Kularnava Tantra presents a broad spectrum of ritual forms, all oriented toward the integration of outer practice and inner realization. It gives considerable attention to initiation (dīkṣā), outlining graded ceremonies through which the guru transmits mantra, empowers the disciple, and incorporates the initiate into the Kaula lineage. Closely linked to this are consecratory rites such as abhiṣeka, in which the initiate or the deity is ritually bathed with sacred substances, marking a transformation of status and consciousness. These initiatory structures are framed as indispensable foundations for any further tantric engagement.

Alongside initiation, the text describes detailed worship practices (pūjā) and fire rituals (homa). Deity worship involves offerings, mantras, visualizations, and the careful arrangement of ritual space, often centered on yantras and maṇḍalas that are constructed, consecrated, and adored as embodiments of the divine presence. Homa rites employ offerings into a consecrated fire, accompanied by mantra-recitation, for the removal of obstacles, the fulfillment of aims, and spiritual maturation. Such worship is not merely devotional in a conventional sense, but is shaped to support the practitioner’s recognition of the deity as non-separate from consciousness itself.

Characteristic of the Kaula orientation, Kularnava Tantra also sets forth the pañcamakāra, or “five Ms”: madya (wine), māṁsa (meat), matsya (fish), mudrā (parched grain or specific ritual food), and maithuna (sexual union). These are presented as sacramental elements within Kula and Kaula rites, sometimes approached literally and sometimes symbolically or internally, with strict ritualization of their preparation, offering, and consumption. The text situates these practices not as license for hedonism, but as a means of transgressing rigid dualities and realizing the unity of Śiva and Śakti. In this way, even the most boundary-crossing rites are subordinated to the aim of non-dual awareness.

The scripture further elaborates group-based circle rituals such as cakra-pūjā, in which initiated practitioners assemble in a consecrated mandala-like arrangement. Here, shared offerings, mantra-recitation, and collective participation in Kaula sacraments foster a lived experience of the “kula,” or spiritual family, as a single field of consciousness. Protective and purificatory rites also appear, including bodily and mental cleansing, environmental purification, and practices to guard against adverse influences; these serve as preparatory disciplines that stabilize the practitioner for more demanding undertakings. Finally, the text acknowledges rituals connected with death and liberation, including practices oriented toward the dying process and post-mortem states, all framed as opportunities to recognize the same non-dual reality that underlies every other ritual act.