The tantra presents several contemplative approaches in which light becomes the doorway to transcendental awareness. The general movement is from an initial, focused attention on some form of luminosity—whether internal or external—toward a recognition that this light is not merely an object, but a revelation of consciousness itself. One is first invited to sit steadily, let the breath become even, and withdraw attention from outer distractions so that awareness can turn inward. In this collected state, the practitioner attends either to a subtle inner radiance or to a clearly perceived outer light, using that luminosity as the central support of meditation.

A common method is to attend to an inner light that appears in the heart region or between the eyebrows. This may be sensed as a small flame, a radiant point, or a luminous space, which is then allowed to become more vivid and expansive. Another related practice involves visualizing rays of light emerging from the heart, spreading through the entire body, and then extending without limit in all directions. As the light intensifies and expands, the boundaries of the body are felt to soften, and the sense of being a separate observer gradually yields to a more spacious, pervasive luminosity.

The tantra also allows for meditations that begin with outer light: contemplating a flame or the brightness of dawn, for example, and then closing the eyes to recognize that same luminous quality within. In such practices, the meditator first fixes attention on the visible light, then follows its trace inward, resting in the subtle after-glow or inner radiance that remains when the physical source is no longer seen. Whether the light is encountered as a point, a field, or a sudden flash, the essential instruction is to maintain steady awareness of its presence while releasing conceptual elaboration.

Across these methods, the crucial shift is from “looking at” light to “being” that light. The meditator allows the distinction between seer, seeing, and seen to dissolve so that only a single, self-luminous awareness remains. Thought-waves and sensory impressions are then understood as minor ripples within this field of radiance, not as interruptions of it. By resting in this non-dual luminosity—where light is recognized as the very nature of consciousness itself—the practitioner tastes the transcendental awareness that the text holds forth as the heart of the path.