The piercing of the six chakra is one of the most important subjects dealt with in the Tantras, and is part of the practical yaga process of which they treat. Details of practice can only be learnt from a Guru, but generally it may be said that the particular is raised to the universal life, which as chit is realizable only in the sahasrara in the following manner: The jivatma in the subtle body, the receptacle of the five vital airs (pancha prana), mind in its three aspects of manas, ahangkara, and buddhi; the five organs of action (panchakarmendriya) and the five organs of perception (panchajnanendriya) is united with the Kulakundalini. The Kandarpa or Kama Vayu in the muladhara a form of the Apana Vayu is given a leftward revolution and the fire which is round Kundalini is kindled. By the vija "Hung," and the heat of the fire thus kindled, the coiled and sleeping Kundalini is wakened. She who lay asleep around svayambhu-linga, with her coils three circles and a half closing the entrance of the brahma-dvara, will, on being roused, enter that door and move upwards, united with the jivatma.

On this upward movement, Brahma, Savitri, Dakini-Shakti, the Devas, vija, and vritti, are dissolved in the body of Kundalini. The Mahimandala or prithivi is converted into the vija "Lang," and is also merged in Her body. When Kundalini leaves the muladhara, that lotus which, on the awakening of Kundalini had opened and turned its flower upwards, again closes and hangs down-wards. As Kundalini reaches the svadhishthana-chakra, that lotus opens out, and lifts its flower upwards. Upon the entrance of Kundalini, Mahavishnu, Mahalakshmi, Sarasvati, Rakini Shakti, Deva, Matrikas, and vritti, Vaikunthadhama, Golaka, and the Deva and Devi residing therein are dissolved in the body of Kundalini. The prithivi, or "earth" vija "Lang," is dissolved in apas, and apas converted into the vija vang remains in the body of Kundalini. When the Devi reaches the manipura chakra all that is in the chakra merges in Her body. The Varuna vija "vang" is dissolved in fire, which remains in the body of the Devi as the Vija "rang." This chakra is called the Brahma-granthi (or knot of Brahma). The piercing of this chakra may involve considerable pain, physical disorder, and even disease. On this account the directions of an experienced Guru are necessary, and therefore also other modes of yoga have been recommended for those to whom they are applicable: for in such modes activity is provoked directly in the higher centre and it is not necessary that the lower chakras should be pierced. Kundalini next reaches the anahata chakra, where all which is therein is merged in Her. The vija of Tejas, "rang," disappears in Vayu and Vayu converted into its vija "Yang" merges into the body of Kundalini. This chakra is known as Vishnu-granthi (knot of Vishnu). Kundalini then ascends to the abode of Bharati (or Sarasvati) or the vishuddha chakra. Upon Her entrance, Arddha-narishvara Shiva, Shakini, the sixteen vowels, mantra, etc., are dissolved in the body of Kundalini. The vija of Vayu, "yang," is dissolved in akasha, which itself being transformed into the vija "hang," is merged in the body of Kundalini. Piercing the lalana chakra, the Devi reaches the ajnachakra, where Parama Shiva, Siddha-Kali, the Deva, guna, and all else therein, are absorbed into Her body. The vija of akasha, "Hang," is merged in the manas chakra, and mind itself in the body of Kundalini. The ajnachakra is known as Rudra-granthi (or knot of Rudra or Shiva). After this chakra has been pierced, Kundalini of Her own motion unites with Parama Shiva. As She proceeds upwards from the two-petalled lotus, the niralamba puri, pranava, nada, etc., are merged in Her.

The Kundalini has then in her progress upwards absorbed in herself the twenty-four tattva commencing with the gross elements, and then unites Herself and becomes one. with Parama Shiva. This is the maithuna (coition) of the sattvika-pancha-tattva. The nectar which flows from such union floods the kshudrabrahmanda or human body. It is then that the sadhaka, forgetful of all in this world, is immersed in ineffable bliss.

Thereafter the sadhaka, thinking of the vayu vija "yang" as being in the left nostril, inhales through Ida, making japa of the vija sixteen times. Then, closing both nostrils, he makes japa of the vija sixty-four times. He then thinks that the black "man of sin" (Papapurusha) in the left cavity of the abdomen is being dried up (by air), and so thinking he exhales through the right nostril Pingala, making japa of the vija thirty-two times. The sadhaka then meditating upon the red-coloured vija "rang" in the manipura, inhales, making sixteen japa of the vija, and then closes the nostrils, making sixteen japa. While making the japa he thinks that the body of "the man of sin" is being burnt and reduced to ashes (by fire). He then exhales through the right nostril with thirty-two japa. He then meditates upon the white chandravija "thang." He next inhales through Ida, making japa of the vija sixteen times, closes both nostrils with japa done sixty-four times, and exhales through Pingala with thirty-two japa. During inhalation, holding of breath, and exhalation, he should consider that a new celestial body is being formed by the nectar (composed of all the letters of the alphabet, matrika-varna) dropping from the moon. In a similar way with the vija "vang," the formation of the body is continued, and with the vija "lang" it is completed and strengthened. Lastly, with the mantra "So’hang," the sadhaka leads the jivatma into the heart. Thus Kundalini, who has enjoyed Her union with Paramashiva, sets out on her return journey the way she came. As she passes through each of the chakra all that she has absorbed therefrom come out from herself and take their several places in the chakra.

In this manner she again reaches the muladhara, when all that is described to be in the chakras (see pp. lvii-lxiii) are in the positions which they occupied before her awakening.

The Guru’s instructions are to go above the ajna-chakra, but no special directions are given; for after this chakra has been pierced the sadhaka can reach the brahmasthana unaided. Below the "seventh month of Shiva" the relationship of Guru and sishya ceases. The instructions of the seventh amnaya is not expressed (aprakashita).