These low frequency currents which are like the ebb and tide of the ocean, can be felt in the Mulādhāra.
In KAli upāsana, the focus is on anger. In Sundari upāsana, the focus is three-fold: knowledge, affection and action. In Bhairavi upāsana, there is only one centre and one mood. The centre is Mulādhāra and the mood is bliss. In Sundari, elimination of the mind takes place at Bramharandhra whereas in Bhairavi it takes place in Mulādhāra. There is no difference between Sundari and Bhairavi except in their centering.

Bhairavi mantrā is Hsraim Hskalarim Hsrsauh. Just as in Sundari, the three parts of the mantrā are called the VAgbhava, KAmarāja and Shakti Kūtams. When H(Shiva), S(Shakti), R(fire of the desire of the union between Shiva and Shakti) are added to Aim, Klim and Souh, the mantra of Bhairavi is formed. Bhairavi represents pure kāma, not necessarily constrained by the niceties and control of Sringāra characteristic of Lalita.

Bhairavi represents the surging, raging, hissing power of kundalini. She is the hidden divinity, the veiled Godhead, the dormant power, picturesquely described as a coiled serpent in deep sleep. It is the passive power of tapas, the immobility caused by deep concentration. She is the smouldering smoky flame in the prime triangle of the Mulādhāra (Trikonāntara Deepikā).

She is maddeningly deep joy, not bothered about calmness -- because she knows that deep calmness always exists no matter how involved you are in external activity. The kundalini wants to go up and release Herself as emotional and epic outbursts. When the Kundalini reserves Her energy, keeps to Herself the tapas, the self-absorbed concentration in her immobile status, She is like a caged lion, Bhairavi, a source of unremitting bliss. When she releases forth Her energy, deploying the tapas, the heat of concentration, She becomes Sundari.

Bhairavi and Sundari are two poles of the Supreme, one seated at the Mulādhāra and the other in the Sahasrāra. Between them they complete the circuit. From the still reservoir of tapas in the Mulādhāra spring channels of energy reaching the ocean of nectar in the Sahasrāra, which in turn surges forth millions of waves of energy poring down to fill the reservoir in the Mulādhāra. The tapasya of Bhairavi makes the ascent of the being possible. The responding Grace of Sundari makes the descent of the Godhead possible. This cycle of ascent and descent goes on continuously between the poles of consciousness. The sleeping serpent Kundalini, wakes up, rises its hood, shoots forth, licks up the nectar in the Head-lotus, glides back into the abyss of the Mulādhāra and agains shoots forth with renewed energy. Sundari pours down soma (nectar); Bhairavi burns (Ardram jvalantīm). The Anandā of Sundari cannot be borne in a body not baked by the fire of tapasya of Bhairavi. The shooting tongues of flame of pure and sincere tapasya alone can taste the dripping honey-bliss of immortal delight.

Just as Sundari is revealed from GAyatri, Bhairavi is revealed from the vedic mantrā:

jAtavedase Sunavāma Somam Arātiyato Nidhāti Vedaha
Sanah Parshdati Durgāni Vishwā NAveva Sindhum Duritātyagnih
Taam agnivaranām² tapasājvalantīm Vairochanīm Karmaphaleshu Jushtām
Durgām Devīm Sharanamaham Prapadye Sutarasitarase namaha²

She is Saraswati, drunk with knowledge and desiring to procreate immensely, in Her tāmasic form. But, because of Her knowledge, She is beyond TAmas, in the nirguna state as well. The combination of saguna and nirguna indeed leads one to liberation. Bhairavi sees every man as Her lover. She consumes all the sins in the fire of Her knowledge of non--duality; she becomes Svāha in the fire (Svāha: `s' is shakti, `va' is amritam, and `ha' is shiva).

Worship of Bhairavi is done by the pancha makarās: madya, matsya, mAmsa, mudra, maithuna:} No himsa is implied, only Ananda.

Madya (wine): get drunk with the knowledge the knowledge that you are the supreme power.
Matsya (fish): you are the jeeva floating in the paramātma.
MAmsa (meat): you can offer yourself to Her.
Mudrā (gestures)
Maithuna (union): at a spiritual level using inner consciousness.
To the great goddess of love, one offers these acts as worship, and attains siddhi. One who understands the essential oneness of all things breaks loose the mental bonds, gets liberated, and even while enjoying in full the life, attains jeevan mukti. For Her fearless worshippers She cuts the bonds and liberates them truly in spirit. Others, She entangles with Her five arrows of Shabda, Sparsha, Roopa, Rasa and Gandha. and deludes them with the illusion of separateness.

Bhairavi is the primal power, Ādishakti. The aspirant who worships Her as the Yoni, the mother of all, never sees a womb again! The aspirant is released from the cycle of births and deaths. The bliss of union can be used for transcending. When mind is focussed on the blissful union it gets one-pointed. In this one-pointedness, all names and forms melt away, and non--duality is perceived. An aspirant who drops his mind to become pure Ananda achieves her/his truly cosmic form.

In Lalita upāsana, both internal and external forms of worship are valid means. But Lalita is quicker in Her siddhi through internal mode of worship ( Antaramukha samāradhya bahirmukha sudurlabha). In Bhairavi upāsana the external form of worship is the only valid means of worship. The symbol of Shiva linga in yoni is therefore an ideal object of worship; to get over the inhibitions and treat sex as a pious emotion. Importance of sex for SAdhana was recognized by the ancient seers and includes as one of the four important aims of life -- dharma, artha, kAma and moksha (in that sequence). As an aspirant matures, each of these take more importance. May it be said once and for all that moksha sādhna cannot be true until and unless one has fulfilled all of one's desires.

The most important promise which a couple makes to each other at the time of vedic marriage is contained in the saptapadi mantrā, walking the seven steps around the fire.

The mantrā is as follows:

Sakha sapta padi bhāva
Sakhyam te gameyam
Sakhyam te ma
Yoshah sakhyam te mayoshtyah

The meaning of this mantrā is as follows: Be my friend for life, walking the seven steps (seven vyāhritis of GAyatri, which are symbols for the seven chakrās: i) Mulādhara ii) Svādhishthāna, iii) Manipura, iv) Anāhata, v) Vishuddhi, vi) Ajna, vii) Sahasrāra. May we be friends with exactly equal rights of freedom. Both are accorded their rightful place in Vedic marriages. The walking of seven steps around the fire is a symbolic act, which is to be interpreted in real life as engaging in maithuna with a view to transcend. First arousing the kāmāgni, the homam is done.

By the Grace of Bhairavi, the aspirant accomplishes concentration of consciousness in his mind and body. In the physical, he learns to stop the downward course of life-streams, conserve the sexual energy and turn it upwards (urdhva retas), thus making the retas into ojas. In the mental plane, he learns to hold only one thought in his concentrated consciousness.

Here and now is the command to liberate yourselves. Do not be bound by anything! Your true nature is limitless. Love has a starting point. But all these are waves, which are not happy unless they extend over the entire cosmos. Do not limit your love, do not limit your knowledge, do not limit your affection, do not limit your music, do not limit your silence, do not limit your vision, do not limit your God, because you are God.

Tat Tvam Asi.

- Amritananda