Śhiva talks about many spiritual practices in Kulārṇava Tantra. Āmnāya-s (traditions followed) and Paraprāsāda mantra are very significant revelations by Śhiva in this Scripture. Among other subjects, He talks about the qualities of higher level of yogī-s. The crux of His revelations is given here.

There are two types of meditations for spiritual attainment. One is contemplation on a form and another is also contemplation, but devoid of a form. Meditating on a form helps in focusing the mind (Here concentration is fixed on a particular form of a deity where mind is totally engaged with that form of the deity and as a result impressions from the sensory organs do not affect the mind. This helps the mind to stay focussed on that form of the deity and the intensity of the focus becomes more powerful with practice. When perfection is attained in this type of meditation, the next stage is to meditate without the form of the deity.) Meditating on the formless Śhiva and the knowledge attained through this meditation, is known as brahmajñāna, the highest form of knowledge.

When one meditates without conceiving a form, during the peak level of this meditation, one enters into trance. In still higher stages, he will become like a rock and enters the state of suspended animation. His breathing is also suspended like his consciousness. This stage is called samādhi. It is not necessary for such a yogi to spend separate time for meditation. Samādhi dawns on him, on its own without any efforts by him. The one, who enters into this kind of samādhi, where breathing is also suspended for some time, gets liberated and he is known as Jīvanmukta (liberated before death).

Śhiva then explains the characteristics of a Jīvanmukta (upper case J should be used, though he continues to live like a normal human being). Sensory inputs do not affect his mind (mind by nature is susceptible to sensory inputs). He remains like a stone or a log of wood and he sees everything before Him as Śhiva (true realisation does not stop with realizing Śhiva within; every object that is seen should be seen as Śhiva. For him, individual consciousness, universal consciousness and Śhiva consciousness are the same. In fact, for him, everything is Śhiva consciousness and the other two consciousnesses remain merged in Śhiva consciousness). Śhiva says that his condition is like water mixing with water or milk mixing with milk. In the manner, his jīvātman (his individual soul/consciousness) merges into Paramātman (Supreme Soul, known as universal consciousness or Śhiva consciousness or Brahman). For a Jīvanmukta, mantra recitation (japa), meditation, etc are not required, as nothing more remains to be known for him.

Śhiva also says how the state of Jīvanmukta can be attained. One has to study, listen and discuss about Brahman. (In the path of Self-realization, one is bound to have too many trivial doubts. One should not proceed without clarifying these doubts from a Guru. Guru should have the patience and knowledge to answer all the queries of his disciples). Gaining and perfecting knowledge is the highest form of worship. Next lower stage is resorting to mantra japa-s (contemplation and excogitation). Lower than japa-s is dwelling on śāstra-s. Infinite times of pūja-s (ritualistic worship) is equal to one stotra (hymn of praise such as Sahasranāmas, etc.); infinite repetition of stotra-s is equal to one japa; countless repetition of japa mantras is equal to mediation; and countless times of meditation is equal to one laya (laya means absorption and refers to the state of samādhi). For him, pilgrimages, sacrifices, rituals are not necessary. Śhiva says that fire oblations, pūja-s are lower than the lowest in the path of Self-realization. What Śhiva says is that one has to progress to the Supreme Truth beginning from pūja-s (worship with flowers, etc), homa-s (fire rituals), mantra japa-s, meditation to the state of samādhi and finally become a Jīvanmukta. (Many are not able to reach the final stage of spiritual path viz. Jīvanmukta mainly because of their unwillingness to move beyond the stage of japa-s. A few advance to meditative stage, but their contemplation is ineffective due to adequate knowledge about the right kind of meditation. A Guru plays a significant role here.)

Śhiva also explains the qualities of a highly perfected yogi, who may be in a disguised form and may not reveal his true identity, so that ordinary men do not disturb his Blissful state. Sometimes, they also partially reveal their identities in order uplift someone spiritually.

Further Readings:

Introduction to Tantra Sastra

Tantra and Creation

Tantra and Five Elements