aindavI shirasA lekhAM jagad bIjA~NkurAkR^itim ||
Victorious is he whose hair fills the space (vyomakesha), who for the emitted worlds (sarga) bears with his head the lunar crescent which is like the embryo in the seed which is the universe.
Shiva is beyond all forms and at the same time, he reflects an infinite number of them, dreadful and benevolent. The terrifying forms are associated with his role as a destroyer. So, Bhairava, the fierce form of Shiva, has a terrible and often contradictory iconography. As the Shiva's form of terror and transcendency, his image is an integral part of an attempt to reflect, at least partially, the highest reality. Bhairava's physical description is controversial because neither of image can personify the mystery of Shiva.
Kshetrapala and Vatuka at the same time. Every of these two principal forms can be similarly divided into three forms each: sattvika, rajasa and tamasika. The Lingapurana and the Skandapurana tell us how Shiva took the form of a child to suckle from Kala's breasts her anger that was frightening the gods.
Eight Bhairava ashtakam describes in detail their iconography.
For example, Bhairava's image at the Durbar Square in Kathmandu depicts him as standing upon a corpse with flaming hair what symbolizes his fiery nature.
It is clear that such a number of forms tries to describe the universal nature of Bhairava. This attempt can be extended from our personal to universal space. Bhairava can be the destroyer of our ignorance, of illusion when we have our personal "decapitation". Interpretation in the yogic sense can grow with your experience, For example, the skull with nectar can be associated with bhairavAchara ( khechari mudra) etc...
OM Bhairavaya Namah