I'm in the process of preparing the document to publish it as an article. This article will be referenced within it.

Hi there, this is extracted from the MahaKalaSamhita 9. bharatopāsyamanoḥ ṣaḍaṅganyāsaḥ (5|196-197) oṃ phreṃ hṛdayāya namaḥ | siddhikarāli śirase svāhā | hrīṃ hūṃ chrīṃ śikhāyai vaṣaṭ | strīṃ phreṃ kavacāya hūṃ | namaḥ netratrayāya vauṣaṭ | svāhā astrāya phaṭ |

Krishna, may Devi bless you with the highest mercy.

Thank you Prince

Namaste @bhairavat! As per the tradition, bharataupasita guhyakali mantra does not start with the mayabeeja or hreemkar, it starts with the pranava or omkar! That’s why if you check very carefully the sadanganyasa posted by @Prince; it starts with pranava not mayabeeja! For further reference you can check the mahakalasamhita itself, it will clearly state what i’m saying. Be very very careful when you are dealing with mantras!

hi there Rajarsshi Debsharma Acharya, it should be noted that this nyasa is for the kilita mantra (locked matra-begins with Vedic-pranava). the one that begins with Shakti-pranava Hreem is the unlocked version as per the MKS. I am unsure if the nyasa should change accordingly.

Prince, this is exactly the question I have been trying to figure out without success.

Namaste, Rajarshi Debsharma Acharya. Please answer the question asked by Prince.

As per Mahakalasamhita, Bharataupasita Vidya has two versions; one is Kilita or locked and another is Akilita or unlocked! And both the mantras start with Pranava, only difference is a rearrange of two Beejas in between to make it unlocked, that’s it. You can check the root text of Mahakalasamhita directly to check it. Hence, there is no change in Nyasa as per the Mahakalasamhita or Mithila Kali Krama system. But there are other parallel system of this same mantra, there the Nyasa might change.

Rajarsshi. The Mantra that begins with "hrīm̐" is correct and is superior to the other two previous ones that begin with "om̐". This Mantra is recent and was discovered when Bharata came into contact with our Material Universe and discovered that Mother Guhyakāḻī that begins with "om̐" assumed a more powerful form that begins with "hrīm̐" because of the emergence of a Material Universe that did not exist before. This "hrīm̐" seed is something new that only emerged because of this one Universe, not because of the other infinite ones that exist. This "hrīm̐" seed emerged only because of the contact of these deities with our Material Universe that is more complex. This Universe that you live in is new, it is a few billion years old and it is more evolved than all the other infinite Universes. Evolution is not always about power, but rather about the maximum potential of power that something can reach. Only human beings have a brain with two hemispheres; These Gods do not have this, despite having unimaginable power. They cannot love as human beings can and, consequently, cannot access the strength of the True God which is infinitely greater than theirs. But humans throw this opportunity away and think that love is something weak. You should know that the human body is everything that exists in the other infinite Universes, but combined! This human body is a miniature of everything and by knowing it one knows everything. Humans are only sick and limited because they do not yet know what they are - their Sun (Individual Soul) is disunited from the Fire (Spark of the Soul or the dynamic version of the static Jīvātman present at the top of the head) and disconnected from the Moon and the Stars (Instrumental Being and Gross Physical Body). In clearer words, human beings are operating with a "false ego" adapted to survive and their body and consciousness are operating disconnected from the "true fuel" that would make them extremely powerful, above the Gods. People talk about “killing the ego,” but this is impossible to do with the “real ego,” which is the “Sun-Soul” in the hearts of humans, which will never lose its individuality. The “false ego” is like a person who does not know how to fly an airplane and is forced to try to fly it because the real pilot with trillions of years of experience is “asleep” and does not wake up: an analogy between the “false ego” and the “real ego-soul.” How did this “Sun-Soul” come into being? At the crown of every human being is the Jīvātman, which is a portion or “child” of the Paramātman; all the Jīvātmans are eternally connected to the Paramātman, which would be more than enough reason for humans not to fight among themselves. This Jīvātman is prior to birth or death, and it cannot be said that it is “this or that”—it is always the same and is devoid of any personality; the Jīvātman is like the number "0". This Jīvātman has the "representative" which is the Fire of Consciousness called "Kāmāgni or Cidagni" - the number "1"; this fire is everywhere as the support of the evolution of all beings and all things. This Kāmāgni is the Jīvātman after "desiring", but these two did not arise in sequence, they always existed together. This Kāmāgni has no personality, but is the "Primordial Guru" of all beings, the creative source that makes anything possible - he can teach anything, no matter how impossible or illogical it may seem; it is not possible to say that this Kāmāgni is a God or Goddess because he is not a thing. The Goddess closest to this Kāmāgni is Lalitā, she is not Kāmāgni in its pure state - the pure state of Kāmāgni is Aruḷ Joti - Gracious Light. This Aruḷ Joti is not a God or Goddess; it is not a thing. When a Sun-Soul (Antarātman) evolves sufficiently, that Soul meets Aruḷ Joti, the two run towards each other, embrace each other and become one. Vallalār was the only one who has achieved this to date. Only a human could do this because no other being can love to the same extent as a human can. Vallalār made the Antarātman merge with Aruḷ Joti and the Jīvātman, and then made his new Antarātman dominate and embrace the Moon (Instrumental Being) and the Stars (Gross Physical Body). This Kāmāgni is even in a plant, waiting to be discovered, but only a human can find it; Brahmā, Viṣṇu, Śiva and their innumerable Avatars can help you on the journey, but they do not have the final tools to merge with Kāmāgni like a human does. There will come a time when you will have to use tools that they do not have and that is why they will not be able to explain it to you. From this Kāmāgni emerged the "Sun-Soul" or "Antarātman"; this Soul simultaneously inherited the nature of the Jīvātman and Kāmāgni, therefore it is a being or "Ego" that evolves infinitely and cannot be destroyed, because it inherited the paradox of being without birth from the Jīvātman and the desire of Kāmāgni; it has its own personality and is not in all beings. The Antarātman or Sun is present in almost all human beings, except those who are "soulless", which is a rare and special case. In your heart is this ancient Antarātman with innumerable years of “experience,” but you are probably operating with a “False Ego” that has been created since your birth to survive and adapt in society. Human beings are miserable because their Antarātman is asleep. Before thinking of merging with Kāmāgni, one should first take care to access the Antarātman and access the “tools” that it has learned from innumerable years of experience. From this Sun or Antarātman emerged the Moon and the Stars. The Moon is well known to be the Instrumental Being—the subtle part of the Stars that is the Gross Physical Body. The wise will say that this Moon is Guhyakāḻī. If the gross human body is supreme and the sum of all that exists, then this Guhyakāḻī is certainly something very supreme and esoteric, but not final like Kāmāgni or Aruḷ Joti. In fact, Guhyakāḻī and Kāmāgni are fundamentally different things if you paid attention to my explanation, but each has an essential importance for the emergence of the human being, especially Mother Guhyakāḻī. The Stars or Gross Human Physical Body are the ONLY instrument where an evolved Antarātman can merge with Kāmāgni or Aruḷ Joti. Once your Antarātman leaves these Stars or Physical Body, you will not be able to merge with Kāmāgni. Why? This is because the Human Body is the most advanced Instrument in all the Universes, but its full use is still being learned. This body has a brain with two hemispheres: logic and emotion. The key to accessing the True God lies in the side of Emotion and the capacity to Love that all other beings, including the Gods, do not possess. You can call some of the attitudes that the Gods and Goddesses do love, but they are not; they are driven by other reasons.

Agni, please provide shashtra’s evidence based on which you are claiming this! Which shashtra, which scripture or tantra, which chapter, which patala, page number, shloka number everything! I want to know if it’s really true and have enough evidence to what you are claiming to be true and superior etc etc adjectives you used; or it’s just another imaginative philosophical inference just to prove your claim! Thank you!

Namaste Agni. Regarding Guhya Kali and Arul Joti and Arutperumjoti, I recall from Dylan's comments earlier that Abhinavagupta notes that the 38 tattva is associated with Mahācandayogeshvari. My reading of all that was shared recently gave me the sense the Grace Sakti and her gracious consort were 37 tattva. Not a strong sense to be sure, just curiously trying to connect the dots. Anyway, what I wanted to ask you, is regarding some commentaries and tantras which indicate that their is a form of Guhya Kali that is utterly beyond, so to speak. Not the forms associated within the infinite universes arising perhaps from Kamakala Kali in the supreme bindu of bindu, but the one that gives rise to this ultimate Kamakala Kali, and is simply utterly beyond beyond. I humbly wanted to ask you to update and clarify my understandings and speculation.

Namaste Nesh. I would like to clarify some things for you. The 37th and 38th tattvas are metaphorical, since the highest tattva is the 36th, śivatattva. To say that the "37th" is Paramaśiva is to say that Paramaśiva is the ground and very form of all reality, from Anāśritaśiva to Kālāgni. In that sense, Paramaśiva is beyond the hierarchy of the tattvas entirely, as He is simultaneously fully transcendent and fully immanent. He is like a mirror in which the myriad reflections of reality take place: the reflections are essentially indistinguishable from the surface of the mirror itself, which is the substratum of their existence, but the mirror undergoes no real change because of the reflections in it, and so retains its perfect equipoise in its own nature. So, He is called the "37th" only for the sake of understanding. The same is true for the Goddess, who is understood as the "38th" because of a particularly Śākta understanding of Her nature. Even so, Śiva and Śakti are always understood to be one and the same. It is said in the Kāmakalāvilāsa: "The two Bindus, white and red, are Śiva and Śakti, Who, in their secret mutual enjoyment, are now expanding and now contracting. They are the Cause of the creation of Word (Vāk) and Meaning (Artha), now entering and now separating from one another." And again, concerning Word and Meaning: "Word (Vāk) and its meaning (Artha) are always united. They are Śiva and Śakti which are three-fold as Creation, Maintenance and Dissolution, and as the three Bījas [of Tripurā]." And it is also said in the Mahānayaprakāśa of Trivandrum: "Thus, though the Supreme Lords, male and female, are objectively one and the same, a subtle experiential difference between them has been revealed in order to perfect the correct perception of this fact." Also, there is a reason why Abhinavagupta equates the 38th with Mahācaṇḍayogeśvarī specifically. He was a Trikācārya, and so derived his exegesis primarily from Trika Tantras like the Siddhayogeśvarīmata and Mālinīvijayottara, which deal particularly with the worship of three Goddesses: Parā, Parāparā, and Aparā. But on top of that, he was also very well versed in the Kālikākrama, which he brilliantly adapted into the standard Trika system. Mahācaṇḍayogeśvarī was, in his analysis, the inner, unified reality of the three Goddesses which was simultaneously their source, their unitary basis and nature, each one individually and all of them all at once. The passage I provided to which you are referring is about the worship of the Trika's maṇḍala. To put it simply, the practitioner would visualize a trident that ran up the spine until reaching the palate area. The cloth just below the trident's plinth represented Māyā, and above that were three other structures: 1) the plinth, representing Śuddhavidyā-tattva, 2) a lotus, which represented Īśvara-tattva, and 3) Sadāśiva, visualized as an emaciated preta gazing up at the three prongs of the trident above which sprout from his navel. The three prongs represented various stages in the uccāra of a mantra which are inaudible resonances of conscious energy that persist after the final anusvara of the mantra was recited. They corresponded to the subtle reality levels which ultimately led the adept's consciousness to the state represented by Paramaśiva and Mahācaṇḍayogeśvarī. So, naturally, they are at the very top, beyond even the tips of the prongs, decorated with lotuses, which represented unmanā, the final stage of the mantra's resonance and the very height of immanent reality. It was upon these lotuses that the Trika Goddesses were visualized. That being said, the same could really apply to any of the great Goddesses, and indeed it was, especially to Kubjikā and Lalitā. Both of their maṇḍalas represent in their own way the same general idea as that of the Trika: a triad (represented by an inverted triangle in both the Saṁvarta and Śrī Cakras) with a central (viz. upper) point.

Rajarsshi: Unfortunately, 95% of the Hindu scriptures were burned in the past, and what you and most people think you know is far from the complete truth. This also happened with Christianity, which had hundreds of books burned, which Jesus himself, after being resurrected, dictated to Mary Magdalene. That Jesus, through Mary Magdalene, dictated knowledge that was much more advanced than that of Hinduism. He dictated hundreds of books, but they were burned and modified scriptures were written in the Bible. No person who relies entirely on the scriptures today knows the truth because what is completely true was burned and what is left is modified. To know the truth, you will need Siddhis to investigate this knowledge yourself. I will give you proof that I am telling the truth. In the next 20 years, Lord Chokmah (the highest authority in our Material Universe) will personally come to Earth and speak to humans and gradually reintegrate them into the community of beings living in this vast Universe. He will come in a ship with biological technology unknown to humans. Human beings boast of knowing things, but they do not know even the beings and communities of their own Universe, one among countless others. Humans can barely leave their planet and move around within their own Universe, but they think they know something. If you are alive in the next 20 years, you will see what I am talking about. This Chokmah will not harm you, he is your boss (by the will of the Divine Mother herself and Brahma, Vishnu and Shiva) and he will reintegrate this Earth that was previously isolated from the rest of the community of this Universe (for its own safety).

Agni Ji we understand if you do not want to discuss hinduism anymore but please can you tell us about these hidden teachings of jesus christ and what he wrote and explained in those lost books? Please explain this so I can try to integrate this with the bible and what you have told us about Vallalar and grace shakti. What was in those books far more advanced than all of hinduism?

sid. I will clarify a common and controversial doubt among Hindus before I leave. I will tell you based on what I have learned through Siddhis. Hindus argue about which form is Supreme. Of all the forms discussed in the Hindu scriptures, including those that were burnt, it is Lord Kṛṣṇa and Rādhikā who are Supreme. These two are above even the vast knowledge called Śrīvidyā. We can summarize existence into four major chunks: Material Mind, Spiritual Mind, Higher Mind and Supermind. The supreme ruler of the level related to Material Mind is Chokmah and His avatar is Jesus. The supreme ruler of the level related to Spiritual Mind is Lalitā or Śrīvidyā. The supreme ruler of the level related to Higher Mind is Kṛṣṇa and Rādhikā. I know this may bother some people, but it is the truth. The supreme ruler of the Supermind level is Aruṭperuñjōti. This Aruṭperuñjōti is so superior to all the rulers below him that they all seem like “drunk” children playing with a particle of his strength. Aruṭperuñjōti is so great that compared to him everything else seems like a lie and misery. The Material Mind and the Supermind are superior to the other two levels because the Supermind is the “head” and the Material Mind is the “tail” that the “head” is biting, that is, you can access the Supramental force without having to resort to the deities of the Spiritual Mind and Higher Mind Realms, if you have purified yourself sufficiently. If the human body is a miniature of these four, your True Soul is Aruṭperuñjōti, on which all the other parts depend for survival. Only when you find Aruṭperuñjōti will you become independent of anything external, because if the Universe depends only on Aruṭperuñjōti, then certainly your body will not depend on anything external, because the human body is a miniature of all these external components of the Universe. On the contrary, you will find that it is the Universes that need you, because you are Aruṭperuñjōti. The Divine never abandoned humans: He sent Jesus and then Vallalar. It is a pity that India threw away the opportunity for quick realization that Vallalar gave... just as the Westerners threw away the opportunity that Jesus gave when he burned and modified the scriptures. I will end by leaving one of Vallalar's last discourses, which was very sad. He said, "SO FAR I HAD BEEN PERSONALLY GUIDING YOU BY WORDS; NONE HAS REACHED OR RISEN UPTO THE CONDITIONS OF PURITY AS ADVISED BY ME. I KEPT THE DOORS OPEN BUT NONE CAME TO RECEIVE FROM ME. I AM CLOSING THE DOORS NOW." That saint who should have been the greatest pride of the Hindus was ignored by his own people. They have missed a great chance to be the first to achieve this and become the inspiration for all other countries on Planet Earth; now they will have to struggle a lot to access what Vallalar offered more easily before.

Dear Agni, is the Kamkala Kali mantra made for hybrid beings or human beings?

Dear Agni, how is Namaḥ Śivāya related to Aruṭperuñjōti?

Agni Ji, please explain why krishna and radha are so highly exalted and beyond all of sri vidya. This is naturally very surprising to hear, since you have elucidated for us the unfathomable powers of devi, the mahavidyas, kamakala kali, guhya kali, etc. How then can krishna and radha be beyond all of that. What am I missing? What is the secret of krishna’s supreme state of greatness?

sid. It is good that you asked this. The secret of Kṛṣṇa’s greatness lies in His Śakti: Rādhikā. She is so far above the other Śaktis that She is the only Goddess whose power is incapable of acting offensively—she is the Goddess of Love, Compassion, and Devotion and is second only to the Śakti of Aruṭperuñjōti. This Rādhikā does not engage in battles of any nature, and this establishes Her as the Goddess closest to the Supramental. Whenever the Divine Mother has to take up a weapon to defend someone, She is demeaning Herself for the greater good. Rādhikā does not do this; other forms of the Goddess do it in Her place. It is important to remember that Jesus is united with one of the most terrible Śakti when wielded as a weapon: Ruach HaKodesh. This is worse than Kṛtyā cutting and disintegrating mountains like butter. This Jesus had the power and authorization to exterminate all humans opposed to YHVH in the blink of an eye, but he did not want to do so because he knew about this issue that Rādhikā knows. Jesus said, "Put away your sword! For all who draw the sword will perish by the sword." He is trying to say that every time you need to draw the sword, even to defend yourself, you are demeaning yourself. There will come a time when you will have to give it all up. Now imagine a person as powerful as Jesus having the dignity of not destroying his enemies even while suffering and being wounded by them. Do you know of anyone else who had this dignity in any scripture? Battles, weapons, and terrible forms have always been something unnatural to the original power: Aruṭperuñjōti. The more supreme someone is, the more similar he is to this. When Kṛṣṇa engages in battle, He never does so in His original form which is on the side of Rādhikā.

Sir is there any mantra of chokmah? Can we worship chokmah ? What is the method of it?

Dear agni sir is there still any way that we can easily access and know the teachings of vallalar. Can we have a darshan of vallalar? Can we worship vallalar?

Namaste Dylan, That was enormously edifying for me! Many thanks. Please feel no need to respond to the below, as it is quite discursive, but I have some curiosity about Lalita’s arrows, as well as the description of Kamadeva as Lalita as Krishna. Specifically relating to her arrows, I was hoping to understand a bit about the deity and bija associations, and especially, the color correspondences. Here is the text, taken from Mike Magee’s scholarship on the Lalita Nityas. This source is iirc Tantrarajatantra: “ The five arrows of desire (Kāma) in the five petals are Longing, Maddening, Kindling, Enchanting and Wasting. These five Kāmas are five forms of Kāmadeva, Lalitā as Kṛṣṇa, who are Kamaraja (Hrīṃ), Manmatha (Klīṃ), Kandarpa (Aiṃ), Makara (Blum) and Manobhava (Strīṃ) with the colours yellow, white, red, purple and blue” Best regards,

Regarding the big shifts of the incoming years, is there something like a collective level of consciousness that humanity should reach to bring them to pass most quickly? Are there certain weights or densities of karma that require burning or relieving before, for example, mass religion loses so much of its childish and divisive veneers?

Namaste Nesh. Much can be said about the arrows of Lalitā. They are explained in a particularly profound manner in the fourth chapter of the Vāmakeśvara Tantra in two verses: “Through desire, one should lead to the goal desirably that abiding in the middle of desire is established in desire and enfolded in the womb of desire. One should cast desire into desire. Making it desirable with desire, the one who is abiding in desire may throw the universe into turmoil.” These esoteric verses require explanation. On a gross level, this verse describes the construction of a yantra used to attract a woman, but on a subtle level it refers to a profound yogic practice. “Through desire” here means through the desire to awaken the first stirring of Śakti as Kuṇḍalinī. The philosopher Somānanda explains this stirring: “The first moment of will occurs when, due to the expansion of the joy of power, which is the nature of His consciousness, consciousness becomes eager to undertake the creation of multiple objects, a variegated arrangement.” “The one who is abiding in desire” is the yogi who, through one-pointed awareness, firmly fixes his attention in “desire”, that is, the mūlādhāra. This is HRĪṀ. The “middle of desire” is the Yoni in the mūlādhāra, and that which abides within it is Kuṇḍalinī. The Yoni is united in this way with the Liṅga of Touch, which is essentially consciousness laying hold of its essential nature. Through this, Kuṇḍalinī is “made desirable”, that is, made to rise, “with desire.” The “desire” here is KLĪṀ. Jayaratha says in his commentary: “Her essence is inseparable from its utterance.” So, in short, the yogi, through the union of the Liṅga of Touch, his one-pointed attention, and the Yoni, the Unstruck Sound of consciousness, the “passion”, that is, Kuṇḍalinī, the initial stirring of Śakti, is invoked in the central channel. The process of making Kuṇḍalinī rise, that is, “leading to the goal”, is STRĪṀ. As a result of this, She becomes “enfolded in the womb of desire”, that is, She reaches Her final, most complete form in the Sahasrāra. It is called the “head of Ka”, that is, the bodiless letter Ka, which indicates desire. To be “bodiless” is to be devoid of gross, phenomenal existence. So, the “head of Ka” is desire (i.e. Kuṇḍalinī) established in its most complete and perfect state. This is AIṀ. From there, She is made to embody the oscillation of consciousness as Kramamudrā. It is said: “In this process, first one enters within from the external; then, because of that Immersion, from the interiorized state an ‘entry’ into external forms comes about. Thus the ‘seal-sequence’ has both internal and external aspects.” This is BLŪṀ. The result of all of this is that the yogi “throws the universe into turmoil”, that is, becomes the Lord of the Wheel of energies, the all-controlling Self. On a gross level, this means “capturing” one’s lover for oneself. But on a subtle level, the yogi/Śiva courts Śakti/Kuṇḍalinī, enflaming Her with passion, the result of which is that She becomes one’s own Śakti. This is the true, inner power of the arrows of Kāmadeva to attract a lover.

Agani, unfortunately if you cannot provide any evidence or any hard traceable proofs of what you are claiming then it’s deemed that it’s all figments of your imaginations and fairytales and fictional stories with no reality base! Please refrain from confusing, misdirecting and misleading the general mass, misinterpretations are like poison to the mind. There are many who are genuine seekers and many need help and genuine guidance, they can do lot better without these fictional stories!

Namaste Dylan. Thank you so much for shedding light on the complex matters and distilling them enough that I can start inching towards deeper understanding. It always takes me some days and multiple readings to begin taking in stuff when it begins getting abstruse, but it’s very satisfying whenever one gets an inkling of new understanding in this realm. If I may, some follow up questions: 1. When you say that Kuṇḍalinī becomes “enfolded in the womb of desire” in the Sahasrāra, could that be understood as the return of the initial impulse of creation back into its own source? Like the arrow of desire completing a full arc and dissolving into stillness? 2. I’m curious about the phrase “Her essence is inseparable from its utterance.” Is this pointing to the idea that the sound of the bīja doesn’t just represent Her but is Her in some way? How literal should I be taking that? 3. You mentioned the Liṅga of Touch as “consciousness laying hold of its essential nature.” That seems incredibly precise. Is that moment of contact between attention and the Yoni what actually awakens Kuṇḍalinī, or is the desire itself already Her stirring? 4. “throwing the universe into turmoil” is very vivid indeed. This or very similar phrasing appears with a bit of frequency in the Śakta corpus of scriptures, no? Can that be understood as a poetic way of describing the shockwave of realization once this union happens? Or is it something more structural, like a reorganization of the energies that make up perception itself? At very vast scales, could it ever imply editing the source code of the universe, ie altering fundamental constants or changing seemingly “past” events? Please let me know if I’ve totally misread anything. If it’s alright, I’d like to bring more questions once further layers of my confusion clear up. very, very tangentially, some years back I was looking into some yantra + mantra construction, iirc derived from Soundarya Lahari, which was indicated at face level to treat certain pathogenic diseases. I can’t recall the verse or the interesting shapes of this simple yantra. Anyway, I was curious if one can safely assume there be some deeper meanings and uses for such a device, and if those may retain qualities from the gross level of meaning.

I’ve been meaning to ask you, would you recommend one or two specific texts for cognizing the panchadashi mantras, primarily kadi? What about regarding the Lalita and Kali nityas? Many of the texts one finds cited, such as Dakshinamurthy Samhita, are difficult to find translated into English.

Namaste Nesh. 1. Yes, that is essentially what it is describing. Kuṇḍalinī is defined in the Siddhayogeśvarīmata Tantra as "the womb of the universe." Her initial state is described in the Tantrasadbhāva: "Wrapping itself inwardly around the Bindu of the Heart, it slumbers there in the form of a sleeping serpent and is aware of nothing at all. That goddess, placing in her belly the Moon, Fire, Sun, stars and fourteen worlds, sleeps like one affected by poison." Jayaratha says, commenting on a verse from the Triśirobhairava Tantra: "When this energy is devoid of the tendency to externalize and so rests in Herself alone, She is called Śaktikuṇḍalinī, because Her form is like that of a sleeping snake. As long as She is in this state, She is in Her lower form, and Her nature is pure consciousness alone." On the other hand, this can be understood to mean the state of the Goddess, one's own awareness, in its contracted form. Kuṇḍalinī is really always active, manifesting and withdrawing the universe in every instant. But normally, we are not directly aware of this. She throws the bound soul about through Her ascending and descending movements in the left and right channels. Unfolding on account of the churning of the Liṅga, however, She is made to unfold. The Tantrasadbhāva continues: "She is awakened by the resonance of supreme awareness and churned by the spontaneous rolling of Siva's seed within Her. Pierced in this way, that subtle power of Kuṇḍalinī is aroused." I have already explained the meaning of this in the previous comment. It is because of this that the movement of Kuṇḍalinī becomes conscious. She is invoked in the central channel, where the oscillation of consciousness is stilled. Kṣemarāja says: "The joy of awareness is discovered through the expansion of the Center." You probably know that She is said to be coiled three and a half times. This is a reference to the triangular Yoni, which is the womb of all energies and a map of Kuṇḍalinī's movement. The three lines of the triangle represent Her three energies. The left line is Vāmā, which embodies sṛṣṭi, icchā, paśyantī, among other things. Vāmā means two things. Firstly, it means a reversal. From the transcendent state of Parāvāc, Vāmā is the initial sprout of manifestation as paśyantī. It also means "she who vomits", that is, expunges the hitherto unmanifest energies of consciousness in order to manifest all things. The top, straight line is Jyeṣṭhā, who embodies sthiti, jñāna, madhyamā, etc. Her being represented by a straight line symbolizes the interconnectedness of all the reality levels, from Kālāgni to Anāśrita. The third line on the right is Raudrī, who embodies saṁhāra, kriyā, vaikharī, etc. Now, even though She embodies the "grossest" levels of divine activity, this is because She is the culmination of it all. She is often described as having the shape of a water chesnut, that is, of the form of a triangle, the idea being that She embodies the perfected form of the triangle, the culmination of Kuṇḍalinī's activity. The half-coil is actually the center of the triangle. It is a half-coil because it is not one among the other energies; it is their ground and essential nature. On this point, I suggest you read the Māṇḍūkyopaniṣad. The same general idea of everything I have said is presented therein. The overall idea is that Kuṇḍalinī's ascent is simultaneously a sort of emanation and withdrawal. Recall how I said that this is the conscious rise of Kuṇḍalinī, and that Kuṇḍalinī is in fact always active, whether we realize it or not. When Kuṇḍalinī rises through the central channel, She unfolds as Speech, moving from supreme to grossest in the phases of articulation. This is the "articulation" of the entire universe, and it is mirrored in the human form, where the three aforementioned phases are located in the heart, throat and tongue, respectively. Kuṇḍalinī is the sonic body of the Goddess, the embodiment of all the phonemes (remember this for the answer to your second question). There is much that can be said on the topic of Kuṇḍalinī, but for our purposes here this will suffice. Now with the context out of the way, I will simply quote Jayaratha again to explain the culmination of all of this, which is the crux of your question: "In the final phase of propensity towards the introverted state of consciousness, She assumes the form of surpeme pure consciousness alone, at rest within itself as the Supreme Kuṇḍalinī." This is what is meant by "enfolded in the womb of desire." Again, there are layers to all of this which I haven't even touched upon, but I've gone on long enough here. I will answer your other questions in more comments.

2. Kuṇḍalinī is essentially visarga, the resonance of consciousness, its self-awareness. So, Kuṇḍalinī is Speech; Mantra itself. You will recall that KLĪṀ, in the context of the verses from the Vāmakeśvara Tantra, is what arouses Kuṇḍalinī and is indeed Her aroused state. The actual practice being described is this: when the yogi attains one-pointedness and thus activates the central channel, having become that pure consciousness which is the Liṅga, he penetrates and thus arouses the Yoni by enunciating the bīja, the passionate arousal of which is the ascent of Kuṇḍalinī, which was hitherto in the "middle of desire". On a more practical level, this means that the yogi, presumably after having inhaled and holding his breath, enunciates the bīja either mentally during breath pause, or aloud while exhaling, in either case causing its resonance to move up the central channel and culminating in the Sahasrāra where it fades away. So, the resonance of the bīja and that of Kuṇḍalinī are one and the same. She rises consciously on account of the union of the Liṅga and Yoni, that is, consciousness impelling itself, by means of itself, into itself. She is that emission; visarga. 3. The meaning of "Liṅga" here should probably be clarified first. The Chummāsaṅketaprakāśa gives a definition: "That in which all cognitions, arising in relation to both internal and external phenomena, gradually merge with the untouchable Supreme Space, which is beautiful with the bliss of stillness, that is, the unlocalizable Supreme Śiva, beyond the dichotomy of manifest vs. unmanifest states: that is taught in this oral tradition as the supreme ‘Liṅga’, transcending all, highly celebrated due to its universality, and eternally distinct from the three worlds by virtue of the recognition of it as the Self." In other words, the Liṅga is the one-pointed, central awareness which arouses Kuṇḍalinī by penetrating Her in Her abode. This makes sense: if you are being thrown about by the movement of Kuṇḍalinī which you do not even recognize, this is precisely because you do not recognize that you are yourself the Lord, who is one with His Power. Conversely, when you do attain this central awareness, that Power is recognized to be your own. Hence, in the act of manifesting all things from paśyantī to vaikharī, you are simultaneously withdrawing the world of duality because you realize that the expansion of all things is none other than the radiance of your own Being. It is not separate from you. Now about this "Touch". It is essentially undifferentiated perception. As the skin (which, in the scheme of Sāṁkhya tattvas, is connected to tactile sensation) covers the whole body and retains its ability to feel all around, so pure consciousness is the experience of all things as being of one flavor; sāmarasya. And this is precisely because there is nothing other than the light of consciousness. It is, in that respect, its self-awareness or self-grasping (again, skin and tactility are associated with the act of grasping). It is this which arouses Kuṇḍalinī. 4. To "throw the universe into turmoil" means the state in which the ordinary course of things is halted and controlled. The noise of saṁsāra comes to a halt as a result of this practice. The motif is fairly common. I believe the Svacchanda Tantra mentions the yogi being able to stop the movement of the stars, planets, tides, and basically everything, as also with Pratyaṅgirā's ability to stop the movement of the stars and planets with Her laughter, just to name a few. What is meant here is that the world of duality, characterized by the incessant noise of thoughts, is destroyed on account of the arising of awakened awareness which, as previously stated, is the recognition of nonduality, the lack of "another". This does not mean that the universe literally vanishes before one's very eyes. Rather, it is viewed in a completely different way, so much so that destruction is an apt comparison. It is explained in one of the Chummās: "In that state, that which takes the form of the operations of Emission, Stasis, and Dissolution, Time itself, is dissolved in the quiet & indistinct vibration of non-sequential Awareness—that is called the Devouring of Time." This is the "bliss of stillness" mentioned in the other quotation. It is "still" because, there being only one "thing" that exists, Śiva, there is no real change or movement. Such things necessarily imply sequentiality, mutual differences between one reality and another. The phrase also implies one's control over all things. Again, this is because the yogi recognizes that he is Śiva, who is the Lord of the Wheel of Energies which radiate from Him like the sun's rays. This is not a matter of the limited, egoic personality gaining supernatural powers. Rather, quite humbly, it is that same ego being submitted to and subsumed by the Will of Bhairava, which is none other than the trans-individual spontaneous dynamism of awareness. Now about diseases. The comparison of saṁsāra to a disease is fairly common. The most relevant example for this site, I think, is that of the Sarvarogaharacakra in the Śrīcakra, which literally means "Destroyer of all illnesses". The Yoginīs of this cakra embody a state of awareness in which the energies of consciousness move about freely in the infinite, empty sky of consciousness. According to Amṛtānanda in his commentary on the Yoginīhṛdayam, this cakra is appropriately called the remover of diseases, because it embodies a state of nonduality free from the "illness" of saṁsāra.

Dear Dylan, Reading your replies brings a mix of joy and awe and a touch of anxiety too. Your precision and clarity remind me just how vast this ocean is and how I have barely touched a drop. Thank you again for offering such rich insights. I have read these two responses twice now and I still feel I am only brushing the edges. The visarga and Kuṇḍalinī link, especially as sonic body and resonance, is reshaping how I understand not only mantra itself but also the arrangement and function of seed syllables. It feels like something foundational is being stirred. I feel a kind of ache. My heart feels like it wants to overflow but does not have a vessel to pour into. Praxis and deeper study seem the only real responses to this feeling. I wonder if that vague qualia is familiar to you. Two brief questions if I may 1. When Jayaratha speaks of the final phase of propensity toward introverted consciousness, is that properly Śāmbhavopāya or a threshold beyond all upāyas? 2. Does the triangle and yoni mapping you described reflect the body structurally such as heart throat tongue, or more subtly in the movement of awareness itself? please never feel pressured to reply promptly or at all. I have already gained so much from your generosity of time and knowledge. That said, a more open-ended reflection just occurred to me: In recognizing one’s true nature and power and the unfolding of reality itself, how much of an impediment is human dimensional perception? It is easy enough to intellectually grasp the idea of supratemporal tattvas or higher dimensions, just as one can model higher-dimensional matrices in math or code. But experientially the gap feels enormous. Is overcoming this perceptual boundary an essential hurdle in awakening? Does consciousness evolution naturally lead to a radically different experience of time? With deep thanks again, ganesh

Please pardon me. There is one other thing. Previously you shared a quote related to the depiction of Kālī wearing earrings of children’s corpses. Something like, “just as the young boy plays with toys heedless of cold and hunger and other pains, so too does the wise man live, selfless and joyous and unattached.” That quote has been like a perfectly bespoke koan for me ever since I read it, powerfully capable of breaking me away from the delusions of reality and ego, and halting my mind from spirals of wasting energy, as soon as I recall it. I wanted to ask if you might share more about this, so I can digest this wisdom further and integrate it more deeply. That little sentence really is an awesome tool for spiritual progress as well as living a productive and enjoyable life.

Thank you so much for your reply Sir, Jai Maa Tara.

Following an age old authentic tradition as it is in it’s original form is something else, following it in it’s most purest form as it was handed down to us from generation after generation through guru shishya parampara attracts the favour of the gurus of the past who originally attained siddhi in the vidya, there is guidance, blessings and most important thing is, there is less chances of downfall. But making changes as per one’s own will, as per one’s needs or beliefs or philosophies or notions or logic or perceptions or just that it resonates with your current state of mind or things you wish to believe or making yourself convinced about something you believe to be true is something else, it creates a mantra sankar or mantra bikriti or a hybrid! Tantrik devtas such as Guhyakali, are considered to be really tivra and ugra and dangerous fatally, high chances of downfall if approached incorrectly, that’s why there are prescribed manners as how to approach such deities in the shashtras under careful supervision. I have nothing else to say, I rest my point here. Everyone should follow their own discretion responsibly, ‘cause if something good or bad or worse or nothing happens then the only person who is responsible for such outcome is YOU ALONE! Shivam Shivam Shivam!

Namaste, Agni Ji, to achieve oneness with Aruṭperuñjōti, one must first do Ishta Devata sadhana, then Ishta Devata must guide one to Aruṭperuñjōti? But if Gods and Goddesses do not love as much as humans, are they interested in a human becoming more powerful than them? Please tell me if this is correct: aruṭperuñjōti aruṭperuñjōti taṉipperuṅkaruṇai aruṭperuñjōti or aruṭperumjōti aruṭperumjōti taṉipperumkaruṇai aruṭperumjōti, i.e., is the letter “n” or “m”, and “jōti” pronounced like “jyoti” or not? Thank You.

Does this also apply to the Durga mantra - (ॐ ह्रीं दुं दुर्गायै नमः)? Should the version for humans be without “ॐ” and with “ॐ” at the beginning for hybrid beings? Then the mantra becomes a 7-syllable mantra, not an 8-syllable one. Does the rule that “ॐ” at the beginning of a mantra makes it for hybrid beings apply to all mantras or just this Guhyakali mantra? Thank You for Your answer.

Богдан. This Mantra is in Tamil and is already correct. It is not Jyoti: it is Jōti (aruṭperuñjōti aruṭperuñjōti taṉipperuṅkaruṇai aruṭperuñjōti). The letters "ṭ" and "ṉ" are pronounced in the alveolar ridge. Everything else is identical to the Sanskrit. Regarding your question regarding the Gods, they do not have much of a choice because there is "cosmic order and law" that they must follow. They cannot stop a human being who respects Dharma from getting help. Most of the things that the Gods do are because they are respecting the "Leela" or "Cosmic Law"; they are also similar to children.

Namaste Agni. Would it be possible to dispell some discrepancies with what astrology and astrophysics say of the age and scale of this universe, describing trillions of galaxies in just the "visible" region, and just among the 5% of energy and matter called visible, and all said to emerge around 12 billion years ago from a singularity which may be cyclically expanding and contracting. This expansion mathematically appears now to be, per my very little knowledge of recent decades of attempts at mapping and calculations, " flat" which is to say, something like a 2D universe with a holographic projection effect. What is the reality of all this? what is the reality of the higher dimensions that are mathematically present but are not perceivable by the senses of 3/4D beings? Tangentially, what is the nature of of the galaxy spanning pithas some seers have attributes to Goddesses such as Bagalamukhi (Cat's Eye galaxy in this case) and Varahi, where they are within what is called this universe by modern scientists, but the seers describe technology that is seemingly thousands or millions of years or more ahead of what humanity has? It is such a thrill reading what you reveal! We are so, so very blessed. Best regards awakened one!

Meant to type astronomy and astrophysics

Once when I was reading Shri Tivra's delivered revelations, I found myself uncertain if the term "universe" had it's usual meaning. I have been trying to understand the size and scale of this Yehovah. Assuming the science is accurate about the sizes and spacings of things, I was wondering if Yehovah is just present for this solar system, but after reading the exquisite knowledge you share Agni Ji, it seems Yehovah is much vaster. I had been trying to square away the Old testament and a sufi interpretation of Quran with all this breathtaking revelations about reality appearing on this website. For some years, I had the sense the Yehovah was just a demiurge for this solar system or maybe some local area zone of several stars. I'd never imagined the potential scale of Yehovah, partly due to pre existing biases closing my mind partly off. Still, it feels hard to imagine that billions of light years away, that god who calls himself jealous and spiteful and vengeful, is also the active creator deity. It kind of boggles my mind, although it also seems fitting, seeing as, in this universe, we have unstable stars that occasionally collapse and explode and wipe entire galaxies of life or the potential for life. Before reading what Tivra ji shared, the sum of my minor studies led me to wonder if earth itself was a special sort of incubation and evaluation world, for souls who might be reborn as deities elsewhere across this and other universes (universes in the traditional astrophysics sense, with potentially infinite universes with weird plausible connectivities such as worm holes and white holes, all of which I'm not sure of and know next to nothing about technically). Is there anything like this going on with Earth?

Regarding the perfection of the other universes, compared to our imperfect one with problems, what is the process of evolution of consciousness for the beings in this universe? Is there still something like trials and struggles and "bad", so that there is a mechanism for growth as well as for being able to appreciate what is good, or is that just limiting beliefs I have from being born in this universe?

Regarding the perfection of the other universes, compared to our imperfect one with problems, what is the process of evolution of consciousness for the beings in this universe? Is there still something like trials and struggles and "bad", so that there is a mechanism for growth as well as for being able to appreciate what is good, or is that just limiting beliefs I have from being born in this universe?

Regarding the nature of the other infinite perfect universe, how do souls grow and develop in those universes, and how do they appreciate the good? Is their still darkness and struggles, just in a perfectly optimal and logical manner?

Agni, please provide evidences of your claims. We do not need fictional stories! If you can provide something real then it would be very helpful for many, if it’s not possible then please refrain from spreading imaginative stories and fictions. Actual hard evidences are much more appreciated than your own imaginative explanations, your misinterpretations and your fictional realisations! People are getting misleading ideas, it’s very evident from many comments of others! Please refrain from doing that, if you can not lead then please do not mislead at least, please be responsible.

Ramam. Yes, this Sahasranama contains very confidential information of Sri Vidya.

The coming of Lord Chokmah, will it be like the second coming of Jesus Christ, which is described in the Bible or not? If You can, please tell us.

Богдан. It's good that you asked that. The answer is "yes" and "no". The answer is "yes" because Jesus promised to return to Planet Earth not as a human, but as the celestial authority (Chokmah) of this Material Universe. He will come as your boss this time and accompanied by his attendants and equipped with extremely advanced technology. The scriptures of Hinduism are more focused on the technology of the Spiritual Mind and the Higher Mind (they are focused on leaving this material existence), but this Chokmah is an expert in both: the technology of the Material Mind and the Spiritual Mind. About the answer to your question also being "no" is that his return described in the book of the Bible called "Revelations" was described the way Lord YHVH (Brahmā) wanted; but Jesus has already made it clear that it will not be in the aggressive way that YHVH wants. Although Lord Chokmah is unable, at least for now, to become one again with the resurrected Jesus who has become greater than him, he is able to gradually process the information from the Spirit of Jesus and understand enough basics about human emotions to better deal with them with his immense material and spiritual power. With the help of Chokmah, human beings will gradually gain full mastery of material technology, but on a Universal scale, being able to greatly prolong their life, mobility, versatility and strength. But all this possibility of "diplomacy" would not have been possible if Jesus had not said "no" to YHVH's designs and shown compassion for humans. If Jesus had not intervened, humans would have been treated in the way described in the book "Revelations" of the Bible; it was what YHVH (Brahmā) wanted; but to summarize the answer: it will be the second coming of Jesus, but as Chokmah and in a diplomatic way and with the intention of cosmic reintegration of humans with the rest of the Material Universe and, later, the Spiritual Universe. Humans will gradually be led to actually know, and in the future, the transition to the Supramental will occur. But before the Supramental, humans will go through an intermediate phase where they will have more versatility and power in the realm of practical reality, not just theory.

Please pardon if this is not a productive line of inquiry, but would it be possible to shed light on the matter of certain humans not having souls? This seems very mysterious and esoteric, and therefore potentially very telling about a facet of nature. Reading that single sentence in one of your brilliant comments made me recall the concept of Guf or Tree of Souls .. Many thanks for providing such boons to us Agni Ji. It is such an enormous privilege to be privy to what you reveal, really takes the breath away again and again

Богдан. To make it easier, you can visualize Jesus with this Mantra using verses from the book "Revelations" in the Bible. This visualization will help you invoke Jesus not only in compassion, but as a necessary protector in this dangerous phase that humanity is experiencing. You can say these verses and meditate like this: "I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, and among the lampstands was someone like a man, dressed in a robe reaching down to his feet and with a golden sash around his chest. The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, and coming out of his mouth was a sharp, double-edged sword. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of Death and the Underworld." To live in this dangerous world and destroy the temporary but inevitable obstacles in the way, recite all 150 Psalms or Swords daily in a single reading. If it is too exhausting, divide the recitation of the 5 books of the 150 Psalms into 5 divisions of the day: Brāhmamuhūrta, Sunrise, Noon, Sunset and Midnight. If it is still too exhausting for you, divide the 150 Psalms into 7 days of the week and always read them at Midnight. Now I will reveal something new to you about the 150 Psalms. You should know that everything that Lord Brahmā (YHVH) says is perfect (vāksiddhi). and happens without fail. 150 Psalms were approved by YHVH (Brahmā) as being His own words. If you are a pure person following Jesus and recite these 150 Psalms or Swords with the temporary intention of overcoming all the difficulties of this Universe that is not a "fairy tale", they will act immediately (vāksiddhi). There are books explaining what each Psalm does, but in fact each Psalm has 7 different interpretations that cause different effects when meditated on reading. Each Psalm has 7 layers of hidden meanings that range from the material to the deepest spiritual. Each Psalm can be read in 7 different ways and represents 7 Chakras. But you don't need to go too deep because the main focus is on Jesus. But you can do everything with these 150 Psalms, even kill your enemies if there is no other option. I know that Jesus is pure compassion, but when he died on the cross and dictated new books afterwards, he understood that evil is something that human beings will have to deal with and fight along the way, there is no other option. One last thing; in today's world, YHVH has already realized that he needs humans; and when you follow Jesus you will be helping YHVH in the long run; so YHVH will help you deal with the problems that a human being has throughout life. Everything can be done with the 150 Psalms... any material and spiritual need.. and this scripture is more precise than any other because it is focused on what a human being feels. It is the most human spiritual tool that exists. When you start reading the 150 Psalms, try to feel the human emotion that it invokes. These 150 Psalms speak volumes about human needs, obstacles, and emotions that almost every person has felt. You will identify with a lot of what is written there. You can do anything with them, even get rich, but I recommend focusing on Jesus and using the 150 Psalms only as Swords. Each Psalm automatically invokes a group of Angels and is the infallible word of Brahma. The more aligned with what is Righteous you are, the more powerful these Psalms become.

Agni Ji, I feel like I must reply to this comment about the 150 psalms with a question. I have recited them many many times, for a period of weeks with specific intentions in mind but I felt blocked in some way and my intended desire did not manifest. I recited them for the purpose of eliminating enemies. I ask this question not to doubt you but only to seek clarification as to why the psalms only work for certain people and hinduism and sri vidya work much better for others. Is this based on one’s vedic chart and latent karmas?

sid. There is no such division; both are valid for everyone. The Psalms will not work if you are "divided" in your heart about which religion to follow. You must really believe in what you are saying. I have recently discovered that many deities portrayed in Hinduism will have to find a way to come to our Material Universe, because their Spiritual Universe is going through a kind of "Pralaya". I have taken a look at their Universe and things there are disintegrating. Either they move to our Universe or they will "die". In the past I have discovered that when Lord Brahma designed our Universe in his mind before creating it, it was supposed to be only material, but compatible with the spiritual deities. Something went wrong and Lord Brahma fell before finishing his creation, and the famous deities in Hinduism had to "improvise" a Spiritual Universe for themselves in various Lokas. I do not know how they will come here, but they are left with no option. Our Universe is not something simple to understand, and what happens on the other side will affect us too, our bodies. The trinity of Brahma, Vishnu and Shiva and everyone below them are on the verge of being destroyed in the other half of our Universe. They already know that they need a way to get here. Lord Brahma tried to do something that didn't work out very well... and we are suffering the consequences of a mistake that was not ours...

Raman. It is good that you asked this. The great Saints called Aurobindo and The Morther Mirra Alfassa achieved partial realizations of the Supramental level. They became supramental beings, but not completely. Mirra Alfassa said that it is impossible for anyone to access the Supramental force (Aruṭperuñjōti) without first developing the Antarātman which is the Human Soul in the heart. It is because of this Antarātman that human beings are greater than the Gods and Angels, because the Gods and Angels are created ready-made and cannot change or evolve, but the human soul can change, evolve and become whatever it wants. First, this Antarātman or Soul has to be developed and made strong through some other practice be it Yoga, Tantra or others. Vallalar said that his access to the Supramental was possible only because his Soul in his heart full of Love took possession of the "Fire" present in the Forehead. The possession of this "Fire" in the Forehead is a sign of a mature Antarātman ready to merge with the Divine Spark in the Forehead - the Primordial Guru of all beings. As I have said before, this "Fire" merges with the Soul and opens the door to any desired realization, including the Supramental. As Mirra Alfassa says, the sign of a "mature" and ready Antarātman is that the person will have a vision of the Supramental Realm, but will not have possessed it; when this vision happens, it is the Lord showing that access to this realm is now available to your Soul, but you will have to strive to possess it - it is like the Lord giving a small "taste" of what the Supramental is to encourage that Soul to strive to possess it. There are many ways to develop the Antarātman... Vallalar proposed to "burn" the veils that prevent this development through intense meditation on the nature of Aruṭperuñjōti that he describes in the books; He proposes that meditation for 3 hours or more "burn" the veils that prevent the Antarātman from developing. Of course, there are other means for this such as Yoga and Tantra, worship of certain deities. But Vallalar did not only deliver the Aruṭperuñjōti Mantra; there is a systematic method that must be allied to it and it mainly involves intense meditation, unconditional compassion, charity and japa. Vallalar mentions that after your Antarātman full of Love and Compassion takes possession of the Fire in the Forehead, nothing will be able to stop you from realizing the Supramental through the Aruṭperuñjōti Mantra. In short, without a method and prior dedication to develop and mature the Antarātman, the Aruṭperuñjōti Mantra will not work.

Raman. About the Mantra "śivāya namaḥ", I will first explain to you the meaning of the letters. The letter "śi" is the Icchā or Desire manifested in the Śiva Tattva to utilize the Mahāmāyā Tattva to promote "Abheda-Śuddhavidyā" (non-differentiation) between the Grace Śakti (Supramental Power) manifested through the letter "va" and the Antarātman represented by the letter "ya", the Jīvātman represented by the letter "na" and the Instrumental Being represented by the letter "maḥ". In short, this Mantra manifests the Will of Mahāsadāśiva to remove the differentiation between oneself and the Grace Śakti in the form of the letter "va" (which is different from the Grace Śakti attained by Vallalar). The ultimate fruit of this Mantra is a divine physical body called Śuddhadeha with an estimated life span of 16 million years. It is not the 3 Supramental bodies that Vallalar achieved, as they are immortal. He achieved the immortality of the physical, subtle and causal bodies. He removed the "Bheda" or "Differentiation" of his three mortal bodies with the immortal "Antarātman" and the Lord above. Just as the Jīvātman is inseparable from the Paramātman; the Antarātman merged with the "Fire" in the Forehead comes to consider Arul Jothi as its Lord. The first thing that happens when a person unites his Soul with the Fire in the Forehead is that he sees his true Lord... but that soul still has to make efforts after that. This Antarātman, when ripened, awakens spontaneous Love, Compassion and Charity... then the devotee discovers that this has always been his natural state and that his soul was always like this originally. The son (human soul) is equal to his Father, and this son removes the differentiation between himself and his own three bodies (physical, subtle and cause). Note that this transformation depends largely on the maturation of the Antarātman who needs to have the vision of his Father (unite with the primordial Guru in the form of Fire) before he can walk towards Him.

Thank You very much for this answer! As for the mantra - Yeśū. I'm thinking of buying a Tegelim (a collection of psalms, with the text in Hebrew), and start reading the psalms as You said. Regarding the mantra (Yeśū), like the Aruṭperuñjōti Mantra, should it be repeated with divine compassion and love to make it work better?

Agni Ji, If You can, please tell me if Jesus Christ is one with his Shakti, like Krishna and Radha. That is, one can pray to Jesus and receive blessings from his Shakti as well? Is the Lord also one with His Shakti? I would like to ask You another question: in various tantras it is written that Kali took the form of Krishna and Shiva became Radha, how do You think that Radha and Krishna, who are like avatars of Shiva and Parvati, are much higher in the spiritual hierarchy than them and even Lalita Tripura Sundari? Thanks You for Your answer.

Agni ji, can you please walk us through the methods Vallalar gave to burn through the 7 veils and attaining the suddha deham? I remember he spoke about the trouble body (suddha, pranava and jnana dehams). If you could at least offer us detailed guidance on how to attain the suddha deha through vallalar’s methods this would be greatly appreciated.

 Namaste Nesh. On this matter, I would like to explain by first showing you a passage from the Śivadṛṣṭi: "If you ask how someone pure could be eager for something impure, we reply: because He savors the expansion of His own form, contemptibility is not appropriate for the universe. Given that it is said that it is Śiva's nature to perform the five types of activities, what need is there to search for other motives, when He is engaged in His own conduct?" In other words, there is no "reason" for Śiva's activity (though Somānanda uses the name Śiva to refer to the supreme reality, any such appropriate appellation is implicitly suggested here, too). A reason suggests the presence of rāga and niyati; attachment to a specific desired object, and the specific means by which that specific object is acquired. But as Śiva is the sole reality and full in Himself, He is in want of nothing. Moreover, His activity is nothing other than His self-awareness - Śakti, which is His very nature. So, even though He is the sole cause of everything, you could say that the divine activity is ultimately nothing other than Śiva being Himself. In Him, there is no rejection or acceptance of anything. All things exist because they have the nature of the light of consciousness. However, due to binding thought constructs, it does not seem to be this way. The Ānandabhairava Tantra says: "The Lord is without bias and acts in a manner contrary to the common worldly norms. The cause of His bestowal of grace is not the purity of the recipient... Thus, the rays of consciousness radiating through the senses, although savoring their objects, are freed of agitation. Hell is the result of dualistic thought." Here we receive a powerful teaching. It is not the contents of worldly experience themselves that are the problem. It is the particular perception of them, the agitation of dualistic thought. Conversely, the vīra is able to perceive the one taste of the Absolute in all things. Keep in mind that this is not simple hedonism. You do not need yoga to enjoy sensory pleasures. Rather, this is a subtle and profound state of awakened awareness. It is comparable to watching a drama. The actual contents of the stage by themselves have no power to generate aesthetic sentiment. That is based on the viewer's sensitivity, a sensitivity that derives from the knowledge and wonder that they are fundamentally separated from what is going on, and so the doubts and inhibitions which concern how things "should" and "shouldn't" be are absent. As a result, the dynamic, creative wonder of consciousness is able to present itself clearly and fully, regardless of the genre of the play, so to speak. Hence, the absence of rejection and acceptance, as all things are the light of consciousness. Nāganātha says in one of his beautiful poems: "How wonderful it is that my mind, which was restless in seeking satisfaction in the attainment of pleasures, now, even in the severest of sufferings, is filled with the nectar of supreme bliss." I will leave you with a teaching from the Kālikākrama. Meditate on it well. "The expanding Sun of Consciousness is the bliss of the great lotus of consciousness. The joyous play of humor and dance impels the universe, mobile and immobile. When rejection and grasping, due to the distinction between taking up and letting go, has ceased, the yogi is established in the liturgy of the worship of Kālī, which is the forceful attainment of the foundation of consciousness."

Namaste Nesh. 1. The passage from the Triśirobhairava Tantra which Jayaratha is commenting on explains three aspects or modes of Kuṇḍalinī. The first is Śaktikuṇḍalinī, Her lower form, the nature of which I have already described. The second if Prāṇakuṇḍalinī, which is analogous to Her movement. The last phase, which is what he is referring to as the "final phase of propensity towards introverted consciousness" is Parākuṇḍalinī. In short, 1) the energy of consciousness is as if dormant, then 2) it becomes active and, reaching its conclusion, 3) rests in its essential nature. The actual verse says concerning this final phase: "This power is variously called the 'Sky of Śiva', 'the Supreme Brahman', and the 'Abode of the Self'." So, it is the conclusion of practice, the goal of all the upāyas. Śāmbhavopāya, though the highest of the upāyas, is still a means insofar as it is still geared towards the attainment of the supreme reality, even though "you" don't actually do anything at that point besides, perhaps, fearlessly surrendering to it. The natural flow of awareness itself "practices" this upāya. 2. The triangular Yoni embodies all triads, and in this way all triads reflect the same general pattern. It is the womb of all energies, the quintessential structure of the activity of awareness. The heart corresponds to paśyantī, the initial impulse of Speech where word and meaning are as of yet undifferentiated, though still manifest. The throat is madhyamā, mental Speech, in which word and meaning are more clearly differentiated but held together within the mind. The tongue is vaikharī, where Speech is clearly articulated. The Yoni is called the Mouth of the Yoginī from which the teachings originate. This is a great secret, but I think you can get some idea of it from what I have said here.

Dear Dylan. There seems to be some software bug that is preventing your content from getting loaded into the Manblunder website. Please email the same to me at krishna@manblunder.com and I will post it directly into your comment and will notify the tech team to look at what is preventing the post from rendering itself.

Namaste Dylan. From the bottom of my heart, thank you! That Kālikākrama quote at the end is a rare gem, like a whole initiation wrapped in two lines. If you ever have others like that tucked away, I’d be grateful to read them too. I’ve been sitting with a few things and wanted to ask a bit more. When the text talks about the “Sun of Consciousness” and the “lotus of consciousness,” are these referring to prakāśa and vimarśa in action, or is there something subtler going on? Also, your earlier point about the vīra’s capacity to see one taste in all things is swishing around my mind. Would you say that’s more a result of samādhi or a kind of cultivated sensitivity through insight? I loved the mention of the viewer’s aesthetic detachment in the drama metaphor. Do you think that detachment, that wonder, is what actually lets Śakti move freely through perception? Or is it more about the loosening of grasping that lets the play become luminous? I’ve also really been trying to let go of grasping lately. The rāga-dveṣa patterns feel so loud now (maybe because Tivra’s graciously shared nitya sādhana is working), and my mind feels more alert to its own projections and little compulsions. But that hasn’t made them easier to drop. I stumble over the same egoic reflexes again and again (and again, and again, and again…) even while watching them unfold. It’s odd to feel both clearer and more turbulent. There’s joy and even a few uncanny things creeping in, but I still flinch at things I want and recoil from things I fear, as if some older part of me refuses to believe it’s safe to just witness without clinging. Not to ramble, I’m trying to figure out what I want to convey. I suppose I’m asking: does this heightened discomfort plausibly indicate I’m on the right track, or just more awake to how (very) far there is to go?

That clarified quite a bit, especially the phases of Kuṇḍalinī. You mention the final phase as resting in itself and that Śāmbhavopāya remains a means. Does the path ever really end, or does upāya become so transparent that it’s simply folded into being? And when awareness begins to practice itself, how do you distinguish that from inertia or passive spacing out? About triadic mapping of Yoni. Do you see a direct mirroring between that and the movement from inner triangle to middle to outer circuit in the Śrīyantra or Kālikā yantras? Or is that reading too structurally? Also curious what sort of orientation you’d suggest when working with cakra healing or Kuṇḍalinī modulation. Not in the sense of major awakenings or theatrics, but more in the subtle recalibration of one’s outlook and process of digestion. Or a conscious system update, ideally one that partially slips the ahamkar potential resistance up. Unrelated inquiry: I’ve come across a range of views on how to handle bija mantra endings, specifically the use of candrabindu, anusvāra, or full ma akṣara, and I am not sure about the situation. Some expert explanations from Sanskriters leads me one way and then I hear/read another well hashed out theory saying otherwise, and I am confused all over again. I’ve tried looking through some of the sources and spoken with a few sadhakas and gurus, but it still feels like I’m mostly guessing. At this point I’m just going off instinct and subtle feeling, but I’m not sure if I’m missing something deeper. Any clarity you might have here would be appreciated.

Namaste Nesh. The Sun of Consciousness in the Kālīkrama is the wheel of the twelve Kālīs who embody the dynamism of awareness. This wheel of energies performs the joyous dance and is itself that dance. The Jayadrathayāmala Tantra says: "The Sun of the Twelve Kālīs that is the illumining Light in the world has emerged from the middle of the Sun in the center. Within the Sun of the Twelve Kālīs is the Sun that illumines all the universe. The universe is filled with the network of of the rays of energy that emanate from Her, She who is Bhānavī Kaulinī." The triad of cognitive awareness consists of prameya, pramāṇa and pramātṛ. Each of these undergo the four cosmic cycles: sṛṣṭi, sthiti, saṁhāra and anākhya. So, taken together, the three and the four are the twelve Kālīs. This is technically called Anākhyacakra, in which the triad is subsumed in the Fourth state. This twelve rayed Sun emanates from its center, the Sun of the Sun, which is the unitary ground of the twelve. This is Bhāsa, the highest reality of the Kālīkrama and the object of worship at the conclusion of this system's pūjā (which, at the most elevated level, is not an external ritual but rather is absorption into the dynamism of consciousness). Concerning Bhāsa, Maheśvarānanda says: "The ignorant imagine a division by saying that Light is the fifth function of the whole. In reality, Light is the stem connecting the other functions and they are its leaves." The wheel of the twelve Kālīs is the expansion of consciousness, its resonance, which is the forceful attainment of its own nature. The same source of the original verse also says: "The Kālīkrama arises as Kuṇḍalinī, pulsing with energy by the delight of the consciousness of its savour. It merges into the supreme plane with the sound of a flying bee." Leading into your second question, the dance of the energies of consciousness is inherently uninhibited. However, it appears to be so due to ignorance. Kṣemarāja says in his Pratyabhijñāhṛdayam: "When one lacks realization of this, one exists in the state of a saṁsārin: that of being deluded by one's own powers." He then defines this state more concretely: "This state of delusion is one of being nailed down and thus paralyzed by the 'spikes' of various anxieties, doubts, and inhibitions, both worldly and religious. It is this which constitutes the state of being a saṁsārin." To explain by way of aesthetics again, it is understood that there are several factors which inhibit the viewer's sensitivity and thus capacity to cultivate rasa. Notably, if there is too personal an identification of the scene with one's everyday experience and if one is too caught up in their personal sentiments, they will not be as sensitive to aesthetic wonder. Sound familiar? Rasa is particularly understood as a different sort of experience, one that transcends everyday, common experience. It is a very potent engagement which is, ironically, brought about by this sort of detachment. Abhinavagupta says: "Once one has overcome distraction, the pleasure one enjoys through the sentiments of love, etc., expressed in poetry or drama, for example, differs from the pleasure derived from sense objects. This is because one gains access to it by the removal of of such obstacles as the anticipation of possible personal gain." What he is suggesting here is that rasa is not simply enjoyment of sense objects as such or simply an emotional state. As I said, rasa is not ordinary experience. The source of aesthetic rapture is oneself. More specifically, it is repose in oneself freed from, as Kṣemarāja says, anxieties, doubts, and inhibitions. One becomes satisfied in repose in the Self, and thus grasping and rejecting fall away. The scriptures take it further than just enjoyment of drama, though. The universe itself becomes a grand drama through which one experiences the wonder of the Self. It is not the specific contents of worldly experiences that thus become beautiful; it is You. And Your body is the Śrīcakra, the totality of all things. Nothing is excluded. Everything is of one flavor (though this does not mean that everything is "the same"; the universe is a garden, not an empty room). The energies of consciousness thus become uninhibited, flying freely in the sky of consciousness. Intoxicated with the bliss of the Self, they dance and sing, so to speak. This is a very general and short explanation, and the truth is there is much, much more that could be said about this. But to give a starting point for further study and practice more appropriate for Śrīvidyā, I will say that Vārāhī and Śyāmalā embody this secret in their own ways. You could say that they embody the aforementioned dancing and singing, respectively. They are at the left and right sides of Lalitā, the Playful One.

The path does end in the sense that liberation is the point of no return. Once you have crossed the threshold of whatever impulses of duality remain, you are finished. Anantaśaktipāda says in his commentary on the Vātūlanāthasūtras: "The stable abiding of this continuous consciousness is its condition as perfectly devoid of reversal. As it is permanent, there is no discontinuity due to the repeated unfolding of consciousness with thought constructs, nor is entry into it attained by that nature of consciousness which is devoid of thought constructs." In other words, in the liberated state one is not subject to falling back into dualistic thought, nor does it involve attaining anything. Abhinavagupta says in his Paramārthasāra: "Neither has liberation any abode, nor does it involve a going elsewhere. Liberation is the manifestation of one's own energies realized by cutting the knot of ignorance." Moreover, even in the midst of daily life one is incapable of falling. The Īśvarapratyabhijñākārikā says: "He who, having all as his essence, thus knows: 'All this multiform deployment is mine', he, even in the flow of mental constructs, attains the state of Maheśa." However, it is more complex than just that. The nature of the supreme reality is dynamic awareness. Its vibrating radiance manifests as everything in every moment. Even a liberated being continues to burn off the karmas that have already begun to bear fruit in (or as) this life, even though their sense of being a finite doer of action has ceased and so they are no longer bound by karma and thus are not reborn. It is comparable to a potter's wheel which, once put into motion, continues to spin for a while before stopping. It is said in the Śivasūtra: "The link with the vital breath is natural." The vital breath is a gross manifestation of the Unstruck Sound of consciousness, the aforementioned vibrating resonance. This being the case, the liberated soul remains perfectly reposed in the Bliss of Stillness. The "Unstruck" part indicates a resonance which, paradoxically, has no origin and no conclusion, no source and no form. This is nothing but Speech, which in its essential nature is the self-revelation of consciousness itself. This self-revelation takes the form of the world and all things. Even if the object of awareness is seemingly differentiated, it is ultimately nothing but this. This is Āgama, sacred revelation, which is reflected in the scriptures (which are condensed forms of this awareness) in their style: a dialogue between two people, usually Śiva and Devī. This being the case, though one is firmly established in the liberated state, he is continually surging with consciousness and bliss. It is like flying in an infinite sky where direction is meaningless, and yet somehow always flying higher and higher. So Abhinavagupta says in his Tantrāloka: "The state of emission is the projection of one's own nature from one's own nature into one's own nature." It is also said in the Kramasadbhāva: "Kālī does not eat anything, but She devours everything." The liberated soul's conduct is nirācāra, no conduct. It is said in the Brahmayāmala Tantra: "If the one who recites mantra is Still and abides within the body of an avadhūta, he then performs the yogic rite of adoration of Śiva. Avadhūtā is that energy he possesses and the one who is Still is Śiva." Note that nirācāra can also be taken to mean "without social convention", that is, this activity of the liberated being, which is nothing other than the vibrant radiance of consciousness, is beyond worldly norms and conceptualizations. What is meant by Avadhūtā here is Kuṇḍalinī, the energy of consciousness which has "shaken off" the impurity of duality. The sense of all of this is taught in the Śivasūtra: vismayo yogabhūmikāḥ: "The planes of union are wonder." This is the nature of Aśvarūḍhā in Śrīvidyā. Now concerning the endings of bījas. The anusvāra at the end is not actually just one part of the bīja, but encompasses several: bindu, ardhacandra, nirodhinī, nāda, nādānta, śakti, vyāpinī, samanā, unmanā. These are extremely subtle, inaudible resonances which are various levels of consciousness. In sṛṣṭikrama, they are the development of the world as resonance out of pure consciousness. In saṁhārakrama, that of mantroccāra, they lead back to that supreme state. The anusvāra at the end of a bīja is uttered at the palate where the Egg of Māyā/Rudra is understood to be in the subtle body. If you recite the anusvāra not as "mmm", but as "ng" (as in "sing"), your tongue will vibrate on the roof of your mouth. This pierces through the knot of Māyā and the subtle resonances follow, ascending up to twelve finger spaces above the top of your head. The central channel is likened to a lamp's wick, the resonance of consciousness being the flame which ascends on it. The subtle resonances between the brahmarandra and dvādaśānta are like a plume of smoke, at the end of which the energy of consciousness burns without smoke in its supreme state. The anusvāra at the end of bījas is thus also likened to the tip of the flame.

Namaskaram Dylan ! Fascinating knowledge. Could you throw some light on kali krama in kashmiri shaivism .

Namaste Wide Awake. The Krama system generally follows a pentadic pattern, of which the five cakras are the most essential. These are configurations of energies which embody various aspects of the dynamism of awareness. The first of these is the Prakāśacakra, which embodies pramāṇa. The expansion of consciousness is twofold: action and knowledge. Action gives rise to the five organs of action: upastha, pāyu, pāda, pāṇi, and vāk. Knowledge gives rise to the five organs of sense: ghrāṇa, jihvā, cakṣus, tvak, and śrota. To these ten are added buddhi and manas, making twelve total. Through these, consciousness manifests perception. Then comes the Ānandacakra, to which five more energies are added, those of prameya. In this cakra buddhi and manas are taken together, so we have eleven, to which are added the five tanmātras: gandha, rasa, rūpa, sparśa and śabda. So, the Ānandacakra has sixteen parts. Then follows pramātā, the Mūrticakra. To the sixteen energies is added one more: ahaṁkāra, making seventeen. Ahaṁkāra is here understood to be the locus of the activity of consciousness as pramāṇa and prameya, a kind of turning in towards one's subjectivity in which the senses and their objects come to rest. What follows are several more cakras: Vṛnda, Sṛṣṭi, Sthiti, and Saṁhāra. But I will simply go to the penultimate cakra: Anākhya. Its energies are the Twelve Kālīs. They are twelve because the cognitive triad - prameya, pramāṇa, pramātā - is unified, and each one undergoes four phases: sṛṣṭi, sthiti, saṁhāra, anākhya. It is called anākhya - inexplicable - because it is beyond definition insofar as it does not relate to any specific activity (e.g. manifestation, persistence, etc.). It is the "processless process" of transcendental consciousness. The Trivandrum Mahānayaprakāśa introduces its chapter on the Anākhyacakra thus: "It is seemingly strewn with the cycles of the procession of creation, persistence and withdrawal, but even so, it never falls, even slightly, from its own plane, which is the attainment of rest. Having entered into that transcendental exertion which is the energy of that processless process, it is the transmission of realisation which is the cycle of the Inexplicable, perceived by the appropriate process of contemplation." It continues: "Creation, persistence and withdrawal are processes; although the Inexplicable is not a process, in relation to them, it is itself the nature of the Krama." Succession or process is based on relative distinctions. But in the unitary reality of pure consciousness, no such distinctions exist, and by extension no succession. However, the text goes into a fascinating exposition about this. I will not quote it, since it is too long, so I will summarize. It is explained that everyone is attached to sex, wine and meat, which here indicate the cognitive triad: sex = prameya; wine = pramāṇa; meat = pramātā (notice also how these are the 'ma-kāras' used in Kaula rituals). That is to say, even though the reality of Anākhya is essentially beyond sequence, sequentiality is nevertheless a tangible reality we all experience (or, more accurately, is the very nature of our experience). For this reason, it is said that the teacher should not encourage one to simply disregard these, as in more transcendentalist philosophies based in a view of the world as in some manner less substantial than another, higher reality. In the Krama it is understood that ultimately there is no "higher" or "lower", no "supreme" reality. To try to simply disregard the reality of the previously described sequentiality would be like trying to get an old cow to stop grazing in the fields. So, the practice of the 'ma-kāras' is taught so that the fullness of Anākhya as the "processless process" of consciousness can be attained. In this particular text, however, this is not merely a matter of literally taking up those things (although, assuming it aids in the development of spiritual knowledge, they can be, and often are, used that way in Krama worship). Rather, these terms are superimposed on an esoteric understanding of the dynamism of awareness in the form of the Twelve Kālīs. The anonymous author goes into a line of philosophical reasoning. If consciousness is unitary (that is, with no perceptible divisions in any way whatsoever), that cannot account for the very tangible perception of succession. If succession were simply a conception, and thus have no reality, that too would not account for it. If succession simply existed as such, then they could not dissolve into unitary pure consciousness. At the same time, succession does exist, but that could only be because it is the effulgence of unitary consciousness. In this way, the viability of all that has been said is justified through reason.

Namaste dylan ! Does the anakhya cakra correspond to sri kaal sankarshani ? And acc to sri swachanda bhairav tantram , swachanda bhairava orders kali to cause pralaya so that the jivatma can become absolutely shunya and becomes one with shiva .Hence , on order of swachanda, she causes pralaya ! Also acc to shiva drishti ,“One bows to universal Shiva who is one’s own nature, through the avenue of Shakti (his energy), for the removal of obstacles, which in reality are none other than Shiva.” Is this conception correct ? Dylan , Can u give please give your email id as for query related purposes?

Namaste Wide Awake. Kālasaṁkarṣiṇī is the thirteenth Kālikā, the Center of the Anākhyacakra. The Anākhyacakra of the Twelve Kālīs is the Sun of Kula. The Ciñcinīmatasārasamuccaya says: "The light of consciousness, the supreme secret, is the risen Sun of Kula. It has twelve rays and, endowed with beautiful radiant energy, it shines like many suns. It is the life of the living being, and it illumines the living being which is of that same nature. In this same way, it causes the fettered soul and its power to be pierced with its energy." The Twelve are the rays of the Sun in the Center, which is Bhāsacakra. Thus, the Anākhyacakra and Bhāsacakra are not especially different. The wheel of the twelve suns is the expansion of the Center. Kālasaṁkarṣiṇī is in other sources known as the seventeenth or the sixty-fifth. The seventeenth is the seventeenth kalā of the Moon, the New Moon. It is the Light of the light of the Moon, that is, the inner energy which sustains all the other kalās. It is an ancient Vedic conception: the Moon fills up with Soma during the bright fortnight and it flows out into the world during the dark fortnight. The inner energy of the Moon, the seventeenth kalā, is the unchanging energy of consciousness which perpetually sustains this activity. In the Tantras, the nectar of the Moon is the totality of all that exists. The "content" of awareness, indicated by the sixteen vowels in Sanskrit, arises within pure consciousness, like the bright fortnight. When it becomes the Full Moon, full to bursting, it is visarga, which is both the cause of and is itself the emission of all things so as to be consumed by the fire of consciousness (note that "emission" does not mean a separation; it still ultimately takes place within the Absolute itself). Kālasaṁkarṣiṇī's Kaula vidyā is seventeen syllables. Moreover, the Kramasadbhāva says: "Ascending to the kalā at the end of visarga, She is Kālī, the seventeenth kalā, the activity at the end of everything, existing as the center of the resonance of the sixteen vowels." Now the sixty-four are the energies of the Vṛndacakra: the sixty-four Siddhas and Yoginīs. Following the established pattern, Kālasaṁkarṣiṇī is the sixty-fifth, their center. She is the all-consuming Void of consciousness, so of course pralaya is integral to this system. The metaphysics of the Krama is based on withdrawal. But the name Kālī itself is understood in five different ways according to hermeneutical etymologies, each of which reveals an aspect of Kālī's nature. The name 'Kālī' in this sense is understood to mean kalana. 'operates'. So, She is understood in terms of Her five operations: kṣepa, gati, jñāna, saṁkhyāna, and śabda. 1) Kṣepa ('casting forth') is the emission of the world from Her own being (note that one of Kālī's names in the Krama system is Vāmeśvarī; She who vomits). 2) Jñāna means that what is emitted nevertheless remains undifferentiated from its source. 3) Saṁkhyāna ('enumeration') means that She has the power to manifest duality in the form of thought constructs. 4) Gati ('movement') is the appearance of all things within consciousness like reflections in a mirror. And 5) Śabda is the inner resonance of self-awareness which dissolves all duality and latent impressions. Besides being descriptions of Her operations, these are also descriptions of the phases of cognition which are the inner modes of the cosmic cycles. This in part answers your question about the Śivadṛṣṭi. The introductory verse reads: "May Śiva, who has penetrated my form by warding Himself off by means of His own Self, pay homage to His all-extensive Self by means of His own power." Here we see that it is Śiva's activity alone which both conceals and reveals His essential nature. His power of concealment serves to manifest the experience of limited awareness. Because of this, even though the light of consciousness in reality always shines unobstructed (were it not so, not even ignorance would be manifested), it is not discerned as such. And He places this limitation on Himself, since there is no other to whom He could do so. Conversely, He also reveals His essential nature in the form of recognition: "I am Śiva." Again, there is no other to whom He could do so. This is a profound teaching, the implications of which I encourage you to contemplate.

If You can, please do not leave this website, and let Your comments continue to awaken people to the real truth. We need someone like You to remind us that we are not sheep, but lions, so that we can live it out in practice. Thank You so much for Your divine revelations!

Thank you for thoughtfully and eloquently sharing so much Agni Ji. It has been a lot to process, and surely those who have read have a lot of contemplation and meditation to do, to properly consider and digest what you have revealed. Please forgive the small- or close-minded levels of some of us, myself included. you are elevating us greatly, even if we do not yet realize it. I would ask you more questions but there are some replies to you which are very silly and infantile, and it makes me sad to see such a low level of consciousness on a discussion forum that has been lately so vaunted by the words you and Shri Tivra have posted. Thank you so much for your services to this world. Wishing you all the best!

I’m in no need to fill my head with such weird fictional awkward stories. When one person do not have any hard proofs or references or evidences of the things they are claiming and they feel threatened and feel such existential crisis then they give such big long lectures full of strange imaginative stories and fairytales. Requesting you to be ORIGINAL and AUTHENTIC please. I think we can do better without such fictional theories with no trace or touch of reality. It’s almost like you are almost in a parallel Marvel or DC comics reality or Marvel/DC universe! And i’m stunned to see you are taking name of such a great saint Thakur Ramakrishna and saying all the idiotic stuffs you can sum up against him; WOW! Are you even eligible or authorised to question his authority? Maybe you are another avatar! May be you need a doctor or a professional help! I’m super surprised and shocked and really sad seeing people like this also exist who harbour such delusions about themselves, almost scitzofrenic! As if you are the new age Noah with your fictional boat to save us all, the mighty superior being and we all including the great saint like Thakur Ramakrishna are all like inferior creatures in your comparison! And i thank you for saying such blessed words that i will have a fate like Thakur Ramakrishna, i really pray i do, i pray your words come into reality, and i pray really even if i become a small speck of dust of his feet then my entire life, all my past lives will be blessed and i will reach the ultimate bliss. I pray to Thakur that he blesses you with a clean pure mind - free from your delusions, your invisible prison!

Dear Agni, everyone means well and I personally do not think Shri Rajarshi has meant any disrespect to you or anyone else. I request that you please do not take offense of any comments and continue to guide seekers to the permissble extent. I also request the same to Shri Rajarshi and others as well. I apologize on behalf of all, if my moderation of the comments has not been up to high standards. I personally want everyone to express their doubts, request answers and experts to answer them as permissible. It is without any doubt that you are guided by the same Highest Grace Shakti as Vallalar and we value your suggestions and comments. I am personally indebted to the great knowledge sharing from you, Tivra, Tripuraghna, Jothi, Dylan and everyone else who are brightening our spiritual lives on a daily basis. May this continue and let everyone climb one rung of the spiritual ladder at a time and rise to the highest levels possible. I once again request you and everyone else to continue sharing knowledge and help seekers to the permissible extent possible.

Unfortunately, I also feel that something is wrong with this Universe, as if someone is preventing people from living in peace. Agni Ji, can You tell us about the spiritual hierarchy? In our material Universe, the main one is Chokmah and his Shakti, then within many Universes there is Lalita and her Husband, and the main ones among the Universal Deities are Radha and Krishna, and even more important than them are Aruṭperuñjōti and his Shakti? Although now Jesus Christ has surpassed Chokmah? Are even inter-universal Deities (like Kali, Durga, Lakshmi, and others) like drunken children, or are they only in our Universe? Please tell us again how one can return to the true God, who is called Absolute love, Divine light? These Deities can prevent this. Thank You again for Your answer

Agni, and most important point! Giving all the fairytales, fictional stories and all the imaginary claims does not prove that you have reached somewhere supreme! And all that big big claims that you see my entire life and that i have not achieved anything and my end and all that, so sorry to say but i must admit they exactly sound like new-aged fraud baba jis! ‘Cause i never claimed here ever that i have done this and that or never have i listed my achievements or anything at all; on the contrary you are constantly claiming that you are some messiah or something and that you will redeem us all and if you won’t then we all be doomed! We are all in the wrong track and you are the only one who is in the right track and you are 21st century Noah! Please be REAL!

Dear Rajarsshi ji, I would certainly appreciate if we don't indulge in any slugfest and criticism of individual commenters even if we do not agree with their viewpoints. The arguments can be made to counter the viewpoints based on our knowledge and understanding and even pramāṇas if available and known. If not, it is better to let it rest. It is an established fact that many tantras have been modified over the ages with many inserts. This is also the main reason not to follow any books, but to follow living and established lineages and their traditions that have stood the test of time. Realized souls such as Gautama Buddha, Jiddu Krishnamurti, Lahari Mahāsaya and various others also ignored various norms, religious beliefs and instead followed and taught what they experienced as the solemn Truth. Those who see value in the teachings will follow and those who don̍'t, will follow their own charted paths as is the established norm. Also, it would be a great blessing if you can please share your knowledge on the Kāḷī krama sādhana associated with Guhyakāḷī, Kāmakalākāḷī, Pratyaṅgirā, Siddhilakṣmī etc. that can be of immense help in guiding aspiring and initiated sādhakas in their spiritual journey.

Namaste Krishna Ji, I do not think I’m going to share anything in here even if my Parampara allows me to, especially now when I’m seeing that all the childish delusional silly amateur comments of Agni were allowed to be published in this platform but when I retaliated then half of my comments were allowed only, this kind of biased attitude I do not take lightly, if you all are so neutral then you could have allowed all my comments to be published also like you all did in the case of Agni, which were more frivolous than my comments! I clearly show favouritism here! If someone approaches me personally then maybe I can help and guide, but not in this site! Anyway, thank you for the understanding! Shivam!

Hello Mr.Acharya: Do you have an email where we can contact you?

You can email me at: rajarsshiacharya@gmail.com

Or you can reach me on telegram @Rajarsshi_Debsharma_Acharya

Namaste Ashwin. It is true that Vallalar was helped by Murugan in a part of his journey, but the grace of Arut Perum Jothi was already protecting him since his birth. Vallalar mentions in his works that when he began to evolve a lot and get closer to Arut Perum Jothi, numerous beings that people usually call "Gods and Goddesses" tried to harm him, but the grace of Arut Perum Jothi protected him. Swami Vivekananda has also mentioned the "jealous" nature of these beings and that they do not want to see people above them. They help people only with the intention of making them subordinate. They usually use Yama and Kama a lot to harm people who are evolving too much. This happened with Siddharta Gautama too; they sent Kama and Yama to harm him, but a Naga serpent (a being half serpent and half human) wrapped itself around Siddharta Gautama and protected him. These hybrid beings called Nagas or serpents have helped humans many times in history and they were essential for humans to reach the point of cognition they have today; they once interacted directly with humans and transmitted knowledge, but the darkness within humans made them use this knowledge for evil; so Nagas moved away from humans for good. More details on this issue are in my comment below where I unmask "Lord Krishna".

Namaste Agni ji. Quoting this part from a link, which explains, what you are trying to explain about Arutperunjoti, is huge & quite fantastic. "The key of Grace is necessary to open the lock of fetters and it has been distinctly styled as vast compassion. In other words, one has to offer his compassionate life to God in order to get himself transformed as God." Guess, no one has imagined of getting transformed as God. This is indeed a Supreme aim of life. It's not easy to understand, hence so much of confusion to seek clarity from you, as you are on that path. It's a sincere request to continue guiding us. https://www.vallalar.org/English/VORG000000016B

Dear Agni, you have shown yourself quite knowledgeable in various Kramas and it is for this reason why many people are eager to hear from you on this website, where such information is valued. The teachings and mission of Vallalar are a blessing, and your enthusiasm for them is contagious, thank you for sharing it. I have one question to help understand some of your further claims that come from outside the historical traditions that are focused on here. When you mention, for example, "Cegon Shalam" by name in one of your posts, are you claiming that this is a hidden teaching of Vallalar that you have private access to; or are you claiming that by grace or tapas you personally have been blessed with these visions and information downloads and revelations; or are you taking something like "Cegon Shalam" from someone or somewhere else, another source or tradition, but claiming you have self-validated it through your own experience?

Namaste all This is not to create any additional confusion but just to  touch upon various points here as a new person who will read so many articles and comments should not get confused on what exactly is happening. The concept of supreme divinity is especially has been interpreted in scriptures in various ways and yet scriptures are clear that when the Darshana happens of the Brahman, it is in the form of light. This light is called as Brahman and merging into this light is beyond any explanation. There is a covering for Brahman which requires it's existence from Brahman but hides the true nature of Brahman that is Maya. When Brahman is unaffected or not limited by Maya it is ever conscious, luminous and existence itself. But when maya becomes integral part of Brahman then it becomes Ishwara. Brahman is the source of all and is Nirguna and Ishwara has qualities so it creates this universe. So now basics are clear, coming to the point of praying to Gods is a system developed by the great saints to bring in step by step progress in spiritual path. All great saints have passed through stages of praying to deities and ultimately stopping all forms of rituals, mantra etc and move their journey inwards in search of the Self(Brahman). This is the crucial stage where one leaves religiousness and becomes spiritual. So at this stage the inquiry about ourself and God starts and search for God within us (Advaita Self). The nature of the self cannot be explained and can only be experienced as advised by many realised saints. Now if one prays to Lalitha or Shiva first he bring in a form to the diety, his view of divinity is that Brahman is appearing for him as Lalitha and hence he prays to her in this form then meditates upon her form and eventually what happened in meditation is that the person, the form and the process merge together and becomes one, then what is left at this state, it's only pure consciousness or Brahman. This realisation happens in stages from seeing things seperate from you, then seeing them as a part of divine and finally there is no difference between anything. This is a journey from Dwaita to Vishista to Advaita. One starts his journey in Advaita he will use all available help like meditation, bhakti, karma to purify the mind and with the completely purified mind, the Jnana of Brahman becomes self evident. It is for this reason people who are realised never hate anyone and love all as the realisation is clear for them that everything is Divine. To do all these things at the start is impossible for most of the people and hence we start with prayers, mantra and meditation etc to achieve purified mind to access the ultimate truth. Hence there is no problem in praying to God but think these God for which you have given form is the ultimate would be wrong and God for which you give form and attribute is Ishwara or Saguna Brahman and not Nirguna Brahman which is the base of all as explained above. Pray to god's but have clarity of knowledge this will be more useful Now when Krishna said that he is God and surrender to him, we can interpret this from Advaitic perspective that you surrender to Krishna it means Krishna is Brahman and surrender to Brahman. In the most simplest words, mind surrendering to consciousness. Krishna is just a name and form we identify for ease and with the above knowledge we identify Krishna as consciousness and not as otherwise. You pray to iswara you can maximum become ishwara but true liberation or achieving infinity is beyond Ishwara which is Nirguna Brahman for which no mantra, rituals work. Problem currently that is happening is that there are many organisations that have created their own teachings which is bereft of reality and Bhagvat Gita is one of the most abused books as there are many dubious commentaries and In fact false translations as well. Hope this helps. Any error please excuse.

Are we promoting Christianity now? Like Christian Missionaries do? The schemes and tactics they apply to convert general mass by taking advantage of their innocence, ignorance and condition? So that was the agenda all along is it? WOW!

The Teaching of Vallalar is extremely high. But I guess it is an university of religion - the most of people, helas! , need not a high school but a kindergarten, like me. (My opinion isn't an official one of this site. I am a simple seeker)

In other words: if you can teach a wild beast not to eat people, it would be the great progress already. But to teach it to eat carrot and not to pile bark from trees with its claws... it would be the waste of time.

Namaste Dear Agni. Thank you for the deep insights on all subjects that you have touched upon. Darkness is dispelled when streaks of light emerge from the sun before dawn. Likewise, ignorance is dispelled with knowledge and the grace of the Divine. As many have suggested here, we should probably just stick to spirituality and not promote or demean any religious beliefs or be critical of any country or culture etc. Karma is universal and also affects countries, people, culture, religions and probably even the lokas. The ways of the Divine Mother Mahāmāyā are mysterious and beyond our comprehension. Saint Vallalar and many others have put forward their insights and have guided seekers in myriad ways for their material and spiritual upliftment. We must understand that the needs of seekers are complex and most people seek material, rather than spiritual benefits. Eventually, all paths will lead towards spirituality when the seekers look inward and seek deeper insights. I am certain that all the advice offered by realized souls such as yourself, Tivra, Tripuraghna, Jothi, Dylan and many others will continue to benefit seekers for long. I sincerely request and encourage everyone to help genuine seekers find answers to their questions and let us guide the beginners, as well as all others on their spiritual journey to the best of our ability. Once again, I offer my sincere thanks and request that we post guidance to help the seekers.

This website is a partner in spirituality. Spirituality is often rooted in religion but can also exist outside of it. Bhakti or devotion grounds and suppresses our ego. Devotional practice can sprout spiritual awareness and lead us to look inward and gain the answers to our sufferings and purpose of our lives. Let seekers decide what is best for them. We are not proselytizing any belief systems but are offering paths that may lead towards success. It is up to each individual to seek the path that best fits their needs. Everyone is free to contribute but let us be conscious of not overstepping the boundaries and intentionally hurting other beliefs. Definitely this is not a religio-political forum. Thank you for your understanding.

My understanding is that once you enter the temporal stream as a physical body, whether a saint or avatar or anything at all, then you gain a viewpoint of that temporal experience, even if you also can hold the subjective expression or feeling or experience of the eternal. As a result, if you plant a seed that you know exactly, without fail, will one day in say for example 10,000 years will grow into a perfect tree, still you feel the temporal restriction and have a feeling that you'd like to see the tree standing there now, not just know it will be there in 10,000 years time. This comes from the residue of the very experience of temporality. If you knew also, for example, that if 100,000 people would come and water the seed now, that it would then grow in 1,000 years instead, but you see that the people won't come, that they aren't ready, the same effect of quality of feeling due to temporal restriction. To my understanding it is something like this. Inherent in the experience of time is a certain qualitative feeling of restriction from within that embodied viewpoint, such that even a perfect being cannot escape feeling the restriction from within time.

Namaste Omid. This felt brilliant to read! What might the impact on a soul be when it has had the experience of being temporally restricted, then returned to a state beyond such confines? Is it plausible that one may retain a sense of the restriction in such a manner that they are still effected by the experience after the bounds of linear time no longer persist?