I believe David Frawley has written several books but he read my chart briefly years ago. Yes, it’s is very difficult to find a guru especially when you have no community to draw from. My Rahu Mahadasha has caused a lot of depression which I am fighting through. How did you meet or become acquainted with Tivra? Was it through Ravi or Sri Ram. Anyhow I would love to read your suggestions on books and websites. Feel free to post here for the benefit of everyone in this community. I am most grateful for the kind help you and others have offered. Also if you would be willing to correspond with me I would love to ask you more questions when time would permit you. I don’t know if you could contact me via email kbaj701@gmail.com or via phone one day. It’s a lot to post online. Are you currently practicing the Bala mantra. Have you ever work rudraksha and found it beneficial? Anyhow I apologize for all of my questions . Thank you again for your kind responses to my queries. I appreciate your time.

Namaste Nesh. Perhaps this will be of some interest to you. In Tantrāloka, Abhinavagupta says: "Thus, the Goddess Parā, Who performs these five operations, is called Kālī and Kālakarṣiṇī." Here, he equates the Supreme Goddess of his own Trika tradition, Parā, to Kālī. Even though Parā often features as one of three primary Goddesses, She is solitary in the Anuttara Trika taught by the Parātrīśikā Tantra, which is devoted exclusively to Her and Her single-syllable mantra. She and Her mantra also feature in the Paraśurāmakalpasūtra, so She is integrated into Śrīvidyā in that way, and also because Her mantra is the śaktibīja. The name Kālī is understood to be derived from kalanā, "operations". Time and sequentiality is essentially "operation" in the sense of motion. It is defined in the Īśvarapratyabhijñākārikā: "Time is the transit of the sun, etc., or the birth of this or that flower and so on, or also heat and cold. Or time, in reality, is nothing but the succession characterized by these elements." In other words, time is a kind of perception, one based on the transit of mutually exclusive realities. So says the Virūpākṣapañcāśikā: "As the Self, that awareness is unitary, because there is no sequence in it of either place or time. However, as associated with objects of consciousness that are differentiated from each other, that awareness is the substratum of differentiation." For this reason, it is understood to be the Lord's creative activity. It is said in the Svacchanda Tantra: "One should know how the division of the sixfold Path is present all together in the vital breath." The vital breath, prāṇa (as a whole, not simply the out-breath), is none other than the movement of consciousness itself as the form and sustaining energy of all things. It is the "solidification" of the Unstruck Sound of pure consciousness. So, Abhinava says: "The extending process of diversification and development (kalana) of the Path takes place in two ways: in a successive and in a non-successive manner. Succession and its absence in the field of phenomenal existence are the differentiated development of single units successively, as for example, the transition from cause to effect and various units simultaneously, as happens when viewing a picture." But, as the Unstruck Sound: "The supreme form of time, which is experienced both as a sequence of periods of time and eternal time free of succession, abides within consciousness." This is Kālī. She manifests time and destroys time. She is also known as Mātṛsadbhāva, the Essence of all knowing subjects. She is also known as Vāmeśvarī. The Niśisaṁcara Tantra says: "This, the Kaulikī Vidyā, bestows every accomplishment. It has come forth from the presence of the God of gods along with the path of His Power, which is the descent of the Goddess Vāmeśvarī, and becomes manifest." She is the inner ground of consciousness, the energy which wanders in the empty, luminous Sky (hence She is sometimes called Vyomavāmeśvarī). She 'vomits' (vam-) all things, that is, She is the perpetual outpouring of the bliss of consciousness in the form of all that exists within Her own nature. In this respect, She is understood as abandoning Her fearsome, time devouring aspect and assumes the form of the joyous process of generation. This is Tripurasundarī. But also, the word "vāma" means "reverse" or "contrary". In this context, it suggests that the Goddess operates in two ways. On the one hand, She "reverses" the state of unitary, pure consciousness in the act of manifestation; on the other, She "reverses" the process of manifestation in a return to the fundamental state. So, we can understand Kālī from kalana as consciousness which is engaged in the "operations" of generating and withdrawing time; joyous passion and fearsome death. This is seen most clearly in Her form as Kāmakalākālī.

Namaste Krishnaji Why is Vārāhiamman called 'andhini'?

I stumbled upon your website from reddit, and I must say that this is the best work on spirituality that I have come across. Many thanks for putting your time and effort into this. If I am able to understand correctly then the total process of śāpavimocana is Viniyog --> All Nayasa --> digbandha --> All Utkīlana mantra (as per specified recitations) --> vimocakaṃ and then we can recite out mantra after this process? If this understanding is right, then this whole process needs to be done everyday?

Charansparsh shri tivra ji..my aatmkarak planet is mangal and amatyakarak planet is chandra and I'm devotee of shri pratyangira amma..is this good for me?? Pls answer me.

Dear Nesh, would you mind sharing the avarana krama of kamakala-kali as per her khadgamala? I was wondering if kamakalakali and siddhikarali guhyakali will have similar avaranas and deities in thier chakras?

Hi I would like to enquire about the 16-avarana Sri Chakra. please elucidate on this topic anyone

Dear Nesh ! Thank you for your answer(s) regarding point "Nr.1" and "Nr.2". Both answers are very good, and very well thought out ! Again thank you very much ! Sincerly, Michael

Hi Nesh, would be great if you can share info regarding paths and systems that can help with kaal sarp dosh. Thank you

Maybe if you pause a moment and consider it like this. You are standing on a street and there are a variety of skyscrapers along the street. You have heard that the top floor of each skyscraper is a good place to be. In each skyscraper there is no elevator, the many floors are laid out like a maze and if you can find the scattered stairwells they are guarded by various guards, so that the journey to the top is arduous and not straightforward. Now you go into the lobby of each skyscraper and ask "What is it like on the top floor? What is there?" and the answer is "Go and see for yourself, but find a guide." And then you walk back out and go to the next skyscraper and go in the lobby and repeat. The question you might consider is whether this behavior is a way of avoiding the work and dedication involved in working your way up through one of the buildings, or whether this behavior comes from a fear that you will commit to one building only to find out much later that another building had an even better top floor and feeling then like you made the wrong choice of buildings. The secret is that the very top floors are ultimately all the same, and the key is just to get to one of them while you have the chance. That is my own humble understanding of the landscape and your struggle, I mean no offense. (Also just to make it a little more accurate and even more frustrating, there is also a secret elevator in each building that goes right to the top but only very few people can find it and get in and there's no way to understand or change who gets admission to the elevator, lol.)