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.

Namaste Yugan. I'm not sure Jothi is still on this website but, if I may, I would like you some things about this. The power of visualization is based on creative activity. It is not merely the simple process of conjuring an image in your mind. To understand this, you must first understand this creative activity. It is said in the Pratyabhijñāhṛdayam: "Through Her own will, awareness unfolds the universe on the great canvas that is Herself." Awareness, the Goddess, manifests all things on the canvas of Her own being. She, being the sole non-dual reality, does this only through Her own power of will, as there is no other material or efficient cause through which it could come about. On top of that, as there is no other "place" in which it could exist, this universe exists in (and as) the Goddess Herself, who is the allegorigcal canvas of this magnificent painting of the universe as well as the painter. The unfolding of the universe is essentially Her self-contemplation, which is Her very nature. Describing the Goddess in a philosophical manner, the Īśvarapratyabhijñākārikā says: "Consciousness has as its essential nature reflective awareness; it is the Supreme Word (parāvāk) that arises freely. It is freedom in the absolute sense, the sovereignty of the supreme Self. It is the luminous vibrating, the absolute being, unmodified by space and time; it is that which is said to be the heart of the Supreme Lord, insofar as it is His essence." This sovereignty is precisely the capacity of creative contemplation which brings about all things through itself, as itself, and by itself while never falling from its transcendental supremacy. The ācārya Śitikaṇṭha says in his Mahānayaprakāśa: "The expansion of the universe is merely the fruit of resting in one's own essential nature." Visualization is, in essence, precisely this: the Supreme Self, assuming the forms of the worshipper (i.e. you), the worshipped (i.e. the deity) and the act of worship, engaged in self-contemplation. The deity, of course, is the Supreme Reality which is the object of practice, but insofar as you and the deity, as the Self, are one and the same, you are cultivating reflexive awareness, that is, awareness turned back on itself which is self-knowing. Ordinarily our awareness is (apparently) scattered, going here and there through the objects of the world. It does not rest in its own nature. Visualization and mantra japa serve to reverse that. If you are familiar with the practices associated with painting thangka art in Nepal and Tibet, the same sort of idea is seen there, too. The painting of the deity is the inner reality of the painter which projects itself "outward" in the way previously described. It is said in the Mahārthamañjarī: "Verily, a deep attachment to something makes it the deity for the one experiencing it. Hence, the images to which one attaches oneself so ardently have as their fruit that which is desired." In other words, it is the power of the Self in the worshipper which gives the outer form of the deity - whether an external mūrti or a visualized image - its spiritual power. "That which is desired" is the Great Reality, the object of spiritual practice. The next verse explains: "A painting does not paint itself; a painter paints a painting. So tell me, in which of these two should the notion of divinity be placed?" This is a rhetorical question. The answer is in the "painter", that is, the Self of the worshipper. It is also taught in the Vijñānabhairava: "Unswerving intellect, without any image or support, constitutes meditation. Concentration on an imaginative representation of the divine with a body, eyes, mouth, hands, etc. is not meditation." Keep in mind that the practice of visualization is not being dismissed entirely here. The implication is that, even when visualizing the deity, one should remember the inner signfiicance of the practice and contemplate accordingly. You ask about the Śrīcakra. The Cidvilāsastava explains: "The great wheel of all the reality levels, from earth to Śiva, is understood here as the supreme Śrīcakra. The central deity of that cakra, radiantly manifesting as united with one’s inherent nature, is the dynamism of consciousness." The visualization of the Śrīcakra is thus the practice of bringing about your cosmic body, the Śrīcakra, as you yourself are Tripurā (not in the sense of egoic personality, but the Self). Through this you recognize that you are the Self and the Self is all things. The Yoginīhṛdaya says: "When She, the Supreme Power, becoming out of Her own free will embodied as all that exists, perceives Herself as flashing forth, the Cakra then appears." The various Yoginīs are the rays of the light of consciousness which form this cosmic body, like sunlight emanating from the sun. You also ask about Mantra in relation to the Śrīcakra. The Vidyā and Cakra are one and the same. The nine āvaraṇas of the Śrīcakra are classified into three groups of three. The first set of three, from Trailokyamohana to Sarvasaṁkṣobhana, represent sṛṣṭi, and is embodied in the first kuṭa of the Śrīvidyā. This kuṭa is recited in the mūlādhāra, its resonance leading up to the second set of three. From Sarvasaubhāgyadāyaka to Sarvarakṣākāra, it represents sthiti and is embodied in the second kuṭa. It is recited in the heart from where the resonance leads up to the brow, the place of the last triad, consisting of Sarvarogahara to Sarvānandamaya. The resonance of the last kuṭa, representing saṁhāra, leads one's awareness to the final repose of consciousness, the highest point of the subtle body, which is itself the Cakra as well.

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?

Namaste to all. I will not impart any more knowledge here because I have realized that it is useless and human beings will not be convinced of the truth in this way with words alone. For those who still wish to know the whole truth, do not worry, wait for the next 20 years for the head of this Universe to come personally and explain it out loud in the sky for all to hear. This will happen and has already been decided by the authorities of this Universe. Even the beings who live in Hell already know; only humans do not know because they are isolated on purpose. For now, human beings are isolated for security reasons (the potential of human beings is very dangerous). He will explain everything out loud for the entire planet Earth to hear, and he will deny all the lies that have been told to you so that no government or religious leaders can change the facts. Finally, I will keep quiet and will not say another word here.

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).

Jothi ji if possible can you please shed light on how to visualise yoginis and deities, and nuances of Mantra japa with respect to Sri chakra....my question might be too vague but any guidance would be helpful, if I can get the knack of it that would greatly accelerate my journey towards maa.

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.

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?

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.

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?