Bit of Wednesday/Thursday trivia dear sisters and brothers: In Kabbalah and other rabbinical branches of Judaism, there are astoundingly extensive commentaries on the distinction between Elohim and YHWH/Yehovah/Yahweh. not just a pedantic issue: in the Hebrew Bible, Elohim is the one who creates the world in Genesis 1, while YHWH Elohim appears later in Genesis 2. In many Jewish traditions, these are not simply different names for the same being. Indeed they reflect different aspects of divinity, or even distinct modalities of divine operation. Elohim, a grammatically plural noun, begins with El (God) and has been interpreted in Kabbalistic exegesis as a composite or dual-gendered name (Elohim ~ “Dual-gender God”) suggesting a deity that encompasses both masculine and feminine principles. Some commentators even hint at a cosmic polarity or synthesis within this name. Who does that sound like? Could it be Ardhanārīśvara? Sometimes I swear, the mysteries of this world are optimally encoded in Rabbinic texts. But the exegetical commentaries are so vast, you’d have to be a seasoned rabbi or mystic just to separate the wheat from the chaff across tens of thousands of pages.

Not to hyper-syncretize to the wind. Elohim is quite a different sight from Ardhanārīśvara of course. One just gets this sense, especially when observing the encodings and correspondences of the Hebrew letters and the Kabbalistic theory of emanation, ʿĒṣ Ḥayyīm (עֵץ חַיִּים), the Tree of Life, that within it there is something resembling a deeply antaryāga tantric mapping of this world. And also, perhaps, a path beyond it. Whether that means outside some boundary or cube, toward a different plane, or into a supramental level, I have no clue. There simply seem to be too many breadcrumbs scattered across esoteric traditions. Especially within Kabbalah, certain strains of Sufism, and some branches of Śrī Vidyā. Almost as if there is a game in play, where the deeper natures of this realm are distributed across various traditions, and they partially reveal one another in a manner that is typically available only through direct hearing, but can also be gleaned through syncretic study and contemplation.

Tivra you dispel so much fog, ruined so many illusions. If I ever figure out how to repay you, well I probably won’t, but I’m extremely grateful. Honestly it’s a bit shocking that you are allowed to exist in such a mad, dark universe

Tivra Ji what is ma dhumavati fully capable of? How can one who is devoted to her worship her safely to destroy all of their misfortune and enemies? This form of goddess is so often feared and many stay away from her despite great love for her, because of fear that they will be harmed. How can she be worshipped without any such fear please guide us. Isn’t he also unsurpassed in granting spiritual knowledge, since she represents ketu?

I love you for posting this! (I love you anyway. But I love you for posting this, too.)

Chinnā-Dhūmā-Bagalā! om̐ hūm̐ dhūm̐ hlrīm̐ hum̐ phaṭ! If there is smoke (Dhūmāvatī) there is fire (Chinnamastā). If you touch the fire and it burns you, that is Bagalāmukhī. If you touch the fire and it does not burn you, that is also Bagalāmukhī. If the smoke poisons you, that is Bagalāmukhī. If the smoke does not poison you, that is also Bagalāmukhī. If your heart stops and you die, that is Bagalāmukhī. If your heart stops and you do not die, that is also Bagalāmukhī. If the serpent (Ātman) has a head (Chinnamastā), it must also have a tail (Dhūmāvatī) and a body (Bagalāmukhī). That fire called Chinnamastā did not produce smoke in the beginning; it was because of Bagalāmukhī that this smoke called Dhūmāvatī arose. Likewise, the Ātman that dwells in everyone's heart is the architect of its own misfortune. Just as the Ātman was the very creator of every kind of misfortune that exists, it is also the destroyer of all misfortune like Dhūmāvatī. Just as gold covered by ashes, Dhūmāvatī is permeated by Chinnamastā within herself and has become a beggar and a widow of her own hidden greatness; So too are humans, all beggars, covered in suffering and misfortune, unaware of their own inner greatness. If all bad karmas are exterminated in an instant, it is Bagalāmukhī; if bad karmas never end and last forever, it is also Bagalāmukhī. Life and death are on the tip of the tongue of all beings; in the same way, every kind of misfortune that exists is because no one silences the tongue of the "False Self," which has never stopped creating all kinds of suffering since the beginning of time. Only Bagalāmukhī should speak, not that "False Self" that used its powers to sink the Ātman into the sea of ​​suffering. If you live forever, you are Bagalāmukhī; if you die, you are Bagalāmukhī. The bridge between these two possibilities lies in whether or not one silences the tongue of the "False Self." Within oneself, one will hear a voice that should be the only one allowed to speak. Whether Chinnamastā emits smoke or not depends on Bagalāmukhī holding back that tongue that never stops creating misfortunes. But if the supreme quality of the Atman is Compassion, even that Dhūmāvatī can look at you with compassion, but look with mercilessness on all your misfortunes. Even gold covered in ashes can revolt against that which it itself created. How could Dhūmāvatī not mercilessly destroy every kind of misfortune in existence? Why couldn't she use evil to destroy evil itself? Just as the antidote is produced from the poison itself, Dhūmāvatī produces the antidote and exterminates every kind of misfortune forever. It is also a great secret that no one bestows more wealth than Dhūmāvatī, for no one can surpass the very destroyer of all prosperity. She who can take everything into the Great Void can also take anything from the Great Void. But that's nothing compared to what she's truly capable of. In the end, the Ātman created its own misery. The Ātman doesn't have to pay any kind of karma. If you don't have to pay any karma, that too is Bagalāmukhī. And you won't have to pay anything when silencing the tongue you created that produced this rule and all the miseries that result from it. Your true nature doesn't have to pay any karma. Be that true nature.

Vanakkam ayya. My repeated obeisances to you. This is a question that has been plaguing my mind for a lot of time now, regarding the supramental. The Vedic seers could reach the stage of Guru Turya, but in what sense are the other stages higher? What about something like Trika, which explains why Śiva is supreme in a logical manner. Is it a Gott v Gottheit situation? Is Aruṭperumjothi the cause of the Śiva described in Trikā? How can this be? Is there greater bliss at the 17th stage? Is it because the individual retains their identity? Does it mean the other darśanas are false?

Namaste Prince. Tumburu Rudra or Bhairava is the main deity of the Vāma Tantras. He has four faces as well as four śaktis. These correspond to the four Tantras of the tradition: Śiraścheda, Viṇāśikhā, Saṁmohana and Nayottara. The four Goddesses are: Jayā, Vijayā, Jayantī and Aparājitā. They are the four colors of the quarters of a maṇḍala: white, red, yellow and black. In that respect, they embody the four kalās or cosmic spheres: Nivṛti, Pratiṣṭha, Vidyā and Śānti. Tumburu Bhairava, who is in the middle, is Śāntyatīta. Importantly, He is referred to as the resonance of consciousness and the Fire of Time. Referring to Kālī, the Manthānabhairava Tantra says: "Haṁsa operates by the impulse of the power of consciousness and the Kulakrama is in the belly of Haṁsa... Timeless, it is the process of manifestation. She differentiates all things and so is called Kālikā. She is Kālī, the energy of Kula called the Skeleton of Time. Time arises within Kula. Free of time, it is undisturbed."

Thank you. past couple years, largely because of info on manblunder and kamakotimandali, early universe conditions have become especially interesting. I really want to see it all tied up neatly, along with a grand unifying theory for physics being made rigorous. Do you think we might one day see science and spirituality come to be considered harmonious, and perhaps even closely linked fields?

Dear Dylan and friends, I would like to ask the significance of the term 'TUMBURESHWARI' as from the term "TUMBURESHWARI GUHYAKALI'. We find this name in the Kamakala Kali Kavacam. We know that 'TUMBURU' corresponds to the divine demigod in charge of the heavenly music in Indra's court. Hence, how is this name related to the Mother Goddess? Furthermore there are mentions of 'TUMBURU RUDRA', who is none other than Shiva. Whats the significance of the term TUMBURESHWARI ? Please elucidate on this matter.