Namaste Prince. In general, the Pañcapiṇḍanātha embodies the pentadic metaphysics of the Krama. It has two primary forms. The first is RPHKHEṀ. First, the external world of objectivity is burnt up by the means of knowledge. That is to say, it is recognized through the extension of the perceiver in the form of the means of knowledge to be nothing other than consciousness itself. This is the letter Ra. As a result of this, unconditioned awareness unfolds. This is the letter Pha. This consumes even the latent traces of objectivity, the "ashes", and so the state of the pure sky of consciousness is attained. This is the letter Kha. Reversing the process through which externality is emitted, the energies of the womb of consciousness are withdrawn in the reverse order, that is, from kriyā to jñāna to icchā. This is the letter E. Finally, resting in the pure awareness of the Goddess, all things are withdrawn. This is the letter Ṁ. You could say that it is, in order, the withdrawal of prameya and pramāṇa into the individual subject, the withdrawal of the individual subject into the supreme subject who possesses the three powers, and the withdrawal of the supreme subject and His powers into the Heart; the Goddess. The other form of the Pañcapiṇḍanātha is KHPHREṀ. When objectivity and the senses have withdrawn into the sky of consciousness (Kha), one experiences the unfolding of the resonance of unconditioned awareness (Pha). The fire of consciousness thus engaged in withdrawing everything (Ra), the emanative activity of the three energies is reversed (E), resulting in repose in the Goddess-nature (Ṁ).

Thank you for elucidating about Kundalini Dylan. You are a great help to us. May I ask you and everyone here about the elucidation of the श्रीपञ्चपिण्डनाथरहस्यम्: ? Sri pancha pinda natha rahasyam ? What does this mean and what are its implications ?

Namaskaram sisters and brothers! Has anyone here worked with Hatha Yoga in combination with induced hypercapnia? I’m referring to breath patterns that deliberately raise CO2 levels, like breath holds following hyperventilation or other cyclic methods. I’ve experienced striking mental, physical, and sometimes perhaps supersensual effects from this kind of breathwork eg heightened clarity, deep calm, and sometimes a strong energetic response that feels like it brushes against the base of kundalini. I’m totally new to Hatha Yoga and trying to keep my approach focused, so I’m curious if there are lineages, teachers, or personal approaches that weave CO2-rich breath states into asana or bandha practice. Any thoughts, reflections, or suggestions would be deeply appreciated.

Namaste Prince. Kuṇḍalinī is the universal power of consciousness. As such, She is Kula, the aggregate of all things. This power flows as the vital breath. It is said in the Śrīmatottara Tantra: "The Body of Kula is located in the pneumatic channels of the body and its characteristic mark is the movement of the individual soul through it." The movement of the vital breath is the resonance of consciousness. So says the Kubjikāmata Tantra: "She is endowed with the 21,600 breaths enumerated in relation to the fettered soul in accord with the yogic teaching concerning night and day." The 'teaching concerning night and day' is this: in the fettered state, the breaths move in the spiraling motions of the left and right channels (one reason why She is called Kuṇḍalinī; She has the 'crooked' form of the flow of the vital breath). These two channels are the Moon and Sun, night and day, withdrawal and emanation, prameya and pramāṇa. The resonance of the vital breath as the individual soul is thus the perpetual japa of Haṁsa. The letters Ha and Sa indicate these two movements. So it is said: "The Supreme Goddess, the Crooked One, brings about emanation and withdrawal by the movement of the two breaths." In cognitive terms, this is the state in which perception and its object are so dominant that the subject cannot repose in himself. The movement of the breath is thus equivalent and parallel to one's state of awareness. The flow of the vital breath in this way generates dualistic thought constructs and so the former is reinforced by the latter. Hence, the letters Ha and Sa refer to rejecting (hāna) and accepting (samādāna) or, more generally, "letting go" and "bringing back". This is called Śaktikuṇḍalinī in the Triśirobhairava Tantra, the "inferior" form of the Unstruck Sound. Śrīvidyācārya Jayaratha explains that this is the state of Kuṇḍalinī when She is resting in Herself, that is, averse to activity and thus containing the totality of all things within Herself as if asleep. So, She is said to be 'crooked' like a sleeping serpent. In cognitive terms, this is the state of consciousness which, having descended from its supreme state (located in the yogic body at the "twelve finger space" above the head), the Unstruck Sound becomes the vital breath and then, having lost discernment of its true nature, is as if asleep, holding its vitality within itself. She is thus Mahāmāyā. However, then the two oscillating breaths meet in the central channel, they are united and stilled. As it is said in the Mahārthamañjarī: "If you wish to know the perpetual, undifferentiated outpouring of your own heart, then when the Sun and Moon set, the intermediate instant between them should be split apart." In cognitive terms, when one focused one-pointedly on their own subjectivity, the oscillation of perception and its object are stilled. Then, Ha and Sa become So'haṁ, the intermediate level of the Unstruck Sound. To "split apart" the two means to unite them in this unitary resonance, like a string that pierces beads on a necklace. This is what the Triśirobhairava Tantra calls Prāṇakuṇḍalinī. Here, the emanative, downward flow of Kuṇḍalinī is reversed in an ascending motion of withdrawal. The former is the usual movement of Kuṇḍalinī that is always active, in a non-conscious state or as Mahāmāyā, which generates duality. In this case, Kuṇḍalinī moves consciously, that is, as one's own energy of emission or Kaulikīśakti. In this case, what is emitted thereby is one's own nature and so one attains recognition of one's true nature due to the unity of all things within it. The deities that preside over the various centers along the central channel, embodying various levels of the cosmos, are thus said to be liberated. It is perhaps worth mentioning at this point that since Kuṇḍalinī is Kula, She is the triangle from which all things are born, the great ocean or womb of the energies of consciousness, which is both the totality of all things and the liberating teachings (the two being really one and the same). This is another meaning of 'crooked', namely, as bent form of the triangle. As Speech, She is the Mouth of the Yoginī, the guru's consort (which is sometimes embodied as the teacher's wife, or, in a deeper sense, his awakened awareness) through which the liberating teachings are "spoken." Satisfied with this, returning to the twelve finger space, She is Parākuṇḍalinī, the supreme form of the Unstruck Sound, the pure reflective awareness consciousness has of its own nature.

hi all, i have another question regarding the mantra of mother rajyasiddhilakshmi as per two sources of the Kali-Krama 1) As per the mantra given to us by venerable Gnana Siddhar Tivra, a) śrīm̐ hrīm̐ klīm̐ plūm̐ aim̐ hrīm̐ klīm̐ paum̐ kṣīm̐ klīm̐ siddhilakṣmyai namaḥ klīm̐ paum̐ hrīm̐ aim̐ ॥ श्रीँ ह्रीँ क्लीँ प्लूँ ऐँ ह्रीँ क्लीँ पौँ क्षीँ क्लीँ सिद्धिलक्ष्म्यै नमः क्लीँ पौँ ह्रीँ ऐँ ॥. This particular mantra is from the prana-ayutaksara mantra (calls upon all the goddess of all amnayas, which in the surround the centre of mother Kamakala kali) of mother Kamakala Kali, 2) Second mantra made out of fierce and complex bijas from the prana-ayutaksara mantra of mother Guhya Kali b) rasakamahalakṣachrīṃ halamakakṣahraphrachrīṃ camlahakṣa sakalahrūṃ hraphraiṃ phaṭ phaṭ phaṭ namaḥ svāhā hrasaglakṣavyraūṃ raphroṃ vyraklakṣahramlūṃ rājyasiddhilakṣmi My questions are fourfold: 1) Why does the variation of mantra for the same goddess occurs, even within closely related systems (Kali-krama, Uttaramnaya). What could account for these differences ? 2) The syllables and Bijas used in KamakalaKali mantra is more similar to mantra structure Sri-Vidya Krama while the mantras in Guhyakali mantra are more related to the systems relating to Kala-sankarsini and Trika. Is this a fair statement? 3) I expected the mantras of mother Kamakala Kali to be more complex than Guhyakali mantra, as per the wise sages who came before and advised us in here, Guhyakali is a pre-requisite to Kamakala Kali. However, why does the bija(s) for the same deity mantra vary across two different sub-systems ? 4) Finally, my question relates to the structure of the Pranayutaksara mantra structure for both Mother. It can be seen that it is the compilation of all goddesses in the various amnaya-s being invoked all at once. I think this could mean that the chief goddess's (Kamakala-Kali/Guhyakali) anga vidyas are all the various goddesses of the amnayas as invoked by the pranayutaksara mantra. It could also mean, that the chief goddess herself takes the form of each amnaya goddess of invoked in the mantra, and if i guess correctly, due to the differences in the nature, 'flavour' and characteristics of the chief goddess: each constituent mantra of each amnaya goddesses is influenced and therefore changes according to the polarising ability of the chief goddess. Please feel free to point out any assumptions, mistakes i have made. I am here to learn. Thank you

hi all, forgive me greatly, but i think the terms "aja-vithi' and 'nagavithi' had been translated as the path of the goats and the path of the serpents respectively. However, i do not think these are the accurate meanings. A quick search on Wiley Libraries and I thought these meanings might fit better : 1) Nāgavīthi (नागवीथि) or simply Nāga refers to one the nine divisions of the ecliptic, according to the Bṛhatsaṃhitā (chapter 9), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “The ecliptic is divided into nine divisions known as Vīthis (paths), According to some each division consists of three constellations beginning from Aśvini. [...] According to others the Nāgavīthi consists of the constellations of Svāti, Bharaṇī and Kṛttikā; [...]”. 2) Ajavīthi (अजवीथि) or simply Aja refers to one the nine divisions of the ecliptic, according to the Bṛhatsaṃhitā (chapter 9), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “The ecliptic is divided into nine divisions known as Vīthis (paths), According to some each division consists of three constellations beginning from Aśvini. [...] According to others the Ajavīthi consists of the three constellations of Hasta, Viśākhā and Citrā; [...]”.

Arutperunjoti Agaval Extract : Ode to Arul Shakti as OUR MOTHER Songs 536 to 557: 536. O virtuous and noble mother, You blessed me with a path to grace, And bestowed upon me the supreme, imperishable wealth. 537. O gracious mother who gave birth to me out of boundless compassion, May I attain the grand, fitting bliss! 538. Sweet mother who bore me and gave the nectar of wisdom, So I may gain the precious gem of the noble Sage’s path. 539. Mother of truth, who each time I hungered, Joined me to your breast and offered divine nectar! 540. When I faltered, you always stood by me, Clearing my heart with firm, unwavering love — my unique mother! 541. O mother of wealth, who granted me Nectar of grace, and all forms of divine bliss to realize with clarity! 542. O rightful mother who granted me Natural nectar and all seven-fold divine elixirs to attain! 543. O mother full of virtue, who made me taste All eight kinds and nine kinds of nectars that deepen intimacy! 544. O radiant mother, who offered me Every other kind of nectar there is, without exception! 545. O loving mother, who erased from my heart All confusion, fear, and boundless anguish! 546. O blissful mother, who removed all faults from me, So that I may attain joy in every experience! 547. O compassionate mother, who granted me The powers of Siddhi, so I may discern them all! 548. O mother of tradition, who offered me the gift of Shakti’s state, And poured the nectar of yourself into me! 549. O divine mother, who gave me spiritual attainments By binding to me the powers of all the Shakti forces and Siddhas! 550. O sweet mother, who raised me up By revealing the matchless Lord who has no equal! 551. O loving mother, who again and again fulfilled Every result I longed for, with delight! 552. O merciful mother, who watches over me always As the eye within — inwardly and outwardly! 553. O blissful mother, who nurtured me By bestowing that rare nectar of grace and secret strength! 554. O mother of compassion, who made my body, life, and knowledge Completely and wholly yours! 555. O kind-hearted mother, who embraced me When I, ignorant and small, faltered and fell into confusion! 556. O merciful mother, who removed all anger and the rest, And stays with me always — in waking and in dreams! 557. O victorious mother, who took away my sleep, laziness, suffering, and fear, And all forms of longing!

Thank you for your guidance and teachings, dear Seongsoo and Dylan. it is heart warming to have brothers and sisters everywhere for guidance. Thank you once again. In this post, I would like to ask all regarding the various forms of kundalini, what are the forms of kundalini and namely, what are the distinctions between kundalini and kula-kundalini. I was guessing kundalini is within an individual while kula kundalini is the aggregation of the collective kundalini of all beings. Please guide me.

Namaste Raman. "Letters" is perhaps not the right word, since really what it's referring to are syllables. Each of the bījas are one syllable. So klīm̐, krīm̐, hūm̐, krom̐, and sphrom̐ make 5 syllables. Kā-ma-ka-lā-kā-lī is 6 syllables. Sphrom̐, krom̐, hūm̐, krīm̐, and klīm̐ are 5 syllables. Lastly, svā-hā is 2 syllables. 5+6+5+2 = 18.

Hi Dylan, could you please help me understand why the mantra "klīm̐ krīm̐ hūm̐ krom̐ sphrom̐ kāmakalākāli sphrom̐ krom̐ hūm̐ krīm̐ klīm̐ svāhā" is referred to as an 18-letter mantra? Specifically, which 18 letters make up this mantra?Thanks!