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.)

Could someone clarify if the order of the Nitya Devis for Khadagmala recitation is reversed during Krishna Paksha? Specifically, do we recite from Chitra to Kameshwari in Krishna Paksha, as opposed to the usual order of Kameshwari to Chitra in Shukla Paksha?

Hi Claire. I might’ve been thinking of David Kinsley. would you know if your David Frawley is the same one who wrote Tantric Yoga and the Wisdom Goddesses? That book has been in my library for a couple of years and I’ve not read it, I’m always looking for signs and serendipity to determine what read next. Regarding gurus, in my heart my beloved guru whose selfless and endless efforts for humanity salvaged my life, will always be Vaidyanath Ravi, the founder of this site. I got to talking with him directly when it turned out he knew of my dad from a mutual friend. So that is how I met him, and he by example showed me how to be a human being, and besides the humans who created me, I am most grateful to Ravi Guruji for this life. Through him I met one of my current gurus, Sriram Rengan, who is a sterling devotee of Divine Mother and a veteran Shri vidya practitioner. Sriram graciously taught me of the Bala mantra and Mahaganapathy mantra and later Lalita mantras, and gave me initations in Chennai and US over WhatsApp. I feel that japa of the Shri vidya mantras he gave me had a genuinely very beneficial and stabilizing effect on my life, and japa of the Mahāshodasi mantra even closely correlated with the karma modulating effects discussed in some detail here. His initations felt very caring and also energticlally palpable. I am not sure if he is still doing them, but you can find his contact info on the guru initations page on this site. Ive met other gurus in person in India, of varying qualities and skills, and I keep in touch with one gifted priest and nadi reader of an Agastya and Lopa Mudra temple, but he is extremely focused on external rituals and jyotish even though he is an advanced meditator and can go into useful trance states with some effort. He’s alright. I had one guru who was a very dedicated and focused mystic but he had personal issues with loneliness and other things, and he begin dabbling with Indic occult stuff and sadhanas for lesser beings, and it yielded bad results. I used to be impressed by his abilities at teleporting small objects or the glowing orbs that floated around him, but the lesser beings really got a hold of his mind and he became very mentally Unwell and lost. Willingly parasitized upon. Very disturbing situation to behold. It’s tough to find a good guru who has the shakti and connections to really help and guide you to the extent you may seek. Besides Ravi Guruji and Sriram, I’ve had better luck with people I would call mentors, of which I would include recent commentors here in that category, such as Tivra and Dylan, and over recent years Krishna has given me gems of advice and Santosh provided an excellent mantra after calculating my atma bijas as well, and you can find their info on guru initiations page, although not always are they available. You can be very sure that the manblunder gurus are very genuine and selfless people who serve others as service to Divine Mother, and you would be in good hands with any one of them. However, they are busy people and you may want a guru with more time or closer proximity. When it comes to that, I would suggest, if you are healthy enough, to choose a hatha yoga or pranayama or something like wim hof breathing, and use that to clear your mind and purify your subtle form. The hermeticism methods can work well too. I suggest focus on something like that and try to see the Divine in the face of every person, every creature, and don’t be too hard On yourself either. When you are ready, have faith the right guru will appear. But it is hard. Kaal sarp can be very rough, my Rahu Mahadasha felt like an endless bad dream with lots of disorientation and loss and errors. There are ways to make the most of it. I can try to find some books or websites for you if that’s of interest. There are other paths and systems outside of Hinduism that can make worlds of difference with astrological and phenomenal difficulties

Namaste Dylan. Many thanks for this! It is going to take me some contemplation and new study to properly digest! I surely rambled too much in my question, trying to clarify my mind to myself but at the present moment, my confusion I think is coming from wanting to experience within a certain system, and specifically, to properly cognize Lalitā and Kāmakalā Kālī in that system. I guess that is to say, I am trying to fill in a mental chart from a state of something like dvaitādvaita perception and belief. Straightforwardly, I am trying to harmonize what I have learned from Tivra with some details in the past which were shared by Tripuraghna and Jothi Agaval. Working with very incomplete information and my current gurus do not have much interest in this topic, so on one hand it is likely inconsequential but on the other, I am distracted by confusion and want to reach some clarity. Just in case it may be of use, here’s a few of the comments delivered by Tivra which sets out major facets of the system I am presently trying to experientially explore: “ Namaste Nesh. You seem quite interested in this Goddess Kāmakalā Kālī. Let me clarify your doubts about her. Fire is of the nature of Cause; the Sun is of the nature of Effect; the Moon is of the nature of Cause-Effect. Realize that the Moon is Cause and Effect simultaneously. Realize that the Moon always has a bright half and a dark half, no matter what phase it is in. The bright and dark part is the Fire (Cidagni or Soul Spark) reflected on the Earth as Cause and Effect. The one who is Fire/Cidagni as the “Cause” and the bright part of the Moon is called Lalitā. The one who is Fire/Cidagni as the “Effect” and the dark part of the Moon is called Kāmakalā Kālī. Both are Supreme Queens because they are born of Fire, but Lalitā is above Kāmakalā Kālī because Fire as Cause is superior to Fire as Effect. Lalitā and Kāmakalā Kālī are the highest authorities below Aruṭperuñjōti and Grace Shakti. They guard the door of what is higher. Lalitā rules the Night and Kāmakalā Kālī rules the Day. Lalitā is the Feminine Fire and Kāmakalā Kālī is the Masculine Fire. Lalitā is the transcendental Fire that gives rise to the entire Creation and Kāmakalā Kālī is the Fire immanent and hidden in the Creation that penetrates the Transcendental Fire that is Lalitā. If you observe what I have said well you will see that there is a mutual penetration between Lalitā and Kāmakalā Kālī. If you identify yourself with Kāmakalā Kālī you will penetrate and become Lalitā and then you will become Kāmakalā Kālī again. If you identify yourself with Lalitā you will penetrate and become Kāmakalā Kālī and then you will become Lalitā again. This is continuous. And one who penetrates them penetrates and becomes all.” “ Nesh. Now about the Sun. Dakṣiṇakālī (Sādi) is called the Eve of all Eves. Why? She refuses to lose her individuality and personality, different in each person as the Jīvātmā, even after recognizing Brahman as herself. She has this spirit of “rebellion” in a good sense. All of us humans are called Eve children because of this. We may evolve continuously, but the Gods will always be the same. This is the sense of “rebellion.” Dakṣiṇakālī is pulling the “Moon” towards herself, while Sādi Lalitā is pulling the “Fire” towards herself. Dakṣiṇakālī says to Sādi Lalitā: I want to be like the Fire, but without losing my own individuality and personality. Now about the Moon. The physical body is more complex than people think. Did you know that the tangible, material physical body has a hidden, invisible body? When Siddhas teleport long distances instantly, they absorb the physical body into this secret physical body and place the explicit physical body outside at the desired destination. This secret physical body that human beings possess and inexplicably exist everywhere is Guhyakālī, while Hādi Lalitā is the explicit physical body. When someone travels long distances instantly, it is Hādi Lalitā entering Guhyakālī and coming out anywhere in existence. The physical body has an intelligence and consciousness of its own: this is Guhyakālī. — Namaste Nesh. There is only one God and one Goddess in the Supramental Realm: Aruṭperuñjōti and Grace Shakti. They are everything below them. There is a Goddess called Lalitā Mahātripurasundarī who sits on the lap of Paramaśiva and She herself is Parāśakti. She is in triple form (Kādi, Sādi, Hādi) and is the guardian of the gate leading to the Supramental Realm. This Lalitā emerged from Aruṭperuñjōti as the representative of the Intermediate Realm, that is, She is the Mother of all Gods and is in the form of all Goddesses. Lalitā rules everything below the Supramental Realm, so in War She can invoke any Weapon, Goddess or God: She is invincible. She is the embodiment of Love and Compassion in the Intermediate Realm and you will meet Her before you enter the supramental planes; she will bless you when you reach her. Kādi, Sādi, Hādi are the shining part of the moon and out of these three arise three: Kāmakalākālī (Kādi), Dakṣiṇakālī (Sādi) and Guhyakālī (Hādi). ” If it is not too much trouble, i would be very grateful to read your insights about this