Thank you my beloved Tivra. As much I a no longer want to ask any more questions, I still have one last question. After this i promise i will go silent and start with my practice. I counted the number for petals from muladharA to Ajna (4+6+10+12+16+2 = 50). However, there are only 50 petals, which match with the 50 Matrika mothers. Where should i place the 51st Matrika ? What is the significance of the 51st Matrka and where should we place her at? thank you for your time

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. 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.

Namaste, Tīvra. Could you kindly share a spiritual practice to know the Cidagni (Soul Spark), your true Self, and to obtain triple immortal bodies? Perhaps this practice is related to the Aruṭperuñjōti mantra? Please continue to share this precious knowledge with us, your answers are like those of a Divya Rishi, as if Lalita Mahatripurasundari herself is speaking through you. Thank you.

Namaste Prince. Through Ājñācakra you can become the sound and know everything about it; through Anahatacakra you can see the sound and know everything about it; through Muladharacakra you can have the inspiration of the sound and know everything about it. These three are knowledge of sound by vision, identification and inspiration. Now I will tell you about the four levels of speech and Mantras. You have to become the Mantra. "Para" means pure intention without words or thoughts - it manifests the power of the Mantra instantly; "Pashyanti" means almost pure intention; "Madhyama" means mental recitation; "Vaikhari" means verbal recitation. Out of these four, a false person may recite a mantra verbally, but his thought and intention are different from what he is saying. Vaikhari is the level that is most susceptible to falsehood. It is easy to speak or write a lie (Vaikhari). The secret to manifesting the full power of a Mantra lies in pure and unambiguous intention (Para). When your intention becomes pure and unambiguous in alignment with the meaning of the Mantra and the associated God/Goddess, your four levels of speech will become “Para”: Para, Para Pashyanti, Para Madhyama, Para Vaikhari. You will be able to verbally express the divine and unseen things, and no one will dare to say or prove that it is false because everything that arises from “Para” is pure truth. There is no trace of falsehood in “Para” and this is the greatest protection of the Siddhi of a Mantra. You will see false people attaining power in Vaikhari and Madhyama, but Pashyanti and Para are inaccessible to them. That is why they will never obtain Siddhi from any Mantra.

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). That Kādi Mantra Pañcadaśī and Goddess of Cidagni remains the ultimate force in the Intermediate Realm: this Goddess who is true love and compassion impels all the powers to act in your favor. She is there at the door to the supramental realm and a wicked person can never pass through her.

Namaste Omid. You have asked a great question, I will clarify your doubt. The Cidagni (Soul Spark) is a particle of Aruṭperuñjōti that carries its complete power and this is within all human beings waiting to unite with the Jīvātmā. The multitude of Soul Sparks (Cidagni) are the children of Aruṭperuñjōti and you are that. There is a Goddess called Lalitā Mahātripurasundarī who in triple form (Kādi, Sādi, Hādi) is the guardian of the gate that leads 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 over 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 entering the supramental planes; she will bless you when you reach her. The Mantra Aruṭperuñjōti means: "All-Gracious Infinite Light, All-Gracious Infinite Light, The One Infinite Compassion, All-Gracious Infinite Light." When you recite the first part of the Mantra "aruṭperuñ jōti" you unite your Jīvātmā with the Ciadgni and they rise together to identify with Brahman at the top of the head and after that you will continue to rise to heights far above the top of the head until you reach the highest point where your Gracious Father and Mother are. When you recite the second part of the Mantra "aruṭperuñ jōti" you will descend again to the lowest point to identify it with the highest point you have just achieved. When you recite the third part of the Mantra "taṉipperuṅ karuṇai aruṭperuñ jōti" you are making the connection between your Jīvātmā and Aruṭperuñjōti permanent at the highest and lowest point of existence: you are continually ascending and descending and acquiring a state of continuous and spontaneous evolution without performing spiritual practices. This power begins to explode from within and the three immortal bodies arise: Jñānadeha (Cidagni), Praṇavadeha (Jīvātmā), Śuddhadeha (Viśeṣa Jīvan). It is important to remember that the last two bodies and beings have their origin in Jñānadeha (Cidagni), so I say that your real self is Cidagni - it is from him that the Jīvātmā and the Viśeṣa Jīvan have emerged, not the other way around. However, it is the Jīvātmā that takes possession of the other two as a representative and you can have your individuality as an avatar of the creator. What happens then? You will continue to improve more and more spontaneously without any practice - just like a light that cannot be reached because it becomes more and more distant, so will you be.

Namaskaaram friends! There seems to be some deep legendary connections between Bagalāmukhi, Narasimha, Hanuman, Kuja Deva, and perhaps Rudra and Skanda. If that is so, is Kamakala Kali the major thread? Bagalāmukhi and some related yantra śaktis appear prominently in Kamakala Kali‘s Khadgamala, for example, and one of the great nyasa procedures of the most beautiful and ferocious empress involves placing 51 forms of Narasimha all over the body, to put the sadhaka in her form. What are the meanings of this?

Namaskaaram Teevra ji. Pardon my great ignorance, but what to call the god Lalitā created, and upon whose lap She sits? Kameśvara or Paramaśiva? Separately, is it possible to understand how and why Guhya Kālī is sometimes described as "being beyond Parabrahman“ through Supramental yoga?

dearest tivra, could you please explain how does one become a mantra drastha? how did the rishis of the yore create mantras to represent for the visions they had? Furthermore, does chanting mantras in four types of speech (parA, pahsyanti, madyamA and vaikharI) has different effects and does the number of repetitions to gain mastery/purascharana also change with the different modes of speech?