Prince. Lalitā is like a "White Hole" (they exist, but science hasn't been able to identify them) and Pratyaṅgirā is like a "Black Hole". By going deeper into a "Black Hole" you will emerge in a "White Hole". If you could delve into a "White Hole" (which is impossible), you would emerge into a "Black Hole" (which is also impossible because of the power of that Black Hole). Between a "Black Hole" and a "White Hole," there is something called "Singularity" that holds the knowledge of both the "Black Hole" and the "White Hole" simultaneously. This "Singularity" in the middle of these two holes is what they call Mahā Pūrti Vidyā, Turīyāmbā, Śuddha Śiva Turīyātītā. The "Black Hole" is a "filter" that ensures only "Truth" prevails. What comes out of a "White Hole" is completely true and pure. It is after being expelled by the "White Hole" that truth is contaminated, limited, and imbued with evil. A "Black Hole" can transform into a "White Hole," but the opposite doesn't happen; anything that emerges from the "White Hole" and is distorted can become a "Black Hole." That's what Pratyaṅgirā does: it attacks hostile forces through "Implosion," meaning that anything that resists and opposes returning to the pure state must be "imploded" and expelled again through a "White Hole." Pratyaṅgirā transforms hostile forces into a "Black Hole," and they implode upon themselves. The meaning of the name Pratyaṅgirā is that it attacks the common support that exists in both hostile and pure forces, but it doesn't attack the hostile forces themselves; and when the support is removed, the hostile force implodes within itself. But that's not all; Pratyaṅgirā can cause "implosions" or "Black Holes" in specific parts of the same thing. For example: Pratyaṅgirā can implode the capacity of fire to burn, but the fire continues to live. "Black Holes" only exist because of defects in creation. But the great secret and solution to the problem is not the "Black Hole" or the "White Hole," but the "Singularity" that lies between these two. This "Singularity" is Mahā Pūrti Vidyā, Turīyāmbā. It is difficult to describe what this "Singularity" is. The closest, but still poor, description would be: A "White Hole" that expels only pure things that are incorruptible because they have the purified and protective qualities of a "Black Hole." So the secret to definitively "healing" Creation lies in the "Singularity" present between the two Holes.

I would like to ask You to reveal the sadhana for the benefit of all the readers of this website for getting wealth or at least prosperity in the material world. In fact, it is very difficult to focus on spiritual practice if one has enough money only for food and the most basic needs. In addition, you have to work hard to earn this small amount of money. On the Internet, you can find many videos and articles about Yakshini or Apsara Sadhana for wealth, but I don't think it's a good option, if you make mistakes in sadhana, you can ruin your whole life. I have heard that great sadhakas and saints say that if you are poor in material terms, then you are especially blessed by God, because you have very few attachments and it is easier for you to focus on worshiping God and spiritual practice. But I still ask You to open sadhana to achieve material wealth or prosperity, so that you can engage in spiritual practice in peace, from time to time conduct a closed practice in the forest or mountains, help other people who deserve it materially, and not think about what to eat tomorrow, or that you have to go to a hard job where you forget yourself. Thank You for Your answer.

Namaste, Tīvra. Perhaps if you place this mantra: "ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐" in front of Mahā Pūrti Vidyā, then one can open 3 immortal bodies? I think that by placing different mantras in front of the Mahā Pūrti Vidyā, one can get different effects from the repetition of the combined mantra?

thank you Tivra, for pointing us in the right direction. I will try my best to reflect deeply.

Prince. In Tantra, the secret of the three immortal bodies and the crown of Hinduism are in this Mantra: ha sa ka la ha sa ka ha la sa ka la hrīm̐ ॥ This is called Mahā Pūrti Vidyā, Turīyāmbā, Śuddha Śiva Turīyātītā, the point where Ānanda and Vijnāna are inseparable. In truth, this is not exactly a Mantra, but a key that reveals a substance or light hidden within all things. Many Saints maintain their greatness through the strength of their own Tapas, but Mahā Pūrti Vidyā is about opening a force that is spontaneous and never stops flowing, and this force is not only above, but in all things, including dense matter. This Mantra is a key to obtaining a substance that, once poured out, will change the axis of your being, and you will no longer be sustained by your own effort, but by grace. Mahā Pūrti Vidyā is a key that was not made to be recited alone. This Mantra was made to open something. When Durvāsa used this Mantra alone, he sealed the state of consciousness he was in, and this state became his "ground" or "point of no return." Mahā Pūrti Vidyā is tremendously terrible, for a drop of it disintegrates hostile forces immediately, but at the same time it is grace. Although Mahā Pūrti Vidyā is a key that opens all things, everything will depend on what you want to open. Mahā Pūrti Vidyā is a key made so that things can be the size they truly are. If you reflect deeply, you will discover which Mantra the Mahā Pūrti Vidyā can reveal the three immortal bodies. There is only one Mantra that, when the Mahā Pūrti Vidyā is placed at the end of, reveals the three immortal bodies. Reflect and find the answer for yourself. I had to find this answer alone. In the end, I realized that whoever created the Śrī Vidyā system was trying to hide something and hid it so well that no one had discovered it until recently.

hi suresh I will help you , it is like this க் + ப் + ஹ் + ர் + எ + ம் ( not ப்ரீம் as this is prīm)

Namaste Tīvra. Is there a simple meditation that can be invoked throughout the day as needed, to hasten entering urdhvamnaya phase or to reinforce its consistency and stability when it has just been arrived at?

Namaste, Shri Gurubhyo Namah Tivra Ji. May I know whether Bhairava Sadhana is used to harmonise the Kali Krama? Since Sadhakas of Kali Kula swear by the requirement of Bhairavas' grace to even enter Kali Krama practices. Would be blessed if you share a few insights with us all. Shri Gurubhyo Namah. Namaskarams, at your feet, Tivra Ji.

Prince, what you're saying is sensible, here's something from A budget of paradoxes by Augustus De Morgan:, Augustus, "Great fleas have little fleas upon their backs to bite 'em, And little fleas have lesser fleas, and so ad infinitum. And the great fleas themselves, in turn, have greater fleas to go on ; While these again have greater still, and greater still, and so on. So obviously there are infinities & transfinities of Higher Transcendent & Transcendenter levels of Divine Immensity ad Infinitarium, Which are themselves Hypertranscended by the Anuttara & the Anuttara is Hypertranscended Seinsologically by the Atianuttara, the Atianuttara by the Parānuttara & so on Ad Transfinitarium in an Arborescent, Infinitadic & Hyperasymptotic way, all autopositioned in bifurcation, fibration, fractiation, homotopiation, modalities etc all infinitarily infinitizing. So what I'm asking Lord Tivra about is superdirect & supercausal/omnicausal/precausal, pre-nomological contact with the Highest (Highest as in Omniexcelsia, Omni-Insuperable, Omni-Transcendentalem) Hypsistostranscendental Omnisupremum Omni-Existentiative & Omni-Existent Transfinite, Infinitissimus, Transdenumerable, Omni-suffusing, Omni-encompassing, Omni-embracing, Omni-Isomorphic, Omni-agapistic, Omni-Immutable, Omni-aprioric Ens Necessarium, Ens Realissimum, Ens Idealissimum, Ens Omniperfectissimum, Ens Illimitatissimum Nondual Omnitemporal Omnitriadic Godhead which is the Omnicosmotheotikonpoietikosinfinitudinem Godhead that Lord Tivra, to the best of My comprehension instructs people towards seeking. As you mentioned the Supramental Immortal Bodies which are the śuddha deha, praṇava deha, jñāna deha naturally in the Omnicosmogenes Godhead there should be the Omnitotalities of Supramental Immortal Bodies in Infinitudes of Omnivariegations of Unconditionate, Transcendentally Unconditioned asṃskṛtadharma anuttarāsṃskṛtayogena Immortalities, so connaturally there should be Infinitudes of typologies, typomaties, categoriologies, categorematies, typologiomaties, typogoriologies, categories, syncategorematies & hypersyncategorematies of śuddha deha, praṇava deha, jñāna deha, Transcendentoconnaturally there should be infinitudes of even higher Mahāśuddhadehas, Mahāpraṇavadehas & Mahājñānadehas, I wish to seek the Coeternally Indestructible Supernuminous Immortality, you're talking about a gradualist approach which is indeed aspectologio-congruent to what I asked, but I think the approach delineated by Lorr Tivra, & if there are ways such as through the superintuitive paraintuitionistic intellectual intuition of Omniabsolute identity (Ens Identitatis Identitatissimorium Or the Omniabsolutum) Aruṭperuñjōtimantravidyāprajñāpāramitatītajñānatītamahākalottaratītasarvalokottaranirvikāranirañjanākaranirakaratītamahānirvāṇa sādhana or do I need the consulship & need to be prayerful to the intermediary Infinitudes of God's & Goddesses as a Necessarium & in Givenness through Gradualist Innumerable-arcwise purification for Eternities of Incalculable Eons (My transgressions are unquantifiable & I'm in the superdeepest omni-intertwining Mahāpāśa of Mahāpāśa Mahāghorāndhakāra, I just wish to be worthy of the Omnieffulgent, Omni-resplendent, Omni-Lumimiferous, Omni-illuminiferous, Omni-Illuminating Omnisuperessentialiter light of the Parasadaśivatīta Omnisupersubstantialiter, Omnicausalitatis, Omnipotentissimus Omniesse Omniessentiae, Omnicognoscendi, Omnipotentiarum Godhead). I am willing to do anything & everything Omnicompossibly in Omniaptitudinem including Mahāturīyatītasādhana in the Himalayas & determinavimus of My modus essendi & esse ad aliudo to reach the Omnieffulgent, Omnisupersubsistentiae, Omnicontinuous Godhead Light. Apologies for lacking in the Coherence of a but daring to speak on the Sarvākārajñātatītasarvairākāraitītasarvajñānottaratītaparamapuruṣārthasādhanasyasarvajñatāprajñāpāramitāyātītapratītatvātītasamacittatātīta

Regarding the three Immortal Bodies (śuddha deha, praṇava deha, jñāna deha) Greetings all, the three Immortal Bodies, starting from śuddha deha, praṇava deha till jñāna deha are inherently within us, similar to immature seeds waiting to be awakened, nourished and bloomed into full-fledged trees. Currently, most of us are sheathed in the aśuddha bhūta kārya deha, made out of aśuddha bhūtas, or what we traditionally refer to as Pṛthivī, Apsu, Agni, Vāyu, and Vyoma. These collections of aśuddha bhūtas are already flawed as we are currently in the aśuddha bhūta kārya Universe, and there are higher worlds where these exist as śuddha bhūtas. This also means, there are beings who are born in the higher worlds that would have a bodily composition śuddha bhūta matter, compared to us. How did we obtain the aśuddha bhūta body ? Firstly we’re born into it by a mother of a aśuddha bhūta body. Secondly, we eat the matter of the world and integrate deeply physically into this world, our bodies become a sheath bag of aśuddha bhūtas. When the aśuddha bhūtas in our body is cleansed and transformed into śuddha bhūta, the first body is achieved known as śuddha deha (Pure Body). The transformation of this body takes at least 9 years minimum till up to a maximum of 108 years. The so-called panca-brahma murtis starting from Brahma till Sadasiva are residing in the lowest (Brahma) to the highest extent(Sada-Siva) of the śuddha deha. They have yet to attain the next immortal body called the praṇava deha, and therefore their immortality is too conditional and limited in a sense. They too, are subject to change (in other words, they have experienced Death and in their place, a new Brahma, etc. arises.) Suppose if there is someone currently with us with at least a śuddha deha, it must be verifly the venerable Tivra. May he share his experiences with us, if Grace allows. I will further write about the feature of the śuddha deha, before proceeding to the higher bodies.