From the gracious Lord all our souls sprang. Our Father hoped that we would willingly be like him, but this did not happen and our souls turned away from him. We stray from our path. He never wanted us to suffer like this. He never wanted to force anyone. Orphans of our original Mother, Grace Śakti, we all suffer in some way. Grace Śakti took the form of Parā Śakti to care for her lost children to the best of her abilities. Grace Śakti cannot reach her children without their will and being purified enough to receive her embrace. This hurts her more than anyone else, because as Parā Śakti she was forced to take forms that limit her children (for their own good), like Māyā or Tirodhana Śakti. Even as Anugraha Śakti. These forms limit children and cause pain. But she had no other choice to get closer to us than to guide us. Parā Śakti began the divine game of evolution so that the children realize the truth and desire to be like their Primordial Father, which will free them from all suffering. We are so far from our Parents. This whole game was created so that we can understand the truth. The tail of the serpent is here on earth. The serpent's tail is nowhere else in this world. It was here that our Parents succeeded in their effort to create a definitive solution for their children. When the head of the serpent (Grace) bites the tail (the depths of the physical unconscious), the circuit will close and the son will become like his Father in his physical, subtle and causal bodies. Anyone born with a human body here on Earth is very lucky and has the chance to bite the serpent's tail and close the circuit. As soon as he leaves this physical body, the chance is lost. All who have lost their physical bodies have advanced, but have failed, for the physical body and the depths of the unconscious are the tail of the serpent. In this way, even the Gods will want to take on a physical body to have the chance to hug our parents. For this reason, the Tantras say that human birth is the result of much sacrifice and an opportunity given to few. Even though I am an excellent and powerful Sage with many powers, if I lose my physical body without having made it like that of my Parents (the gracious Lord and his gracious Śakti), I will not have fulfilled my mission and I will still be far from my Mother and my Father. When Grace Śakti manages to hug her son, Parā Śakti walks away from him never to return... she runs away because she doesn't want her son to experience a single misery again ever again. So please try to look with a little more love and compassion towards all people and beings, we are all brothers and we are lost in some way. We have to unite towards the light. We are one, from the same Mother and the same Father.

Knowing this, it is said that Parā Śakti's embrace is like Kundalini awakening, but Grace Śakti's embrace is like billions of Kundalini awakenings. When Parā Śakti hugs her son she thinks: "this is nothing, I still haven't hugged you with all my love". Grace is the head of the serpent and the physical body and the depths of the unconscious are the tail. The snake's head must bite the tail. This is the real embrace with our primordial Father and Mother. Then the son will know: "only you are the truth, the rest is misery". So I briefly narrated why things are the way they are. Everyone is free to use this knowledge however they want. But the message was delivered. I talked a lot about Shri Vidyā and other schools so that people wouldn't think that I don't know about it, and that I have a favorite path.

"She's playing with my heart. When I close my eyes she's there, adorned with a garland of skulls." (Son) "For your own good, I will shape you in the heat of difficulties and suffering." "It will never hurt you more than it hurts me." (Mother)

The answer is hidden at the end of your question. Tapas mantras can provide everything "a person" desires. Grace alone can provide "everything".

Thank you jothi ji for replying my question and solving my doubt. I had some other questions in my mind . What are the other mantras that belong to the category of supramental mantras. Also if the mantras based on grace can easily provide everything and anything and can provide more than mantras based on tapas then what is the need of tapas based mantras and why were they revealed if only simple mantras like om namah shivay can provide everything a person desires. What was the need for tapas mantras if grace mantras alone can provide everything

What a beautiful meditation! Thank you so much Jothi ji for blessing us all with this knowledge. I feel foolish for having dismissed this mahamantra simply because it does not contain the conventional bijas. I am grateful to you for removing this ignorance of mine, and I will follow the japa and visualizations as you advised.

Namaste dear friends. If any of you have found your way to this page and to Queen Kāmakalā Kālī mantras because you are struggling in any way, and your life feels like it is becoming unmanageable, or has been that way for a long time, I would like to repost something shared by (truly, seriously, and literally) Lalitāmbikā in human form, Śrī Tripuraghna ji. The following pertains to the complete Durgā, Pūrnacandi Guhyakālī, and in my little experience, it is indispensable in times of strain, struggle, and hopelessness. It follows: “I will tell you the 46 secret names of Durgā. When you feel in danger or hopeless, or when you wish to save someone's life, you must remember the warrior Mother Durgā in your heart and fearlessly dedicate these names to her. Remember these 46 names are fierce and have the potency of complete Guhyakali Sahasranama. Dedicate these names with respect when things get out of hand in your life: caṇḍayogeśvarī caṇḍī caṇḍakāpālinī śivā ॥ 1 ॥ cāmuṇḍā caṇḍikā siddhikarālī muṇḍamālinī । kālacakreśvarī pheruhastā ghorāṭṭahāsinī ॥ 2 ॥ ḍāmarī carcikā siddhivikarālī bhagapriyā । ulkāmukhī ṛkṣakarṇī balapramathinī parā ॥ 3 ॥ mahāmāyā yoganidrā trailokyajananīśvarī । kātyāyanī ghorarūpā jayantī sarvamaṅgalā ॥ 4 ॥ kāmāturā madonmattā devadevīvarapradā । mātaṅgī kubjikā raudrī rudrāṇī jagadambikā ॥ 5 ॥ cidānandamayī medhā brahmarūpā jaganmayī । sam̐hāriṇī vedamātā siddhidātrī balāhakā ॥ 6 ॥ vāruṇī jagatāmādyā kalātītā cidātmikā । ” Best of luck in this life. om aiṁ hrīṁ śrīṁ lalitāmbikāyai namaḥ ||

Namaste, is there a supramental yoga deity mantra in a feminine form? For example, are there any mantras of Mahāsadāśiva Shakti or Aruṭperuñjōti Shakti. Are Mahāsadāśiva and Aruṭperuñjōti more male deities, or are they on such a high level where there is no separation between male and female? Because I am closer to deities in the female form. Are there any other supramental mantras between Mahāsadāśiva and Aruṭperuñjōti, if we consider Mahāsadāśiva as the first step and Aruṭperuñjōti as the last? Can you tell us through what practice one can become the personification of compassion and love? Thank you very much for your answer.

Jothiji, why do I feel that i channel this energy too much where I see i thrive in challenges/create situation myself or are put in situations but I AM REALLY tired of it and need peace/stability in life. Chamunda ma is our Kula Devi too and i have deep affection for her ferocious nature with motherly nature. Sometime I connect to Srividya Lalita also those some weapons in her multiple 54 hands form. Thanks for your note on TriShakti Chamunda. Only if i can tell you my personal situation in email to get some guidance.

Thank you Śrī Jothi ji! It sounds like most human would benefit tremendously from a period of focused Japa with this pristine mantra. I never knew anything about this mantra and dismissed it because it seemed too public and lacked bijas. If I had known even a fraction of what namah śivaya can accomplish earlier in life, I think I might’ve been a totally different person today. When the time is right, I’ll be so happy and eager to resume chanting namah śivaya, like it is verily ambrosia. I wish everyone had an awareness of what this mantra does. Humanity might collectively start to heal. Perhaps that’s becoming a possibility in this magnificent līla of Divine Mother