Namaste to all seekers. I will be stepping away from the forum for the next seven days to enter a period of deep internal Anuṣṭhāna and silence. Before I close the doors to the outer world and submerge myself into the quietude of the Divine Mother, I am compelled to address the recent inquiries regarding Vana Durgā. It is perhaps entirely appropriate that this topic arises now, as I prepare to enter my own internal wilderness. Let us discuss Her pristine, raw essence and leave you with Her sacred sound formulas to contemplate during my absence. To truly understand Vana Durgā (the Jungle Durgā), you must completely strip away the domesticated, urbanized, and comfortable concepts of divinity. She is the primordial energy of the unmapped wild. She rules over both the dense physical jungles of the earth and the terrifying, dark, uncharted forests of our own subconscious minds (Citta). In the esoteric architecture of Tantra, the "forest" (Vana) represents Saṁsāra - a wild, unpredictable, and dangerous wilderness filled with the predatory beasts of greed, lust, ego, and delusion. For any seekers who feel truly, utterly lost in the spiritual wilderness, confused by conflicting paths, or hunted by your own deep-seated past karmas (Saṁskāras), Vana Durgā emerges from the shadows. She does not negotiate with illusions; She simply cuts a clear path through them. Please take note now:: Her Form for Contemplation (Dhyāna): Envision Her with a complexion like a dark rain cloud or shimmering green like the deepest forest canopy. She rides a ferocious, roaring lion. She holds weapons of absolute destruction alongside a lotus and a vessel of immortal nectar, completely unphased by the chaos surrounding Her. The Mantras of Vana Durgā:: They are heavily infused with a Vana Durgā Bīja, which is duṁ (दुं), the core seed of invincible protection, combined with specific phrasing to command control over all directional and elemental forces. The Vana Durgā Mūla Mantra (Root Formula) is as follows: oṃ hrīṃ duṃ jvala jvala dhūmra loha-sani caṇḍa saṃhāri aiṃ hrīṃ klīṃ namo bhagavati vana durgāyai hūṃ phaṭ svāhā || Take note of the next mantra, which should be used ONLY IN INSTANCES WHERE THE MULA MANTRA DOES NOT WORK AFTER 14 DAYS:: "oṃ hrīṃ duṃ uttiṣṭha puruṣi kiṃ svapiṣi bhayaṃ me samupasthitam |yad iśakyaṃ aśakyaṃ vā tan me bhagavati samaya samaya svāhā duṃ hrīṃ oṃ śrī vanadurgā devatāyai namaha ||". While I Am Away; Please know Vana Durgā deals with the raw, untamed forces of nature. Because of This, Her sadhanā demands absolute cleanliness of intent. When chanting Her formulas over the next week, visualize her Dhyāna. She is exceptionally compassionate to those who feel completely abandoned or lost, but Her energy is Swift, So Be Ready.

Namaste Prince. Please do not worry, you are asking all the right questions. You are entirely correct: all these bījas operate within Vyoma; the boundless, terrifying void of Cidākāśa (the sky of pure consciousness). They dictate how consciousness expands and contracts within it. Beginning with phreṁ (फ्रें), Verily, this is The Foundation of Neti Neti, as the Guhyakālī Mūla-bīja. Phreṁ represents the dense, unmanifested dark void where creation is still hidden in potential. The letter pha signifies the bursting open of worldly illusion, combined with ra (the fire of Agni) and e (the focused power of divine will). It burns through the structural layers of worldly conditioning. Khphreṁ, as we discussed, is the absolute Saṁhāra-krama (the process of dissolution). It violently sweeps the entire manifested universe back into that empty sky (Kha), reducing everything into ashes. Now to the mysteries of hskhphreṁ (ह्स्ख्फ्रें) and śkhphreṁ (श्ख्फ्रें) - These are The Ascent into Khecarī: When ha (Śiva/Gnosis) and sa (Śakti/Emanation) are fused before khphreṁ, it creates the Khecarī Bīja. This is no longer a weapon of Saṁhāra; it is a vehicle. The inclusion of ha and sa balances the volatile, burning energy, allowing the individual awareness (Jīva) to safely navigate, fly, and move freely (Cara) within the absolute void of the crown (Khe). It represents the absolute mastery over the space of consciousness. You brought up my previous observation that khphreṁ becomes more stabilized when woven into long Mala Mantras. Why is this? It is incredibly fierce, rapid, and destabilizing to a practitioner whose Nāḍīs (subtle energy channels) and Antaḥkaraṇa (internal mind) are not thoroughly purified. However, for support, in a Mala Mantra these surrounding syllables act as a magnetic containment. They hold the supreme heat of khphreṁ in place, ensuring it performs its exact function of inner purification without spilling over and overwhelming your biological vehicle. Coming forward, your intuition regarding the Rāma-upāsita Guhyakālī Vidyā is accurate. This resonance does indeed "boost" the fierceness of khphreṁ. It creates an unyielding spiritual pressure that forces the Kundalini to pierce the higher knots (Granthis) with unmatched velocity. For an Advanced Sadhaka, this is a spectacular shot for advancement; But for the unprepared, it is still very volatile. I must stress, even with the support of a well structure Mala Mantra or Stotram, great care must be taken in approaching this.

Namaste Kashik. To understand the connection between soṁ (सों) and sauḥ (सौः) is to understand the absolute mechanics of Śiva and Śakti. Soṁ (सों) can be though of as the State of Inward Absorption (Śiva): This is the Somātmakā principle, deeply tied to Soma (the Moon, the nectar of immortality). The syllable sa represents the objective universe, but when it is crowned with the Anusvāra (ṁ), it denotes internalization. Truly, it represents the Antarmukha state; dissolving the ego, and drinking the nectar of the Sahasrāra. Sauḥ is that very same divine nectar overflowing and projecting itself out as the universe (Śakti). With regards to Soma; Soma is the cosmic deity presiding over the Soma Cakra, which is located just above the Ājñā Cakra and below the Sahasrāra. When the Kuṇḍalinī Śakti ascends and pierces the higher centers, she strikes the realm of Soma. This causes the divine Amṛta (the cool, milk-white nectar of immortality) to flow down, rejuvenating the entire subtle body (Sūkṣma Śarīra). Metaphysically, your internal spiritual faculties, your Indriyas (senses), and your Devatās (the energies residing in your cakras) are nourished and kept alive by the peace and bliss generated by Soma Devatā. The Moon is the deity of the mind (Candramā manaso jātaḥ). Also, Soma Devatā is the mind in its absolute, unagitated, pristine state; That is reflecting the supreme Śiva without any distortion.

Namaste Kashik. What you are describing is the exalted state of Kevala Kumbhaka, the spontaneous cessation of breath that occurs when the mind completely dissolves into the higher planes of consciousness. Yes, it is entirely possible. When your Japa (chanting) shifts from the gross tongue to the subtle mind, and finally into the supramental layers of your being, the biological functions begin to quieten down. The breath and the mind are like two wings of a bird; when the mind becomes absolutely still and engrossed in the internal frequencies of the Mantra, the breath naturally stops moving without any force or strain.In this state, your individual consciousness (Antatman) merges into the Supreme Consciousness (Cidatman). The sense of 'I' vanishes, the world disappears, and there is only the vibration of the Goddess remaining. Do not force the breath to stop through physical willpower. Instead, deepen your intense love and surrender (Bhakti). Let yourself be swallowed by the sound, and the breath will suspend itself naturally as you cross the thresholds of the Tattvas. When visualizing Tri-Śakti Cāmuṇḍā seated upon the lotus as Parā Vāk, you are moving past the physical form of the Goddess into her unmanifested, supreme cosmic vibration. It is important to remember that Parā Vāk is the highest, unmanifested form of sound. It resides at the Mūlādhāra as the dormant Kuṇḍalinī, but in its cosmic aspect, it is pure, unconditioned Consciousness (Prakāśa) before it divides into thoughts or letters. Of course, you are experiencing difficulty because Parā Vāk has no shape, color, or form. Imagining it as a glowing, intense white light that has no boundaries is an excellent and highly practical method for your daily Bhāvanā (contemplation). It represents the pure, blinding illumination of Consciousness before it condenses into creation. With regards to sauḥ, it is the Parā Bīja (the Heart of Śiva, the mantra of liberation and emanation). It represents the absolute power of Parā Vāk cascading down to create the universe.

Namaste Dear Tivra. This is extremely profound and requires several re-reads to absorb the content! Thank you once again for the deep insights that you share with everyone to help catalyze their spiritual growth.

Namaste Dear Cintia. Your humility and sincerity in answering the questions and guiding sādhakas reflects very deeply on your glorious Guru parampara. It is truly heartwarming to hear from sādhakas and gurus of your and revered Tivra's calibre. Certainly we will continue to support and do our best in sharing content for the benefit of all!

Namste cintia carla2, what is the difference between सों(som) and सौः (sauh). Is there a connection between som and sauh. Can you tell more about som devta. Thank you very much

Hello all. Is there anyone that has attained significant progress in the Gayatri Mantra (Om + Vyahriti + 3 padas)? Can someone or revered Tivra also please explain about the Savita devata and the Gayatri Mantra? Also, has anyone been able to see the bright light inside the right eye (like sun, but it follows a cycle of dimming and brightening, when both eyes are closed) during mediation upon the Gayatri Mantra with utmost void in the mind and perfect concentration? Concentrating on this 'sun' gives bliss (as though the brain secretes and drinks the 'soma juice' / 'somarasam' / 'brahmarasam'/ 'madhu'). Also, does anyone possess the left eye like the moon and the right eye like the sun? Please respond.

thank you for clarifying my doubts Cinthia. I wish to now petition to you the mystery behind phrem, khphrem, hskhphrem and shkhphrem. phrem is guhyakali mula-bija. khphrem is Kalasankarsini mula-bija, and hskhphrem is khecari bija. All are related to Vyoma, filling freely in the void of consciousness, yet I feel they are successive builds on top of each other (phrem to hskhphrem). What is the mystery behind the relations of these seeds? You have also mentioned that when khphrem is present in Mala mantras, it is stabilised while not losing its fiery natures. I suspect that the Rama-upasita guhyakali Vidya, has all these above mentioned seeds together, and I feel due to their resonance, khprem is further boosted in its fierceness, I blabber like a child, who knows half things. Please kindly have mercy on me, and illuminate me and all those seeking the same answers.

Namaste cintia carla2 i humbly thank you, the gurus and the seniors for their gracious help. I want to ask 2 questions - first, is it possible to enter in a state of mental chanting where you are no longer breathing? for a long time I've been longing to enter in a state so deep and engross in meditation that everything should disappear and I just dissolve in it. Is it possible? 2). The para dhyana of tri shakti Chamunda (navarna mantra) given by dear lorran, devi is sitting on all embrace lotus as para vak. I have been able to imagine till Lotus but having difficulty imagining what is para vak? Ive imagined the para vak as sauh, is this beej correct for para vak or just simply glowing white light? thank you for your help.