Namaste Sen. It all depends on the strategy used. Kadi Panchadasi is complete and needs no additions if you meditate on the four Upanishads I mentioned. Meditation on the four Upanishads is to protect you from the great fire that is Kadi Panchadasi, which is invincible, so that you can obtain its benefits. Kadi Panchadasi can transform an unprepared and unprotected person into a sex maniac or worse. It is said in the Lalitopakhyana that even Kali becomes docile because of the effects of this Mantra, so you can imagine what it does to someone who is unprepared. The four Upanishads will give you the awareness so that you can approach and unite with the Divine Mother without being incinerated. I have already said that a thousand times more powerful than a Stotra is a Mantra, and that a thousand times more powerful than a Mantra is Sacred Contemplation/Meditation. There are various approaches and strategies for variations of the Mantra. I told you the most direct one. Don't mix things up too much.

Tivra ji, Thank you for your revelations, they have really helped set a perspective over the years , will be very grateful if you expand upon Sri Dattatreya

Namaste Tivra ji. Thank you so much for that beautiful explanation. I will contemplate these 4 Upanishads and strive to integrate their teachings into my practice. Would the Śrīvidyā Mantra worshipped by Śiva: "ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐ ha sa ka la ha sa ka ha la sa ka la hrīm̐" also be an effective way to harmonize Kālī Krama with Śrīkrama, since Turīyāmbā can lead to both Kādi and Kāmakalā Kālī?

Namaste Sen. Kali Krama is the path of "Khaṇḍana" (breaking, cutting, dividing, destroying, or annihilating). Kali Krama believes that for God to be revealed within you and flourish, a sword must be sharpened very well, and all evils that exist within and without you must be cut away. When the "pests" are cut away, the garden will automatically flourish well, and God will be revealed. Srikrama is the path of "Maṇḍana" (adorning, decorating, or an ornament/embellishment). Srikrama believes that for God to be revealed within you and flourish, the most beautiful seeds in the form of God's qualities must be continuously strengthened until they become strong enough to eliminate all pests from the garden. Srikrama plants the most beautiful seeds through daily contemplation of God's divine qualities and practicing them daily in everyday life. It's difficult to say which path is better in this age. Because Śrīkrama becomes more powerful in Kali Yuga than in Satya Yuga, because the merit of manifesting God's qualities like Love, Compassion, and Charity amidst chaos will elevate you to greater heights than manifesting those qualities in a golden age. Some heights are impossible to reach in Satya Yuga. It's easy to manifest God's qualities when everything is perfect in a golden age... but it's difficult to manifest God's qualities amidst chaos. On the other hand, Kālī Krama is absurdly fast because it focuses on cutting and destroying the garden pests with a sharp sword, BUT most Kālī Krama practitioners become complacent after the garden is clean and forget to plant the most beautiful seeds composed of God's supreme qualities. They reach a state of peace and bliss but stagnate, failing to evolve further because they no longer care about planting the most beautiful seeds in the garden, since the pests no longer torment them. On the other hand, the most beautiful seeds can only be planted when the garden is full of pests, when the pain of others deeply wounds you, and if these seeds become strong enough for the pests to flee from you, a beautiful garden will emerge. But in Kālī Krama you run the risk of leaving the garden deserted and not wanting to plant anything else there, because you are already at peace and happy. The power of Śrīkrama lies in the intensity of your contemplation. The power of Kālī Krama lies in the discipline of your action. What would be ideal? The ideal would be to harmonize Kālī Krama with Śrīkrama, but this can be complex. The safest option would be to choose one of the two, but without forgetting the importance of the most beautiful seeds that must be planted before the pests are exterminated. If you read and contemplate the Kaula Upanishad, Tripura Upanishad, Aruna Upanishad, and Bhavana Upanishad daily for 3 hours each day, you can directly practice Kadi Panchadasi. The plagues will not withstand for long the fire produced by the daily contemplation of these 4 upanishads for 3 hours each day.

Namaste Tivra ji. For Venus as Amātyakāraka, the 15-letter Kādi Vidyā and the 18-letter Kāmakalā Kālī Trailokyākarṣaṇa Mantra are recommended for worship. Given that both these Goddesses are difficult to approach directly, can you please compassionately prescribe an effective route to attain their blessings?

Hello michael can you please tell what tivra ji mean by "in first recitation you penetrate secret door at bottom of ajna chakra" how i visualise this or should just focus on ajna chakra in centre? Thankyou

Please give us the 16-avarana Sri Cakra

Durvāsa also used to worship Lalitā like this: ha sa ka la ha sa ka ha la sa ka la hrīm̐ ॥ But why would someone like Durvāsa, who holds the title of "Krodha Bhaṭṭāraka," worship Lalitā in the form of Turīyāmbā? Pay attention to my words, for here I am not speaking of something common, but of the top of Śrī Krama and Kālī Krama. Listen to my words, Turīyāmbā is Kālasaṅkarṣiṇī of Kālī Krama, and there is no difference between them. The fruit is the same. Do you understand now why Durvāsa worshipped her like this? The 17th Kalā of the Moon in Kālī Krama is Kālasaṅkarṣiṇī Guhyakālī. Who worshipped this form of Kālī? Rāma worshipped Kālasaṅkarṣiṇī Guhyakālī, also known as Mahā Siddhikarālī, through a 17-letter Vidyā. Now listen carefully, the 17 letters of Kālasaṅkarṣiṇī Guhyakālī are intentionally incorrect even in the Mahākāla Samhita. You will need to read the Kāmakalākālī Trailōkyamōhana Kavacam to discover the 17 Secret Letters that Rāma used: om̐ phrem̐ siddhi hskhphrem̐ hsphrem̐ khphrem̐ karāḻi khphrem̐ hskhphrem̐ hsphrem̐ phrem̐ om̐ svāhā ॥ The sage who revealed this Mantra is Parameṣṭhī, the Chandas is Supratiṣṭhā, the Goddess is Daśavaktrā Mahāsiddhikarāḻī or Kālasaṅkarṣiṇī Guhyakāḻī, the seed is khphrem̐, the śakti is phrem̐, the kīlaka is hskhphrem̐, and the purpose of the Mantra is to obtain all perfections through the destruction of time. But pay attention, the Siddhis that this Mantra speaks of are not ordinary Siddhis, they are Siddhis linked to the Supramental Realm which are extremely more powerful than the 8 Siddhis of the Lower Realms. Of the millions of Siddhis that this Mantra grants, Rāma used a Siddhi that removed all the protections Rāvaṇa had obtained through the worship of Supreme Goddesses, making him vulnerable to the Astras. Of the Guhyakāḻī Mantras, the 17 Letters of Rāma is the best and is Kālasaṅkarṣiṇī herself in her most exalted form. Now listen to this other fact: the 16-Letter Vidyā worshipped by Bharata is the 16th Kalā of the Moon and is identical to the 15-Letter Hādi Vidyā worshipped by Lopāmudrā. Do you see how Śrī Krama and Kālī Krama go hand in hand? Listen to this: the 15 letters worshipped by Kāmarāja in the Kādi Vidyā are identical to the 18-letter Kāmakalā Kālī Trailokyākarṣaṇa Mantra. Furthermore, the 15 letters worshipped by Nandī in the Sādi Vidyā are identical to the 22 letters of Dakṣiṇakālī. Now you understand why Durvāsa worshipped the 13 letters of Turīyāmbā. For two reasons: because Turīyāmbā is the Supreme Mantra of Śrī Krama and is Kālasaṅkarṣiṇī herself. It is difficult to truly know Kāmakalā Kālī without first knowing Kālasaṅkarṣiṇī. If you first encounter Kālasaṅkarṣiṇī Guhyakālī, you will automatically be led to Kāmakalā Kālī, and after you encounter Kāmakalā Kālī, you will look at that creation from above; you will stop looking upwards because you will already be at the highest point. Similarly, the 15 letters worshipped by Kāmarāja have Turīyāmbā at the end as a secret seed, so that Sundarī can be known through Turīyāmbā. Likewise, it is difficult to know Kālasaṅkarṣiṇī Guhyakālī without having known the 16 Letters (Siddhikarāḻī) worshipped by Bharata. What is the difference between Sundarī and Kālī? It is the same difference between the Beginning and the End: none. The End (Kālī) is in the Mūlādhāra, while the Beginning (Sundarī) is in the Ājñā. Don't think that the beginning is in the Sahasrara because this Chakra is about something that is not located on any level, as this Chakra is about something eternally unborn. But you must have heard that Chinnamastā "teleports" from the Ājñā to the Mūlādhāra like a lightning bolt. Teleportation means that it doesn't pass through any Chakra to reach the Mūlādhāra... so the End is in the Beginning and the Beginning is in the End. The letter "ka" signifies this... it's a consonant that is simultaneously in the Śakti Tattva, Pṛthvī Tattva, and Anuttara Tattva. No other letter does this. None.

Hello tivra ji and other siddhas, can you please expound on devi vana durga specially on vana durga saptashati where can it be found.

Namaste Sir. Can we chant this mantra and follow all the given steps of sadhana without initiation?