Can you tell me something about dakshina kali? is she the whole? She is called the purna brahman shakti, or shakti of completeness, is she the energy of the sun? Also it is said the mahasodha nyasa of any deity when done can allow a person to turn a piece of wood or metal to ask, does the same power come from doing dakshina kali sodha nyasa?

Respected Tivra, welcome back. Your esoteric insights have introduced me to a new angle to view mantras, and I am very greatful to you for that. Thank you very much for your efforts until now, and I hope we can learn many more secrets from your special insights. I have a few doubts, can you please answer them? The nyasa that you have provided is closely similar to the ekadasha nyasa of durga saptashati. Have you had any experiences with saptashati? What is the spiritual limit of saptashati? What it can and cannot achieve? Is there any relationship between shodashi and saptashati? It takes around 2 hours for me do to 1 saptashati properly along with its ancillary components. Is there any shorter or better ways to approach durga devi?

Kashik, please do not use that version because it is full of errors. Use this version, which I compiled: https://drive.google.com/file/d/1QOIT_1JoYU1erBAU1SfdEUC4y1ZcENO4/view?usp=sharing

Mnx. Śiva Ineffable & The Whole are the same thing. He is always merciful; He will not test you, put you to the test, or subject you to any kind of trial. When the practitioner becomes established in the seventeenth Kalā of the Moon, he is automatically drawn into Him, and by no other path. The Mantra that leads directly to Him is: 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 । The practitioner of this Mantra is Śiva Himself. He does this not because He needs to, but as Līlā, so that you may know the direct path to Him. This Mantra is a direct path and is composed of two parts: Hādi Pañcadaśī and Hādi Pūrtividyā. The first part, Hādi Pañcadaśī, begins to realize the 'Abheda' of every part of your Being, from the most physical to the most subtle, bringing together, harmonizing, and integrating all your bodies and Puruṣas. From this integration arises the realization of the 'True Individual Self', symbolized by a White and Golden Flame. The Golden part of the Flame of your Soul corresponds to Hādi Pañcadaśī, while the White part corresponds to Hādi Pūrtividyā. Hādi Pañcadaśī and the Golden part are related to Śuddha Siddhānta, whereas Hādi Pūrtividyā and the White part are related to Śuddha Vedānta. These two schools, in their pure forms, mean that you neither need to deny yourself nor deny God. There is no need to destroy the individual in order to find the Absolute, nor to exclude God in order to affirm the individual. And yet, there is something deeper still: within the Flame of your Soul there is another Flame, the very Ineffable Śiva, The Whole. With this Mantra, you are not seeking to go somewhere, nor are you trying to deny even a single particle of your Being. The purpose is to realize the 'Abheda' of your entire Being in relation to the Ineffable Śiva dwelling within your own Soul. It is a direct path. Yet it requires a radical transformation of perception: you must recognize yourself as non-separate from everything that you contemplate, see, or hear. The path does not consist in abandoning what you are, but in realizing the essential identity between the contemplator, the contemplated, and That which is present in both. Thus, the direct path to Ineffable Śiva & The Whole is not an escape from yourself, but the realization that, at the deepest level of Being, there has never been any separation at all. If you understand that you are not yet prepared for such a direct path, you should instead adopt Kādi Vidyā Pañcadaśī. There, the Divine Mother becomes the Primordial Guru and undertakes a gentler, more gradual process, tailored specifically to you. She will examine you and determine what is truly appropriate for your spiritual development. Perhaps She may understand that, in this lifetime, you must fulfill certain material desires and that your deeper focus on spirituality should come in another. In that case, She will fulfill those desires for you, so that you may no longer remain preoccupied with them. Once the mind is no longer bound by those desires, She will gradually lead you inward. First, She will reveal the identity of your Spirit with the Static Brahman; only afterward will She unveil the remaining, higher dimensions of your Being. Thus, Kādi Vidyā Pañcadaśī is not a lesser path, but a gentler and more individualized one: the Divine Mother herself becomes the Guru, knows exactly what you are capable of receiving, and leads you step by step toward the highest realization.

Namaste Triva, ​I wanted to ask if a sadhak can perform Trāṭaka on the Sri Yantra Bindu while practicing this Stotram and Sri Vidya Sadhana. Also, which specific direction is recommended to face while doing this practice?

Namaste Tivra ji. Thanks for for this amazing explanation. Are Ineffeble Shiva & The Whole, different from each other? Can The Supreme ineffable Shiva be extracted from Turiyamba, the Mahasaptadashi kala?

Tīvra Ji, could you please check the compiled Nyāsa of the Navārṇa Mantra https://docs.google.com/document/d/142wYzlHg2PqzYcdcN_sdAHwsqQtDdyWpe84V3DM0BcI/edit?usp=drivesdk and can you please see if there are any distortions, corruptions, or textual errors? If you find any, I would humbly ask you if you could help correct them. It is also lacking instructions on how to perform the Nyāsa. If possible, could you please provide the proper procedure as well? I will be very grateful for your help.

Mike, The so-called “Whole”, which in itself has neither Mantra nor Name, can be contemplated, within the context of these Vidyās, through different modes of manifestation and relationship: One (ka e ī la ha sa ka ha la sa ka la hrīm̐), One-in-One (ha sa ka la ha sa ka ha la sa ka la hrīm̐), Two-in-One (ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐), Mutuality of the Two (sa e ī la hrīm̐ sa ha ka ha la hrīm̐ sa ka la hrīm̐), and the Apparent Duality of the Dense World (ka e ī la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐). However, beyond being all that I have described above, the “Whole” transcends all these definitions. Śiva and Śakti are not two halves which, when added together, construct the “Whole.” The “Whole” is not the result of a union. It is the Causal Source that precedes, contains, and transcends every union and every separation. If all creation, Śakti, were to evaporate and Pure Consciousness, Śiva, were to withdraw into itself, the so-called “Whole” would not lose even the smallest fraction of its reality. The manifestation of Śiva-Śakti does not occur out of necessity, deficiency, or a need to “complete” the Divine. It occurs as the spontaneous overflowing of Grace and Power. It is important to clarify that I am not speaking here of Static Brahman, which is merely a particular manifestation of the “Whole.” Śiva can be Dynamic Brahman without therefore being identified exclusively with Śakti. Śiva and Śakti can simultaneously be understood in both their dynamic and static aspects. This is the mystery of Sādi Vidyā: Śiva and Śakti remain seated side by side, in perfect equality, with neither being superior or inferior to the other. In order to become our Soul, Śiva-Śakti ceases to remain side by side and manifests instead as two halves of a single Body. This is the mystery of Hādi Vidyā, the Vidyā of 15 Letters. In order to make all Souls self-sufficient and capable of producing their own bodies, that is, capable of producing any body or substance from themselves, without depending upon a womb, Śiva-Śakti condenses into a single Being and a single Undifferentiated Substance, which cannot properly be called Masculine or Feminine, because it precedes that differentiation. It is Pure Grace and Compassion. This is the mystery of Hādi Pūrtividyā, the Vidyā of 13 Letters. By drinking from this Substance, the practitioner pours into the “Whole” and comes to possess, within a single experience of Unity, everything I have described, not as isolated parts or separate states, but as one indivisible Reality. When the Soul is still immature and cannot withstand the more direct instructions, Śiva becomes the Witness who does not interfere, as Static Brahman, while Śakti becomes the Primordial Guru, as Dynamic Brahman. The Primordial Guru is Śakti. This is the mystery of Kādi Vidyā, the Vidyā of 15 Letters. When Śakti admits no differentiation or separation whatsoever, She occupies the entire Body of Śiva and, by Herself, manifests as Dynamic Brahman. This is the mystery of Kādi Nirvāṇa, the Vidyā of 13 Letters. The “Whole” is everything I have described, experienced as a single Reality, while at the same time remaining beyond all of it. The practitioner who abides in this state does not need to choose between Transcendent Silence, in which there is neither Śiva nor Śakti as distinctions, and Action in the World, in which Śiva and Śakti manifest. He lives in the certainty that the “Whole” is absolutely free to be Everything in Everything, on any plane of manifestation, without ever ceasing to be the Unconditioned. Perhaps the best approximation for referring to the “Whole,” within this Tantric context, is to say that the “Whole” is the Unconditioned Light within the Light of Hādi Pūrtividyā, within the Light of Hādi Vidyā. When the practitioner establishes himself in the Consciousness of Hādi Pūrtividyā, he is as though “sucked” into the “Whole.” In this immersion, everything I have described above ceases to be perceived as a succession of states or as separate realities and is instead possessed as a single State of Unity, in which nothing is excluded. The “Whole,” therefore, is not merely Śiva, nor merely Śakti, nor merely the union of Śiva and Śakti, nor even merely that which exists beyond them. It is the Absolute Freedom in which all these possibilities may exist, without any of them ever being able to limit or define It.

what is the whole? who is it?

Namaste, Pavan. If you exclude Śiva from Śakti, the Whole will continue to exist. If you do the reverse and exclude Śakti from Śiva, the Whole will still continue to exist. And if you exclude both, Śiva and Śakti, the Whole will continue to exist. What I am trying to tell you is that it is possible to extract the Whole even from a single grain of sand, any thing or any power. Names and forms are merely part of the play. A realized Soul can extract Pārvatī from Lakṣmī, or the reverse, because the Whole is present in both Pārvatī and Lakṣmī. And yet, the Whole would continue to exist even without Them. So, let people play.