namaste Tivra, from your instructions, do we get to skip states 13-15 ? please also explain to us the states contained within, humbly prostrating to you

Tivra Ji, I have two questions for you. What is the phala shruti and benefits one receives for chanting the hadi panchadasi mantra. I remember you shared the benefits one gets with more and more recitation of the kadi panchadasi, does this exist for the hadi mantra as well? Also who are the sages who have realized the Maha Kamakala? Is it only Ramalinga or are there other sages as well?

Tivraji is it possible to share the details and mantra japa vidhi of Nirvana sundari. In my knowledge it is not published anywhere else. Also, is the state 17B corresponds to Ashtadashanta chakra state as explained in yoga shastras ? Thank you

Dear Tivra, it’s is heartwarming to have to back. Hope you are well. May I ask you where does “Guhya Shodashi” fall under the states of consciousness ? Thank you so much.

Namaste Tivra. I utterly lack the language to express my gratitude for this. I will read over and over again, and meditate and contemplate. You are my hero Tivra ji

Namaste Nesh. This is the most important and valuable commentary I will make to date. This could also become a post for this website, if the maintainer so wishes. Read it to the end and meditate carefully. I will explain the location of these deities in the 17 States of Consciousness, where 1 is the lowest and 17 is the highest. To make it easier for you to understand, I have extracted the names of these states of Consciousness in an image. Please, before continuing to read my commentary, carefully examine the 17 Levels of Consciousness shown in this image with the link: https://drive.google.com/file/d/158gnSvjnBdmT6P0rOtL7S1pGIMbVgRcr/view?usp=sharing .... I will begin with the highest state, 17B (Śiva Aikya Sukhātītā). This State of Consciousness is what Vaḷḷalār attained. But it is possible to achieve it through Tantra. On the path of Vaḷḷalār, you are not in danger, but through Tantra, you will have to be like a "Scientist" and follow a careful and rigorous sequence of worship to avoid harm. In Tantra, the State of Consciousness 17B (Śiva Aikya Sukhātītā) is represented by the Supreme Goddess called "Nirvāṇa Sundarī" (Mantra: ka e ī la ha sa ka ha la sa ka la hrīm̐). Nirvāṇa Sundarī means your Cidātman (Spirit) fused with your Antarātman (Soul) and clothed with the Supramental Causal Body called "Atikāraṇaśārira" (Jñānadeha), the Supramental Subtle Body called "Atisūkṣmaśarīra" (Praṇavadeha) and with the Supramental Subtle-Physical called "Atisūkṣma-sthūla-śarīra" (Śuddhadeha). Although Nirvāṇa Sundarī is Supreme in Tantra and bestows these three Supramental Bodies and all Spiritual realizations, the manifestation of a fourth Supramental Body called Atisthūlaśarīra (Jñāna-Śuddhadeha), where all the other three Supramental Bodies manifest and harmonize in the Gross Physical Body instead of only in the Subtle Physical Body, is effected through the Supreme Goddess called "Śivasānnidhya Sundarī" (Mantra: sa e ī la sa ha ka ha la sa ka la hrīm̐). This Goddess called "Śivasānnidhya Sundarī" is in the State of Consciousness 16A (Śuddha Śiva Turīyātīta), and here she harmonizes the States of Consciousness starting from 13 to 17B and takes you again to 13 (Śuddha Śiva Jāgrat). The Sādi Pañcadaśī worshipped by Nandikeśvara (Mantra: sa e ī la hrīm̐ sa ha ka ha la hrīm̐ sa ka la hrīm̐) is in the State of Consciousness 13 (Śuddha Śiva Jāgrat), before rising to Level 16A which makes the downward movement again to this place. Realize that you first have to ascend to the highest point 17B (Nirvāṇa Sundarī - Śiva Aikya Sukhātītā), "grab" the energy from there and come down and hand it over to Śivasānnidhya Sundarī at the level 16A and 13 (Śuddha Śiva Turīyātīta and Śuddha Śiva Jāgrat), and it will manifest all the previous realizations in the outermost Gross Physical Body. There is a story of a Sage who reached the 13th State of Consciousness (Śuddha Śiva Jāgrat) and embraced the Lord externally, but the Lord said that he could not embrace the Sage externally to change the Gross Physical Body because he lacked the energy of Nirvāṇa Sundarī, which must be "grabbed" first for the external mutual embrace to be possible. Śivasānnidhya Sundarī, after the descent of the 17B State of Consciousness, means your Cidātman (Spirit) merged with your Antarātman (Soul), clothed in the three immortal bodies (Jñānadeha, Praṇavadeha and Śuddhadeha) and ready to be all manifested together in the outermost Gross Physical (Jñāna-Śuddhadeha). The Supreme Goddess called "Turīyāmbā Sundarī" (Mantra: ha sa ka la ha sa ka ha la sa ka la hrīm̐) or "Mahā Saptadaśī Kalā" (17th digit of the moon) is the State of Consciousness number 16 (Śuddha Śiva Turīya). Turīyāmbā Sundarī means your Antarātman (Soul) is ripe and ready to merge with your Cidātman (Spirit) and clothe it in the Supramental Subtle Body called "Atisūkṣmaśarīra" (Praṇavadeha). Nirvāṇa Sundarī is the cause of Kāmakalākālī. Turīyāmbā Sundarī is the cause of Guhyākālī. Śivasānnidhya Sundarī is the cause of Dakṣiṇakālī. The last three have arisen to protect the path leading to the first three; they fight against the obstacles that prevent the devotee from reaching their source. These six together are the only ones worthy of the name "Ādividyā" because they are the first and greater than all the rest. Now I will go down a little further. That Goddess of Hādi Pañcadaśī worshipped by Lopāmudrā (Mantra: ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐) is in the 12F State of Consciousness (Guru Turīya or Śiva Turīya). Lopāmudrā was the Guru of Agastya and you will understand later why. Hādi Pañcadaśī means the 16th digit of the Moon, your Subtle Body (Sūkṣmaśarīra) and brings only the realization of your Antarātman (Soul) and Brahman (Paramātman), not the ripening of that Antarātman. Lord Śiva, the best worshiper of Śrīvidyā, had the brilliant idea of worshiping Lalitā thus: "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." He united the Hādi Pañcadaśī with Turīyāmbā Sundarī. Lord Śiva united the realization and ripening of the Antarātman (Soul) into one Mantra, bringing about the realization of Sūkṣmaśarīra and the transition to Atisūkṣmaśarīra (Praṇavadeha). The devotee passes from the Individual Karmic Body to a Universal and Supramental Mantric Body through this Mantra worshipped by Śiva, besides realizing Brahman. But the realization of Brahman was never the end, you must have realized that the 12F State of Consciousness is not the highest. Further down we have Kādi Paraṣoḍaśī (Mantra: śrīm̐ sauḥ klīm̐ aim̐ hrīm̐ om̐ hrīm̐ śrīm̐ sa ka la hrīm̐ ha sa ka ha la hrīm̐ ka e ī la hrīm̐ hrīm̐ aim̐ klīm̐ sauḥ śrīm̐) in the 12E State of Consciousness (Paranāda). Further down we have Kādi Mahāṣoḍaśī (Mantra: śrīm̐ hrīm̐ klīm̐ aim̐ sauḥ om̐ hrīm̐ śrīm̐ ka e ī la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐ sauḥ aim̐ klīm̐ hrīm̐ śrīm̐) in the 12C-D State of Consciousness (Parabindu). The one called Mahā Pratyaṅgirā is on this same level of Mahāṣoḍaśī and has its origin in Guhyākālī, which is the first to arise from Turīyāmbā Sundarī. Those Goddesses called Siddhilakṣmī and Kālasaṅkarṣiṇī are in the Paraṣoḍaśī level in 12E (Paranāda) and also have Guhyākālī as their origin. Mahāṣoḍaśī and Paraṣoḍaśī are a direct involution of Nirvāṇa Sundarī and they did not emerge from Kāmakalākālī. Further down we have Kādi Pañcadaśī worshipped by Kāmarāja (Mantra: ka e ī la hrīm̐ ha sa ka ha la hrīm̐) in the 12A-B State of Consciousness (Parāpara Veḷḷi). Kādi Pañcadaśī brings the realization of the Causal Body (Kāraṇaśārira) and Brahman, which is why Kāmarāja is referred to as Anaṅga (Formless). This realization made Kāmarāja extremely powerful and able to function in the Causal Level of Consciousness. Everyone below this 12A-B State of Consciousness (Parāpara Veḷḷi) is in the hands of Kāmarāja and vulnerable to him. Now I will climb back up to the top. The one called "Bālātripurasundarī" (aim̐ klīm̐ sauḥ) is in a Loka or World within the 17th State of Consciousness called "Atīta Cit Pūraṇa Sukha Svabhāva Loka." The one called Tripurabhairavī (hsraim̐ hsklrīm̐ hssrauḥ ) is in another Loka above the previous one and is called "Atīta Cit Pūraṇa Ananya Loka." The one called Śuddhavidyā Bālā (aim̐ īm̐ auḥ) is in another Loka above the previous one and is called "Atīta Cit Pūraṇa Sat Svarūpa Loka." All these three are in a different Loka within the 17th State of Consciousness and together they are called "Sat-Cit-ānanda Lokas." They are competent to take a devotee from the 1st State of Consciousness to the 17th if they surrender to them alone throughout the spiritual journey. They may want to reveal all the necessary Mantras to you and initiate you into them personally. Or they simply take you all at once to the highest point by a simple act of Grace and Compassion (even if you don't deserve it). They must be respected. Above this is the one that almost no one has encountered at the highest levels: Mahā Kāmakalā (Mantra: īm̐), The seed that gave rise to Bālātripurasundarī, Tripurabhairavī and Śuddhavidyā Bālā. Everyone hears about Mahā Kāmakalā and it is written everywhere, but who has truly met this Goddess at these heights? Few, almost no one. She is in the 17A State of Consciousness (Satcitānanda Akhaṇḍa Aikya Śiva Sākṣātkāra). Mahā Kāmakalā is the heart of Nirvāṇa Sundarī and the seed of those three that are in the "Sat-Cit-ānanda Lokas." Therefore, the guardian of the path to Nirvāṇa Sundarī is called Kāmakalākālī. Nirvāṇa Sundarī is inseparable from Mahā Kāmakalā (Mantra: īm̐), and together they are the origin of everything else. But if you go straight to Nirvāṇa Sundarī, you will be seriously injured. You must follow a proper order. Now I will come down again. That one-letter Goddess called "Parābhaṭṭārikā" (sauḥ) is in the 12th State of Consciousness (Guru or Śiva Suṣupti). She reveals all the Mantras of Śrīvidyā and is well known in the Paraśurāma Kalpasūtra. She is just below the Kādi Pañcadaśī worshipped by Kāmarāja. Further below is Mahā Vārāhī in the 11th State of Consciousness (Guru or Śiva Svapna). Further below is Rājā Śyāmalā in the 10th State of Consciousness (Guru or Śiva Jāgrat - Paraturīya). Now I will go up again. Mahāgaṇapati is in the 12E State of Consciousness (Paranāda) next to the Kādi Pañcadaśī worshipped by Kāmarāja. And Ucchiṣṭa Gaṇapati is in the 12F State of Consciousness (Guru Turīya or Śiva Turīya) next to the Hādi Pañcadaśī worshipped by Lopāmudrā. This is why Mahā Mahā Pāduka is related to Ucchiṣṭa Gaṇapati. This elephant is the best of all, and it appears as a great silence in the void that tells the devotee, "It seems like the end, but it is not." I could go on, but this is enough for you to ponder whether the instructions many Gurus give are correct and where the devotee should really begin. Should one begin with Kādi Vidyā? No, it is wrong to begin with Kādi Vidyā because the realization and maturation of the Soul (Antarātman) is achieved only with Hādi Vidyā. If the Soul (Antarātman) is not matured with Hādi Vidyā, the Soul cannot merge with the Spirit (Cidātman). What happens if you force the immature Soul to merge with the Spirit? Your Soul suffers a kind of "Abortion" and returns to its origin (without maturing). This Soul that returns to its origin without maturing will return to this World in the future, by divine will. Kādi Vidyā performs organizational work on the Soul and Spirit, merging them correctly and clothing them with the three original and immortal bodies. Sādi Vidyā is the final step that gives the Spirit, fused with the Soul and clothed with the three immortal bodies, the power to truly govern creation. Hādi Vidyā is focused on realizing the Soul and Maturing. Kādi Vidyā is focused on merging and organizing, which is why this Vidyā performs "Ākarṣaṇa" (forced attraction) of everything into your Spirit (Cidātman). That more evolved Kādi Vidyā called Nirvāṇa Sundarī attracts names, forms, Souls, and Spirits; she attracts everything and everyone into her, and she is you. That is why Rāvaṇa was able to perform forced Ākarṣaṇa (attraction) on Sita through the Mantra of Kāmakalākālī, who is the intimate guardian of Nirvāṇa Sundarī. Divine Mother Kāmakalākālī allowed Rāvaṇa to do this so that Lord Rāma would become so enraged that he sought out Guhyākālī to obtain the power to destroy Rāvaṇa. The locked Mantra worshipped by Rāma is the first, greatest, and most powerful of Guhyākālī. That was the magnitude of Rāma's anger. If you look at the Mantra of Guhyākālī worshipped by Rāma, it is frightening in its combination of powers with Kālasaṅkarṣiṇī. And even Lords Kāla and Mṛtyu did not dare to seek Guhyākālī in this extreme form to gain the power to kill. Now listen to this fact: Durvāsā worshipped Lalitā as the Supreme Destroyer of all enemies through this Mantra: "ka e ī la hrī hrī ha sa ka ha la hrī hrī sa ka la hrī hrī." Note that he knew the true greatness of Mahā Kāmakalā (Mantra: īm̐), for Durvāsā removed the Bindu-Nada from the end of the Hṛllekha (hrīm̐) and exposed the power of Mahā Kāmakalā without intermediaries. The power of Mahā Kāmakalā does not destroy enemies... Mahā Kāmakalā makes them never exist, which is worse than destruction. It is erasing them from existence. This Mantra of Lalitā is frightening, and only someone like Durvāsā could know of its existence and usefulness, for only those who truly know the true level of Consciousness of Mahā Kāmakalā would know that it can be the greatest weapon of destruction. And only those who are reading my commentary will know why Durvāsā's Mantra is like this. Śrī Vidyā has always been about worshipping yourself. Śrī Vidyā is different from other practices. Śrī Vidyā is focused on the Spirit (Cidātman) and the Soul (Antarātman). Only Lalitā is Ātmavidyā. Only by worshipping Lalitā (Kādi, Hādi, and Sādi) are you worshipping yourself; with the rest you are not actually worshipping yourself, but rather preparing for it (if the need arises). Only Śrīcakra is the form of your Ātman; nothing is outside Śrīcakra because its nature is the irresistible "Ākarṣaṇa" of everything into it. Your Spirit (Cidātman) is your personal Nirvāṇa Sundarī in the form of a particle that contains everything within, is the origin of everything, is everything, and is capable of governing everything. Nirvāṇa Sundarī has an impersonal nature and gains its own unique personality by merging with Turīyāmbā Sundarī, which is your Soul (Antarātman). That is why those who seek Kādi Vidyā without having matured the Soul with Hādi Vidyā produce an "abortion" of the immature Soul and the Soul returns to the source without having matured. Because the Divine Mother brought you to mature (Hādi), organize (Kādi), and govern (Sādi). When the etheric sky filled with the children (Cidātmans) of the Supreme existed, you already had these three immortal bodies there and were able to perform the 5 Divine Actions (Pañcakṛtya) without hindrance. You descended into the gross Creation to mature, organize, and govern. For this, your Cidātman created the Antarātman and the external "Instrumental Selves." Later, you realize that the Nityā Devīs of Sundarī and Kālī are always together in all phases of the moon. This occurs when your Cidātman (Nirvāṇa Sundarī) merges with your Antarātman (Turīyāmbā Sundarī). Nirvāṇa Sundarī is the actual 18th Kalā, while Turīyāmbā Sundarī is the 17th Kalā. Kādi Pañcadaśī, Mahāṣoḍaśī, Paraṣoḍaśī and Hādi Pañcadaśī are all manifestations of the 16th Kalā. Among these, Hādi Pañcadaśī is the Supreme 16th Kalā and is greater than the others because this knowledge of Lopāmudrā is called Śāmbhavī (Cidātman), Khecarī (Antarātman) and Mahāpāpaughaśamanī (destroyer of the entire ocean of sins), for this knowledge gives understanding and enables the union of all things properly. For this reason, Lord Śiva chose the knowledge of Lopāmudrā. Agastya had Lopāmudrā as his Guru, and she warned her Husband that she was the power to understand the World and merge with it without losing her own spiritual greatness. She warned her Husband to fulfill his marital obligations (to merge with her—Kādi to become one with Hādi) and not to renounce the world (to bring spiritual greatness to the World). Isn't Tantra also beautiful? Thus I have explained the path of Tantra, which yields the same fruits as the path of Vaḷḷalār, but requires proper order and caution.

Namaste Wide Awake. Kālasaṁkarṣiṇī is the Śakti of Nṛsiṁhabhairava. This is said in the Kulakaulinīmata which I drew from in my previous comment: "His energy, which is will, knowledge and action, has emerged from Him." The Śakti of the God is the reflective awareness which the supreme reality has of its own nature, by means of which it is able to manifest itself as all things without falling from its essential nature. For this reason, they are inseparable and in fact are one and the same. The Īśvarapratyabhijñākārikā explains this in a more philosophical way: "Consciousness has as its essential nature reflective awareness; it is the Supreme Word that arises freely. It is freedom in the absolute sense, the sovereignty of the Supreme Self. It is the luminous vibrating, the absolute being, unmodified by space and time; it is that which is said to be the Heart of the Supreme Lord, insofar as it is His essence." Similarly, in Tantrāloka: "The reality which is beyond transcendence and immanence is said to be the Goddess. That is the 'Essence', and that is the 'Heart', the supreme emission, which is the Lord. In the section of the Devīyāmala Tantra dealing with the maṇḍala of the Great Ḍāmara Sacrifice, She is called Kālakarṣiṇī who is situated on the head of the venerable Parā. In the Mālinīvijaya She is described as Mātṛsadbhāva." The actual verse from the Devīyāmala being referred to is this: "The Goddess Parā is in the middle prong of the Trident. Parāparā is on the right prong and Aparā is on the left prong. Listen to what is above the middle prong. She who is the Goddess Saṁkarṣiṇī Parātītā is located there." So, the God and Goddess embody the same process of the destruction or devouring of time. In the Chummāsaṅketaprakāśa, the teachings of the Yoginīs revealed to the venerable master Niṣkriyānanda, the latter explains the nature of kālagrāsa: "In that state, that which takes the form of the operations of emanation, stasis, and dissolution time itself, is dissolved in the quiet and indistinct vibration of non-sequential awareness - that is called the devouring of time." Their visualizations reflect this too. Nṛsiṁhabhairava is described as being covered with the blood of gods and demons and holding a skull bowl filled with the blood of the entire universe from which He drinks. Likewise, Kālasaṁkarṣiṇī chews on the entrails of men and Her form is horribly emaciated. This state is explained in a very mystical passage from the Kramasadbhāva: "After hearing the Supreme Speech, the secret of silence, it is experienced as the supreme and most excellent repose which appears as a horrifying Void - crowded with collections of bones, khaṭvāṅgas, severed heads and skulls - where Bhairava becomes free of illusion. Such terror arises from the terrible powers, and I see them as the wonderful producers of the dissolution of everything, O Goddess!" If you want to understand Kālasaṁkarṣiṇī and Nṛsiṁhabhairava, the main scriptures are the Jayadrathayāmala, Devīpañcaśataka, Ciñcinīmatasārasamuccaya, Kramasadbhāva, and Kubjikāmata. There are also three exegetical texts belonging to the Kālikākrama which are all entitled Mahānayaprakāśa. Though these do not deal with any specific deity forms, they explain in great detail the metaphysical nature of the deities of the Kālīkula which is usually veiled behind the collection of names and forms pertaining to their worship. It is worth pointing out that the maṇḍala of Guhyakālī is the same as what is described in these texts which explain the inner significance of each of the āvaraṇas, which will create deeper insight and purpose into Her worship.

Namaste dylan! From what i understand the destruction of worlds by swachanda narsimha is same as what mother kalasankarshini does? And is there any classical text which dives deep in topic of swachanda nrsimhabhairava? And lastly i cant take this knowledge from you for free is there any charity that u want me to donate to or any dieties temple u want me to serve for exchange of your wisdom? Please tell me .Thankyou for you guidance Dylan!

Namaste. Regarding the nityā Devis of the waning moon, we see them sometimes assigned to specific forms of Kālī, while the list of Devis stays constant. For example, Kāmakalā Kālī or Dakshina Kālī will be associated with them, while Lalitā seems to be most regularly identified with the brightening moon nityās. In the comment fragment I’ll paste below, for an example (from Tripuraghna iirc), the darkening moon nityās are associated with mahāpratyangirā. While of course all including Lalitā are Kālī, I am curious if these perhaps kula-specific meanings of the nityas, is very dependent on which ultimate form of Kālī they are called rays or limbs or modifications of. Example: “ This indicates the balance between good and evil. Full Moon is Lalita. New Moon is Maha Pratyangira. Lalita has 16 Nitya devis. Maha prartyangira also has her own Nitya Devis to subjugate Lalita Nitya Devis when necessary for the balance between good and evil. The 16 Nitya Devis of Pratyangira are in the same position as the Devi Khadgamala: Kāli, Kapālini, Kulle, Kurukulle, Virodhini, Vipracitte, Ugre, Ugraprabhe, Dīpte, Nīle, Ghane, Balāke, Mātre, Mudre, Mite and Paramātmike. These are the Nitya Devis of Maha Pratyangira. They are the dark part of the moon. They control the divine game where sometimes Lalita must yield to Pratyangira and other times Pratyangira must yield to Lalita. The last case would be when the malicious devotee desists from using the Shri Chakra's energies for evil. Seeing the devotee's regret, Maha Pratyangira stops subduing the malicious devotee and allows him to enjoy Lalita's energies.”

Namaste Wide Awake. This is taught in the Kulakaulinīmata: "This is the Lion of Destruction, who causes fear and destroys it. This is the form He assumes to accomplish universal destruction. This is the form of the body of the Person which arises and falls away. This form is hard to behold and bestows the accomplishment of heroes. This is Yamāntaka, who gives and removes fear." From one perspective, Him being the "Lion of Destruction" is because He is the consort of Kālī who is known in the scriptures of the northern transmission as Vaiṣṇavī and Mahālakṣmī. But also, the powerful and royal image of the lion indicates an unsurpassable and supremely potent power, which is the very nature of the supreme reality itself: simultaneously its power of grace, the bestower of grace, and the result of grace which is the immersion into the fullness of one's true nature. As is proper for the Kālikākrama, His destructive nature is emphasized. The sense of this is explained in the Jayadrathayāmala Tantra: "Knowledge, the object of knowledge and the knower, and that which is like the womb of cognition - it all dissolves away in the Supreme Abode which is the ultimate reality devoid of ego." The devouring of time is the withdrawal of all sequentiality and duality into the eternal present of the bliss of stillness. That is to say, the realization of the oneness of all things prevails. The Jayadrathayāmala also says: "His body is Nṛsiṃha and is fierce, greedy to devour the three worlds." That He "causes fear and destroys it" is the meaning of the name Bhairava itself. He creates the fear of transmigratory existence in the hearts of men in the form of grace, and likewise saves from that fearful existence. Likewise, as the support of all things, He is the creator and sustainer of transmigratory existence as well. Again, from the: "He is Himself the Lord of the Heroes, the destroyer of the bonds of phenomenal existence. Transmigratory existence is born of transmigratory existence. Ultimate, eternal being experienced through the wine that ends transmigratory existence should be grasped within being. It reduces everything born from the krama of the ocean of Māyā to ashes." He assumes the form of the individual subject and destroys it. The letter Ṁ indicates the supreme subject which is the basis of and assumes the forms of the subject, means of knowledge, and object and yet remains undivided by them. The letter Ma is puruṣatattva, this supreme subject in a contracted form. The former contains the trace of the latter, which is to say it is the same basic concept but in an elevated, less concrete (that is to say, it is close to the essential nature of the supreme reality) form. The Jayadrathayāmala gives further descriptions: "The Supreme Sky that is tranquil is completely full and omnipresent, eternal, free of being and nonbeing, its form beyond all cause. Unborn, endless, omniscient, all-pervasive, imperishable Śiva, the benefactor of all the universe. He is Akula, present everywhere in all directions, located all around. This manifest universe is His belly. Undivided, He possesses great light. He should be known to be Mādhava, the Lord of Kula who is the Sun of Kula, Unborn, imperishable, tranquil, He generates emanation and brings about withdrawal. Fierce, greatly terrible and most excellent, He is Kulabhairava." Now about Guhyākālī, Her maṇḍala is that of the classical Mahārtha system, though with some variation. The classical Krama/Mahārtha system followed a pentadic pattern, and so Guhyākālī is worshipped in five forms pertaining to this five-fold structure of reality: sṛṣṭi, sthiti, saṁhāra, anākhya and bhāsā. Each one has its own visualization. The classical texts do not mention Guhyakālī specifically, but I'm willing to bet only a small portion of Guhyakālī sādhakas actually know the complex intricacies of the Mahārtha. She is also the weapon limb of Kubjikā, whose vidyā is used to cause death and destruction, and to retaliate against black magic done to the sādhaka. For that reason She is also directly equated to Pratyaṅgirā. However, this vidyā is referred to as "the death of death, born from the fire that burns the worlds." in the Kubjikāmata Tantra. The "fire that burns the worlds" is the energy of the bliss of consciousness which burns at the center of Kubjikā's maṇḍala; the mythical fire which burns at the bottom of the ocean (the bindu in the center of the central triangle). The implications of the destructive power it has to withdraw all things into itself should be obvious given what I have already said here. It is the "end of death", like Nṛsiṃhabhairava. So, the Tantras teach that She can give both worldly results and liberation.