Why do you mix two traditions, Sri Vidya (Sri Lalita) and KaliKrama (Kali Ma)? Love, surrender to one Deity, why complicate your life? Dig deep to reach the water. All Tantric traditions require initiation into mantras to protect the practitioner. Ask the Mother Goddess to send you a Guru, he will come (knock and it will open for you), if not, then your faith is weak! If not in this life, in the next, there is no hurry. I read somewhere that by making distinctions and looking for them, you simply anger the Great Shakti, She Is One in different guises. As Sri Ramakrishna said: "The Mother prepares different dishes for each child, according to his nature." Most students rush about in search of a Deity, Gurus do not want to understand that everything has its time. If you have chosen one Deity, it happens spontaneously and it is true, if it does not suit you, then the Deity itself will correct and direct you in the direction you need. Trust this process.

Namaskaram sisters and brothers. I am having confusion about the relationship of Lalita mahātripura Sundarī and Kāmakalā Kālī. Specifically this relates to the primacy of these two supreme queens of consciousness. In recent comments and many articles here, we can see the exoteric Śrī Vidyā view, which was especially clarified by Tivra, and says Lalita is the transcendent / Fire as cause / First of the intermediate realm / Feminine causal Fire, while Kāmakalā Kālī is the immanent / Fire as effect / the universal force that penetrates all of Lalita’s Leela / Masculine Fire as the effect of Lalita’s causal station. However, perhaps looking at texts such as Yoginihrdaya and Radha Tantra (which i would need to more closely study to properly cite), one gleans a sense that Kamakala Kali may not be the effect or product of Lalitā but instead perhaps the ultimate icchā śaktī that gives rise to the form of Lalitā, or turns herself into Lalitā. I am totally winging it here to be sure but it’s been on my mind daily so I’m just going to continue. Are there any scriptures or exegesis examing Kāmakalā Kālī as the will to be Lalitā, and perhaps having one phase where she is more primordial to Lalitā and not yet manifested in full structure, and another phase where this Kāmakalā Kālī is fully manifested as the whole effect of Lalitā? This is to say, what if Kāmakalā Kālī has a form that is so pre-emanant that she in this state proceeds even transcendence as we may know that concept? So, Kāmakalā Kālī as something akin to the pre-causal ignition, the Fire behind the Fire? Perhaps the Love that the Fire is born from? I really have not studied enough or experienced enough to be soundly speculating about these things but this matter has been really floating around my thoughts. I wonder if this would necessarily get into non-linear causality, looped genesis etc. From the standpoint of the greatest throne of the intermediate realm, Lalitā seems first, while from the standpoint of the soul spark or its source, perhaps Kāmakalā Kālī is the spark that caused the throne. Desire creating what then gives itself meaning. Could there be a sort of superposition primordial form where both supreme queens of consciousness are one? And a singular impulse, then both “arise” together from “there”? Could there be a form that is like pre-linguistic Will that proceeds Lalitā as structured Will? Or could some phase of Kāmakalā Kālī be traced back as an inverse of Lalitā? Really this all brings to mind the systems where Kāmakalā Kālī is Rakta Guhya Kālī, who both is an emanation of Guhya Kali, and who then goes on the give rise to countless forms of Guhya Kali within the immanent realms? In that case to me it looks like one Goddess who is utterly beyond causality (Guhyakālī) is giving rise to a phase of herself that is also beyond but touching the boundary and igniting the flames of causality (Red Guhyakālī / Kāmakalā Kālī). So perhaps in this case, the eternally singular Guhyakālī takes the form of the manifold of Kāmakalā Kālī, who erupts a potentially infinite number of immanent Guhyakālī forms across all dimensions. I mean I have no clue. Would really appreciate hearing thoughts and guidance about this matter, and any text recommendations.

Dear dylan.. im from sri lanka. I am surrounded by adharmic people in my work place and neighborhood . Pease recommend me a mantra to get rid of them please.

Namaste Wide awake. The general idea of both standing on the shoulders and sitting on a lotus is more or less the same, but exact meaning can differ somewhat depending on the deity. With Siddhilakṣmī there are usually two seats, like you say. They are Time and Death, the world and the Light within which it inheres. It is said in the Jayadrathayāmala Tantra: "If the Wheel of Lakṣmī unfolds within the world, which is the root Kula within the abode of the objects of perception, then the Sound of the supernal Sun is well established." Here we see a description of enlightenment as simultaneously transcendent and immanent. The Sound of the supernal Sun, the resonance of consciousness beyond being and non-being, becomes established in the world of being and non-being through the Wheel of Lakṣmī, turning it into the nectar of immortality. The center of the maṇḍala, represented iconographically as the Goddess at the top of a host of deities, is simultaneously the center and the periphery without contradiction. The world - the maṇḍala - is understood to be Bhairava, the Skeleton of Time, who crowns the hierarchy of deities forming the Goddess' maṇḍala and so represents the totality of all things and their essential nature: "Kālī, the Supreme Goddess who devours the Skeleton, is manifest there. Once having drunk from the vessel of the sprout of the Skeleton born of the nectar of the Sky, She is made to pulsate and to vomit and so brings the universe into being." This can be understood better with reference to this verse from the Bhāvopahārastotram: "The presentation of offerings to you in Mahākāla's skull is the blood of the elements mixed with the Lord." In other words, the elements which comprise the world ("the root Kula within the abode of the objects of perception") are dissolved into their true nature, that is, are recognized as being of the nature of pure consciousness and so are offered as distillations of nectar to the Goddess who is one's essential nature. The sacrificial vessel through which they are offered is the skull of Mahākāla, that is, the thoughtless state through which such recognition comes about and which is itself that recognition. This is the abode of Kālasaṃkarṣiṇī. Mahākāla is the Lord, the great cremation ground which is the all-encompassing awareness in the form of "I am all this." But this state too is dissolved into its Heart, the Goddess. As a result of this, consciousness blossoms. She is camatkāra, the state of wonderous repose in one's own nature. So, Her standing atop Bhairava and other deities represents the state of the supreme reality's dominance, the essential nature of all that exists, both in the sense that She is their source and that into which they are withdrawn. This is both a theological and experiential reality. Sadāśiva is the ultimate level of subject-object reality. All of the deities forming the Lion Throne are pretas, but in the Trika Tantras Sadāśiva is especially so. In the Trika's maṇḍala, he is visualized as an emaciated corpse, laughing loudly as he gazes up towards the three deities who crown the maṇḍala. He is emaciated because he is the height of immanence, the state of "I am this" where the subject takes priority over objectivity (which, at this level, is simply an undivided whole; "this"), and so is devoid as it were of the contents of the more fleshed out reality below. His laughter is the resonance of consciousness, gazing upward because he is established in his essential nature. The prongs of the trident upon which the three Goddesses are seated emerges from his navel. The navel is the place from which Kuṇḍalinī rises. It is Maṇipūra, the City of Jewels, because it is the womb of the energies of the phonemes, the "jewels" of the body of Kuṇḍalinī. Kuṇḍalinī is visarga, the aforementioned blossoming of consciousness which arises due to the churning of Śiva and Śakti, the delightful repose in one's true nature. The lotus has three parts: leaves, stem, and pericarp. These are soma, sūrya, and agni; prameya, pramāṇa, pramātṛ. Unified, they form the seat of the deity. As Śrīvidyācārya Amṛtānanda says: "The seat of the practitioner should be understood as that entire collection of reality levels, from earth to Śiva, upon which the deity of the innate Self whose nature is pure awareness is ever established." And it is said in the Vīrāvali Tantra: "By the union of the Moon and the Sun, the individual soul becomes Pure Being, here Brahmā and the rest who long for liberation dissolve away, so as to achieve liberation." The lotus in particular embodies various levels of reality which correspond to the inaudible resonances following the enunciation of the concluding anusvāra of a bīja, leading up to the mahābindu of the Goddess. Kuṇḍalinī dissolves the 'cause deities' who form the throne, 'liberating' them in the sense that the realities which they embody are dissolved in the unitary resonance of pure consciousness, culminating in the lotus and finally to Lalitā Herself.

Namaste TĪvrajī. Could you comment on the mantra, 'om̐ aim̐ klīm̐ sauḥ hrīm̐ bham̐ bhadrakālyai namaḥ', and how it relates to Bāla?

Can we recite maa siddhalakshmi's dhyaan sloka without initiation ?

Namaste dylan ! Why is every other devi sitting on lotus sprouting from shiva's navel but Divine mother sri Siddhilakshmi is seated on his shoulders ? And even Akash bhairav is on top of vajra bhairav ? Could you please clear this ?

Dear Agni, for an individual whose Amatyakaaraka is the Sun—and given your previous discussions on various Karakas—is it permissible for them to directly commence the chanting of the RajaShyamala mantra, or is adherence to the prescribed Krama of Raja Shyamala essential?

To clarify, the purva simhāsana and paścima simhasana are both facing east?

David Frawley is a Vedic astrologer. How did you find your in person guru? Did you find him in India? If you have any recommendations of who I can go to that would be very helpful. Unfortunately I have made many mistakes during my Rahu Mahadasha so I am not in the best place in life. Kind of feeling hopeless. Vault of Heavens is Ernst Wilhelms site. I am familiar with him. Bala mantra is where most Sri Vidya gurus recommend people start. Thank you for your kind help. Lots to research and discover.