Agni Ji, If You can, please tell me if Jesus Christ is one with his Shakti, like Krishna and Radha. That is, one can pray to Jesus and receive blessings from his Shakti as well? Is the Lord also one with His Shakti? I would like to ask You another question: in various tantras it is written that Kali took the form of Krishna and Shiva became Radha, how do You think that Radha and Krishna, who are like avatars of Shiva and Parvati, are much higher in the spiritual hierarchy than them and even Lalita Tripura Sundari? Thanks You for Your answer.

Namaste Nesh. Much can be said about the arrows of Lalitā. They are explained in a particularly profound manner in the fourth chapter of the Vāmakeśvara Tantra in two verses: “Through desire, one should lead to the goal desirably that abiding in the middle of desire is established in desire and enfolded in the womb of desire. One should cast desire into desire. Making it desirable with desire, the one who is abiding in desire may throw the universe into turmoil.” These esoteric verses require explanation. On a gross level, this verse describes the construction of a yantra used to attract a woman, but on a subtle level it refers to a profound yogic practice. “Through desire” here means through the desire to awaken the first stirring of Śakti as Kuṇḍalinī. The philosopher Somānanda explains this stirring: “The first moment of will occurs when, due to the expansion of the joy of power, which is the nature of His consciousness, consciousness becomes eager to undertake the creation of multiple objects, a variegated arrangement.” “The one who is abiding in desire” is the yogi who, through one-pointed awareness, firmly fixes his attention in “desire”, that is, the mūlādhāra. This is HRĪṀ. The “middle of desire” is the Yoni in the mūlādhāra, and that which abides within it is Kuṇḍalinī. The Yoni is united in this way with the Liṅga of Touch, which is essentially consciousness laying hold of its essential nature. Through this, Kuṇḍalinī is “made desirable”, that is, made to rise, “with desire.” The “desire” here is KLĪṀ. Jayaratha says in his commentary: “Her essence is inseparable from its utterance.” So, in short, the yogi, through the union of the Liṅga of Touch, his one-pointed attention, and the Yoni, the Unstruck Sound of consciousness, the “passion”, that is, Kuṇḍalinī, the initial stirring of Śakti, is invoked in the central channel. The process of making Kuṇḍalinī rise, that is, “leading to the goal”, is STRĪṀ. As a result of this, She becomes “enfolded in the womb of desire”, that is, She reaches Her final, most complete form in the Sahasrāra. It is called the “head of Ka”, that is, the bodiless letter Ka, which indicates desire. To be “bodiless” is to be devoid of gross, phenomenal existence. So, the “head of Ka” is desire (i.e. Kuṇḍalinī) established in its most complete and perfect state. This is AIṀ. From there, She is made to embody the oscillation of consciousness as Kramamudrā. It is said: “In this process, first one enters within from the external; then, because of that Immersion, from the interiorized state an ‘entry’ into external forms comes about. Thus the ‘seal-sequence’ has both internal and external aspects.” This is BLŪṀ. The result of all of this is that the yogi “throws the universe into turmoil”, that is, becomes the Lord of the Wheel of energies, the all-controlling Self. On a gross level, this means “capturing” one’s lover for oneself. But on a subtle level, the yogi/Śiva courts Śakti/Kuṇḍalinī, enflaming Her with passion, the result of which is that She becomes one’s own Śakti. This is the true, inner power of the arrows of Kāmadeva to attract a lover.

This may not be the best place, but Ive found myself thinking of certain secretive and unexpected forms of Maa Dhumavati somewhat often more recently. Once a certain threshold of karmas have been brought forth and faced, can the proper sadhana restore any amount of health and vigor to a person, even to the point of perhaps upending an expected fate with lots of previous acceleration and inertia towards it? For example, with proper and devoted work with one's genuine ishta, could extensive musculoskeletal or vascular injuries be rectified, after the point of modern medicine has seemingly reached its limits? Could something like a degenerate organ condition, or a traumatic imbalance to skeletal structure and spinal discs, beyond the reasonable reach surgery, gradually resolve under certain conditions, specifically with reasonable odds of success per typical human condition?

Regarding the big shifts of the incoming years, is there something like a collective level of consciousness that humanity should reach to bring them to pass most quickly? Are there certain weights or densities of karma that require burning or relieving before, for example, mass religion loses so much of its childish and divisive veneers?

Thank You very much for this answer! As for the mantra - Yeśū. I'm thinking of buying a Tegelim (a collection of psalms, with the text in Hebrew), and start reading the psalms as You said. Regarding the mantra (Yeśū), like the Aruṭperuñjōti Mantra, should it be repeated with divine compassion and love to make it work better?

Raman. About the Mantra "śivāya namaḥ", I will first explain to you the meaning of the letters. The letter "śi" is the Icchā or Desire manifested in the Śiva Tattva to utilize the Mahāmāyā Tattva to promote "Abheda-Śuddhavidyā" (non-differentiation) between the Grace Śakti (Supramental Power) manifested through the letter "va" and the Antarātman represented by the letter "ya", the Jīvātman represented by the letter "na" and the Instrumental Being represented by the letter "maḥ". In short, this Mantra manifests the Will of Mahāsadāśiva to remove the differentiation between oneself and the Grace Śakti in the form of the letter "va" (which is different from the Grace Śakti attained by Vallalar). The ultimate fruit of this Mantra is a divine physical body called Śuddhadeha with an estimated life span of 16 million years. It is not the 3 Supramental bodies that Vallalar achieved, as they are immortal. He achieved the immortality of the physical, subtle and causal bodies. He removed the "Bheda" or "Differentiation" of his three mortal bodies with the immortal "Antarātman" and the Lord above. Just as the Jīvātman is inseparable from the Paramātman; the Antarātman merged with the "Fire" in the Forehead comes to consider Arul Jothi as its Lord. The first thing that happens when a person unites his Soul with the Fire in the Forehead is that he sees his true Lord... but that soul still has to make efforts after that. This Antarātman, when ripened, awakens spontaneous Love, Compassion and Charity... then the devotee discovers that this has always been his natural state and that his soul was always like this originally. The son (human soul) is equal to his Father, and this son removes the differentiation between himself and his own three bodies (physical, subtle and cause). Note that this transformation depends largely on the maturation of the Antarātman who needs to have the vision of his Father (unite with the primordial Guru in the form of Fire) before he can walk towards Him.

Namaste Dylan, That was enormously edifying for me! Many thanks. Please feel no need to respond to the below, as it is quite discursive, but I have some curiosity about Lalita’s arrows, as well as the description of Kamadeva as Lalita as Krishna. Specifically relating to her arrows, I was hoping to understand a bit about the deity and bija associations, and especially, the color correspondences. Here is the text, taken from Mike Magee’s scholarship on the Lalita Nityas. This source is iirc Tantrarajatantra: “ The five arrows of desire (Kāma) in the five petals are Longing, Maddening, Kindling, Enchanting and Wasting. These five Kāmas are five forms of Kāmadeva, Lalitā as Kṛṣṇa, who are Kamaraja (Hrīṃ), Manmatha (Klīṃ), Kandarpa (Aiṃ), Makara (Blum) and Manobhava (Strīṃ) with the colours yellow, white, red, purple and blue” Best regards,

Raman. It is good that you asked this. The great Saints called Aurobindo and The Morther Mirra Alfassa achieved partial realizations of the Supramental level. They became supramental beings, but not completely. Mirra Alfassa said that it is impossible for anyone to access the Supramental force (Aruṭperuñjōti) without first developing the Antarātman which is the Human Soul in the heart. It is because of this Antarātman that human beings are greater than the Gods and Angels, because the Gods and Angels are created ready-made and cannot change or evolve, but the human soul can change, evolve and become whatever it wants. First, this Antarātman or Soul has to be developed and made strong through some other practice be it Yoga, Tantra or others. Vallalar said that his access to the Supramental was possible only because his Soul in his heart full of Love took possession of the "Fire" present in the Forehead. The possession of this "Fire" in the Forehead is a sign of a mature Antarātman ready to merge with the Divine Spark in the Forehead - the Primordial Guru of all beings. As I have said before, this "Fire" merges with the Soul and opens the door to any desired realization, including the Supramental. As Mirra Alfassa says, the sign of a "mature" and ready Antarātman is that the person will have a vision of the Supramental Realm, but will not have possessed it; when this vision happens, it is the Lord showing that access to this realm is now available to your Soul, but you will have to strive to possess it - it is like the Lord giving a small "taste" of what the Supramental is to encourage that Soul to strive to possess it. There are many ways to develop the Antarātman... Vallalar proposed to "burn" the veils that prevent this development through intense meditation on the nature of Aruṭperuñjōti that he describes in the books; He proposes that meditation for 3 hours or more "burn" the veils that prevent the Antarātman from developing. Of course, there are other means for this such as Yoga and Tantra, worship of certain deities. But Vallalar did not only deliver the Aruṭperuñjōti Mantra; there is a systematic method that must be allied to it and it mainly involves intense meditation, unconditional compassion, charity and japa. Vallalar mentions that after your Antarātman full of Love and Compassion takes possession of the Fire in the Forehead, nothing will be able to stop you from realizing the Supramental through the Aruṭperuñjōti Mantra. In short, without a method and prior dedication to develop and mature the Antarātman, the Aruṭperuñjōti Mantra will not work.

Dear agni sir is there still any way that we can easily access and know the teachings of vallalar. Can we have a darshan of vallalar? Can we worship vallalar?

Sir is there any mantra of chokmah? Can we worship chokmah ? What is the method of it?