namaste Dylan, thank you for your explanation of the MahArthA system. forgive me if the following questions are framed badly as english is not my primary language. What is the tantric perspective of freewill vs destiny? and also, you have mentioned that the awakening of the rudrasakti being the life-blood of mantras and transmissions. However, in today's context we observe many reading mantras off of websites/books or on the other hand receiving it from a 'traditional' Guru (I am not hinting that either of this is wrong - merely observations). While it is said that rudrasakti is awakened through transmissions from an awakened guru to student, either of the scenarios mentioned above many not work if- there is no Guru present or the Guru himself is awakened. Therefore my question is as follows. Is it possible to awaken the Rudra-sakti through intense purification, self-enquiry and study vs compared to the traditional Guru-Student system? Thank you so much!

Here's the reference to the mantras pronunciation that Tīvra Ji gave:  https://drive.google.com/file/d/1TgYJcx2UUvR-wQInGJmE6a-cvQ56KdVu/view?usp=drivesdk https://drive.google.com/file/d/1T_SVwyyZM_aDdCmHpUQY3pkF0-SxLQbC/view?usp=drivesdk

Namaste Sharath. here is my WhatsApp number +12487296668. Can send you on that platform

Namaste Yasuo. The Mahārthā system is very complex, and I cannot possibly explain all of it on this forum. But the essence of it is to become immersed in one's true nature through the operations of the flux of the energies of consciousness. The resulting state of enlightenment is described in the Kramasadbhāva: "After hearing the Supreme Speech, which is the secret of Silence, it is experienced as the supreme and most excellent repose which appears as a horrifying void filled with bones, khaṭvāṅgas, severed heads and skulls." The Supreme Speech is the resonance of the reflective awareness of one's essential nature, which is at the same time the silencing of discursive thought constructs. As is said in the Kaulasūtras: "The true oral instruction is the revelation of the highest reality." In other words, it is a direct experience of the unfolding of one's true nature which is distinguished from a "written" transmission, that is, an indirect, unempowered exposition of mere ideas (note, however, that scriptures can indeed transmit this "oral" instruction for those whose hearts have become sensitive due to the grace of the Goddess). As a result of this, one experiences repose in the Void. What is meant by Void here is not a black nothingness. Rather, it is the emptiness of pure, unitary consciousness devoid of "I" and "this" that is experienced even in worldly life. It is said in the Jayadrathayāmala Tantra: "'I am not, nor is there another. There are only energies.' If he contemplates this natural state of rest here even for a moment, he then, having become a Skyfarer, attains union with the Yoginīs." The mortuary symbolism indicates the realization of such a yogi that the totality of all things - including the body, mind, prāṇa, etc. - are insentient, that is, inherently dependent on the light of consciousness for their very being. That is to say, things in themselves have no inherent existence, and so are likened to bones and other remains of the deceased that fill the Void. Their life is that of the light of consciousness only. This is the inner significance of the common imagery of deities (usually those relating in some way to the Kālīkula) riding, sitting or standing atop corpses. The Devīdvyardhaśatikā says: "one’s Self is to be worshipped as riding a corpse.." It is said in the Kālīkulakramapañcaśatika concerning the light of consciousness: "It is the life of the living being, and it illumines the living being which is of that same nature. In this same way, it causes the fettered soul and its power to be pierced with its energy." This has the double meaning of both the state of affairs as it in fact always is, and the state of liberation wherein the yogi discerns this directly. The Kramasadbhāva explains how this is attained: "Such terror comes from the terrible Powers who are the wonderful producers of the dissolution of everything!" Through the worship of the flux of the energies of consciousness, one dissolves everything in the aforementioned manner. The details of the various wheels of energies are too extensive to go into here, but they form the maṇḍala of Guhyakālī. By "worship" I do not mean the mere act of presenting offerings and reciting mantras. It is the attentive awareness through which these processes are discerned (though this can be recapitulated through the symbolic acts of external pūjā). In a very general sense (i.e. there are other ways to conceptualize this), this flux can be categorized into four parts which are personified as Goddesses: udyoga, ābhāsa, carvaṇa and alaṁgrāsa. In every cognition, these four energies unfold. Udyoga (lit. 'exertion') is the first, which is pure consciousness casting into itself (since there is nothing/nowhere else to do so) the totality of all things, or, at the level of the individual subject, a particular object, without clearly defining it as such. It is the first instance of cognition which is non-discursive, which could be compared to seeing something in the corner of your eye for just a moment before your mind actually registers it as a distinct object with all its defining features. Ābhāsa (lit. 'manifestation') is that stage of concretization. Carvaṇa (lit. 'relish') is the phase in which the subject has subsumed (i.e. known) the object and is thus satisfied. Due to his satisfaction, the subject himself becomes absorbed/reposed in his essential nature, that of the supreme subject. This is alaṁgrāsa. However, most are unable to discern this as such because, due to the latent impressions of duality, it develops into more dualistic perception. This is saṁsāra. The entire process is the unfolding of pure consciousness, both in the sense that it is the activity of Kālī which operates everything (you likely noticed the similarity between these phases and the cosmic cycles of sṛṣṭi, etc.; they are just variations of the same thing), and in the more esoteric sense that it is the perpetual unfolding of awakened awareness for the enlightened yogi. They are one and the same. Śitikaṇṭha says in his Mahānayaprakāśa: "The expansion of the universe is merely the fruit of resting in one's own essential nature." All this being said, I feel it necessary to give a warning relayed by Arṇasiṁha, another great teacher of the Kālikākrama. Remember what I said about oral and written instruction when reading this, otherwise you will only get the obvious meaning, when in fact he is saying two things at once: "Although this reality, namely, the unitary flux of the totality of the essence of the processless process of the activity of consciousness has been correctly described according to the oral tradition, even then, I cannot say everything about this transcendental reality for fear of breaking the rule. One should therefore learn it directly from the Master's lips. Due to ignorance, they suffer from the illusion that what has been told to them appears to be wisdom. It is because of this that their knowledge appears to be true but does not give access to reality... The unawakened, that is, the person by whom my teaching, which has not been understood by means of the mouth of a true Teacher, conceiving the scripture which is the Great Teaching according to his own notions, proclaims it to those of unawakened intellect."

Namaste sid. Unfortunately, the details pertaining to sādividyā are very elusive and I do not have them. I suggest you ask someone else.

Namasthe Nesh, Can you please share the file, since the link provided by Tivra Ji is not working,Thanks

Greetings Dylan, i would like you kindly unpack mahArthA, and its krama system. additionally, would you please explain its connection to kalasankarsini, trika, guhyakali and kamakalakali systems. thank you.

Dear Dylan, thanks so much for this rare and detailed response. Please can you share the viniyoga and all available information about the Sadi Vidya mantras as well?

Namaste Raman. I do not know the viniyoga, but I do have the dhyāna from the Yoginīhṛdayam: viśvākāraprathādhāranijarūpaśivāśrayam kāmeśvarāṅkaparyaṅkaniviṣṭam atisundaram icchāśaktimayaṁ pāśam aṅkuśaṁ jñānarūpiṇam kriyāśaktimaye bāṇadhanuṣī dadhadujjvalam āśrayāśrayibhedana aṣṭadhā binnahetimat aṣṭāracakrasaṁrūḍhaṁ navacakrāsanasthitam. Translation: "One must see the energy of consciousness as the resting place of the very nature of Śiva as the sustaining power of the expansion of the universe, supremely beautiful, resting as on a couch against the hip of Kāmeśvara. Shining, She holds the noose made of the energy of will, the hook which is the energy of knowledge, the bow and arrows made of the energy of action. Split into support and supported, divided into eight, bearer of weapons, arising from the cakra with eight points, She has the ninefold cakra as Her throne." The 'energy of consciousness' is of course the Goddess. As is said in the Kāmakalāvilāsa, which was composed by a master of Hādividyā, She is "the pure mirror in which Śiva experiences Himself." In other words, She is the reflective awareness the supreme reality has of its own nature. If Śiva is God, then Śakti is Godhood. For this reason, the two are not separate. This is stated in the Mahānayaprakāśa of Trivandrum: "...though the Supreme Lords, male and female, are objectively one and the same, a subtle experiential difference between them has been revealed in order to perfect the correct perception of this fact." For this reason, the scripture says that She is "the resting place of the very nature of Śiva as the sustaining power of the expansion of the universe." Hence, She is visualized together with Kāmeśvara. The Kāmakalāvilāsa: "The two bindus, white and red, are Śiva and Śakti who, in their secret mutual enjoyment, are now expanding and now contracting. They are the cause of the creation of word and meaning, now entering and now separating from one another." Because both of them - the support and the supported - hold the four weapons - noose, hook, bow, arrows - the Goddess is said to be eightfold. The ninefold Śrīcakra, which is the totality of all things, is Her throne. The method of japa for Hādividyā is as follows. One should be attentive to three places located on the path of suṣumnā: mūlādhāra, hṛdi, and bhrūmadhya. Between mūlādhāra and hṛdi are the first three āvaraṇas of the Śrīcakra: Trailokyamohana, Sarvāśāparipūraka, Sarvasaṁkṣobhana. This is the Agnimaṇḍala, sṛṣṭi, embodied by the vāgbhavakūṭa. When reciting the vāgbhavakūṭa (HA SA KA LA HRĪṀ), one should cause the resonance of the mantra, emerging from mūlādhāra, to move up to hṛdi. Following HRĪṀ is a series of inaudible resonances: bindu, ardhacandra, nirodhinī, nāda, nādānta, śakti, vyāpikā, samanā and unmanā. From hṛdi to bhrūmadhya is the Sūryamaṇḍala, sthiti, consisting of the next three āvaraṇas: Sarvasaubhāgyadāyaka, Sarvārthasādhaka, Sarvarakṣākāra. The process is the same as before, moving the resonance from hṛdi to bhrūmadhya using the kāmarājakūṭa (HA SA KA HA LA HRĪṀ). Finally, from bhrūmadhya to dvādaśānta are the last three āvaraṇas embodied in the śaktikūṭa (SA KA LA HRĪṀ): Sarvarogahara, Sarvasiddhimaya, Sarvānandamaya. This is the Somamaṇḍala, saṁhāra.

Namaste Dylan. Might you be so kind as to enlighten us regarding the authentic Viniyoga and Dhyāna verses associated with the Hādi Vidyā practiced by Lopāmudrā? Tivra asserted that the Hādi Vidyā uniquely blends Śiva and Śakti, bringing them together into one form that's half male and half female. So, it makes sense that a special Dhyāna verse in Saṃskṛtam, showing this deep blend of two parts into one, would be very important to this practice. Thank you!