Thank you so much for your detailed reply. So the mantra brought a lot of chaos first? Before making things better? I am currently running my Rahu Mahadasha but I was told once by David Frawley a Vedic astrologer that I have Kaal Sarpa Yoga. Things have been turbulent and very tough for my mother and I. My Rahu is in the fifth house with a bunch of planets and my Ketu in my 11th. Been very confused as of recent. Thank you again for all of your time and helpful response. Are you in the United States as well?

Hello Agni, Where can I reach you at?

Perhaps Dylan knows the correct way to chant the Kadi Vidya and can guide us. He appears to have extensive knowledge and a deep understanding of Tantra.

Thank you for your response Raman Ji. Do you believe that getting diksha in the mantra would have deterred the challenges you faced when reciting it?

Hi Sid, first off, I'm no expert; I'm speaking from personal experience. So any guidance I offer might carry a considerable risk. Now regarding the mantra, let me convey a crucial insight. Despite having no formal initiation, I mentally chanted it from January to June while performing my daily tasks. While I did notice a positive effect initially—specifically a remarkable increase in the attraction of women, a phenomenon I believe will indeed manifest over time for everyone—my financial situation gradually diminished. Although I initially attributed this to other causes, a substantial financial blow ultimately led me to discontinue the practice. Based on my experience, I strongly advise against chanting the Moola Mantra—'kaeīlahrīṁ hasakahalahrīṁ sakalahrīṁ'—without first receiving a proper initiation. However, should you wish to attempt it, chant the mantra as if it were a three-syllable mantra. Chanting each seed separately may render it ineffective; you may recite it as 'kaeīlahrīṁ' 'hasakahalahrīṁ' 'sakalahrīṁ'. Be warned, though: while you'll certainly attract people, other potentially severe negative outcomes may also arise.

Namaste Bhairavat. First, we must understand what is meant by union with Devī. In the Yoginīhṛdayam, the Goddess asks Bhairava to reveal to Her the unknown teachings of the Vāmakeśvara Tantra, the root scripture of the Śrīvidyā tradition. Bhairava says: "As soon as one knows it, O Woman with beautiful hips, one attains the state of khecara." "It" is, of course, the knowledge of the practices taught in the scripture, namely, the contemplative knowledge of the Śrīcakra, the Pañcadaśī, and Śrīcakra pūjā. But He is also implicitly referring to the knowledge of the supreme reality, which is itself liberation. He specifically says that the practitioner will become 'khecara', a skyfarer. This is liberation itself, and is commonly used to refer to liberation in various āgamic traditions (e.g. Trika, Kālīkrama, Śrīvidyā, Kubjikā, etc.). To explain, the supreme reality is cidākāśa, the Sky or Void of Consciousness. This does not mean that it is simply an empty, black nothingness. Such a conception is inherently contradictory. So the Spandakārikā says: "Mere non-existence cannot be an object of contemplation, nor can it be said there is no stupefaction in that state because, on account of the application of backward reference, it is certain that it was there." Rather, as Kṣemarāja explains in his commentary on the Svacchanda Tantra: "The supreme state is the supreme being of Paramaśiva. It should be known to be extremely subtle and the universal cause which, because its nature consists of the cessation of all being, is non-being." In other words, because it is the singular, unitary non-dual reality, it is, on the one hand, not any particular thing and, on the other, does not contain any thing. Even in the midst of worldly existence, it is empty of "another", and so is Void. The Spandakārikā puts it another way: "Wherein neither pain, nor pleasure, nor object, nor subject, exists, nor wherein does even insentiency exist - that, in the highest sense, is the Spandatattva." This being the case, the attainment of that supreme reality is the state of assuming the gesture of the skyfarer: khecarīmudrā. The scriptures explain many ways to perform this most excellent mudrā. However, it is understood that it is, in essence, a state of inner awareness. In other words, it is the assumption of the "gesture" or "position" of that awareness. Śrīvidyācārya Amṛtānanda (14th century, not the one from Devipuram) explains the nature of this mudrā: "Consciousness, ever arising, moves in the sky in which all sequences of action have ceased, She is thus the Skyfarer, who brings about realization of the state of Śiva and removes all afflictions." "Sequences of action" can be understood to mean the perception of duality or succession, which is the perception of mutual distinctions between one thing and another. The opposite of this, the mudrā of flying through the sky, is total absorption in the Void of Consciousness already described, the direct experience of that reality as one's own true nature. The Yoginīhṛdayam explains this in reference to the meaning of the Pañcadaśī, which should make some sense given what I have already said: "It consists in uniting oneself with the indivisible, supreme, subtle, imperceptible, with no concrete existence, the reality supreme, above the inner sky, light and bliss, both transcending the universe and identical with it. Since luminosity is the state of things that are luminous and also that of those that are dark, there is a necessary and essential connection between the universe and the highest reality. The highest reality shines, O Flame of the essence of the divine play!" So the Pañcadaśī is the means to the attainment of and is itself the direct, non-discursive awareness of this venerable supreme reality. But this is not the object of the Pañcadaśī alone, it is the ultimate aim of all the kulāgamic traditions. It is no coincidence that in the Śrīcakra Navāvaraṇa pūjā that the āmnāyas with their specific vidyās are worshipped in the context of a single āmnāya, that of Śrīvidyā, as the others also incorporate the rest in their own systems. Now about siddhis, it is said in the Śivasūtra: mohāvaraṇāt siddhiḥ; "The yogi obtains perfection through the veil of delusion." From this we understand that yogic attainments are under the dominion of Māyā. What is implied thereby is that attachment to these yogic powers can keep one stuck in the domain of Māyā. These powers are placed at the outermost layer of Śrīcakra because, as Natanānandanātha says: "These not being of a nature as important as the highest aim which is liberation are to be considered neglibible and ultimately discarded." In the Yoginīhṛdayam itnis taught that each siddhi is attained through the worship and mastery of each of the āvaraṇas of the Śrīcakra. But in his commentary, Amṛtānanda interprets them in an elevated, spiritual way. Abhinavagupta does the same in his commentary on the Parātrīśikā Tantra. I will leave you with a verse from Tantrāloka: "Liberation is not some separate reality, whether insignificant or significant, that differs from the Self that is free; indeed, one does not even use a different name for it."

Hello Raman Ji. Could you share more about your experience? Did you receive mantra upadesam or permission from someone who has received legitimate diksha? Or did you just chant the mantra without receiving permission from anyone? Please tell us more about your experience to guide other seekers.

Dylan, you beautifully present philosophical concepts. You probably write books, and if not, you could probably write a philosophical bestseller. I like reading you. Although I am not sure that all this is arranged exactly like this. For me, this is just a beautiful theory. After all, until this is revealed to me from the inside, I cannot simply believe in what was once revealed to someone. I would like to learn from you how to achieve complete unity with Devi, realize the goal of Trika and gain real siddhis. If you gave clear instructions for all this, it would be very cool. It seems to me that you could give instructions on all these issues.

Tīvra was indeed right. Despite the clear warning, I persisted in chanting, which led to significant losses. I offer my public apology to Devi and Tīvra for chanting the Kadi Vidya without proper initiation. Moving forward, I will only use mantras that are openly accessible and don't require initiation.

Namaste Wide Awake. Kālasaṁkarṣiṇī is the thirteenth Kālikā, the Center of the Anākhyacakra. The Anākhyacakra of the Twelve Kālīs is the Sun of Kula. The Ciñcinīmatasārasamuccaya says: "The light of consciousness, the supreme secret, is the risen Sun of Kula. It has twelve rays and, endowed with beautiful radiant energy, it shines like many suns. 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." The Twelve are the rays of the Sun in the Center, which is Bhāsacakra. Thus, the Anākhyacakra and Bhāsacakra are not especially different. The wheel of the twelve suns is the expansion of the Center. Kālasaṁkarṣiṇī is in other sources known as the seventeenth or the sixty-fifth. The seventeenth is the seventeenth kalā of the Moon, the New Moon. It is the Light of the light of the Moon, that is, the inner energy which sustains all the other kalās. It is an ancient Vedic conception: the Moon fills up with Soma during the bright fortnight and it flows out into the world during the dark fortnight. The inner energy of the Moon, the seventeenth kalā, is the unchanging energy of consciousness which perpetually sustains this activity. In the Tantras, the nectar of the Moon is the totality of all that exists. The "content" of awareness, indicated by the sixteen vowels in Sanskrit, arises within pure consciousness, like the bright fortnight. When it becomes the Full Moon, full to bursting, it is visarga, which is both the cause of and is itself the emission of all things so as to be consumed by the fire of consciousness (note that "emission" does not mean a separation; it still ultimately takes place within the Absolute itself). Kālasaṁkarṣiṇī's Kaula vidyā is seventeen syllables. Moreover, the Kramasadbhāva says: "Ascending to the kalā at the end of visarga, She is Kālī, the seventeenth kalā, the activity at the end of everything, existing as the center of the resonance of the sixteen vowels." Now the sixty-four are the energies of the Vṛndacakra: the sixty-four Siddhas and Yoginīs. Following the established pattern, Kālasaṁkarṣiṇī is the sixty-fifth, their center. She is the all-consuming Void of consciousness, so of course pralaya is integral to this system. The metaphysics of the Krama is based on withdrawal. But the name Kālī itself is understood in five different ways according to hermeneutical etymologies, each of which reveals an aspect of Kālī's nature. The name 'Kālī' in this sense is understood to mean kalana. 'operates'. So, She is understood in terms of Her five operations: kṣepa, gati, jñāna, saṁkhyāna, and śabda. 1) Kṣepa ('casting forth') is the emission of the world from Her own being (note that one of Kālī's names in the Krama system is Vāmeśvarī; She who vomits). 2) Jñāna means that what is emitted nevertheless remains undifferentiated from its source. 3) Saṁkhyāna ('enumeration') means that She has the power to manifest duality in the form of thought constructs. 4) Gati ('movement') is the appearance of all things within consciousness like reflections in a mirror. And 5) Śabda is the inner resonance of self-awareness which dissolves all duality and latent impressions. Besides being descriptions of Her operations, these are also descriptions of the phases of cognition which are the inner modes of the cosmic cycles. This in part answers your question about the Śivadṛṣṭi. The introductory verse reads: "May Śiva, who has penetrated my form by warding Himself off by means of His own Self, pay homage to His all-extensive Self by means of His own power." Here we see that it is Śiva's activity alone which both conceals and reveals His essential nature. His power of concealment serves to manifest the experience of limited awareness. Because of this, even though the light of consciousness in reality always shines unobstructed (were it not so, not even ignorance would be manifested), it is not discerned as such. And He places this limitation on Himself, since there is no other to whom He could do so. Conversely, He also reveals His essential nature in the form of recognition: "I am Śiva." Again, there is no other to whom He could do so. This is a profound teaching, the implications of which I encourage you to contemplate.