Mnx, those arrogant Gurus who boast of their secret Mantras that are not even halfway up the serpent's body miss the opportunity to look at the tail of the serpent where the head is biting. They are looking at the body of the serpent while its head is just behind them. The "orgy of secrets" will end in the future and these arrogant Gurus will beg to return to Earth.

Namaste Nesh. I will personally give you a powerful practice suited for you that will be dynamic and enjoyable. It is a lifelong and infallible practice. It is based on the emotions and feelings that are the distinguishing feature of human beings. I will give you a deeper understanding of how you experience Lalitā and Kāmakalākālī simultaneously in daily life. I will break the moon into 9 Grahas, 30 parts/phases, 30 Nityā Devīs (15 of Lalitā and 15 of Kāmakalākālī) and 30 flavors or Rasas. I will begin by listing the 15 Nityā Devīs of each of them. LALITĀ: Kāmeśvarī, Bhagamālinī, Nityaklinnā, Bheruṇḍā, Vahnivāsinī, Mahāvajreśvarī, Śivadūtī, Tvaritā, Kulasundarī, Nityā, Nīlapatākā, Vijayā, Sarvamaṅgalā, Jvālāmālinī, Citrā. KĀMAKALĀKĀLĪ: Sam̐hāriṇī, Bhīṣaṇā, Mohinī, Kurukullā, Virodhinī, Vipracittā, Ugrā, Ugraprabhā, Dīptā, Nīlā, Ghanā, Balākā, Mātrā, Mudrā, Mitrā. Now I will tell you the seeds of the Mantra of Lalitā and Kāmakalākālī associated with the 5 Great Acts as Īśvarī or Queens of Consciousness (Creation, Sustenance, Destruction, Concealment and Revelation). LALITĀ: ka e ī la hrīm̐ (Creation), ha sa ka ha la hrīm̐ (Sustenance), sa ka la hrīm̐ (Destruction), ka e ī la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐ (Simultaneous Concealment and Revelation - she is the one who gives birth but at the same time remains eternally virgin). KĀMAKALĀKĀLĪ: klīm̐ (Creation), krīm̐ (Sustenance), hūm̐ (Destruction), krom̐ (Concealment), sphrom̐ (Revelation). These Five seeds are in the Mantra of Kāmakalākālī: klīm̐ krīm̐ hūm̐ krom̐ sphrom̐ kāmakalākāḻi sphrom̐ krom̐ hūm̐ krīm̐ klīm̐ svāhā. The Five seeds follow the normal order and then reversed signifying the revelation of a dirty fire diamond being cleansed and then bringing its original splendor to all Five Acts. In the normal order the cleansing of the Fire Diamond occurs and in the reverse order the Diamond reveals its splendor in all Five Acts on Earth. Now I will divide the Moon into 9 Grahas and Great Rasas or Feelings: KETU: Bhayānaka (Fear); RAHU: Adbhuta (Wonder); MARS: Raudra (Wrath); SATURN: Bībhatsa (Disgust); MERCURY: Hāsya (Laughter); VENUS: Śṛṅgāra (Eroticism); SUN: Vīra (Courage); MOON: Karuṇā (Compassion); JUPITER: Śānta (Tranquility). Now I will break these 9 Great Grahas and Feelings into 30 Nityā Devīs of Lalitā and Kāmakalākālī: FEAR: Kāmeśvari, Bhagamālini, Nityaklinnā; WONDER: Bheruṇḍā, Vahnivāsini; WRATH: Mahāvajreśvari, Śivadūti, Tvaritā; DISGUST: Kulasundari, Nityā, Nīlapatākā; LAUGHTER: Vijayā, Sarvamaṅgalā, Jvālāmālini, Citrā, Sam̐hāriṇi, Bhīṣaṇā; EROTICISM: Mohinī, Kurukullā; COURAGE: Virodhini, Vipracittā, Ugrā, Ugraprabhā; COMPASSION: Dīptā, Nīlā, Ghanā; TRANQUILITY: Balākā, Mātrā, Mudrā, Mitrā. Now I will tell you the Mantra of each of these 30 Nityā Devīs and the feeling associated with them that should be ignited in you and offered to the Goddess while reciting the Mantra. KĀMEŚVARĪ: aim̐ sakalahrīm̐ nityaklinne madadrave sauḥ (feeling of simulating some emotion that you are not feeling, out of fear); BHAGAMĀLINĪ: aim̐ bhagabhuge bhagini bhagodari bhagamāle bhagāvahe bhagaguhye bhagayoni bhaganipātini sarvabhagavaśaṅkari bhagarūpe nityaklinne bhagasvarūpe sarvāṇibhagāni me hyānaya varade rete surete bhagaklinne klinnadrave kledaya drāvaya amoghe bhagavicce kṣubha kṣobhaya sarvasatvān bhageśvari aim̐ blūm̐ jem̐ blūm̐ bhem̐ blūm̐ mom̐ blūm̐ hem̐ blūm̐ hem̐ klinne sarvāṇibhagāni me vaśamānaya strīm̐ hrablem̐ hrīm̐ (feeling of fear because of someone else’s offense against you); NITYAKLINNĀ: om̐ hrīm̐ nityaklinne madadrave svāhā (feeling of fear because of your shyness); BHERUṆḌĀ: om̐ krom̐ bhrom̐ kraum̐ jhraum̐ chraum̐ jraum̐ svāhā (feeling of wonder because you saw something extraordinary); VAHNIVĀSINĪ: om̐ hrīm̐ vahinivāsinyai namaḥ (feeling of wonder because you achieved something you wanted very much); MAHĀVAJREŚVARĪ: hrīm̐ klinne aim̐ krom̐ nityamadadrave hrīm̐ (feeling of wrath because of some injustice or someone you love in danger); ŚIVADŪTĪ: hrīm̐ śivadūtyai namaḥ (feeling of wrath as a natural and continuous temperament, bubbling deep within your being and ready to explode when needed); TVARITĀ: om̐ hrīm̐ hum̐ khe ca che kṣaḥ strīm̐ hūm̐ kṣem̐ hrīm̐ phat (feeling of performing a violent action that is extremely quick); KULASUNDARĪ: aim̐ klīm̐ sauḥ (feeling of disgust because of your discernment of what is pure and what is impure); NITYĀ: hasakalaraḍaim̐ hasakalaraḍīm̐ hasakalaraḍauḥ (feeling of disgust because something unclean is agitating you); NĪLAPATĀKĀ: hrīm̐ phrem̐ srūm̐ krom̐ ām̐ klīm̐ aim̐ blūm̐ nityamadadrave hum̐ phrem̐ hrīm (feeling of immediately repelling something because of disgust); VIJAYĀ: bhamarayūm̐ (feeling of smiling); SARVAMAṄGALĀ: svaum̐ (feeling of laughing); JVĀLĀMĀLINĪ: om̐ namo bhagavati jvālāmālini devadevi sarvabhūtasamhārakārike jātavedasi jvalanti jvala jvala prajvala prajvala hrām̐ hrīm̐ hrūm̐ ra ra ra ra ra ra ra jvālāmālini hūm̐ phat svāhā (feeling of laughter in an extended way); CITRĀ: ckaum̐ (feeling of laughing continuously); SAM̐HĀRIṆĪ: om̐ hrīm̐ kāḻi kāḻi mahākāḻi kaumāri mahyam̐ dehi svāhā (feeling of laughing out loud); BHĪṢAṆĀ: om̐ hrīm̐ krīm̐ kapālini mahākapālapriyamānase kapālasiddhim̐ me dehi hūm̐ phaṭ svāhā (feeling of laughing out loud like several thunders falling); MOHINĪ: om̐ krīm̐ kullāyai namaḥ (erotic feeling of being close to your beloved wife); KURUKULLĀ: krīm̐ om̐ kurukulle krīm̐ hrīm̐ mama sarvajana vaśamānaya krīm̐ kurukulle hrīm̐ svāhā (erotic feeling of being away from your beloved wife); VIRODHINĪ: om̐ krīm̐ hrīm̐ klīm̐ hūm̐ virodhini śatrūnuccāṭaya virodhaya virodhaya śatrukṣayaṅkari hūm̐ phaṭ svāhā (feeling of the courage to be merciful); VIPRACITTĀ: om̐ śrīm̐ klīm̐ cāmuṇḍe vipracitte duṣṭaghātini śatrūnnāśaya etaddināvadhipriye siddhi me hūm̐ phaṭ svāhā (feeling of the courage to be truthful, to speak the truth and to act with impeccable justice); UGRĀ: om̐ strīm̐ hūm̐ hrīm̐ om̐ hūm̐ phaṭ (feeling of the courage to be generous); UGRAPRABHĀ: om̐ hūm̐ hūm̐ ugraprabhe devi kāḻi mahādevi svarūpam̐ darśaya hūm̐ phaṭ svāhā (feeling of courage to be fearless); DĪPTĀ: om̐ krīm̐ hrīm̐ hūm̐ dīptāyai sarvamantra phaladāyai hūm̐ phaṭ svāhā (feeling of compassion towards those who suffer miseries related to injustice); NĪLĀ: hūm̐ hūm̐ krīm̐ krīm̐ hrīm̐ hrīm̐ hasabalamarīm̐ nīlapatāke hūm̐ phaṭ svāhā (feeling of compassion for those who suffer miseries related to lack of material resources); GHANĀ: om̐ krīm̐ om̐ ghanālaye ghanāghane hrīm̐ hūm̐ phaṭ (feeling of compassion for those who have lost their loved ones to death); BALĀKĀ: om̐ krīm̐ hūm̐ hrīm̐ balākākāli atyadbhutaparākrame abhīṣṭa siddhim̐ me dehi hūm̐ phaṭ svāhā (the feeling of calmness of being detached and indifferent to this world); MĀTRĀ: om̐ krīm̐ hrīm̐ hūm̐ am̐ ām̐ im̐ īm̐ um̐ ūm̐ ṛm̐ ṝm̐ ḷm̐ ḹm̐ em̐ aim̐ om̐ aum̐ am̐ aḥ kam̐ kham̐ gam̐ gham̐ ṅam̐ cam̐ cham̐ jam̐ jham̐ ñam̐ ṭam̐ ṭham̐ ḍam̐ ḍham̐ ṇam̐ tam̐ tham̐ dam̐ dham̐ nam̐ pam̐ pham̐ bam̐ bham̐ mam̐ yam̐ ram̐ lam̐ vam̐ śam̐ ṣam̐ sam̐ ham̐ ḻam̐ kṣam̐ om̐ krīm̐ hrīm̐ hūm̐ (feeling of calmness from having all afflictions eliminated); MUDRĀ: om̐ krīm̐ hrīm̐ hūm̐ prīm̐ phrem̐ mudrāmbe mudrāsiddhim̐ me dehi bho jaganmudrāsvarūpiṇi hūm̐ phaṭ svāhā (feeling of calmness from being in a state of contentment); MITRĀ: om̐ krīm̐ hūm̐ hrīm̐ aim̐ mite parimite parākramāya om̐ krīm̐ hūm̐ hrīm̐ aim̐ soham̐ hūm̐ phaṭ svāhā (feeling of calm of having achieved liberation). You will align the recitation of the Mantras of these 30 Nityā Devīs with the 30 phases of the Moon, starting with Prathama Śuklapakṣa and ending with the New Moon (Amāvásyā) Kṛṣṇapakṣa; starting with Kāmeśvarī and ending with Mitrā. You will recite the Mantra of the Nityā Devī associated with the day and phase of the Moon at the following times: DAWN: from 48 minutes before sunrise to 24 minutes after sunrise; NOON: from 36 minutes before noon to 36 minutes after noon; EVENING: from 24 minutes before sunset to 48 minutes after sunset. You should recite the Mantra of the Nityā Devī of that day or moon phase for the 72 minutes in the three periods I have mentioned. You should recite the Mantra invoking the feeling described by me in each of them. You will not do anything too elaborate, just sit, invoke the specific feeling of the Nityā Devī and recite the Mantra. Regarding the Mantras of Lalitā (Kādi Pañcadaśī) and Kāmakalākālī (Trailokyākarṣaṇa Mantra), you will do the following: MIDNIGHT: Recite the Mantra of the Queen associated with the Nityā Devī of the day from 36 minutes before midnight until 36 minutes after midnight; If the day or phase of the moon is of a Nityā Devī of Kāmakalākālī, you will recite her Mantra at midnight; the same should be done with Lalitā if the day is of a Nityā Devī of Lalitā. NEVER MIX THE MANTRA OF MORE THAN ONE NITYA DEVI OR QUEEN ON THE SAME DAY OR RECITE THE MANTRA OUT OF LINE WITH THE CORRECT MOON PHASE. You should do it as I am saying. Do not do other practices; This Sadhana that I am talking about is sufficient. It is I who have written all this. You will offer all these feelings to the Goddess; in return she will give herself to you and all the benefits like, powers, liberation and the right direction for your soul.

Namaste Prince, the Mantra you are asking for is called Ucchiṣṭa or Dakṣiṇāmūrti Pādukā. There are other higher Pādukā Mantras after this one as well. I am not going to speak about it for two reasons: first out of respect for the lineage of Gurus; and second because you do not need it at the present time.

Namaste Tivra ji. You have come into our life to take us to higher levels, by Grace of Maa. I would like to ask if you can please explain about the 2nd part of the mantra, Arutperun jyoti. While highest pt is where God Arutperunjyoti & Maa Grace Shakti are present. Where should be the lower point placed, to identify with the higher pt?

the mantra you are looking requires a lot of initiation and practice and IT SHOULD COME FROM AN AUTHENTIC GURU MANDALA (has varna, krama stage and maturity restrictions). please understand it is for your own good

Please help me tivra…

Dear Tivra Ji, why do you write ह्रीं as ह्रीँ? Why do you use चंद्रबिंदु while everyone else uses just बिंदु?

Dearest Tivra, I consider it pure Grace that in this life I could encounter such clear elucidations as you provide. You dispel doubts everywhere you write, and it would be a lifetime well spent just to reach your level of integrated view. I would cross the world to fall at the feet of a teacher who could provide such light in the darkness, and here it is in the palm of my hand. Thank you for the gifts of your time and insight.

Very seriously Tivra, I am in humbled awe. You are my hero! May I ask some further follow-ups? If so: About Dakṣiṇakālī, does this mean that individuality is not an illusion but an eternal cosmic principle? If gods remain the same but humans continuously evolve, does this mean Dakṣiṇakālī’s rebellion what makes human experience so special? You have said Dakṣiṇakālī pulls the Moon toward herself, while Sādi Lalitā pulls the Fire toward herself. Since the Moon is both Cause and Effect, does this mean that Dakṣiṇakālī governs the realm of infinite transformations vis. infinite possibilities and infinite potentials? If something like that is so, how should this inform the path of a sādhaka? If this hidden body (Guhyakālī) already exists everywhere, does this mean that movement is like a trick of the light, caused by the explicit body (Hādi Lalitā) assuming different positions in time-space? If the physical body itself has intelligence and consciousness (which is Guhyakālī), does this mean that all embodied beings possess an inherent wisdom within their cells and tissues, one that is hidden from the explicit self? Is true siddhi not about acquiring knowledge, but about unlocking what the body already knows? Since Guhyakālī is described as the hidden body within all, does this mean that physical mastery (yoga, kriyā, martial arts) is a way of aligning Hādi Lalitā (the explicit body) with Guhyakālī’s presence? Is this why certain yogis can manipulate their bodily functions, weight, or physical location, because they are already subtly linked to Guhyakālī’s omnipresent form? If someone enters Guhyakālī consciously, can they travel not only across physical space, but across time, dimensions, and even between universes? You have revealed deep essence of Lalitā, Kāmakalā Kālī, Dakṣiṇakālī, Sādi & Hādi Lalitā, Guhyakālī, in regard to us humans. If someone penetrates and fully integrates all of these forces, what remains beyond? Return to the same cycle eternally, experiencing infinite variations of self with expansive evolution, perhaps along with growing acceleration? Are there stages beyond self-existence entirely? Are there higher realizations beyond the field of Lalitā‘s play? Once one has become like our Divine Parents, Grace Śaktī and her consort, do they do what the parents do, perhaps at whole new angles of infinity?

Thank you for this boon of exquisite knowledge.