You're very welcome! Indeed, getting deeksha is key. Speaking from personal experience, I won't engage with this mantra again without a guru. It tends to create elaborate fantasies and elevate your spirits to an extreme degree. You might find yourself excusing any collateral damage by pointing fingers elsewhere. But then comes a sudden crash that eventually throws you back down with a jolt, and those fantasies disappear, leaving you feeling profoundly disillusioned. On a related note, Guru Purnima is approaching and there's a practitioner named KuttuppaNanda Nath who reportedly initiates people directly into advanced Lalita mantras on Guru Purnima. You can find him on Google. He asserts he's from a lineage of great Himalayan gurus from GyanGunj. I'm personally unsure about the legitimacy of his claims, but it might be worth investigating if you're curious. Moreover, the Devi Rahasyam of RudraYamala Tantra mentions Shiva advising Parvati that if a guru isn't available, the book itself can be considered the guru for one's sadhana. On this point, a learned scholar shared with me that chanting the Devi Atharva Sheersham (which includes an Uddhara Shloka for Kadi Vidya) 108 times, followed by daily recitation during the four sandhyas, bestows the authority to chant the Kadi Panchadashi. So, in this way, the Devi Atharva Sheersham essentially becomes your guru. I can't confirm the efficacy of this method either, but it might be worth exploring. I haven't been able to attempt it myself due to my various worldly responsibilities. Ultimately, the path of sadhana is deeply personal, and finding the right guidance—whether through a living guru or a sacred text—is paramount. Good luck!

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.