Jothi ji if possible can you please shed light on how to visualise yoginis and deities, and nuances of Mantra japa with respect to Sri chakra....my question might be too vague but any guidance would be helpful, if I can get the knack of it that would greatly accelerate my journey towards maa.

Namaste Nesh. I would like to clarify some things for you. The 37th and 38th tattvas are metaphorical, since the highest tattva is the 36th, śivatattva. To say that the "37th" is Paramaśiva is to say that Paramaśiva is the ground and very form of all reality, from Anāśritaśiva to Kālāgni. In that sense, Paramaśiva is beyond the hierarchy of the tattvas entirely, as He is simultaneously fully transcendent and fully immanent. He is like a mirror in which the myriad reflections of reality take place: the reflections are essentially indistinguishable from the surface of the mirror itself, which is the substratum of their existence, but the mirror undergoes no real change because of the reflections in it, and so retains its perfect equipoise in its own nature. So, He is called the "37th" only for the sake of understanding. The same is true for the Goddess, who is understood as the "38th" because of a particularly Śākta understanding of Her nature. Even so, Śiva and Śakti are always understood to be one and the same. It is said in 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 (Vāk) and Meaning (Artha), now entering and now separating from one another." And again, concerning Word and Meaning: "Word (Vāk) and its meaning (Artha) are always united. They are Śiva and Śakti which are three-fold as Creation, Maintenance and Dissolution, and as the three Bījas [of Tripurā]." And it is also said in the Mahānayaprakāśa of Trivandrum: "Thus, 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." Also, there is a reason why Abhinavagupta equates the 38th with Mahācaṇḍayogeśvarī specifically. He was a Trikācārya, and so derived his exegesis primarily from Trika Tantras like the Siddhayogeśvarīmata and Mālinīvijayottara, which deal particularly with the worship of three Goddesses: Parā, Parāparā, and Aparā. But on top of that, he was also very well versed in the Kālikākrama, which he brilliantly adapted into the standard Trika system. Mahācaṇḍayogeśvarī was, in his analysis, the inner, unified reality of the three Goddesses which was simultaneously their source, their unitary basis and nature, each one individually and all of them all at once. The passage I provided to which you are referring is about the worship of the Trika's maṇḍala. To put it simply, the practitioner would visualize a trident that ran up the spine until reaching the palate area. The cloth just below the trident's plinth represented Māyā, and above that were three other structures: 1) the plinth, representing Śuddhavidyā-tattva, 2) a lotus, which represented Īśvara-tattva, and 3) Sadāśiva, visualized as an emaciated preta gazing up at the three prongs of the trident above which sprout from his navel. The three prongs represented various stages in the uccāra of a mantra which are inaudible resonances of conscious energy that persist after the final anusvara of the mantra was recited. They corresponded to the subtle reality levels which ultimately led the adept's consciousness to the state represented by Paramaśiva and Mahācaṇḍayogeśvarī. So, naturally, they are at the very top, beyond even the tips of the prongs, decorated with lotuses, which represented unmanā, the final stage of the mantra's resonance and the very height of immanent reality. It was upon these lotuses that the Trika Goddesses were visualized. That being said, the same could really apply to any of the great Goddesses, and indeed it was, especially to Kubjikā and Lalitā. Both of their maṇḍalas represent in their own way the same general idea as that of the Trika: a triad (represented by an inverted triangle in both the Saṁvarta and Śrī Cakras) with a central (viz. upper) point.

Regarding the nature of the other infinite perfect universe, how do souls grow and develop in those universes, and how do they appreciate the good? Is their still darkness and struggles, just in a perfectly optimal and logical manner?

Namaste Agni. Regarding Guhya Kali and Arul Joti and Arutperumjoti, I recall from Dylan's comments earlier that Abhinavagupta notes that the 38 tattva is associated with Mahācandayogeshvari. My reading of all that was shared recently gave me the sense the Grace Sakti and her gracious consort were 37 tattva. Not a strong sense to be sure, just curiously trying to connect the dots. Anyway, what I wanted to ask you, is regarding some commentaries and tantras which indicate that their is a form of Guhya Kali that is utterly beyond, so to speak. Not the forms associated within the infinite universes arising perhaps from Kamakala Kali in the supreme bindu of bindu, but the one that gives rise to this ultimate Kamakala Kali, and is simply utterly beyond beyond. I humbly wanted to ask you to update and clarify my understandings and speculation.

Regarding the perfection of the other universes, compared to our imperfect one with problems, what is the process of evolution of consciousness for the beings in this universe? Is there still something like trials and struggles and "bad", so that there is a mechanism for growth as well as for being able to appreciate what is good, or is that just limiting beliefs I have from being born in this universe?

Regarding the perfection of the other universes, compared to our imperfect one with problems, what is the process of evolution of consciousness for the beings in this universe? Is there still something like trials and struggles and "bad", so that there is a mechanism for growth as well as for being able to appreciate what is good, or is that just limiting beliefs I have from being born in this universe?

Tivra Ji, I wanted to seek your guidance. I have been a seeker and my journey let me to being a very theoretical Advaithin. My Ishta devata has been Karthikeya. For the last two years I have been drawn to the divine mother by an unexplainable force. For some reason I had the urge to recite one verse from the soundarya lahiri - tvadanyaḥ pāṇibhayā-mabhayavarado daivatagaṇaḥ tvamekā naivāsi prakaṭita-varabhītyabhinayā | bhayāt trātuṃ dātuṃ phalamapi ca vāṃchāsamadhikaṃ śaraṇye lokānāṃ tava hi caraṇāveva nipuṇau I started doing this. However, this was without initiation and I had many setbacks physical and financial. I continued and losses piled up. I have never been one after money. Maybe the mother was testing my resolve. I stopped and things went back to being okay. I still yearn to be close with the mother. After all, I was born due to her blessings. The ultimate truth is the experience of salokiya, sampipya, sarishti, and then sayujya mukti. The experience of being one with the Vimarsha of adi shakti. If I wanted to get initiation, which form of the mother should I approach? Was the mother testing me when she gave me these setbacks? Atmakaraka - Mercury Amatyakaraka - Saturn I can share more details if there was a way of reaching you. I greatly appreciate any suggestions you can give.

Can anyone please guide me from where i can take initiation into Navakshari mantra and Durga saptshati parayanam.

Many, many thanks my friend. I have been meaning for years now to learn about the 98 yoginis of Shri Cakra. I will take this as a sign Best Regards

Once when I was reading Shri Tivra's delivered revelations, I found myself uncertain if the term "universe" had it's usual meaning. I have been trying to understand the size and scale of this Yehovah. Assuming the science is accurate about the sizes and spacings of things, I was wondering if Yehovah is just present for this solar system, but after reading the exquisite knowledge you share Agni Ji, it seems Yehovah is much vaster. I had been trying to square away the Old testament and a sufi interpretation of Quran with all this breathtaking revelations about reality appearing on this website. For some years, I had the sense the Yehovah was just a demiurge for this solar system or maybe some local area zone of several stars. I'd never imagined the potential scale of Yehovah, partly due to pre existing biases closing my mind partly off. Still, it feels hard to imagine that billions of light years away, that god who calls himself jealous and spiteful and vengeful, is also the active creator deity. It kind of boggles my mind, although it also seems fitting, seeing as, in this universe, we have unstable stars that occasionally collapse and explode and wipe entire galaxies of life or the potential for life. Before reading what Tivra ji shared, the sum of my minor studies led me to wonder if earth itself was a special sort of incubation and evaluation world, for souls who might be reborn as deities elsewhere across this and other universes (universes in the traditional astrophysics sense, with potentially infinite universes with weird plausible connectivities such as worm holes and white holes, all of which I'm not sure of and know next to nothing about technically). Is there anything like this going on with Earth?