Namaste Dear Tivra. This is extremely profound and requires several re-reads to absorb the content! Thank you once again for the deep insights that you share with everyone to help catalyze their spiritual growth.

Namaste Dear Cintia. Your humility and sincerity in answering the questions and guiding sādhakas reflects very deeply on your glorious Guru parampara. It is truly heartwarming to hear from sādhakas and gurus of your and revered Tivra's calibre. Certainly we will continue to support and do our best in sharing content for the benefit of all!

Namste cintia carla2, what is the difference between सों(som) and सौः (sauh). Is there a connection between som and sauh. Can you tell more about som devta. Thank you very much

Hello all. Is there anyone that has attained significant progress in the Gayatri Mantra (Om + Vyahriti + 3 padas)? Can someone or revered Tivra also please explain about the Savita devata and the Gayatri Mantra? Also, has anyone been able to see the bright light inside the right eye (like sun, but it follows a cycle of dimming and brightening, when both eyes are closed) during mediation upon the Gayatri Mantra with utmost void in the mind and perfect concentration? Concentrating on this 'sun' gives bliss (as though the brain secretes and drinks the 'soma juice' / 'somarasam' / 'brahmarasam'/ 'madhu'). Also, does anyone possess the left eye like the moon and the right eye like the sun? Please respond.

thank you for clarifying my doubts Cinthia. I wish to now petition to you the mystery behind phrem, khphrem, hskhphrem and shkhphrem. phrem is guhyakali mula-bija. khphrem is Kalasankarsini mula-bija, and hskhphrem is khecari bija. All are related to Vyoma, filling freely in the void of consciousness, yet I feel they are successive builds on top of each other (phrem to hskhphrem). What is the mystery behind the relations of these seeds? You have also mentioned that when khphrem is present in Mala mantras, it is stabilised while not losing its fiery natures. I suspect that the Rama-upasita guhyakali Vidya, has all these above mentioned seeds together, and I feel due to their resonance, khprem is further boosted in its fierceness, I blabber like a child, who knows half things. Please kindly have mercy on me, and illuminate me and all those seeking the same answers.

Namaste cintia carla2 i humbly thank you, the gurus and the seniors for their gracious help. I want to ask 2 questions - first, is it possible to enter in a state of mental chanting where you are no longer breathing? for a long time I've been longing to enter in a state so deep and engross in meditation that everything should disappear and I just dissolve in it. Is it possible? 2). The para dhyana of tri shakti Chamunda (navarna mantra) given by dear lorran, devi is sitting on all embrace lotus as para vak. I have been able to imagine till Lotus but having difficulty imagining what is para vak? Ive imagined the para vak as sauh, is this beej correct for para vak or just simply glowing white light? thank you for your help.

Namaste Cintia ji. Am extremely greatful for your enlightening words. It feels like receiving Maa's grace & guidance. Pranaam.

Namaste Mnx. There is absolutely no need to apologize. Let us systematically dismantle your questions with absolute clarity. Beginning with your inquiry on khphreṁ (ख्फ्रेँ); When khphreṁ (ख्फ्रेँ) is embedded within a larger mantra chain (such as a mālā-mantra or a complex krama-mantra), its raw, destructive nature is not neutralized, but it is channeled and governed by the surrounding bījas. The collective result of the entire mantra is balanced, but the khphreṁ component will still cause an internal psychic heat (tapas) and a forceful purging of latent karmic impressions. It remains a tool of saṁhāra-krama (dissolution), even when wrapped in a larger formula. Coming to your question on the supramental bodies; Your mapping of the bodies (dehas) to the Mahāvidyās requires a slight realignment according to our esoteric physiology. In the advanced stages of sādhanā, the human biological and subtle framework is progressively transmuted into three highly refined, supramental vehicles: Praṇava Deha (The Body of Cosmic Sound), which is aligned with Mā Tārā, who is verily Nīla-Sarasvatī, the unmanifest sound (Paśyantī) cutting through the illusion of duality. Jñāna Deha (The Body of Pure Gnosis); This is aligned with Mā Kāli, who represents the raw, unconditioned consciousness that transcends the limitations of time and space. And finally Śuddha Deha / Divya Deha (The Divine Body), This is the ultimate vehicle of Mā Ṣoḍaśī (Tripurasundarī), where light (Prakāśa) and its self-awareness (Vimarśa) unite in harmony. Now, how these bodies are received, structured, and amplified? Truthfully; the strength, stability, and "density" of these divine bodies are directly proportional to the purity of your antaḥkaraṇa. This can only be expanded through daily, unwavering bhavana (contemplation) and japa. The more you feed your consciousness with the high frequencies of Kāli, Tārā, or Ṣoḍaśī, the more these bodies solidify, eventually overtaking your gross biological identity entirely. But please, do not get mentally overwhelmed by the magnitude of these concepts. Focus on the immediate purification of your daily breath and mantra. The construction of the divine vehicle is happening behind the scenes with every single breath you offer to Her.

Namaste Prince. Let us clarify this paradox: the spiritual journey itself is what purifies the mind, but a foundational intent toward purity is required to even step onto the path. It is a cyclic, self-refining process. You do not wait to get cured before you visit a doctor, but you must at least have the willingness to take the medicine. When I state that one must be free of anxiety, greed, or impurity before approaching fierce deities like Chinnamastā, it is not a moralistic condemnation. It is a matter of pure spiritual engineering and safety. Fierce deities are cosmic amplifiers. If the mind contains any contaminations of anger or desperation, lust or greed, initiating high-voltage Tantric sādhanā will not cure those vices; it will hyper-charge them, causing massive emotional and psychological back-reactions (prakopas) that can break your nervous system. Anger that flashes in milliseconds is simply accumulated tamas and rajas, it is compressed karmic energy looking for an outlet. Acknowledge it without self-loathing. Guilt is just another knot (granthi) that binds you. To develop in a way conducive to high-level sādhanā, you must follow a strict, preparatory purificatory krama. You cannot jump straight into the roof without building the foundation. My best advice is to begin with Bālā Tripurasundarī. Bālā is the child form; she looks at your flaws with the unconditional love of a mother. Her mantra subtly dissolves the impurities of the antaḥkaraṇa without the violent friction of the higher Vidyās. As well; Commit to 15–20 minutes of simple, systematic Nadi Shodhana (alternate nostril breathing) daily before touching any mantra. This cools the Piṅgalā nadī (the fiery psychic channel) and stabilizes the emotional body. Always please remember, Parādevatā’s grace is not a reward for being perfect. Her grace is always pouring down equally on everyone. A virtuous mind is simply a vessel that has turned itself right side up to receive it, while an impure mind is a vessel turned upside down. The purificatory krama simply flips the vessel.

Namaste Cintia ji. Thanks for this enlightening explanation. Bliss is everywhere. When Khprem is a part of a mantra, is it destructive too, as collective result of entire mantra? What are the indication of receiving 3 Supramental bodies even in lesser amount. Do they get more power through gradual practice? Sorry for asking many questions. Thanks.