I have heard many say that there are ways to let go of a mantra 1) uttering it in the ears of Go Mata 2)writing it on bhojpatra and offering it to a "live river". I heard these two procedures from many and most recently from courtallam peethadhipati Sri Siddheswaarananda Bharati garu. Abandoning a mantra without the above two invites misfortune (according to Sridhara Swami of Mukkamala,"mantra tyagi daridrataha")

Also, the mantra reversal technique really does not apply to a mantra that is composed of seed (bīja) syllables only. In this case, if the mantra you followed for Bālā devi is "aim̐ klīm̐ sauḥ", then there is no need to reverse it, since the mantra is only three lettered syllable mantra in Sanskrit. Only mantras that contain words, may be reversed. For example, if the Gaṇeśa mantra (om̐ vakratuṇḍāya hum̐) does not work you, then you may abandon this mantra by reciting the reverse mantra 108 times as (hum̐ vakratuṇḍāya om̐). Note that this mantra also has two seed syllables (om̐ and hum̐), but because of the word vakratuṇḍāya, the reversal can be attempted. A 108 recitation removal is okay, but no point in reciting any further, as it will become another mantra japa by its own! In your case, if you decide to stop reciting śrī bālā mantra, you may do so without doing any more recitations of any kind. Simply pray to Her and let Her know that you will not recite anymore due to the bad effects. To the best of my knowledge, if the mantra is initiated properly, its meaning well understood and assimilated and also recited in the prescribed tantric manner, it will not affect anyone. May the Divine Mother help us all in obtaining our desires and help fulfill our wishes.

I'm very sad to hear your experience. Sometimes the karmic barriers are too strong to break and by the time the Mantras get to it, we may lose our patience. Regarding your question on reversing the mantra chant for abandoning a mantra, the process described is correct. Technically, it may also apply to the kavaca and sahasranāma as well. In the normal practice, it is applied only to the mantra. Reversing here applied only to the words of the mantra and not to the letters. For example, the six lettered Bālā mantra, reverses the first three letters of the three lettered mantra. Unless you have followed the three lettered mantra, the reversing is not required in your case. It is important to realize that Bālā devi represents our ājñā, or the third-eye cakra. In other words, She is opening up our consciousness and making us realize the true nature of our existence. It is important that we understand the three letters of Her mantra and their significance. Equally important is the curse removal mantra, which is the Tripura Bhairavi mantra and that should be chanted until some of these bad effects are removed. All aspects of the mantra japa, such as the nyāsa-s, viniyoga, dhyāna etc. to state the very purpose of the mantra japa. All mantras are neutral. We state the purpose of the mantra recitation through the viniyoga, protect ourselves through the nyāsa, pray and fixate our mind through the dhyāna and align our breath to the mantra and recite. As we continue to do this, it is also very important for us to elevate our mind and state to ourselves, that we are freeing ourselves from the bad karma and we must invite the good karma and all that we desire. Doubting the effectiveness of our mantra japa, or the deity and the mantra, would invite failure. In certain cases, you should also consider the samskāras of the mantra and go through the cleansing process, described in the fructification of mantras article. Please do not burn your degree certificate or any other qualifications that you have received. It will not solve any problem. When you pratice Prāṇāyama, it is important to do this with abdominal breathing and also combine with the alternate nostril breathing. The breathing must slow down and one should try and calm the mind as much as possible, for a higher quality japa. It is difficult to do this when burdened by a lot of difficulties, but eventually, the problems will go away. Remember the adage - "When the going gets tough, the tough get going!". One most important thing about mantra japa, is NEVER WEAR the japa māla. It brings bad luck. You can wear another māla, but the māla used for japa, must remain in a bag and used only during japa. If the Bāla mantra is active in you, then you will be protected against all black magic. Sometimes, we may need to invoke Pratyaṅgira devi to counter the black magic, in extreme cases. You can recite any of Her kavaca-s for protection, especially the sarvārtha kavaca, which by Itself, can give you more than what you can imagine or ask for. My advice, be positive, think that the mantra is working and try to remove the doubts in your mind and also expel the negativity, to allow the mantra to manifest its power. Please follow the entire mantra procedure and recite the kavacas also.

Dīkṣa or initiation are one and the same. It is needed for this kavacam.

I was initiated into bala mantra and during many years it only gave me bad results and I didnt have any release from the illnesses I am suffering also it didnt help me to come out from the many troubles I am facing even the things are worse. Also I experience some deads of relatives and all of my roads are close. I decided to stop chanting so I read that I should recite the mantra backwards to stop it. Does It also applies for the mantra kavaca and stotras and sahasranamas? The only good that i got was my degree certificate but I decided to burn those papers along with the prayings since everything came out bad and I will give her back the only good thing i received. Also It didnt give me any peace of mind or satisfaction. actually i am fully stressed even though i practice pranayama for a long time. Nothing gave a good result. so please Could you give me a piece of advice before I do the complete renunciation to this? Yesterday I removed all the pictures and I stopped wearing the japa mala. Also i heard that somebody did an atrocious work of black voodoo or santeria against me with the most powerful god of santeria known as Baba but i was told that bala mantra and sahasranamas were enough to destroy that negativity. Please could you give me an advice.

Hello , for Matangi kavacham and moola mantra is necessary a proper diksha?

Dear Ram, this is a good suggestion and we will explore the option of providing the print

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In Srividya there are a number of paths and within the same path, a number of amnayas, guru mandalas etc. The Divine Mother could lead us to one guru mandala and later to another, if the aspirant wishes to experience and learn different aspects of Her greatness. Scholars from ancient times studied under various schools to enhance their knowledge and the same also applies to Srividya. It need not be restricted to a single lineage. How do we justify the existence of amnaya puja krama, which involves eulogizing the greatness of each amnaya and the worship of the respective guru mandalas? Each amnaya is equated with one head of Lord Shiva. He himself states that even with billions of heads, he cannot relate the greatness of Shodashi. How can we then justify that one should stick to only one amnaya and the respective guru mandala? Also, the Srichakra that we worship and consecrate with our guru mandala(s), is a fragment of the cosmic Srichakra. When the Divine Mother is permitting Her worship through the Srichakras with their respective guru mandalas and accommodating the needs of the faithful in the cosmic Srichakra, who are we to question the worship and worry about the accommodation facilities? There is an entire world within the dimension of the bindu of the Srichakra. If a person is satisfied with one guru, who can lead him towards realizing the Divine Mother within himself/herself, where is the need to wander around, one may ask. But what if the seeker wants to know many aspects of the Divine Mother in Her different hues and vibrations? She is infinite and cannot be fully understood by any cognitive faculties. She can only be experienced and felt as True Bliss. In short, this argument of only one guru mandala etc. in my humble opinion, seems to stem from the insecurity of the guru who does not wish to see his disciples explore new grounds and progress further. The purpose of a guru in Srividya, is to take the disciple to the bindu of the Srichakra and allow the disciple to understand the Divine Mother, who alone becomes the True Guru. The human guru and the chain of gurus leading up to him/her, are eulogized for their greatness and oneness with the Divine Mother. No matter which path we take, the destination is the same. The Divine Mother is pleased by whatever effort we make to come towards Her. When we take 1 steps towards Her, She takes 16 steps towards us. This is also one way to meditate upon Her and obtain Her blessings.

Sri Ramkrishna Paramhams's majority of the core group was already declared Jivanmuktas by him, they were Siddh Purushas who were to take his mission forward. A few of them were in their final birth. Gospel of Sri Ramkrishna has the details. It is not correct to make such sweeping statements..please verify and post from next time onward..secondly he definitely had more than 2 gurus