Namaste Kashik. To understand the connection between soṁ (सों) and sauḥ (सौः) is to understand the absolute mechanics of Śiva and Śakti. Soṁ (सों) can be though of as the State of Inward Absorption (Śiva): This is the Somātmakā principle, deeply tied to Soma (the Moon, the nectar of immortality). The syllable sa represents the objective universe, but when it is crowned with the Anusvāra (ṁ), it denotes internalization. Truly, it represents the Antarmukha state; dissolving the ego, and drinking the nectar of the Sahasrāra. Sauḥ is that very same divine nectar overflowing and projecting itself out as the universe (Śakti). With regards to Soma; Soma is the cosmic deity presiding over the Soma Cakra, which is located just above the Ājñā Cakra and below the Sahasrāra. When the Kuṇḍalinī Śakti ascends and pierces the higher centers, she strikes the realm of Soma. This causes the divine Amṛta (the cool, milk-white nectar of immortality) to flow down, rejuvenating the entire subtle body (Sūkṣma Śarīra). Metaphysically, your internal spiritual faculties, your Indriyas (senses), and your Devatās (the energies residing in your cakras) are nourished and kept alive by the peace and bliss generated by Soma Devatā. The Moon is the deity of the mind (Candramā manaso jātaḥ). Also, Soma Devatā is the mind in its absolute, unagitated, pristine state; That is reflecting the supreme Śiva without any distortion.

Namaste Kashik. What you are describing is the exalted state of Kevala Kumbhaka, the spontaneous cessation of breath that occurs when the mind completely dissolves into the higher planes of consciousness. Yes, it is entirely possible. When your Japa (chanting) shifts from the gross tongue to the subtle mind, and finally into the supramental layers of your being, the biological functions begin to quieten down. The breath and the mind are like two wings of a bird; when the mind becomes absolutely still and engrossed in the internal frequencies of the Mantra, the breath naturally stops moving without any force or strain.In this state, your individual consciousness (Antatman) merges into the Supreme Consciousness (Cidatman). The sense of 'I' vanishes, the world disappears, and there is only the vibration of the Goddess remaining. Do not force the breath to stop through physical willpower. Instead, deepen your intense love and surrender (Bhakti). Let yourself be swallowed by the sound, and the breath will suspend itself naturally as you cross the thresholds of the Tattvas. When visualizing Tri-Śakti Cāmuṇḍā seated upon the lotus as Parā Vāk, you are moving past the physical form of the Goddess into her unmanifested, supreme cosmic vibration. It is important to remember that Parā Vāk is the highest, unmanifested form of sound. It resides at the Mūlādhāra as the dormant Kuṇḍalinī, but in its cosmic aspect, it is pure, unconditioned Consciousness (Prakāśa) before it divides into thoughts or letters. Of course, you are experiencing difficulty because Parā Vāk has no shape, color, or form. Imagining it as a glowing, intense white light that has no boundaries is an excellent and highly practical method for your daily Bhāvanā (contemplation). It represents the pure, blinding illumination of Consciousness before it condenses into creation. With regards to sauḥ, it is the Parā Bīja (the Heart of Śiva, the mantra of liberation and emanation). It represents the absolute power of Parā Vāk cascading down to create the universe.

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.