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.

Namaste Cintia ji. Please forgive me for asking again. Are these Supramental bodies given as accumulation of past sadhnas? Does one get them as culmination of various sadhnas of past & present lives? Shudhha deha is body of Maa Shodashi. Pranav deha is body of Maa Tara. Gyan Deha is body of Maa Kaali, as per my understanding. So does the strength of these bodies differ as per one's past sadhnas or one gets strong bodies irrelevant to the amount of their Karmic balance? I may be completely wrong here. Please explain this concept. Thanks & sorry for troubling you again.

Cintia greetings. I would humbly petition you. This has been bothering me for some time, but does one purify their mind before spiritual journey? or the spiritual journey purifies the mind? I ask this because, in your comments, you have mentioned that one should be free of anxiety and greed before starting the sadhana. Furthermore, Tivra has also in the past mentioned, that one has to be pure before approaching Tantric deities, such as Chinna. The overall narrative/interpretation i feel is that no amount of sadhana will be proper/enough for people like me, because though as much as I try, I am still a very impure person by heart. Of course, I do a lot of introspection, but I cannot stay away from anger (takes milliseconds to flash). Please give us a krama that will get rid of all the vices that is preventing us from progress. I firmly believe, when we are already virtuous, the path to sadhana is easier, as Paradevata knows that we are fit enough for Grace. Please teach us how to develop a mind that will be conducive for sadhana. I feel this question is also something many wish to ask but have not. Please help us.

Namaste Cintia Ji, amazed by your answer. I dont think there is a better reply than this. Thank for very much for being active here replying to comments so that all can collectively learn from them. And personally thank you for the last line, a question I have been having from quite sometime. 

Thank you so much Cintia Ji, pranaams

Namaste Bam. Any knowledge that flows through these words does not belong to me. It belongs entirely to the Divine Mother and the Guru Paramparā. I am merely a student, a blank slate through whom their grace reflects. Regarding my lineage: out of respect for traditional samaya (esoteric code of conduct) and the explicit instructions of my mentors, I keep the specific details of my paramparā private. In our tradition, the lineage and the dīkṣā-nāma (initiated name) are not badges of honor to be paraded in public or used to build a spiritual resume. They are sacred, silent currents meant to anchor the sādhaka’s internal consciousness, and not to feed intellectual curiosity or create identity groups online. What matters is not which lineage I belong to, but whether the insights shared here help you untie the psychic knots (granthis) in your own antaḥkaraṇa. Please consider only the principles, test them against the foundational śāstras, and see if they bring clarity to your practice. The real Guru is the Ahaṁ-sphuraṇa. It is the inner vibration of the Divine Mother waking up inside you.