Every particle, even the tiniest such as the atom, is the centre of a much greater power than is indicated by its external appearance. Science, especially in recent years, is finding this out to the astonishment of vast numbers of scientists. Those who are familiar with modern research into atomic particles -positrons, neutrons, electrons, protons, neutrinos, psi-particles, mu-musons, leptons, muons, 'u' particles and a multitude of other particles - will appreciate how much power is concentrated in these tiny point-sized particles in the space-time continuum. Atomic physics seems to be moving into the realms of the inexplicable.
The degree of intelligence in such organic bodies as DNA molecules, RNA molecules and so on is also an illustration of how much can be condensed into the confines of a small point. The deeper science delves into nature, the more power and complexity it finds. Instead of becoming simpler with decrease in size, tiny particles of the type already mentioned indicate that there is vast potential within each one of them.
The power of the point (bindu) has been known by mystics through the ages. In tantra, each bindu, each particle of manifested existence, is regarded as a centre of power - shakti. Shakti is an expression of the underlying substratum of static consciousness. The aim of tantra is to merge shakti (the individual) with shiva (consciousness). The means to do this is the bindu.
Kabbalists were also very much concerned with bindu. It corresponded to the state of being where one could say: 'I am'. It was called kether (the crown) because it occupies the most prominent place in the creation of all things. It was regarded as the link between the manifested and the unmanifested. It was known as the primordial dot, for all things emanated from, or rather, through it.
According to the philosophy of the Kabbala, nine sephiroth evolved from the kether (bindu). Together they formed ten sephiroth on the mythical and symbolic tree of life. The nine sephiroth below the kether are chakras (levels of human consciousness). In yoga, only six main chakras are utilized and discussed, but there are others. Therefore, though there are different numbers of chakras in the two systems, yoga and the Kabbala, the light of consciousness and manifestation shines firstly through the kether, then progressively filters down to the other sephiroth (chakras) in turn. This is exactly the same as tantra-yoga, where consciousness shines firstly through bindu then down through the chakras.
In some mystical systems sahasrara, source of all things, is symbolized by a circle. Powers inherent in this circle of infinite potential focus at an infinitesimal point at the centre. Pascal, the famous mathematician, said: "The supreme is a circle, of which the centre is everywhere and the circumference nowhere."
This centre is the bindu. The centre of bindu is the core of all things, from the sun to an be known in the ages to come, all concentrated and contained in a point existing here and everywhere, now and always, a formless, measureless ocean of wisdom from which, drop by drop, knowledge has filtered and will atom. From bindu, objects become manifested continue to filter into the human brain.
intoi objective reality by expanding outwards to express inherent potential. This potential may be physical, pranic and mental. In the Zohar, one of the Kabbalistic scriptures, it says: When the concealed of the concealed wished to reveal himself, he first of all made a single point: the infinite was entirely unknown, and spread no light until the luminous point
Both of these descriptions give a clear indication of the power inherent within bindu. The bindu must be a focal point of power because it connects all things to their common, underlying source. As we have already pointed out, science is beginning to find out this fact, something that mystics have known since time immemorial.
violently broke into manifested reality."
MaBy i«dUi taca sct s also speak ofthe macrocosm being reflected and reproduced The bindu is often closely related to male within the microcosm. This is achieved through sperm. The reason is not difficult to understand:
the intermediary of the bindu. In spiritual life, the microcosm is man and the macrocosm is consciousness.
Perhaps the best way to conclude this part is to give a vivid description of one person's experience ofthe power inherent within bindu. The following are two quotations from a book called Kundalini: the Evolutionary Energy in Man written by Gopi Krishna: "My body, the chair I was sitting on, the table in front of me, the room enclosed by the walls, the lawn outside and the space beyond, including the earth and appeared to be mere phantoms in this real, interpenetrating and all pervasive ocean of existence which, to explain the most incredible part of it as best I can, seemed to be simultaneously unbounded, stretching out immeasurably in all directions, and yet no bigger than an infinitely small point. From this marvellous point, the entire existence, of which m\ body and its surroundings were a part poured out like radiations as if a reflection as vast as my conception of the cosmos were thrown out upon infinity by a projector no bigger than a pinpoint, the entire intensely active, gigantic world picture dependent on the beams issuing from it."
This point is bindu and is described further: "...my lustrous conscious self is floating, with but an extremely dim idea of the corporeal name in a vivid bright conscious plane, every fragment of which represents a boundless world ofknowledge, embracing the present, past: and future, commanding all the sciences, philosophies and arts ever known or that will from one drop of sperm, the tiniest bindu combined with the ova of the female grows life in the form of a baby. The bindu point of sperm is the starting point for creation. This is symbolic of the more subtle bindu which makes manifest all objects from the underlying substratum. In fact, it is almost a perfect symbol which makes understanding of the bindu a little easier. Because the bindu is widely associated with male sperm, many tantric charts of the human centres show the bindu in man, but omit it in women. That is, the bindu trigger point is clearly depicted at the back of the male head. This symbolism only applies when bindu is intended to indicate sperm. In actual fact, both men and women have a bindu, a subtle bindu that is, for without bindu they could not exist. In kriya yoga sadhana, both men and women should concentrate on the bindu trigger point at the back of the head.
In other symbolic systems the bindu is comprised of two other bindus, one red and one white. In the Chudamani Upanishad it is written: "The bindu is of two types, white and red. The white is shukla (sperm) and the red is maharaja (menses)." (v. 60)
This white bindu symbolizes Shiva, purusha or consciousness. The red bindu symbolizes Shakti, prakriti, the power of manifestation of all objects. The trigger point for bindu is at the back of the head; this is the centre that is used in kriya yoga. The seat of the red bindu is the mooladbara chakra. The purpose of yoga, tantra and all other spiritual systems is to unite these principles, so that Shiva (male) and Shakti
(female) become one. The text continues: "The red bindu is established in the sun; the white bindu in the moon. Their union is very difficult." (v. 61)
Though difficult, their union is the whole purpose of yoga. Here the sun represents pingala and the moon represents ida1. These two bindus also symbolize the merging of opposites in terms of male and female. The dynamic prana (female) merges with the static consciousness (male). The result of this union is the seed of the bindu from which manifestation begins, including life. In all spiritual practices, this union results in the ascent of the kundalini: "When the red bindu (Shakti) moves upwards (the ascent of the kundalini) by control of prana, it mixes with the white bindu (Shiva) and one becomes divine." (v. 63)
All systems of yoga control prana in one way or another; sometimes it is direct control as in the case of pranayama, in other cases it is indirect. The meeting and merging of these two polarities, Shakti and Shiva, individual and consciousness, leads to superconsciousness: "He who realizes the essential oneness of the two bindus when the red bindu merges with the white bindu alone knows yoga." (v. 64)
Only he who unites these two polarities can know the real meaning of yoga (union) through experience. In these verses we have only discussed the symbolic meaning of the bindu, but there are many more implications behind the previous verses in the practical use of sexual intercourse as a means to higher consciousness. The verses imply that retention of orgasm, by both male and female, during sexual intercourse - retention of the physical bindu - can lead to absorption in the exquisitely subtle bindu, the trapdoor to the sahasrara. The harmony, concentration and unleashing of psychic forces under controlled conditions of sexual intercourse can lead to transcendental experience. This can arise only, however, when there is a high degree of mental harmony in the practitioners. Those people who do not have the necessary level of mental purity will not reap the benefits of spiritual experience. This method is called maithuna in tantra and is prescribed for those aspirants called virya (literally: heroic) - those with a reasonable level of attainment in yoga. The average person is called pashu (instinctive) which means that they have so much dis harmony in the mind that they will not reap the fruit of maithuna. Sexual intercourse is for anyone who is inclined; maithuna, however, in the real sense is not. There has to be prior purification of the mind.
Maithuna is not part of kriya yoga as such, but the purpose of both methods is the same: expansion of awareness and fusion with the shoonya via bindu. In maithuna, the bindu of sexual intercourse is utilized to heighten sensitivity to the transcendental bindu; in kriya yoga, the trigger point of the bindu at the back of the head is utilized to bring about the same result.
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