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WHAT IS ''BINDU'' ?IS IT THE PINNACLE OF THE THREE STREAMS(Yoga, Vedanta &and Ta


SADHAK ,SHAKTI & SADHANA;- 04 FACTS;- 1-Sadhakas are of three kinds, viz., Pasu, Veera and Divya. lt is only the Pasu Sadhakas who practise the Pancha Makaras, viz., Matsya, Mamsa, Madya, Mudra and Maithuna (coition). The esoteric/ cryptic meaning of these five Makaras is "kill egoism, control flesh, drink the wine of God-intoxication and have union with Lord Shiva." This is the divine practice of Divya Sadhakas who lead the life divine. Give up Pasu Vritti, the tendency of animals and raise the Divya Vritti or the divine nature. May Para-Sakti, or Devi-the Universal Mother Jagadamba bless us all with wisdom, peace and lmmortal Bliss. 2-The power or active aspect of the immanent God is Shakti. Shakti is the embodiment of power. She is the supporter of the vast universe. She is the supreme Power by which the world is upheld. She is the Universal Mother. She is Durga, Kali, Chandi, Chamundi, Tripurasundari, Rajarajesvari. There is no difference between God and His Shakti, just as there is no difference between fire and its burning power. 3-He who worships Shakti, that is God in Mother form, as the Supreme Power which creates, sustains and withdraws the universe, is a Shakta. All women are the forms of Divine Mother. Shiva is the unchanging consciousness. Shakti is His changing Power which appears as mind and matter. Shakti-vada or Shakta-darshana is a form of monism or Advaita-vada. 4-A Shakta does Sadhana which helps the union of Shiva and Shakti through the awakening of the forces within the body. He becomes a Siddha in the Sadhana when he is able to awaken Kundalini and pierce the six Chakras. WHAT IS ''BINDU'' ?- 07 FACTS;- 1-Bindu means Point or Dot, is sometimes likened to a Pearl, and is often related to the principle of a Seed. This is not just a poetic choice of words or philosophy. There literally is a stage of Yoga Meditation in which all experiences collapse, so to speak, into a point from which all experiences arose in the first place. 2-The Bindu is near the end of the subtlest aspect of mind itself, after which one travels beyond or transcends the mind and its contents. It is near the end of time, space, and causation, and is the doorway to the Absolute. To understand this principle is extremely useful, if not essential to Advanced Meditation. 3-Convergence of practices: Awareness of the nature of Bindu helps tremendously in seeing how all of the various practices are complementary, not contradictory, with each, in its own way, leading in the direction of the Bindu. The Bindu is the convergence(to come from other places to meet in a particular place)point of Meditation, Contemplation, Prayer, and Mantra, and is part of the mystical, esoteric aspect of many, if not most religions and meditative traditions. 4-The experience of Bindu is an actual, internally experienced reality, which is the convergence point of the highest principles and practices of Yoga, Vedanta, and Tantra. Seeking to experience and then transcend the Bindu serves as an organizing principle and focal point for all of those spiritual or yogic practices that are intended to lead one to direct experience. 5-By understanding the convergence point (Bindu) of these practices (Yoga, Vedanta, Tantra), all of the other practices of Yoga and Meditation (Karma, Hatha, Bhakti, Jnana, Kundalini, Laya and Kriya Yogas) can be done in the context of their being support structures or preparation for the higher practices, experiences, and revelations. 6-By keeping in mind this highest perspective on the Bindu (the convergence point), can be understood more clearly. By remembering the focal (relating to the centre) point of Bindu, it is easier to explore the depth of all of the practices,Otherwise, it can seem rather confusing at times. 7-This point of convergence works in conjunction with Guru Chakra (Jnana Chakra), which is the center for the shakti diksha (initiation) that opens the conduit to the teacher or guru within. While this is a universal process, it is also the channel used for the direct, internal transmissions of wisdom and experience given by the tradition of the Himalayan masters. WHAT ARE THE SYMBOLS OF THE BINDU?- 09 FACTS;- The point of divergence and convergence is called Bindu, which means Point or Dot, and is also related to a Seed. The Sanskrit root of Bindu is to break through or to burst through. The symbol has been used in a variety of ways, including the following: 1-THE DOT AS A SYMBOL;- The Point or Dot has been widely used as a symbol for the way in which the unity or unmanifest coexists at all times and places with the gross, external, or manifest worlds. 2-BINDU & CROSS;- The Point or Dot has also been used as a symbol of unity emerging through four lines to form the appearance of two lines crossing. The journey inward is merging back into the point. 3-BINDU & YIN YANG :- The Dot shows two fundamental forces of static and active, with the seed of one permeating the other, manifesting as the symbolic 10,000 things, while ever remaining one. 4-THE DOT & CRESCENT;- The Point and the Crescent is an ancient symbol of the unmanifest point and the manifest reality, later seen as a five pointed star and crescent. 5-LIGHT & A TUNNEL;- People having near-death experiences may report seeing light at the end of a Tunnel. The Tunnel is the subtle channel called Brahma Nadi and the light emerges from Bindu. 6-BINDU & HUB OF A WHEEL :- The ever still Hub of the Wheel symbolizes the Self (Atman) and the spokes are the Four Functions of Mind (Manas, Chitta, Ahamkara, Buddhi) engaging the outer world. 7-BINDU & OM MANTRA;- The dot at the top of the OM symbolizes Turiya, the Absolute Reality, or Pure Consciousness. OM is suggested in both the Yoga Sutras and Vedanta. 8-BINDU & MUSTARD SEED :- Here are a few interesting examples of the mustard seed being used as a symbol of seeking experience of the smallest point, out of which the largest emerges, and to which that largest returns: 8-1-According to Chandogya Upanishad ;- "Atman [Self], residing in the lotus of the heart--is smaller than a grain of paddy, than a barley corn, than a mustard seed, than a grain of millet or than the kernel/core of a grain of millet. This, my Atman residing in the lotus of the heart is greater than the earth, greater than the sky, greater than heaven, greater than all these worlds''. 8-2-According to Matthew;- "Seek first the kingdom..." (Matthew) "The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all your seeds, yet when it grows, it is the largest..." 8-3-According to Guru Granth Sahib;- "The gate of liberation is narrow, less than one-tenth of a mustard seed. The mind has become as big as an elephant; how can it pass through this gate? If one meets such a True Guru, by His Pleasure, He shows His Mercy. Then, the gate of liberation becomes wide open, and the soul easily passes through." NOTE;- 1-These descriptions of Bindu and various symbols are not attempts to universalize the world religions and meditative traditions, which may have quite different practices and views of reality, particularly in the exoteric(suitable for )faces of religion. 2-However, there is a seemingly universal human experience of the Bindu itself on the inner journey, just as the inner experiences of light and sound seem to be common and universal. While the reality is universal, the way of interpreting the experience of Bindu may be different for people of different cultures and religions. 9-THE BINDU IN SRI YANTRA;- 07 FACTS;- 1-The highest, most advanced symbol of Tantra has a Dot or Bindu in the center, which also symbolizes this point of divergence and convergence. The Bindu of Sri Yantra is also universal:- We should only seek the bindu, the dot in the center of the sri yantra, the symbol of the ever-present union of shiva and shakti 2-The Bindu at the center of the Sri Yantra symbolizes the final union of Shiva and Shakti (the static and active), the Absolute Reality that is to be realized. Vidya means knowledge, and Yantra is visual form. Thus, Sri Yantra is the visual form of Sri Vidya, which is the knowledge. 3-Those who practice Sri Vidya Tantra at the lower levels find that there are a vast number of practices, rituals, and mantras that one might do. It is as if there is no end to these practices, just as there is no end to the diversity of objects and experiences that to are be had at the Gross (Vaishvanara) and Subtle (Taijasa) levels of reality, which are mapped out on the OM Mantra. 4-For those who seek the higher ground, the subtl