Bindu Visargha Symbology
We have studied the Chakras, which are of importance from Muladhara to Ajna, but in addition to these major psychic centres we have also the minor psychic centres which belong to a definite range. For instance, in a particular area there is Manipura or any other chakra and within that area there are other centres of awakening which are situated not only in the spinal column but also in different organs of the body. These organs of the body, maybe the kidneys, spleen, pancreas, certain portions of the intestines, rectos abdomini, anus, and such other centres are related to a particular centre of awakening.
But remember Muladhara is a centre of awakening, is supposed to be the main junction, from which the nerves, i.e., the psychic channels of energy and consciousness, flow to different parts of the body and control the different organs. Those organs which are connected with a particular centre of awakening do contain some of the minor Chakras and sometimes it happens that there is some awakening in those remote centres. Their awakening is conducted through the minor centre to the main centre of awakening, and that is conducted to the Sahasrara where the actual and real awakening of Shakti, of energy, takes place.
In this respect, Bindu Visargha is also a very remote centre which is connected with Vishuddhi. Both centres, Vishuddhi and Bindu are interconnected centres just as Manipura and the digestive system or Swadhisthana and Muladhara the sacro-coccygeal centres, or Anahata and the respiratory and cardiac system are interconnected. Similarly, Vishuddhi and Bindu Visargha are interconnected.
The word Bindu means drop, it also means a drop. But the name of the centre is not Bindu, but Bindu Visargha which literally means falling of the drop.
According to the tradition and according to some of the physiological findings, in the higher centres on the top of the brain inside there is a small depression, there is a very small pit and that pit contains certain secretions you may even see in the physical body. There is not very much, not even one quarter of a spoon, at the most two or three drops. Within that quantity of two or three drops of secretion, there is a small elevation in the middle, like an island in the middle of a lake. This is supposed to be the centre of Bindu Visargha in the physiological structure.
It is this point from where in the brain, cranial nerves shoot forth and this particular centre also feeds the optic system, that is, the sight, or the light to the eyes. If there is anything wrong in Bindu Visargha there are many complaints concerning the eye diseases such as glaucoma that occur.
So this Bindu Visargha is the seat of nectar and Bindu means the drop of nectar. In many Tantric texts it is written that Bindu, the moon, produces a very intoxicating secretion. It is ambrosial, it is an immortalizing fluid, immortality giving fluid, and not only that it is the fluid which is the life of yogis. Yogis live on that fluid and if that fluid starts secreting in the body then you do not need anything, not even food.
You have heard of course and it is true that many people hibernate themselves under the earth. This has been done many times under strict observation. It has been seen that for as long as 40 days people can hibernated themselves successfully. Not all cases are genuine but about those that are genuine I can tell you exactly what they do.
They practise Pranayama and perfect Kumbhak. Then they practise Khechari. Not the type of Khechari which we have learned in the Sadhana. There is a different Khechari and it is perfected in two years time by cutting the root of the tongue, by elongating it and inserting it into the epiglottis. Like a cork it is put there. By that practice the drops fall and they get mixed up in the whole system. They produce oxygen, they produce nutrition and at the same time they stop all possible processes of metabolism. Because it has been seen that in 40 days of hibernation that man's beard did not grow. It was exactly as before when it had been shaven by the barber. So this particular secretion is able to control all possible processes of metabolism, produces nutrition and the required quantity of oxygen also. Therefore the person who hibernates is able to live without breathing and it is possible to live for a while without breathing.
This drop is called Bindu and the seat of origination is the top of the head. It is at exactly the same place where the Aryans and the Brahmins in the olden days used to keep a tuft of hair. Now of course they do not follow this custom anymore because they wear their hair according to the western fashion. But there was a time when they did it. Even now some have it in India but keep a very small piece of hair in order to show that they are Brahmins. But that was not the purpose. The original purpose has been completely forgotten.
It was located exactly on the top of Bindu and the name of it was tuft of hair or bunch of hair. In Sanskrit they used to call it Shikha which means the flame of fire. And at the time of Sandhya, a particular kind of religious practice, much akin to Yoga or Tantric practices the bachelors right from the Vedic period used to do in India, and of course even now they do it. They used to hold this tuft, tighten it as hard as possible and tie it.
Of course I have also undergone that ceremony myself, though later due to western influences I stopped it. But I remember now when my teacher taught me that particular thing he taught me how to make it tight and tense and at the time when I used to practise Sandhya and the Mantra I used to feel a kind of tightness there. But now I feel that if I had that at least then I could feel the Bindu because that was the contracting centre.
This Bindu is connected with Vishuddhi through a particular network of nerves which flow through the interior position of the nasal orifice passing through Lalana. Lalana is a centre which is a very minor centre and it is connected with your Khechari Mudra, with the folding of the tongue. This Lalana Chakra is responsible for the secretion of the fluid from the second centre. The nectar is manufactured in Bindu and it is stored in the second centre which is inside the nasal orifice and is excited by the Khechari Mudra and where this nectar is stored, that particular centre is called Lalana.
So Bindu, Lalana and Vishuddhi these three centres are interconnected. Lalana is not a centre of awakening. It is a centre which is helping for the secretion of the fluid. Bindu is also not a centre of awakening. It is only Vishuddhi which is a centre of awakening. When awakening takes place in Vishuddhi awakening takes place in Bindu and also Lalana Chakras.
In the scriptures, the symbol of Bindu Chakra is the crescent moon and moonlit night. Crescent moon and moonlit night is the vision or the symbol of the Bindu Visargha.
You also must know that all the centres which I have already explained have a psychic symbol which is very different from the traditional one which you have already heard about from me.
Ajna Chakra for instance, instead of having the symbols Ham and Ksham, it has a meditative symbol that is a kind of experience:
When you take ganja or hashish or any kind of drug like that you feel a kind of drowsiness, introversion. You are not able to keep yourself in touch with the external experience. When awakening takes place in Ajna there is that experience of drowsiness.
When awakening takes place in Vishuddhi you always experience:
``the feeling that some kind of cold drops are dripping.''
You actually feel the dripping of the drop which is the sign of awakening of Vishuddhi Chakra.
Awakening of Anahata brings you particular symbol, a particular experience:
``Complete dark night and a small lamp is burning.''
An experience of a very tiny lamp flickering in absolute darkness. That is the vision of Anahata Chakra.
Manipura awakening brings the experience:
``A big bright yellow lotus.''
A big bright yellow lotus is the symbol of the awakening of Manipura Chakra.
``sleepiness or unconsciousness''
When the experience of unconscious comes it is the symbol of awakening of Swadhisthana.
In the same way in Muladhara the experience:
``An inverted red triangle and a small serpent.''
Bindu Visargha experience:
``moonlit night and crescent moon''
No deva, no devi belongs to this Bindu Visargha because it is a part of Vishuddhi Chakra. The practice of activating Bindu Visargha concerns Vajroli Mudra and a particular Pranayama known as Moorchha Pranayama.
At the same time you must remember this particular centre which we are discussing, is also the centre of Nada. In Nada Yoga also you are supposed to practise concentration on Bindu.
Even as by practising Ashwini Mudra you awaken the existence of Ajna Chakra, by practising Vajroli Mudra you awaken the existence of Bindu. It is not only Vajroli but also the Moorchha Pranayama which should be practised side by side.
In Bindu therefore in addition to nectar there is another important thing associated there which is known as Nada.
If you close your ears anytime and practise a kind of Mudra which is known as Shakti Chalini or Yoni Mudra, you will find that in the centre of Bindu there is a sound which goes on continuously.
If you can discover that sound you can discover the point. If you do not discover that sound then you practise Vajroli Mudra and Moorchha Pranayama. By the practise of these two you will be able to awaken the existence of that particular center by discovering the Nada, by discovering the sound. There is not on particular sound, there are many sounds in Bindu. Though it does not occur in the list of major Chakras, yet Bindu has a very important place.
Hari Om Tat Sat