Unknown Third Eye

In this article I'am going to talk about the unknown third eye, also known as the Bindu, which is the substratum point where everything that we call as myself arises from.

The most subtle of the chakras is the ajna. Beyond ajna and even more subtle is bindu. It is not a chakra. The chakras are associated with the human psychic framework; bindu, on the other hand, is the subtle centre from which the human framework itself arises. Bindu is therefore the primary manifesting source of the chakras themselves. The chakras are within the realms and fetters of the mind; bindu is bevond the mind. The subject of bindu may seem very technical, abstract and incomprehensible, but it implies an elevated and profound part of tantra-yoga and other mystical systems. Though it may appear to have little significance in terms of practical yoga, it is the purpose of all yoga practices to induce awareness of the bindu. Actually it is completely inexplicable in terms of logic, for it unites the finite with the infinite. like the six main chakras, it is completely impossible to understand bindu by discussion, reading or speculation.

The word bindu comes from the Sanskrit root bind - 'to split', 'to divide'. This means that the bindu is the origin of individuality; it is the point where the oneness first divides itself to produce duality, the world of multiple forms.

This division implies limitation in knowledge, action and so forth. Bindu implies a point without dimension - a dimensionless centre. It is a voicelness, an emptiness that contains the fullest potential. In fact, the word shoonya should be translated not a nothingness, but as no-thingness. There is a vast difference between these two words. The state of no-thingness is pure consciousness. Bindu is therefore a mysterious, ineffable focal point where the two opposites - infinity and zero, fullness and no-thingness - coexist. Scientific evolution is in the realm of time; the evolution we are referring to is in the realm of the timeless. There is an individuating principle that generates the myriads of objects in the universe. In Sanskrit it is called kala. This causes the potential inherent in the underlying consciousness to accumulate at a point called the bindu. It is from this point or seed that an object, animal, human being or whatever, can evolve, manifest or grow. Each and every object, big or small, has a bindu as its base. Bindu contains a blueprint of all the characteristics of the object to be evolved. That which previously had no shape assumes shape through the bindu. The nature of the evolved object is fixed by the blueprint of the bindu. The bindu is both the means of expression of consciousness and also the means of limitations. Some of the objects will be conscious centres, as in the case of man; most centres will be unconscious, such as elements, stones, etc. The faculty to be conscious or unconscious depends only on the nature of the apparatus of the individual object; this is determined by bindu.

Man has the apparatus that allows him to be a conscious centre. Every object, conscious or unconscious, is intimately linked to the very essence of consciousness through the intermediary of the bindu. Every object evolves into material existence through the medium of the bindu; conversely, every object is withdrawn to the source via the bindu. Bindu is a trapdoor that acts in both directions. It is also the means through which certain conscious centres, such as man, can realize the totality of sahasrara the whole. There are basically two types of humans: those who are on the Pravritti path and those who are on the nivritti path' The pravritti path means that man is looking away from bindu towards the outside world. He is almost entirely motivated by external events. This is the path that most people in the world are now treading. It is the path that leads to bondage and away from self-knowledge. The other path, the nivritti path, is the spiritual path, the path to wisdom. It implies that the individual is starting to face the bindu, that he is starting to tune in with the source of his being. It is this path that leads to freedom. The path of evolution is the pravritti path of manifestation and extroversion. The path of involution leads back along the path that produced one's individual being; it leads back through bindu to sahasrara. The whole purpose of yoga practice is to direct one's awareness along the path of involution.The centre of bindu is the core of all things, from the sun to an atom. From bindu, objects become manifested intoi objective reality by expanding outwards to express inherent potential. This potential may be physical, pranic and mental. The trigger point for bindu is at the back of the head; this is the centre that is used in kriya yoga.

The bindu is symbolized by both a full moon and a crescent moon. The full moon really represents the infinitesimally small point we have tried to describe in the preceding pages.

The crescent moon indicates that the bindu is widely associated with the kalas (phases) of the moon. In the same way that the moon is progressively revealed during the period from new moon to full moon, so the immensity of the sahasrara behindthe bindu can be gradually unveiled through all types of yoga practices, if they are done regularly and sincerely, and if one has burning aspirationday and night to understand life and oneself. This crescent moon implies that the spiritual aspirant has some glimpses of sahasrara, behind the bindu, but by no means a total experience. The totality can never be known while there is individuality. The bindu is drawn on the background of the night sky, indicating that the basis of bindu, the sahasrara, is infinite.

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