Supreme presence in the material world

"The Lord is within you" is an old saying that makes us want to believe that the supernatural force governing all life, exists within us as well. There is no disputing this fact, but how and in what form does IT exist in, is worth a discussion. Shaivism has possibly attempted to depict this "not so easily achievable" phenomenon in a more grounded reality with plenty of mysticism thrown in. These are concepts beyond the realm of science and that's probably why they are that much more difficult to explain or understand and are left to our experience to realize them. Simply said, Hinduism in some form attempts to realistically paint the super truth by picking very select material items that would not just represent but would also aid the Sadhaka in achieving their goal.

Kundalini Tantra takes the help of traditional symbology to make various references of the potential experience of the divine Shiva Linga, when a Sadhaka crosses one chakra after the other in their attempt to experience super consciousness. In the Mooladhara the Shiva Linga is represented as a Swayambhu Linga or Dhumra Linga, which is smoky grey in color. The Kundalini Shakti in three and a half coils around this Linga, her luster being as bright and piercing as that of lightening. Could this in reality be a representation of the Parada Linga which is grey in color and made of mercury? Does the worship of the Parada Linga in specific help cross the hurdle of the Mooladhara and cleanse the mind of its instinctive ignorance?

The existence of the Kundalini echoes in almost all temples across India. The three and half serpent coil is what is most often seen within the Garbha Griha of the main shrine, bringing the whole vision of the supreme into these houses of stone that represent our womb, the location where this chakra originates. Does it take divine light and consciousness represented by the brightness of fire to have a glimpse of this reality through the art of arti performed at the shrine?

At the Ajna Chakra the supreme consciousness is represented as a black Linga. This is called the Itarakhya Linga. In this state of consciousness the representation of awareness is a more pronounced version of "What I am". Most Shiva temples represent the form of the Linga in black granite. Were the ancients trying to remind us of our original goal having taken birth in this universe by echoing it across monuments of stone systematically across the land, the root purpose of our life being the realization of Who I Am?

The experience at the Anahata Chakra is that of the inverted triangle of Shakti in burning Akhanda Jyoti, the unflickering eternal flame which is essentially the awareness of the jivatma. In the Tantrik texts this Linga is represented as the Bana Linga. It is believed that the Banalingas in reality are the essence of Shiva and do not require any pranapratishta for their worship. These are superior Linga stones are not are easy to procure.

The Bindu Visarga brings with it the cool experience of the moonlit night with the crescent moon shining in the night sky. The crescent moon represents the drop of ambrosia acquired which elevates the Sadhaka's state to that where material sustenance ceases to exist, they completely disconnect from our world. At this point the cosmic sound of OM is heard within the being of the Sadhaka.

Last and by far the most supreme, is that of the luminous Linga experienced at the Sahasrara Chakra. This is represented by the Jyothir Linga which is formless. This is the state of the void, the nothingness where the Sadhaka ceases to exist in relation to "I". Could this in reality be represented by the Spatika Linga which is transparent, and yet almost invisible?

It amazes me that each Linga experienced in the spiritual journey has possibly been represented in material form through natural stones/metals available in nature. How far deep does this search go, how far beyond is the truth and how much closer can it be if its within me to realize?

Bindu Visarga - A drop of moon on the crown of Tripura Sundari

Tripura Sundari Mandir, Banswara Rajasthan

In the definition of Kundalini, this is the source of creation, represented by the dot or Bindu in the center of the Sri Chakra. The Bindu means the drop or the point, or literally Bindu Visarga which is the falling of the drop. This is represented by the crescent moon and a white drop which is the nectar that is dripping down from the Vishuddhi chakra. It is the ultimate source of immortality, that state which is called bliss when this chakra is activated through sadhana.

"From that Bindu came ether, air, fire, water, earth and the letters of the alphabet" - Kama Kala Vilasa

The Bindu is connected with the Vishuddhi Chakra and its seat is at the back of the head, typically where brahmins leave a tuft of hair growing. It is believed during sandhya, the brahmin ties this tuft of hair tighter, and while he practices mantra, he develops a powerful and continuing awareness of this Bindu point. This is one of the traditional methods of accessing the Bindu Visarga consciously.

In Tantra, Bindu is depicted by the crescent moon on a moonlit night. The Bindu is closely related to the kalas, that is the waxing and waning of the moon. The Bindu gives a hint towards the vast void beyond, the Sahasrara. It is said when the Bindu is awakened, the sound of OM is heard within the self. It is also believed that this Bindu, or the moon, produces a very intoxicating secretion, which is nectar or ambrosia or amrita or soma. At this point, the bhakta enters the state of complete bliss and is no longer dependent on the world for sustenance.

Other explanations to the same Bindu define this as the red and the white Bindu, where the red represents the Goddess, alias blood of menstruation. White represents the sperm or shukla. The red Bindu is established as the sun and the white Bindu as the moon, representing the ida and the pingala. There are various interpretations to what the Bindu really is, but what strikes out most is that which is depicted on the crown of Goddess Tripura Sundari or that of the great Lord Kameshwara.

This is a phenomenon that renders the bhakta immortal, supreme and one with the divine. Great sages have made this secret phenomenon understandable to the masses by simple depiction. Simple depiction that hides within itself a supreme phenomenon unknown until contemplated upon.

This is embedded in the depiction, in the music, in the verses, in the songs to the great Goddess Kamakshi, Tripura Sundari. Quoting...

Tripurasundari Vijaya Sthava
[Ode of Victory to Tripurasundari]

Lakshya bhakthi rasardhra hruthsarasije sadbhi sadaradhitha|
Sandrananda mayi sudhakara kala gandojjwalanmoulike||
Sarvani sarana gatharthi samani sachinmayee sarvadha|
Srichakradhi nivasini, vijayathe Srirajarajeswari|| 14

Victory to the Goddess who resides in the center of the Sri Chakra, who lives among those hearts drenched in devotion towards her. She resides in the realm of happiness among those good. She wears the crescent moon on her crown and is the consort of Lord Shiva in her all pervasive form. She consoles those who seek protection in her, who is true knowledge, who is wisdom, who is Bindu, who is bliss all within the self.

Hreengarathraya saputathi mahatha manthrena sampoojitha|
Hothri Chandra sameerana agni jala bhobaswannabhoroopini||
Hamsa sohamithi prakrushtadishanair aradhitha yogibhi|
Srichakradhi nivasini, vijayathe Srirajarajeswari|| 15

Victory to the Goddess Rajarajeshwari who resides at the center of the Sri Chakra, who is invoked by the great chant in the three hreem, who is in the sacred offerings, moon, air, fire, water, earth, sun and sky. Who is worshiped by great yogis who look upon her in the divine form of Hamsa Soham.

Tripura Thilakam
[The Ornament to the Tripurasundari]

Eeshashad unmishada marthya sakhi kusumaavalee vimala tharakaa|
Vrunda Sundara sudhamsu ganda subhagee kruthathi guru kaishikaam||
Neelakunchithga naalakaam nitalabhooshanayatha vilochanaam|
Neelakandasukruthonnatheem, sathathasraye Tripurasundareem|| 3

My heart depends on the Goddess Tripura Sundari who is the greatest treasure of Lord Shiva, who is beauty described in her dense crown of hair which is embellished by the crescent moon she wears, that is surrounded by the very stars of the night sky. This appears like a fully opened flower of the Kalpaga tree. Among her blue locks of hair that gently flow down her crown, and frame her half open eyes that are like lilies blooming in the full moon night.

Lakshm aheena vidhu lakshanairjjitha vichakshanana saroruham|
Yikshukarmuka sarasanopamitha chillkayugamamathallikam||
Lakshaye manasi santhatham sakala dushkrutha kshaya vidhayineem|
Uksha vahana thapo vibhuthimahadaksharam Tripurasundarim|| 4

My mind remains awake towards the Goddess Tripura Sundari, who is beauty personified within the lotus face she has, growing like that of a million moons, and has teeth like the bow of a sugarcane of the God of love, who reduces the effect of all bad acts done, whose blessings is the greatest gift gotten from the worship of Lord Shiva.

The realm of the Goddess, the awakening of the Bindu is a drop of moonlight that descends into the consciousness of the Bhakta awakening him into the Sahasrara, the path to the realization of the void, of the universe beyond. The experience of this is probably far, but the very thought that the moon makes a poetic drop of elixir, brings intrigue and mystery into the subtlety of this great phenomenon, represented by a silver glow of the crescent moon on the face of the Goddess.

References:
Kundalini Tantra: Swamy Satyananda Saraswati, Bihar school of Yoga
Vedanta Spiritual Library.