Sapta Bindu and seven areas of brain
Conscience, according to an
Indian interpretation, is a quality of manifestation. Man’s
brain, instead, is the instrument that can adapt this quality to
human condition, answering to its nature’s needs. This
instrument, through its seven functions displaced in seven
areas, allows man to test and benefit by seven kind of
conscience. We can compare this phenomenon to sunlight that, as
we know, broken up through a prism, produces a spectrum in which
we distinguish seven groups of colours with a wavelength shorter
and shorter, going from red to violet-purple: red, orange,
yellow, green, azure, indigo and violet-purple. Sunlight
represents universal conscience, prism the brain, and seven
coloured beams are the typical qualities of man’s conscience.
The seven qualities, as I already told, are dislocated in seven
areas and each of them presents an apex in the point called
Bindu, which knowledge permits an operator to stimulate the
function concerning the area.
Here is what Sapta Bindu are, known by some Indian therapists.
Let’s try to describe them:
The first one, placed in the middle of eyebrows, is the fulcrum
of discriminating area of brain. We take our choices through
this area, and its good functioning permits us to be
clear-headed, saving us from pain caused by doubt and smoke. For
Hindu, as a case in point, to be able to choose well, to learn
to distinguish good from evil is so important that they always
remember it with a gaudy sign, placed in the middle of eyebrows.
To stimulate this point can tickle will, determination and
especially a clear view. Some Indian master, anyway, says that
an hyper-functioning of this cerebral area could make us
disposed to abuse, to thirst for power and, in general, a
tendency to overpower.
The second one, set on top of forehead, at hairline, is the
mainstay of cerebral area that allows experience of conscience
of present and of becoming. Someone compared it to radar that
picks up information coming from cosmos. A hyper-excitement of
this area would bring foreseeing faculties, but it would provoke
emotional and decision-making confusion. Everybody who, for
exercise or for nature, presents these faculties is very
disturbed on a physical and mental level, so he is not, in
according with Indian interpretation, in equilibrium.
The third Bindu, placed in the middle of head, where pineal
gland is, is the vertex of inner view, of conscience “of I am”.
In case of hyper-excitement of the area of which it is the
fulcrum, Indian connoisseurs say, there would be hallucinations,
mystic ones in particular, as the experiences of visions that
some thinker had.
The fourth Bindu is at the head’s back, where head rest on when
we lie on the floor without a cushion, approaching chin to
sternum. It can be considered pivot of subconscious, further
than of the area for control of breathing functions. Here we
find images linked to individual memory of present existence. It
seems to be obvious that hyper-functioning of this area would
cause a rampant emersion of famous samskara or impressions
linked to experience of lived through senses. A short-circuit,
instead, would completely nullify individual memory, even
causing total amnesia for one’s own name.
The fifth bindu is seven-eight cm over the fourth one, where
priests had tonsure and where some sect, that uses to have
completely shave heads, leaves a single wisp of hair, it can be
considered as the main point of brain destined to experience of
conscience and of collective memory, as, for example, genetic
and race’s memory. From there, it would result the perception of
what has always been, of what it is and of what it will be,
unlike the second bindu that is more linked to subjective cosmic
perceptions. In case of extreme sensitiveness of particular
subjects, some phobia, as rats, spiders, snakes fear would be
uncorked, even if today they are apparently unjustified because
of the little small size of these animals on our planet. This
would result from memory of different situations lived and
transmitted to us from our progenitors. Rats, for example, are
responsible for spreading of terrible plagues.
The sixth bindu, at the top of the head, is fulcrum of cerebral
area that allows us the highest intuitive experiences. It is,
for this culture, the Brahma-Randhra, “the door of Brahma”,
because from there we can have access to extraordinary
experience. In this area is placed and represented the seventh
chakra that overtops ordinary physical activity; someone thinks
that it is already beyond physical corporal elements. So, this
would be the point of departure for spiritual realization,
liberation from Samsara (existences’ cycle) and experience of
conscience of non-duality.
The seventh and last bindu is even out of body. It is placed
ten-twelve cm over head’s top, in energetic sheath (kosa)
constituted by prana.
This sheath, still a completely material reality, even if
extremely thin, in Indian interpretation is placed all around
the body. When, for coincidences, we live an experience of
conscience linked to this point, we feel the sensation to be out
of our body. It happens sometime in meditation or in particular
states of conscience, even those of traumatic nature as road
accidents, where an ordinary conscience linked to sensorial
activity is lost.
In conclusion: the specific knowledge of these points permits a
therapist to manually intervene on the five points that can be
manipulate with hands to stimulate a regular function of
cerebral areas, giving health, conscience and a correct
knowledge to the subject.
by Amadio Bianchi