The path to realizing Bhairava consciousness—the supreme, non-dual state of awareness that is beyond all distinctions and limitations.. is deeply connected with the practice of centering or one-pointedness (called ekagrata in Sanskrit).
This practice is central to the discipline of meditation and contemplation, where the practitioner aims to transcend the ego, dissolve dualities, and realize their inherent unity with the divine, represented by Bhairava.
Bhairava represents the highest, unconditioned state of consciousness in Trika. He is the embodiment of pure consciousness, without any limitations or distinctions - the formless, transcendent consciousness that pervades all of existence and is also the manifest reality. The state is where the distinctions between subject and object, self and other, dissolve completely, revealing the unity of all being.
To realize this state, the practitioner must dissolve the layers of ignorance, conditioning, and distraction that keep them trapped in dualistic perception. One-pointedness or centering is the primary method to achieve this.
One-pointedness is a state of intense mental concentration where one focuses the mind entirely on a single object or aspect of reality, without distraction.
This practice is a factor in attaining Bhairava consciousness because it trains the mind to go beyond the constant fluctuations of thought and external distractions. It is a form of stilling the mind, leading to meditative absorption, dhyana, and eventually to the experience of oneness with the divine.
One-pointedness requires that the mind be focused on a single thought, mantra, or visualized image, such as the form of Bhairava or the concept of Shiva consciousness.. This intense focus eliminates the fickle nature of mundane thoughts and feelings, directing the mind toward a target..for advaita Kashmir, this is the recognition that all of reality is a manifestation of Shiva, and through this focused meditation, one begins to experience that oneness.
By focusing on the sensation of spanda, practitioners center their awareness on the underlying vibration of the universe. This practice of tuning into spanda helps the individual experience the oneness of Śiva and Śakti, to raise through each tattva, leading to the realization of Bhairava.
Through one-pointedness, practitioners slowly dissolve the sense of separateness between the perceiver (the subject) and the perceived (the object).
As the practitioner concentrates, they begin to realize that the object of concentration (whether it’s a mantra, image, or concept) and the act of concentration itself are not separate. This realization of oneness with the object of meditation prepares the practitioner for the experience of Bhairava, where the duality of subject-object distinction vanishes entirely, leaving only the experience of pure, unbounded awareness.
The practice of centering eventually leads to dissolution into the object of meditation. When the mind becomes perfectly still and one-pointed, the distinction between the subject (the meditator) and the object of meditation (the divine consciousness) disappears. At this point, the practitioner experiences a state of absorption where the mind is no longer separate from the divine. This is the direct experience of Bhairava consciousness, where the practitioner perceives the universe as an extension of their own consciousness- beyond all duality, beyond all mental limitations.
In Kashmir Shaivism, it is taught that Śiva is not only the content of consciousness but also its very essence. By realizing that one’s own awareness is identical with Śiva, the practitioner experiences the state of Bhairava—a state of non-dual, infinite consciousness that is the source of all creation.
The role of the Guru is crucial for guiding the aspirant in this journey toward Bhairava consciousness. Through initiation (Diksha), the Guru imparts the sacred teachings, mantras, and practices that direct the practitioner’s focus toward the divine. The Guru also helps the aspirant recognize the obstacles that arise in meditation and offers guidance in overcoming them. Transmission of grace (Shaktipat) through the Guru can accelerate the process of awakening to Bhairava consciousness.
Centering through one-pointedness leads to the transcendence of the ego (Ānava Mala). As the practitioner moves deeper into concentration, the sense of individual identity begins to dissolve, revealing the true nature of the self as Bhairava.
This is the ultimate goal: to realize that one’s true essence is not the limited ego but the expansive, all-pervading consciousness of Bhairava, the non-dual divine.
With my Ascendant in Bharani nakshatra conjunct Ketu, and the Sun conjunct Rahu in a Rahu-ruled nakshatra, there exists a powerful dynamic yielding opportunity for self-transcendence, and the unification of polarities.
My Bharani Ascendant Conjunct Ketu relates to a dissolution of the limited body and a transcendent approach to the material realm.
Bharani nakshatra, associated with Yama the god of death, symbolizing discipline, transformation, and the acceptance of life's cyclical nature as well as Kali.
With Ketu conjunct the Ascendant, there is a natural inclination to detach or see beyond the material self.. a focus on annihilation of the Malas, the limitation of the separate physical body and using the physical body, the senses as a medium for dissolution, for the absorption into the supreme via Sakti.
Rather than completely reject and detach from my body, I see my body as a form inseparable from the supreme reality.. ketu is often associated with void, renunciation, total rejection - but this is not necessarily the case.. its "detachment" can mean objectivity, or a means into which one sees the big picture.. to accumulate jnana through.
Ketu's presence enables me to break free from conditioning, which aids in moving beyond the limited identity of the self and experiencing the infinite consciousness represented by Bhairava.
With my Sun Conjunct Rahu and conjunct my Atmakaraka Jupiter, creates a strong drive for ego expansion, recognition, and growth, through unorthodox or unconventional paths and in line with spiritual, pure truths.
Rahu represents Maya, desire, and karmic forces, while the Sun represents the self-identity, and consciousness. This placement gives a karmic imperative to explore the full range of self-identity- pushing the boundaries of what the self can become and how it can be used to achieve spiritual liberation in the material realm.
Between the pushing of Rahu to expand the ego to its limitations, beyond its boundaries, and in line with spiritually rooted goals - with spiritually inclined material pursuits and Ketu/ Ascendants inclination to dissolve/detach one from the limited perception of one's body and give a transcendent approach to world via experiences of death and rebirth.. my path towards this bhairava consciousness is seen astrologically.
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