Chinnamasta

In the Tantric pantheon, the 6th Great Cosmic Wisdom is Chinnamasta, the goddess who does not have a head.

This identity speaks her ability to rise above the brain and its capacities so that at last, she accomplishes the overjoyed reabsorption in the Supreme Void of the Absolute Divine Consciousness.

The headless picture of Chinnamasta caused along the hundreds of years, numerous villainous responses and mistaken translations even among the pros in Hinduism. She is related to the darken spiritual practices and conventions of Tibet and India.

Indeed, these hurried depictions are just limited attempts from specific westerners to understand the profound esoteric feeling of particular angles from the Tantric spiritual tradition — these viewpoints that go past the advanced individuals’ traditionalism and examples based on assumptions.

Therefore, the relatively natural inclination of the specialists of Hinduism, when confronting portrayals of Chinnamasta was to find in the pictures of the headless goddess the sign of some horrible aspects and mystic deviations.

Hence, it was unthinkable for these specialists to acknowledge the possibility of a spiritual symbolism with profound esoteric importance.

Wisdom Transcends Mind

From a mental perspective, what indeed causes the sentiment of dread and dismissal at the possibility of a headless entity is the absence of character, which individuals quickly partner with their very own being.

Or then again, we realize that personality is the critical component of “support” in the manifestation, the premise of understanding and the origination about the world. When this thought or idea was wiped out, individuals feel confounded, with no point of reference, lost in an ominous obscure.

Along these lines, individuals will unwittingly or deliberately attempt to secure themselves against losing their personality in addition to the thought or outside proposals suggesting this partition of character or inner self.

The modern man whose conduct and perspective is primarily sensible and legitimate. They think about that “losing one’s head” equals to losing touch with the ordinary feeling of the real world.

In any case, from a spiritual perspective, these viewpoints have completely different significances.

For the start yogis, being without a head is one of the known subtle metaphors referring to the transcendence of one’s relationship with the bodily consciousness or to overcoming the connection towards thoughts and wants.

We don’t watch our head more than we see the back of our body. The experience of within the skull is essentially the experience of empty space since no one can say they “feel” their cerebrum and the extension organs.

Consequently, from a precise analysis from this viewpoint, we do not notice our “head.” Until we see it in the mirror.

From the yogic spiritual tradition, the state of the headless state speaks to in actuality our actual internal nature, of the celestial and perfectly detached witness.

Verifiably, this condition demonstrates that our present “area” in this body isn’t over a deceptive appearance and not the principal truth of our being.

If, in truth, the ground-breaking and consistent idea, “I am the body” would never again be supported by the brain. The individual awareness would bit by bit return to its original condition, which isn’t dependant on either form or thought.

Also, this thought of the absence of the head is much of the time used as a spiritual illustration in the profound tradition of Jnana yoga, Advaita Vedanta, and Zen.

Who Dies Before Dying, Does Not Die After Dying

Subsequently, the Great Cosmic Wisdom Chinnamasta whose portrayal is headless is the Great Cosmic Wisdom who aides the genuine and committed yogi to break up their brain. It included every idea, connections, habits, assumptions into the Pure Divine Consciousness. To help the person in question to rise above the psyche and to converge with the supra-mental state (unmana) of the Divine Beatific Void.

This is the reason we need not fear the loss of our head or of time since at some point or death takes all of us through the great passage, regardless of whether we need it or not.

Infact, the primary way to spiritual awakening is the alleged “sacrifice of the mind,” inferring the renunciation at the muddled instrument of connection and possession thoughts, of which the most persistent idea is the “I am the body.”

In spiritual traditions, this penance is symbolized by the cutting off of the head, suggestively demonstrating the partition of the psyche from the body, that is the freedom of the consciousness from the material outfit of the physical body.

Then again, it helps the release of the potential subtle energies to exhibit in the practitioner’s being.

We can ask ourselves these questions. For what reason does this idea should be envisioned in the horrible picture of Chinnamasta when it could be clarified and imagined in less “shattering” conditions?

The appropriate response is that generally, the visual pictures have a more remarkable and progressively emotional effect on the subliminal. It helps in deciding quicker and increasingly mighty changes in one’s originations and activities and accomplishing more powerful breaks to the fundamental nature than a hypothetical talk.

As a rule, the brain can acknowledge the perspectives exhibited in a hypothetical talk, and still stay away from the truth of these lessons while the effect of the picture can’t be kept away from as effectively, because the image “conveys” with the spiritual heart of the being.

The pain and suffering caused by the sacrifice of the ego represent for many individuals a robust experience, whom many attempts to keep away from, even though they admit its spiritual significance.

This sort of experience more often than not causes a total re-direction of the energies towards deeply spiritual purposes, and along these lines, it is assimilated, in the initiatic custom to “second birth.”

The awful picture of Chinnamasta, the headless goddess, is the most potent approach to recommend the significant change of the person. This means the renunciation at the limited and temporary distinction of the ego, to be retained blissfully in the wealth of God’s Universal Consciousness.

The iconographical portrayals of Chinnamasta demonstrate her holding her head, whom she cut herself, in her right hand. She is drinking the blood springing from the open throat.

Even after this, her face does not demonstrate pain or suffering. However, it proves the blissful sentiment of happiness and blessedness.

The centrality of this perspective is that of the delight of rising above the natural condition and of the enduring caused by its loss.

Simultaneously, Chinnamasta’s picture represents perhaps the most active form of manifestation of the goddess Shakti eloquently demonstrating the intensity of change in full activity.

Because of this reality, the cut head does not show up as dormant, yet it is much more alive than already. The awareness isn’t restricted at the measurements and elements of the body, yet it exists independently from it.

When it is liberated from the “prison” of the body, the conscious can convey what needs be entire, getting the significant perfect opportunity and information.

Regardless of whether rising above the corporal consciousness can be alarming for specific individuals, staying bound to the bodily awareness and being liable to the impact of the body and death shows up as even more terrible.

The human being tries just a little portion of the infinite game of the divine light in the manifestation. Precisely this part can be reflected and most of the times of the occasions distorted through the limited capacities of perception of their senses.

Consequently, the pleasure offered by the body and its senses is most times smaller than the pain, the anguish and the ailment the individuals need to look during a lifetime.

Starting here of view, in which the yogi feels detained in the prison of the senses and bodily desires, the Great Cosmic Wisdom Chinnamasta shows up as the Savior from the subjection of the gross issue.

In the delight of happiness, she explores constantly, Chinnamasta can drink all the blood that here communicates the joys and sufferings. The agony and the expectations of the earthly life, retaining and sublimating the entire divided involvement of time, with its mistake and dreams.

Chinnamasta does this remarkable procedure of ingestion and transformation of all that is at last fleeting and deceptive without forgetting her divine nature. It cannot be changed and unceasing nature of the Supreme Self Atman.

Even though the form under she appears to the humans is horrendous and terrifying, Chinnamasta speaks to one of the beneficial and profoundly changing energies of the Macrocosm, and the microcosm.

The Great Cosmic Wisdom Chinnamasta Offers Us Perfect Discernment

There is a close relationship among’sChinnamasta and Kali, as in Chinnamasta speak to from a specific point of view the concretization of Kali’s vitality.

She is likewise situated towards the spiritual transformation of the genuine devotee at perfection. In this part of hers, Chinnamasta is also known as PrachandaChandika, identifying herself with the most horrible type of Kali, which is Chandi.

Then again, her horrible perspective can likewise be associated with the Great Cosmic Wisdom Tripura Bhairavi as Chinnamasta seems to be. Similarly, as Tripura Bhairavi an extraordinary warrior.

Regardless, while Tripura Bhairavi resounds more with the significant terrestrial energies, as her area is Muladhara Chakra, Chinnamasta resonates more with the inconspicuous dynamic energies of air.

From this point of view, we can say that Chinnamasta acts for the most part in what we call the intermediary world, in that world that connects the transcendent part of the indication with the material one.

Thus she represents the lightning that brings together the sky and the earth, which are analogically connected with the brain and the body of the human being.

Her crucial objective is to liberate the individuals from the impediments intrinsic to their condition of incarnate spirits.

If Chandi (Kali’s most terrific aspect) demolishes the evil presences and sinister entities, the part of PrachandaChandi of Chinnamasta destroys the last and most significant enemy of spirituality – the ego.

From another point of view, Chinnamasta is related to Indrani, the feminine partner of the incomparable Vedic God Indra and the best and most significant of all the gods.

Indrani is additionally named Vairochani, “the splendid,” “the person who transmits intensely,” similarly as Durga, the terrible goddess who is depicted similarly.

Chinnamasta is specially named VajraVairochani, signifying “the who that is splendid and holds the roar in her arm.”

As we already know, the thunder is Indra’s weapon and is the very purpose behind which Indra is viewed as the diamante god, representation of the instantaneous spiritual enlightening.

The Great Cosmic Wisdom Chinnamasta – The Thunder Of The Instantaneous Spiritual Enlightenment

As power or horrible intensity of the great God Indra, Chinnamasta represents the electrifying vitality of our subconscious depths (Vidyut Shakti), the energy that acts upon all degrees of the creation.

In the physical material world, the electric energy, electricity, represents only one of the types of this tremendous changing force that is Chinnamasta.

On a psychological level, she acts as energy deciding the right understanding of the essential reality, deciding the instantaneous spiritual enlightenment likewise.

As we referenced in our past articles on this subject, Kali acts for the most part toward the devotee’s spiritual transformation.

Chinnamasta represents a similar power, which is regardless coordinated towards the prompt, “roaring” transformation of the yogi.

Consequently, Chinnamasta is in a manner the bright lightning of the instant spiritual instinct that crushes and throws away for good the blanket of obliviousness.  It opens up the way towards perfect spiritual opportunities.

This property that Chinnamasta shows as a distinctive note of her horrendous “divine character.” It represents, in fact, the limit of direct recognition, a pure vision that goes past any cover of ignorance and limited perception. It reveals the uniqueness of the infinite celestial awareness that is past name and structure.

The Great Cosmic Wisdom Chinnamasta Grants The Pure Vision Of The Reality

Thus, Chinnamasta is the immense power of the inner spiritual vision. It sacrifices in the flame of pure learning and all items having a place with the manifested world, including the body of the person performing out this act of perfect knowledge.

In this way, in the custom of the Hindu spirituality, Chinnamasta represents the Atma-yajna, which means the self-sacrifice, showed when somebody offers one’s with great honesty to the Divine, through a demonstration called “the sacrifice of the mind”, so as to live entirely in the solidarity of the divine consciousness.

This principle characteristics for Chinnamasta also represents, through extrapolation, the very part of pralaya, the destruction or reabsorption of the world and the whole creation in the Holy Heart of the Absolute.

Figuratively, Chinnamasta is the head that bites on the whole body, being in this way the intensity of destruction and transformation of the manifested reality into the non-manifested, original reality.

In the yogic spiritual tradition, it is said that Chinnamasta accomplishes this surprising “transformation of the state” through the piercing of the subtle blockage. From the degree of Ajna chakra, enabling the yogi to rise above at the same time their mind and body awareness.

This trademark activity is simultaneously an immediate sign of the way that Chinnamasta speaks to likewise the unhindered movement of the subtle energy coursing through SushumnaNadi. The central energetic channel of the human being.

Along these lines, Chinnamasta is related with the awakening and rising of the vast infinite power, Kundalini Shakti through SushumnaNadi, from the base of the spine, from Muladhara Chakra, up to Sahasrara Chakra speaking to in this hypostasis the Divine Path of the Vedic divine beings, or Vedayana.

This divine path refers practically at the movement and circulation of the subtle prana through SushumnaNadi, towards the domain of “pure transcendence,” symbolized by the sun.

The yogic spiritual custom asserts that to advance spiritually and to stay away from the karmic aggregation. It is essential that the yogi concentrates their energy on SushumnaNadi, as this Nadi corresponds with the truth of the extraordinary void, which is shapeless.

This condition can’t be accomplished except if the yogi acquires the pure and right vision of the crucial truth of things.

At the time of death, the individual consciousness of the individuals who know every one of these things and who have practiced religiously during their lifetime will leave their body through Brahmarandra. The crown of the head, dissolving in this way in the Supreme Source, which is God’s universal awareness.

Be that as it may if this learning and capacity to concentrate on SushumnaNadi were not picked up until the moment of death. At that point, the conscious of this individual will leave the body through an alternate Nadi, and it will be coordinated in one of the innumerable universes of manifestation, as per the degree of vibration and spiritual evolution.

Therefore, the yogis worship with extraordinary furor Chinnamasta as the holy goddess of transformation, acting mainly on the level of the third eye, deciding, the greatness of the hidden vision of the world.

The Egoless In Love Yogini

Chinnamasta is also viewed as yoga shakti, which means the horrendous power of activity of the yogic power, which made conceivable the relationship with Vajra Yogini and Para Dakini – the first and most significant Dakini – of the Tibetan convention, the goddess that offers the earnest and dedicated expert the best paranormal limits.

At the degree of the energetic structure, the Great Cosmic Wisdom Chinnamasta acts fundamentally on Ajna Chakra, opening the third eye. Symbolizing the light that offers the direct perception of the surrounding reality, that throws away the ignorance inherent to duality.

Because of her relationship with the ascendant prana-ic transition of energy through SushumnaNadi, Chinnamasta additionally corresponds with UdanaVayu, the subtle energy causing the climb of Kundalini Shakti and profound transformation of the human being.

In any case, Chinnamasta shows at all levels when the yogi accomplishes a perception of discernment that goes past the ordinary condition.

From the perspective of the iconographical portrayals, Chinnamasta is seen as naked, and headless.

In her two hands, she holds her head and a sword. The executed head drinks from the blood, leaving her open throat. Generally, the administrator is contained in the right hand and the sword in the left.

Her body is that of 16 years of age young lady. She wears an accessory made of human bones and a wreath of human skulls.

Chinnamasta wears the sacred belt around her hips, and her breasts have the shape of lightning. It is embellished with blooms and a single gem attached to a snake in the region of the crown of the head. The goddess has three open eyes that radiate a lot of light.

On her sides, there are two different goddesses, whose names are Dakini and Varini. Chinnamasta moves over the bodies of Kama, the divine force of love and his significant other, Rati.

In some conventional portrayals, in their places are Krishna and Radha. This iconographical portrayal of Chinnamasta from the Hindu custom is indistinguishable with that of the supreme goddess VajraDakini from the tradition of the Tibetan Tantric Buddhism.

There are in reality three streams of blood coming out from Chinnamasta’s throat: a central stream that she drinks, and two other puts on the left and the right sides of this primary stream. It implies the subtle energies from Ida Nadi and PingalaNadi, and which are flushed by the two goddesses Dakini and Varini.

The couple of divine beings lying at her feet symbolizes the association of the manly and the female energies of the human mystic.

Chinnamasta’s cut head speaks to the awareness that was liberated from the different confinements of the body and of the brain while her lightning-molded hair and brilliant eyes are images of the immediate view of God’s Absolute Consciousness.

Then again, the sword she holds in her left-hand means the wisdom (Viveka) and the goddess’ tongue symbolizes the gigantic intensity of the perfect logos or the mantras. As her portrayal is hard to be rendered as a figure, Chinnamasta is frequently spoken to as we depicted her in drawing or works of art.

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