Bindu

Creation begins when this unextended point—known as Shiva-bindu—appears in the eternal embrace of its feminine side, the Shakti. It then emerges from the state of being-in-itself and attains the state of being-for-itself

Jung identifies Shiva-bindu as the cosmogonic point of Tantric doctrine, interpreting the transition from undifferentiated unity to differentiated creation through Hegelian categories, thus grounding the symbol in depth-psychological ontology.

Jung, Carl Gustav, The Archetypes and the Collective Unconscious, 1959thesis

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it is represented, therefore, by a diacritical sign in the form of a dot, a drop, or a small circle (Skt.: bindu; Tib.: thig-le), i.e., by the symbol of unity, of totality, of the absolute, the imperishable, indestructible (aksara of the Void Śunyata), the state beyond duality

Govinda establishes bindu as the graphemic and phonological embodiment of non-dual totality, linking the Sanskrit anusvara to the Tibetan thig-le and to the absolute śūnyatā, thus making any sound touched by it a mantra.

Govinda, Lama Anagarika, Foundations of Tibetan Mysticism, 1960thesis

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Its centre is a sphere which represents the seed or germ of the universe in its undifferentiated form as 'bindu' (dot, zero, drop, smallest unit). Its potential force is indicated in pictorial representations by a spiral issuing from the centre of the sphere.

Govinda assigns bindu to the central sphere of the vajra sceptre, reading it as the cosmogonic seed-point whose potential force spirals outward into the polarity of conscious existence and the three-dimensional world.

Govinda, Lama Anagarika, Foundations of Tibetan Mysticism, 1960thesis

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Bindus tatra bhaved yogah — the nasal (bindu) is their union, sa yogah paramaksarah — this union is the most sublime sound.

Quoting the Subhāṣitasaṃgraha, Govinda presents bindu as the phonemic union of the feminine and masculine seed-syllables, constituting the most exalted sound and expressing the Tantric principle of non-dual conjunction.

Govinda, Lama Anagarika, Foundations of Tibetan Mysticism, 1960thesis

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ardhendu bindu nādāntaḥ … When you recite 'auṃ', 'auṃ'-kāra, you recite 'auṃ'-kāra in its grossness, and that grossness ends in 'ma'-kāra. That grossness is over. Then comes its subtleness — bi[ndu]

Singh's commentary on the Vijñāna Bhairava places bindu in the precise sequence of mantra internalization — following gross utterance and the ardhendu (half-moon) phase — as the subtle threshold leading toward nādānta and śūnya in Śākta practice.

Singh, Jaideva, Vijnana Bhairava: The Manual for Self-Realization, 1979supporting

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bindu, 62, 116, 133, 165, 172, 183

The index of Govinda's Foundations indicates that bindu is a distributed structural concept recurrent across chapters treating mantra, cakra physiology, visualization practice, and the subtle body, confirming its systematic centrality in his exposition.

Govinda, Lama Anagarika, Foundations of Tibetan Mysticism, 1960supporting

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