Cosmic Manhood

The linga (phallus, penis) of Shiva has three levels of signification in Hindu mythology:

1). As a sign of Shiva, the primordial masculine counterpart of Shakti

2). The Linga as Phallus

3). The Linga as made up of cosmic substance

The Shiva portion (Rudra-bhaga) is also known as 'puja-ansha,' or the part of the linga that is above the
pedastal altar and worshipped in the Hindu culture. The Rudra-bhaga is said to be masculine, the Vishnu
part in the deep foundation feminine, and the Brahma part in the middle, neutral.

There is a logical framework behind this identification in ancient mythology. Shiva's masculinity is obvious
because of his phallic connotations, while Vishnu is often visualized as a woman. This has its origin in the
incident, when to deprive the demons of the nectar of immortality, Vishnu took on the form of a woman,
aptly named Mohini (one who bewitches). Lastly Brahma, as the creator, represents that primordial
unmanifest state which precedes all creation. In this archetypal state there is no perceptible duality, and
no distinction of positive and negative forces. Only when there is a tendency to create does the first spark
of duality appear in this undifferentiated stratum. This duality has the character of complementary poles of
attraction, which is eventually manifested in the whole of creation by male and female characteristics.
Hence Brahma, the Creator aspect, by virtue of preceding the duality inherent in creation, is non-dual,
neither male, nor female.

Most commonly, in the Hindu sanctuaries where it is commonly worshipped, the lingam is represented
surrounded by the female organ of generation, the yoni (the vulva). The yoni grasps the lingam, and
indeed it is only when the phallus, the giver of semen, is surrounded by the yoni that procreation can take
place. From the relation of linga and yoni, the whole world arises.

Everything therefore bears the signature of the linga and the yoni. Each individual linga that enters a
womb and procreates is a harbinger of divinity, and engaging in a sacred act.

The linga is not just the organ of generation, but a sign of the progenitor and the essence of cosmic
manhood manifested in the microcosm. By honoring it, a physical organ is deified, and also recognized in
its eternal and universal aspects.

According to Agehananda Bharati, Shiva's erect organ connotes the very opposite in this context. It stands
for 'seminal retention,' and represents complete yogic control of the senses. Shiva's linga is always vertical,
pointing upwards as the phallus of an accomplished yogi, with the semen (Sanskrit. virya) rising up, rather
than discharging itself.

Here a parallel is drawn with the uncoiled energy of kundalini, which rises and climbs the length of its path.
The spermatozoid substance when reabsorbed through sexual abstinence, nourishes the cerebral matter.
Rising, according to yogic formula, through the subtle channels flanking the backbone, it renders the
intellectual faculties more acute. The Yogi perceives sexual energy as though it were coiled up at the base
of the spine, which is why it is called kundalini (coiled) and likened to a sleeping snake. When, by means of
mental concentration, it awakens and unwinds its coils, it rises like a column of fire toward the zenith,
toward the top of the skull and pierces it to reach the transcendent worlds.

Shiva's liberated phallus represents this illuminating power rising heavenward beyond the material
world. Thus is the linga likened to a pillar of light, guiding us to true knowledge.

The Two Images of Shiva

Images of Shiva are of two kinds: iconic (anthropomorphic) and aniconic. The former represents Shiva as a
human being while the latter envisages an abstract origin for him. In this manner is Shiva different from
other deities. The images of all other deities bestow only sensuous enjoyment since they are invariably
represented in an anthropomorphic form, appealing solely to the sense organs. But Shiva grants both
enjoyment and spiritual release. As an icon, he has the body of man, but in his aniconic form he is
visualized as the cosmic pillar. Yet this pillar also evokes his phallus. As an abstract shape, the pillar
symbolizes a purely conceptual reality that cannot be sensed in material terms. Visually however, the
shape of the cylindrical pillar with a rounded top resembles that of the phallus.

Hence the linga is an object of great sanctity. Not surprisingly thus, the innermost sanctuary of all Shiva
temples is reserved for the linga, while the outer precincts of the sacred architecture may show him in his
human form in statues, carvings, and paintings. Indeed, though his anthropomorphic/iconic images
abound, no such image ever occupies the center of attention in a Shiva temple, this honor being reserved
exclusively for his linga.