An excerpt from A Name To The Nameless
The expressions emanating from a mind purified by the activation of the Vishuddha Vortex are full of benevolence and grace. It is this benevolence that helps one to overcome the last obstacle of repulsion. Such a person will always think, speak, and act for the welfare of others. He/she will reflect a divine resplendence even in their outward behavior. It is because this gracefulness comes from unity with the ever-blissful Brahma that such a person will have such a trans-formative effect on others. The thought waves of such a being will elevate and spiritualize the minds of others. Such beings express some of the first 8 occult vrttis of the Vishudha Vortex. It is said that only the Causal Mind possesses all of the eight occult powers. This is the great difference between the microcosm and the Macrocosm. Not even the greatest of saints can obtain all of the occult powers.
The Vishuddha is a conduit of the Causal Mind that is the causal matrix of the entire creation. Everything is within the mind of Brahma. Therefore, a mind united with Brahma sees the entire universe as an expression of their own mind. The benevolent thoughts emanating from such a mind are not at all encased in a compartmentalized, separated mind. These thought originate from a causal level, and thereby profoundly effect what is thought and felt upon. All phenomenal, manifested expressions have their origin in Macrocosmic thought. Furthermore, the Cosmic Mind continues to guide and nurture all things as the “prime mover.” One who thinks and exists at this level becomes a co-creator, a vehicle for the cognitive force of Brahma. Such a great heart also sustains and furthers the development of all beings. Meister Eckhart exclaimed: “All creatures convey themselves into my mind in order that they should exist mentally within me. I alone prepare creatures for God. Just think what you are all doing!”
The First 8 Vishuddha Vortexes
Now that it is understood how the vrttis of the Vishuddha have an extra-personal character that has a causal effect on the entire creation, it is now possible to explain the nature of the first eight propensities. The second eight vrttis were mostly personal expressions of a universal nature. They also had an occult quality in which they causally effected other beings. However, first eight tendencies are not so much personal expressions as they are occult powers.
There are various types of occult powers. The ones discussed here are the highest category of occult powers. The “lower” powers such as clairvoyance, clairaudience, telepathy, etc. are more associated with the Manipura and Anahata Vortexs and their corresponding kosas. The emanation of form at the creative layer can give one a sense of the essence of a thing in a refined way. This conception deepens further at the intuitive layer. Finally, at the Causal Mind there is a unity with the object thought upon. It is this unity that gives the mind functioning at the Vishuddha- causal level the ability to control objective creation. It is not the case that the mind that reaches the Vishuddha becomes omnipotent and shares all of the causal power with Brahma. Instead, a portion of that infinite power may be partitioned out to certain microcosms in accordance to the needs of furthering human social, personal, and spiritual progress.
One can strive after and even attain the lower occult powers. However, this is not at all advisable as the ensuing attachments to such “extraordinary abilities” almost always brings a spiritual downfall. However, the powers associated with the Vishuddha Vortex cannot be acquired through ambitious effort. They are only expressed through the purest and noble souls whose minds have merged with Brahma. Because there is very little, if any, feeling of separation from Brahma, the mind expressing these abilities will maintain its equilibrium without succumbing to egotism and ambition. For such a mind to be able to express these causal tendencies it must have first have purified its heart at the Anahata. Then, and only then, can a union with the Causal Mind and expression of these powers come to be. So there is a great cosmic barrier to such higher powers. Just imagine if it were possible for the ambitious capitalist to have such abilities!
As mentioned earlier, these powers are not so much personal expressions as they are causal tendencies of the Macrocosm expressed through the microcosm. One could call them Macrocosmic vrttis. Because of the esoteric and very subtle nature of these vrttis, it is not appropriate for anybody who understands these qualities to discuss them in great detail. The secret is known only to the “Great Magician” and his retinue, as Anandamurti has expressed.
All that can be said about them is that they are powers that help one to understand the deepest nature of the minds of all beings. They effect minds with a higher psychic understanding and an elevated spiritual vibration in order to guide all back into unity with Brahma. They may be expressed overtly, in behavior, but most of the time they act as an unseen and furtive force that may act upon one without he/she ever really knowing it. Many of these powers effect the activation or deactivation of propensities in the minds of others. Such subtle changes in the thoughts and feelings may be noticed by sensitive, refined minds. When they effect the collective mind, there is a definite, albeit unnoticed change. People just begin to express themselves differently as their vrttis have been manipulated in a subtle manner.
Microvita and the Vishuddha Vortex
Very closely associated with these occult powers are the entities that Anandamurti termed microvita. There are many kinds and classes of microvita. They range from entities that effect the crudest atomic levels in matter to entities that effect the propensities within the mind. What all of these various kinds of microvita have in common are that they are all physically non-manifest entities that are intermediaries involved in the transformation of thought into objective reality. For example, an atom, or any other particle of matter, is essentially the grossest manifestation of a thought projection of the Cosmic Mind. The atom itself is manifested as solid factor, but there are still the previous, subtler factors and layers of mind that went into its creation before its final manifestation in the solid factor. In the Causal Mind, the atom exists in the form of a causal idea that eventually cascades down, through the subsequently cruder elemental factors, until it becomes a solid entity. Therefore, there exist three other intermediary layers of mind and elements between the subtlest causal level and the gross material level. Microvita exist and function within the causal and intermediary levels.
Since this is a book on the psycho-spiritual processes within the human mind, the explanation of microvita will be in the context of the human mind and how they effect the human mind. In fact, microvita are, like human minds, microcosmic minds. They are physically disembodied minds that once existed in human form. Instead of having a physical body with the 5 fundamental factors, they have a “body” with only the 3 subtlest factors: luminous, aerial, and ethereal.
When these minds existed in physical form they were minds with an exceptional degree of development. In fact, these beings had reached the Vishuddha Vortex and manifested varying levels of its potentiality. Instead of transcending the Causal Mind with further spiritual development, these minds had certain attachments that continued to bind them to either the causal layer or layers beneath it. Due to their high degree of mental development, when these beings departed their physical bodies they merged with the Causal Mind. They were not able to transcend it because of a particular attachment. Instead, the remaining samskaras of these minds are utilized by the Cosmic Mind to serve the creation. It is in this way that the pending samskaras of that particular highly developed mind are exhausted.
These beings do not have an entirely independent existence. They do in fact have a degree of liberation from the physical world, but they are bound to serve it as vehicles of the Cosmic Mind. When their personal samskaras that held them back from liberation from the Causal Mind are exhausted they may again take physical re-birth to finish their spiritual evolution.
When most minds depart their physical bodies their minds remain dormant within the higher kosas while they are awaiting re-birth into another physical body and environment that conforms with their past samskaras. However, the highly developed minds that have to some degree reached the Causal Mind and Vishuddha Vortex are not dormant during their interval between death and re-birth. Because they have manifested in varying degrees the potential of the Causal Mind, that power can be utilized to help them exhaust their pending samskaras between birth and re-birth. Recall, that the Causal Mind thinks things into being. These minds that become disembodied microvita work in the intuitive realms of thought within the higher kosas by means of their own causal power. Therefore, the causal force that they have gained through their spiritual development becomes the medium for them to exhaust the personal samskaras that are still binding them.
It was mentioned earlier that these disembodied minds manifested in varying degrees the potential of the Causal Mind. This variation depended upon the level of the attachment to previous levels of mind and/or propensity of mind (vrtti). The more powerful the attachment to something below the causal, Vishuddha level, the less causal force that could be expressed. It is this variation that creates the hierarchical classification of the disembodied minds, or microvita.
A microvita is a being that has at some level attained siddhi, or perfection with some causal activity. However, their level of mastery at one particular activity has bound their mind to that particular activity; they have become attached to it. They identify with that particular activity instead of continuing to develop further and manifest other potentials. So it is this attachment that is the cause for their being bound into the state of disembodied mind instead of transcending the Causal Mind altogether. At their physical death, all of the mental energy and samskaric momentum is fused with the process that they are attached to. They lose their freedom of lateral movement as all of their mental potential is focused on the exhaustion of their binding samskara. Thus, they continue to function until that binding momentum is exhausted. They are now a part and parcel of that causal function. Due to this, they are able to use their narrowed, pinnacled thought force to help manifest these causal potentials in embodied minds. They therefore aid in the development of other minds by helping to infuse their particular vibrational quality into the minds of others. Instead of the disembodied mind using their potential with a sense of personal attachment that they once had, they are now using their ability in the service of others, thus ultimately purifying their minds.
The subtlest category of microvita is the siddha. These are the most highly developed unit minds whose only limitation was their identification with and attachment to their occult powers. These were very great and noble souls with many selfless tendencies that instead of wanting to transcend their remaining limitations, sought to acquire more occult powers. Therefore, they must exist as microvita for a period of time corresponding to the intensity of their attachment to this desire and identification with it. Because they exist on the subtlest realms of mind, they can aid those who seek to understand true spirituality. For example, a person’s mind may be struggling to concentrate on their meditation. All of the sudden, a spontaneous feeling of peace and spiritual exaltation overwhelms them so that their mind is lightened and can understand very deep spiritual ideations. This is the work of the siddhas. Since their minds have merged with the deepest causal ideas, those whose minds are attempting to understand these ideas may be aided by the siddhas. They open up to other beings the realm that they are merged into so as to help guide them through it. Therefore, we see that with the siddha, as with other disembodied minds as well, they are not little floating angels with an anthropomorphic form. Instead they are minds that have temporarily merged with a certain divine function, or causal program.
Another example of a function of a disembodied mind is with the classification of microvita known as a ghandarva. Ghandarvas were spiritually developed minds who still had an attachment to music or other fine arts. Due to this attachment, they have to exhaust this samskara by providing intuitional inspirations to artists and musicians. The gandarvas are the muses that inspire deep, aesthetic reflection and creation.
A developed mind can become a disembodied microvita for any number of reasons and due to any number of lingering attachments. What all classes of microvita have in common is that they exist as causal intermediaries in the process of bringing Macrocosmic creation into ontological, objective being.
There are also negative classifications of microvita. These are entities that propel the mind outwardly, toward material desire. Negative ideas and vrttis attract these parasitic entities that only feed and fester on such negativity. Only a mind that becomes powerful in nefarious ways becomes such a negative kind of disembodied mind. Because of their bad actions, they have to equalize them by inflicting negativity on others. In short, microvita work with and are attracted by our thoughts, whether positive or negative. A mind that is able to manifest the tendencies of the Vishuddha Vortex is able to use positive microvita to elevate the collective mind. The use of the occult powers of the Causal Mind is very much linked with the activities of microvita.
An excerpt from A Name To The Nameless