Excerpt from A Name To The Nameless
At humanity’s present stage of evolution, it is very rare to find individuals, much less societies, functioning at the level of the Vishuddha Vortex. In fact, it is rare to find individuals that have assimilated the tendencies of the Anahata Vortex. However, there are concepts for such states of mind for these individuals such as “self-actualizing” or “well-adjusted” people. Although human society is still far from fully integrating the Anahata propensities, there are a few individuals within that society who have made this leap.
The case of an individual assimilating the Vishuddha tendencies is even rarer. The literal translation of Vishuddha means “especially pure.” Certainly, many people have a notion of the spiritual and saintly person, but it is very uncommon to find such a person except in stories of times past. There are a few notable exceptions, such as a handful of humble, noble souls who live in harmony and union with their higher Self.
The vrttis of the Vishuddha Vortex are purely selfless tendencies. They represent a mind that is no longer bounded by the notion of a separate and isolated self, a self that is involved in sustaining its egoistic thought constructs and emotional attachments. Instead, the tendencies of the Vishuddha compensate for the limitations of an abstract self concept by replacing the notion of a separated identity with one that is deeply and intimately connected with the Shiva within and the entire manifested creation without. T he Vishuddha Vortex is connected to the ethereal factor and the Causal Mind (Vijinanamaya Kosa). The Causal Mind, as you will recall from part 2, is the Causal Matrix of all creation. All creation is rooted and has its first subtle expressions at the Causal mental level. Creation, or involution, is the process of analysis: the One becomes the many. Evolution is the return journey where the manifold expressions again become One. Just as all things proceeded from the unity of the Causal Mind, again do they return to it.
A main difference between the microcosmic or unit mind and Macrocosmic Mind is that the unit mind has many purposes. It is guided by so many various vrttis. The Macrocosmic Mind has only one purpose and that is to guide all created beings (unit minds) back into unity with itself. The Causal level of the unit mind and the Vishuddha Vortex are intimately linked to the Macrocosmic Mind. To understand how this is so, recall from part how the layers of the unit mind (kosas) during its evolution retrace their steps by participating in the pre-existing realms within the Cosmic Mind (lokas).
Because the Vishuddha Vortex is connected to this Causal layer, we would expect to see cognitive thought patterns that parallel and correspond to the function of the Causal Mind. In addition, we would expect to see emotive tendencies that reflect this subtle unity by embracing the entire creation. Due to the very occult and esoteric nature of the first eight propensities of the Vishuddha Vortex, they will be discussed following the descriptions of the latter eight. It would indeed be difficult to explain these tendencies without first having a general notion of the nature of the other Vishuddha propensities.
The propensities of the Vishuddha are an extension of the activity of the Cosmic or Causal Mind. These propensities are the reflection of Macrocosmic activity within the microcosm. Because they express this Macrocosmic activity their function and purpose is to guide not just the individual microcosm toward its salvation, but the entire creation as well.
The first eight propensities of the Vishuddha reflect the creative power of the Macrocosmic Mind to imagine an aspect of creation into an objective reality. Because of the exalted nature of a mind functioning at the Vishuddha Vortex, it is able to co-create the universe as an extension and reflection of the Causal Mind. his is the reason for their esoteric nature. The latter eight propensities are concerned with how such an exalted unit mind orients its activity toward the Macrocosm. They are not necessarily causal tendencies like the first eight propensities, but rather the more personal tendencies of a noble mind.
The last 8 Vishuddha Vortexes
- “Humm,” The Awakening of the Kundalini The ninth vrtti in the Vishuddha is the propensity to awaken the kundaliini, or sleeping divinity. The concept of the awakening of the kundaliini is central to the practice of Tantric meditation. Essentially, the kundaliini is the force of Shakti as it functions within the human body. Kundaliini is not the manifest energies of Shakti in the form of the gunas (sentient, mutative, and static forces) that qualify Shiva to bring creation into being. Rather, kundaliini is the pure and unmanifested Shakti resting within the human body. Because of its exalted state, it has the ability to control and regulate all of the various expressions of energy within the body and mind.
The kundaliini is a sleeping divinity in that in most people it lies as a dormant energy in the Muladhara Vortex. Many people familiar with the notion of kundaliini are under the misguided notion that the kundaliini is a force that is “sleeping” in all states of being except when one is doing the spiritual practices to awaken it. Rather than being an energy that is only activated by spiritual practitioners of Tantra, kundaliini is the driving force behind all human evolution. It is the unseen force that is the root of all energetic expression that is constantly guiding the mind toward union with the supreme. It was the force of Shakti that caused involution and fragmentation of the Shiva. It is also Shakti in the form of kundaliini that guides the mind back into union with Shiva. It was the fundamental energy behind the evolution from the first to second vortexes, the second to third, the third to forth, and so on.
The spiritual practitioner, if his/her mind is developed enough, gains the ability to awaken this energy through meditative techniques. Its awakening within the spiritual aspirant furthers their psychic evolution as well as brings a feeling of exaltation to the mind at the moment of awakening. When awakened, it travels upward through a channel called the shushumna. This shushumna is a subtle energy current that runs upward, through all of the vortexes, from the Muladhara at the base of the spine to the Sahasrara at the crown of the head. As it crosses the different vortexes, it causes the mind to resonate with the corresponding layers of mind that a particular vortex is associated with. Because its awakening leads one toward a higher state of mental functioning, it is experienced as a form of ecstasy and trance. This state is termed samadhi. There are several states of samadhi. These stages range from the cruder states associated with the lower vortexes to the highest of spiritual realizations, nirvikalpa samadhi. In nirvikalpa samadhi, the kundaliini rises all of the way to the crown or Sahasrara Vortex in absolute union with the Shiva.
Much more will be said about this important and very subtle concept in the last chapter on spiritual practice. For now, it is sufficient to know that it is a force that can be intentionally awakened by spiritual discipline or by the subtle ideas of a very developed mind. Again, kundaliini is not only a force active in spiritual practice. Even after it is awakened by one’s concentration it continues to be active as the primordial force behind the unfolding of all of the vrttis, and, therefore, the entire evolution of mind. The speed of mental development is thereby heightened when it is awakened through concentration rather than only active as an unconscious force. When the kundaliini awakens the sound “humm” will rapidly and unintentionally sound out of one’s mouth. This is due to the upward pulsation of energy that is associated with its awakening that rapidly expels all of the air out of the lungs.
We saw that that with the Anahata Vortex and intuitive layer of mind it was possible for the mind to think very deeply about the nature of its existence. However, due to the unincorporated vrttis of the lower vortexes it was not always able to discover and then put these ideas into practice. It was also established that this incomplete assimilation of the blind, unconscious tendencies with the more subtle and self conscious tendencies of the Anahata lead the mind to express itself in fretful, vain, selfish, argumentative, and duplicitous ways. The mind at the Anahata could grasp the flow of dharma and act in accord with it. However, it could also act according to its own impulses. This is the so-called free will of the mind at the Anahata Vortex. Dharma was not completely the essence of the mind here. Instead, dharma was indeed something that could be understood and potentially realized as one’s deeper nature, but was still a potential.
With the Vishuddha Vortex and Causal Mind, however, the mind’s essence is an outpouring of Truth, Beauty, and Goodness of the Macrocosmic Mind. The notion of the true and the good is now not a concept separate from oneself, but is one’s very own nature. Goodness is no longer something to be cultivated. Instead, it spontaneously and synchronistically pours forth from the ground of one’s being. The vrtti of congruence represents this sublime activity in that the noble ideas that the mind is able to grasp through its discriminative ability are indeed acted upon. The tendencies of duplicity and argumentativeness are therefore integrated by this ability to put an idea into practice.
With duplicity (in the Anahata), the mind could vacillate back and forth between two choices, between two aspects of its being: the impulsive or the conscious. With argumentativeness, the personality was not integrated enough to confirm its ideas without aggressively asserting them through contention. What power or force is it that gives the personality the ability to surmount such incongruities? It is possible only because the mind at the Vishuddha Vortex is connected with the causal power of the Macrocosmic Mind. It was stated earlier that whatever the Macrocosm thinks becomes an objective, ontological reality, whereas the thought of the microcosm remained only in their mind. The Vishuddha is the blending of the microcosm into the macrocosm. And with this blending is the profound ability for thought to bring something into ontological being. The power of thinking becomes so constant and unwaveringly robust that any incongruous thoughts dissolve in this determination. This level of personal integrity clearly indicates the process of how Brahma has the capacity to transform everything back into its own eminent and transcendent essence. This also represents how the human can manifest the divine; of how the impersonal macrocosm uses the personality of the microcosm to manifest its resplendent glory. Practition, as well as other Vishuddha tendencies, make manifest within the human expression the divine activities that nurture and guide the universe. Furthermore, this divine expression gives utterance and name, a humanized expression, to what is essentially Nameless.
11 and 12. Cultivation of Mundane and Supra-Mundane Knowledge
The greatest obstacle to the cultivation of knowledge, whether in the crude or subtle realms, is the time factor. By their very nature as beings existing in the realm of time, all things are constantly in flux and change. At the Anahata, there was the realization of the archetypal form of created things as they exist in the realm of ideas beyond physical manifestation. However, this knowledge is not completely beyond the factor of time and relative change. There are still the vacillations of thought pulses in the aerial factor that creates the sense of time and change. The Vishuddha Vortex is beyond the time factor altogether. It associates with the Causal Mind that generates all things that come into being in time and relativity. Because the mind here is not associated with the fluctuations of time and is rooted in the causal level, it can know the essence of things beyond time. That is, it can know the past present, and future.
Many people, at some time in their lives, have or will experience a precognitive event. To know a thing before it happens signifies knowledge independent of linear time. This knowledge often comes about through a dream that prefigures a future event, a strong and lucid feeling that something very significant will happen, or when the mind is concentrated in states such as meditation or reverie. In certain states of dreaming the sensory and conceptual layers of mind may be dormant, permitting the mind to resonate with the unconscious layers of mind: the creative, intuitive, and causal layers of mind. The deep knowledge from these states will then percolate down into the Conceptual Mind in the form of a prophetic dream.
All things originate in the Causal Mind. In actuality, it is a layer of mind closer to our essence than our limited, mental awareness. However, due to our preoccupation with our being as it exists in the relative sphere, we are closed off from this knowledge. At times, when something really important is about to occur to us, we get an intimation of this knowledge before it actually occurs. This precognition occurs because this higher layer of mind really does belong to us and we are never really separated from it. Therefore, when something very significant is about to happen, a little of this knowledge from the Causal Mind may trickle down and inform the ego of what is to come. It is as if the intensity of the pending event stirring in the ethereal firmament overcomes our limited cognitive barriers and forces its way into our awareness.
For the practitioner of Tantra, as well as anybody with a spiritually disciplined mind, events such as prophetic dreams and precognitive events are much more regular. A spiritual aspirant has a much greater degree of access to these higher kosas because the mind can more readily be stilled and quieted. The greater degree of mental development the more is one able to have access to this higher knowledge. The less emotional disturbance and cognitive distortion of a mind attached to the phenomenal self and world, the more will this knowledge manifest. Therefore, those that can regulate the vrttis and layers of mind associated with the lower vortexes will dwell within and be constantly informed by the subtle worlds.
Human beings will always be fascinated with psychic knowledge as well as psychic abilities. Most people, however, want to know of the future in order to sustain and fulfill their desires in the material, phenomenal world. Such is the reason for the popularity of TV and telephone psychics, palm-readers, and other occultists. However, this desire to use the higher worlds in order to serve the desires and attachments of the ego is precisely what prevents knowledge of these higher worlds. How is it possible for a mind that is preoccupied with externalities to know what is so deeply internal? Only a pure and spiritually cultivated mind can truly know the higher kosas. Certainly there are people such as our previously mentioned psychics who display some degree of subtle knowledge for material gain. However, this knowledge is still very much on the superficial level and is often distorted by their thought projections.
This knowledge beyond time at the Vishuddha is not simply being able to know the future. As it is a level beyond time, the mind can know the true essence of all created things, as they exist in the mind of Brahma. With this knowledge one can comprehend the divine sequence of events and be able to offer this knowledge to humanity in the spirit of universal welfare.
This higher knowledge can be either a higher perspective of the mundane world, or the knowledge of the subtle world itself. A very good example of using this subtle knowledge to understand the mundane world is the work of Rudolph Steiner, especially with his contribution of Bio-dynamic Agriculture. Instead of approaching the mundane practice of agriculture with a materialistic outlook, Steiner used his intuitive knowledge of the higher kosas to more comprehensively understand the life process. Steiner saw the phenomenal, material world as the result of subtle spiritual forces. Only a mind functioning at the intuitive and causal levels can gain access to how these forces effect the phenomenal, material world.
Knowledge of the subtle world is not knowledge for the sake of knowledge but is an expression of infinite compassion and a desire to further the progress of all creation. An example of knowledge of the subtle worlds would be the teachings of the great Tantric preceptors and their works. Their knowledge of the subtle kosas teaches other beings how to obtain the same realizations. This is done by the cultivation of a spiritual outlook, practice, and way of living that was exemplified and taught by such a preceptor.
Love and compassion is an outpouring from the wellsprings of the infinite. One whose mind is very near to the Shiva cannot help but feel an immense love for all, as his/her mind is overflowing with the bliss of divine rapture. One who feels so deeply loved and protected is freed from personal needs and wants and can thereby love all the more.
Love only becomes partial and limited when it is bifurcated into egoistic awareness. Here it develops its personal likes and dislikes and ones feeling of love becomes partial to one’s own near and dear or to a particular social or cultural group. If one purifies this feeling of love one inevitably finds that this feeling has its roots in something far greater than the individual personality. Love was always an intimation and calling of the Infinite. Brahma teaches universal love through first loving those near to us. As this love and feeling of welfare for others expands it gradually takes on more universal aspects.
The closer one becomes to Brahma and realizes that Brahma’s only purpose is to deliver all from bondage, the more does one share in this divine longing. ”To know Brahma is to become Brahma.” This is true in not just our transcendental essence but divine activity as well.
It is especially through this desire for universal welfare that we can understand how the Vishuddha Vortex manifests in human beings the qualities of the Cosmic Mind. In fact, the tendencies of the Vishuddha Vortex are propensities of the Cosmic Mind. Because the microcosm has developed to such a high degree, it can re-unite with the mind that created it. Recall from the chapters of evolution and involution how the microcosm is an embodied reflection of the macrocosm. The only difference between the two lies in the objective sphere of the mind. The objective sphere of the microcosm is associated with the senses and physical body, whereas the Macrocosmic objective chamber projects the entire creation. With these thoughts in mind, we can see how this pious resolve toward universal compassion is not just a mere sentiment, but a metaphysical process. Instead of a mind being associated with its own objectivity in the form of its own thoughts, feelings, experiences, attachments, its objective is now much greater. With universal and unconditional love, one transcends one’s exclusive self-concern. Due to this, the object of the mind becomes the entire macrocosm in that this universal feeling extends to all reaches of the universe. Now that the object of the unit mind is the same as that of the cosmic mind, there is indeed a unity between them. The only thing separating them was the objective sphere of the mind, both of which are now identical. Since the subjective chambers of mind have always been the same, the subjective identity of the microcosm becomes that of the macrocosm. This process can continue until it is totally complete, like the proverbial drop that merges into the ocean.
Corresponding with this desire for universal welfare is a deep sense of justice. The mind in union with the Causal Mind understands the Way in which all things unfold in accordance with the cosmic unfolding of events. The sense of dharma becomes the base of ethics and the object of the mind becomes the entire macrocosm in that this universal feeling extends to all reaches of the universe. Such a person not only acts in accordance with truth, but inspires others to do so as well. Not only this, but he/she has the understanding and strength to take a stand against injustice.
- Surrender, Devotion
When the person finally realizes that their mind is not a permanent entity, but a vehicle for the Infinite, then one begins to devote all of ones thought, feeling, and will toward the understanding of ones immutable essence. Broadly speaking, there are two orientations of the unit mind for its relation to the Shiva. The first is the common dualistic notion of the mind and its processes being separate from a deity or guru that acts upon it from “above.” Within this spiritual orientation are definite concepts, disciplines, and systems of thought that help to engage the Aham-intellect in its march toward the realization of its essence. The psychological outlook here is one of a relation to a loving deity that can behave as if pleased or displeased with the aspirant depending on his/her actions. When good comes it’s the grace of god. When something bad happens, god is scolding one.
Related to this approach is the devotional-sentimental approach. With this relation, there is still the dualistic conception of the devotee-deity dialogue. It is rooted in the Aham-intellect but uses sentiment and feeling as a force propelling mind toward the beloved. Here, the true devotee desires none other that to please the deity and do as he/she wishes. All of one’s emotional energy is directed toward and transmuted into love for the Supreme. Although there is still a dualistic relation of person to Shiva, there lies such tremendous capacity for transmuting all limitations into unbounded love for god. Just as how pious resolve transmutes ones personal love into universal love, a loving attachment to a conception of a deity also heightens the mental objective. Instead of always thinking of how to satisfy needs, one desires only to please god. For this approach to work one must be already free of many clinging tendencies of the ego. Otherwise, this type of devotion takes on a muddled quality in which one’s own conceptual projections and desires are projected onto the deity. A common error in all religious and spiritual traditions is to project either a matriarchal or a patriarchal ideal onto the concept of god. The Infinite thereby ends up becoming a Divine Father or Mother. In this confusion, the devotee does not understand that the form and image of the deity are a vehicle for the Formless Consciousness. Rather, he/she insists that their particular conception is in essence what god actually is. Having such a conception for the Absolute is only veracious if one understands that the concept of god as a loving Father or Mother is but a metaphor to name the nameless. At the Vishuddha Vortex it becomes possible to understand what the nature of the Shiva is without anthropomorphic projections like the Divine Father or Mother. Such conceptions are natural for the kosas at and beneath the Intuitive Mind (Anahata Vortex), but at the causal Vishuddha the idea of “Our Father” becomes a little too binding, fixed and ponderous. Instead, one is able to relate to Consciousness unmediated, as it exists in itself independent of conceptual projections. The Absolute becomes the root of one’s notion of “I”, the Eternal Witness of the mind. Nonetheless, even the greatest of teachers have used the popular conceptions to help give people a preliminary notion of the Infinite One.
The second previously mentioned approach is a refinement to the previous. It centers on the Mahat-intuitive portion of the mind instead of the Aham’s intellectual and emotional faculties. Mind is still relating to spirit, but with its intuitive faculty instead of the intellect. While genuine intuition does pour down into the conceptual, dualistic dialogue with spirit, with the non-dual, intuitive approach there is not the clinging, conventional, readily available concepts of the personal, loving father or guru who instructs, guides, loves, and punishes his progeny. Instead, the mind and its processes are seen as a coordinated unity with spirit. The processes of mind are perfectly governed by psychic laws (karma and samskara) with their actions and reactions and a complete system of compensations that guide the mind toward pure spirit. The intellectual concepts of a god acting from “above” or “without” are replaced with the view of one’s own becoming as shaped entirely from karma and samskara. Similarly, the emotional propulsions have been transmuted from their mawkish singularity into pure devotion: an unswerving and ever-blissful ideas that Shiva is the only goal in life. Pure devotion is the perfect synthesis between thought and feeling; the realization that the entire mental identity is rooted in, and is the object of the eternal “I.” Somebody once asked the sage, Ramana Maharshi, if the paths of love (bhakti) and knowledge (jnana) were contradictory. His response was “how can one know the Self without loving It, and love the Self without knowing It.”
Just because the notion of a dualistic god is overcome doesn’t imply that the Absolute has no part in our becoming in the field of karma and samskara. Recall that the existence of all depends on the Shiva and that no Macrocosmic action is possible without Shiva’s Consciousness as the ground of Being. Mahat, the deepest portion of the subjective chamber of mind, is the primal and therefore closest creation to the unmanifest Spirit. When the mind is functioning from here the ego is an object instead of a subject. One sees the harmonious and perfectly equilibrated system of the play of vrttis whose surreptitious guiding function is to lead the mind into union with Shiva. Here the mind is not at all separate from Spirit. It is an essential outpouring from the blissful essence of pure Spirit. Even the mind’s personal and idiosyncratic qualities are the object and possession of the Supreme Subject.
One who relates with the Absolute from this vantage point can never confuse the Absolute with a construct of the intellect or engage in 3rd vortex dogmatic debates over whether a particular incarnation or guru that manifested itself in the relative was the true and only teacher or not. Concepts have boundaries and are distinct from one another, at least from the view of the intellect. With intuition the mind is ensconced within the “I” and its simplicity and receptivity permit the in-pouring of an infinite radiance that can never be captured and bounded by Aham-intellectual concepts.
The selfless nature of the vrttis at the Vishuddha compensate for the ego-bounded vrttis of the Anahata. However, because these vrttis compensate for the ones beneath them, they are related to them. Just as the Anahata vrttis recapitulated, transmuted, and integrated the Manipura vrttis, the Vishuddha performs the same incorporation with the Anahata vrttis. Although half of the Anahata vrttis are positive, the other half are negative. Due to the noble tendencies of the Vishuddha, the mind at this level may feel repulsed at the tendencies beneath it. Although repulsion is a negative expression in which there is a movement away from something, at least it is a movement away from something limiting and binding. A mind with a deep spiritual understanding of the Self will not want to be held back by a tendency relating to the ego.
Repulsion at the Vishuddha Vortex is a rejection of something unwholesome not just to the individual, but toward something that goes against dharma, or the essential nature of humanity. Spiritual discernment must be firmly established in the personality for the tendencies of the Vishuddha to manifest themselves. This vrtti of repulsion is a result of discernment. Maybe one gets upset or gets caught up in some conflict, but at least there is a just reason. The deep nature of the causal, Vishuddha mind simply rejects all forms of lies and self-deceptions of the ego. It is better to have a little repulsion than to have to tolerate what one truly knows is illusion and therefore loaded with suffering.
Repulsion is the only tendency in the Vishuddha Vortex that actually needs to be transmuted into something higher. It still holds on to remnants of duality. The rest of the tendencies can be expressed by a mind in union with the Macrocosmic Mind. However, it is quite a useful tendency in that it gives one a bitter taste for any form of egotism. It is only a real obstacle when it takes on a form of condemnation. Recall how slander at the Manipura helped the mind to negate an obstacle. Argumentativeness served the same function at the Anahata, albeit in a more subtle fashion. Repulsion is but a further refinement of these two prior tendencies and serves a similar function at still a higher level.
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.
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!” In the words of Rilke’s ninth elegy: ”Perhaps we are here in order to say: house, bridge, fountain, gate, fruit tree…But to say them, you must understand, oh to say them more intensely than the Things themselves ever dreamed of existing…Here is the time of the sayable, here is its homeland. Speak and bear witness……how happy a Thing can be, how innocent and ours,…And these things, which live by perishing, know you are praising them; transient, they look to us for deliverance: us, the most transient of all.”
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.
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