Excerpt from A Name To The Nameless
The Ajina Vortex is beyond the effects of the Causal Mind. Above the eternal activity of generating, operating, and dissolving the universe, the Mind of Brahma knows itself as pure Mind. Although there is still the presence of mind, the mind is governed by the deepest part of its subjective chamber, the Mahat. When the mind is free of the eternal activity of the Causal Mind, it can then further introvert itself and focus on its fundamental identity. The Ajina Vortex is the stage in which the mind is totally free from relative objects and can truly understand its nature. The more the feeling of Mahat or “I” dominates the mind, the closer it is to the pure and unconditioned Self, or Shiva. The Ajina Vortex has only two propensities, para and apara. Para is knowledge of Spirit. Apara is knowledge of the objective creation.
Subjective Knowledge - Para
Para vrtti is the entirely complete and pinnacled direction of the mind toward Brahman, the unmanifest consciousness. With para vrtti the mind turns entirely away from Brahma’s creation under the influence of Shakti’s creative forces. Here the mind is internally focused, or subjectivized to the extent that it can not just comprehend the nature of Consciousness, but actually dissolves itself into it. Para vrtti is, therefore, the propensity that leads to the absolute dissolution of mind into Consciousness.
Mental evolution began in the process of converting the objective chamber of mind, the chitta, into subjectivity. Initially this conversion of the objective propensities was a conversion into the Aham portion of the subjective mind. Aham is the intellectual and active chamber of mind that gives one a sense of doer-ship and an identity connected with its external activities. The chapters up to the Anahata have described the characteristics of the Aham-dominated mind and how it is defined by the various propensities. The vrttis in the objective chamber of mind did not act independently of the subjective chamber of mind as they would in animal life. Instead, the human being’s sense of Aham, “I am”, is qualified by the tendencies within the objective mind. Although there is the sense of Aham at the second and third vortexes, the personality is still directed by propulsive forces acting beneath the level of conscious awareness. One has an ego, a sense of “I am”, but doesn’t really know why such an intuition is present or have the freedom to define itself. Self identity is constructed and defined by social roles and experiential conditioning along with the innate propulsive vrttis of the 2nd and 3rd vortexes. However, because the mind potentially has a sense of doer-ship and intellect, it can eventually guide and direct the propensities of the objective mind. This does not come about very clearly until the Anahata Vortex. Here one can reflect upon the mind as an object instead of simply being driven by its compulsions and urges. This represents the stage where the objective mind can be under the guidance of the ego or Aham. Here, the intelligence of the ego is vast enough to redirect and restructure the propensities of mind, at least to some degree. When the mind reaches the Vishuddha the Mahat’s intuition manifests itself to the point where the sense of ego becomes almost transparent. One’s sense of being rests in the witnessing feeling of “I” instead of separate ego activity. It is here that a pure and unmediated inquiry into the nature of Consciousness begins.
What all of the kosas or layers of mind have in common is that there is always a notion of “I”, whether its bounded into the senses, the intellect, or intuition. Para is the summation of this evolution of the “I-feeling.” At the Ajina one realizes that the “I” has an independent and unchanging existence that is not dependent upon the variegated states of mind. This realization can only come about because the mind is no longer bounded into objectively oriented vrttis. Beyond all of the fluctuations of the “functional, relative, and ever-changing entity” that is the mind, is the eternal knowledge of subjective existence. There has never been bondage for this Supreme Subjectivity. Everything thought, felt, desired, or experienced was done with the mind. The Ajina Vortex, like all others, compensates and incorporates the vrttis of the vortex beneath it. There remains a semblance of duality at the Vishuddha that para vrtti swallows up. Whenever the mind feel bounded to a relative identity, it only has to inquire into the nature of the “I.” ”Who is it that is experiencing this?” ”Who is it that is feeling this pleasure or pain?” At the Ajina Vortex one simply has to ask this question: ”Who am I?” The Shiva is so very close to the Mahat-dominated mind that this sort of inquiry directs the question of identity back to the hub of identity, the Shiva as the Supreme Subjectivity. One begins to understand that the Self can never undergo time, change, death, or suffering. Bodies may come and go, mind may change and transform incessantly, but Consciousness never changes. While it is true that states of consciousness and the objects of consciousness are impermanent, Consciousness as the subjective essence never changes. Just because Consciousness witnesses the ever fluctuating mind does not mean that Consciousness changes with it. One must not confuse the process of consciousness with the essence of Consciousness, as many Buddhists have done. Does the mirror change with what it reflects? It has only been a great dream that the “I” has been anything other than its eternal and infinite essence as Being, Consciousness, and Bliss, the Sacchidananda of the Upanishads. But is this Shiva a Self in the sense of a person with divine attributes? By its very nature as pure and unconditioned Consciousness it is oneness and singular, “a pure and limpid unity.” Any qualities ascribed to the Absolute must reside in Mind. It is only in mind that the qualities of Brahma as good and just come into being. These, as well as other Macrocosmic and even microcosmic qualities are an adornment for the eternal Self, an objective definition. The Self is a supra-personal being. It can’t quite correctly be termed impersonal because it is the root of all personality. It is not personal because in itself it has no qualities. Only in conjunction with the created objectivity that Shakti has spun into being does the Nameless have a name for itself. Perhaps in this idea lies the secret reason for creation: for the supra-personal to become a person, for the infinite to manifest in the finite. Without us, the Self is no-thing, but an unqualified and unmanifest essence. Only through Mind can personality come into being. And what a wonderful and mysterious phenomenon is Character when considered that it is the attempt for the Infinite to manifest itself in the finite. So furtively are the forms and images of character the harbingers of the infinite mystery. It is through the evolution of Character that the Infinite reveals itself as a Person to other persons. When one comes across a truly great personality one cannot help but believe that their attributes are rooted in and are a vehicle for the transcendent. The attributes of such a Person bear the mark of the human enough for others to recognize them, while at the same time reveal something of a subtle mystery that allures and attracts the understanding to probe deeper into the mystery of such a Person. Their serenity and blissful demeanor reflect this infinite mystery beyond, but through the medium of the sensibly comprehended and human. Such enlightened beings are the greatest gift to humanity as they represent what each human is capable of becoming. This process of becoming is fully manifest at the Ajina. Here the human personality unifies with the divine and thereby becomes a divine personality. This potential is within all. Recall that the only difference between the microcosm and macrocosm is within the objective chamber of mind. Nature is so perfectly designed that all of the processes within the mind ultimately lead to the unification of the microcosm with the macrocosm. This process is not just within human beings; all minds from the protozoan to the human are within this evolutionary process. Perhaps it is after millions of successively advanced re-births and cycles of becoming that a mind finally re-unites with the everlasting essence.
Objective Knowledge- Apara
We see that because there is still the existence of Mind, there is still a relation to objectivity. This relation to objectivity is apara vrtti. It is the knowledge that all objective expressions are Brahma. What is one’s deepest essence within is the essence of the objective worlds. ”All comes from bliss, is sustained by bliss, and returns to bliss,” as an Upanishad says. Or in the words of Novalis: ”the soul is where the inner and outer worlds meet; and where they meet is at every point of the overlap.” Because the mind is above the entire Causal Mind, it can gaze down upon the entire creation as its internal object. Nothing is outside of Mind. It can therefore know all things. At this stage the mind becomes omniscient. There is no longer any identity separate from the Cosmic Mind. It is because of this non-duality that the propensities of the microcosm are totally ensconced in the Macrocosmic Mind. In other words, there is only the Macrocosmic Mind. The mind at this stage is no longer even a vehicle for the Macrocosmic Mind as it was at the Vishuddha. It has entirely become the Cosmic Mind. It is in this state of awareness that one realizes that it is the Infinite that has become all things, that nothing exists apart from It. The mind at the Vishuddha knew that the Shiva was the hub of the mind and entire universe. All of its tendencies flowed toward its nucleus in process of the Macrocosm reclaiming its objective, microcosmic creation. This process is completed at the Ajina Vortex like a river that merges into the ocean. There is no longer a separation. The spiritually aspiring mind that orients itself inward toward the Supreme Subjectivity will some day find oneness or parallelism with Shiva, the Supreme Subjectivity. The Macrocosmic mind is always a pulsation, a created entity within the domain of Shakti’s objective creation. When mind, the object of Consciousness, or Shiva, tries to say “I am This,” all of its potential objective faculties get channeled inward and all of these mental waves get concentrated on this fundamental, intuitive idea at the Ajina Vortex. The mind has no other purpose or activity, it is one-pointed in its Subject and lost like an arrow in its target. One feels and hears the cerebro-spinal fluid entering and concentrating in the brain. One can feel the kundalini rising into the mid-brain, like an electric fish swimming in this current of cerebro-spinal fluid and illuminating the brain where it enters. This of course affects the glands and neurotransmitters in such a fine way that the conscious, sub-conscious, and even unconscious activities of the brain subside. It is here that the microcosmic mind begins to lose itself in the Macrocosmic mind. The fundamental binary movement of the mind’s centripetal-centrifugal, inward-outward interplay parallels the fundamental centripetal-centrifugal interplay of Shiva and Shakti. The Macrososmic mind is a mimicry of this centripetal-centrifugal interplay of Shiva and Shakti in this primordial, unexpressed Shiva-Shakti godhead. The microcosmic mind is a further mimicry of the fundamental movement of the Macrocosmic mind. When it is free of even the divine-like vrttis of the Vishuddha Vortex and is no longer assisting in maintaining the cosmic flow of creation, then the mind can turn more inward and liberate itself even from the Causal Mind of Vishuddha. Here, in the Ajina Vortex, there is both centripetal and centrifugal movement. One is ensconced in Shiva but if the Macrocosm wills it as such, then the mind can go outward with the force of Shakti’s centrifugal force. It is here that the influence of Shiva and Shakti through their Macrocosmic mind may directly influence the activity of the microcosmic mind. It is said that the microcosm gradually becomes omniscient when the Ajina Vortex is more fully developed, or “opened.” This explains the extraordinary mental abilities of great yogis like Anandamurti, Lahiri Mahasaya, or Milarepa. They came closer to completing this infinite path of Self-Realization and simply expressed more of the divine, Macrocosmic mind. “Ajina” means a little bit of Consciousness. Beings at this state have developed the Ajina Vortex and can therefore regulate and perfect the vrttis of the Vishuddha Vortex. Entering the stream of enlightenment, or the loosening of the fetters of the separate microcosm, begins in the Vishuddha Causal Mind. It is a long school that requires many incarnations to master. Knowledge of the Self is complete here, there is only continued development because the quantity of cosmic force from the Causal Mind is infinite. A mind continues with full awareness of the essential liberty of Shiva, one’s inner self, but may continue developing these “divine” qualities as per the necessity of the planet in which one lives. It is a very rare occurrence in these times that one is fully liberated before doing something great and noble for the planet first. After that is done, one takes refuge in the Ajina discerning the subtle vibrational flow of the essential mind until the mind is completely still and omniscient and then ready for complete emancipation at the Sahasrara crown above.
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