Microvita and Spiritual Attainment

Teachings from Tantra

Khamúrtti.  (1 )  Kha + múrtti = khamúrtti.  Khamúrtti literally means “image in space”.  Since ancient times rśis, sages, yogis, and spiritual aspirants have sometimes seen a kind of luminous body or disembodied soul, by the divine grace of Parama Puruśa.  These luminous bodies assist spiritual aspirants in all possible ways.  

Only spiritual aspirants are able to see these luminous bodies through the grace of Parama Puruśa.  Though they are visible to the naked eye, they cannot be photographed.  Spiritual aspirants can speak to these luminous bodies and get answers to their questions.  While the words of a spiritual aspirant may be recorded on a tape recorder, the answers given by the luminous bodies cannot be recorded.  If a spiritual aspirant asks them for any mundane object, they may or may not grant the request.  If they do grant the request, they do so only once, and after that they will never come within that person’s sight again.  

If a spiritual aspirant asks for something spiritual, one may get it either directly or through the siddhas.  Siddhas are a category of microvita (2 )  which are very helpful to spiritual aspirants.  Yogis and spiritual aspirants say that sometimes during their sádhaná they see siddhas and receive direct help from them.  

People see khamúrttis due to the grace of Parama Puruśa.  But the guru cautions them that they should never ask for any object of enjoyment or any mundane object from a khamúrtti.  If people want objects of enjoyment, they will find themselves caught in the insidious snare of enjoyment.  

It is worth mentioning here that one should not confuse khamúrtti with cháyá puruśa.  Cháyá Puruśa is a mere game of light and shade.  If someone gazes intently on a dazzling white object and then looks at a dimly-lit object, one will only see a shadow.  This shadow is called cháyá puruśa.  If you look towards the sun for a while and then look at another part of the sky, you will see a kind of shadow.  Similarly, if you look at the flame of a burning lamp for some time and then look at a source of dim light, you are sure to see a kind of shadow.  

In ancient times, people who practised hypnotism (3 )  would see cháyá puruśa at night with the help of the moon, or with the help of a burning lamp (fueled by ghee) on new-moon nights.  With their vision fixed on the cháyá puruśa, they would gradually become conversant with the science of hypnotism.  Since olden times, the practice of Avidyá Tantra and the science of hypnotism have been well known in India and China.  In modern times, the science of hypnotism was used to cure disease by Dr.  Mesmer, a [European] physician.  Since then, curing diseases by the science of hypnotism has been called “mesmerism”, after him.  So now you understand that cháyá puruśa as used in hypnotism or mesmerism is only a game of light and shade.  

A khamúrtti, however, is a thoroughly spiritual vision.  Cháyá puruśa is a mere image of a shadow, whereas khamúrtti is an image of bright effulgence.  If any of you have had a chance to see such a khamúrtti or are still seeing one on any occasion due to the grace of the guru, you should not pray for any mundane object or for any finite object of enjoyment from these khamúrttis.  

There is yet another kind of shadowy appearance unrelated to khamúrtti.  In Tantra this is known as yakśińii darshana.  As a result of practising a special type of Tantra, people attain the yakśińii siddhi.  (Such people are known as yakśińii siddhas – sádhakas who have attained a type of occult power.) These yakśińiis (4 )  work under the instructions of the siddhas, and provided that some rules and regulations are not violated, they abide by their instructions.  Usually the yakśińiis cannot be induced to perform any evil deed.  They have no influence in the supernatural and spiritual spheres – their influence is primarily exerted in the physical sphere and to some extent in the psychic sphere.  They follow the yakśińii siddhas like a shadowy image, and very often can be found moving on walls or inside rooms like black shadows.  I have never heard of anyone being harmed by a yakśińii, but it may have happened.  

I know a certain person who was a professor of physics in a college in Bihar.  Let us suppose his name was Swapneshwar Chattopadhyaya.  I heard that he had attained yakśińii siddhi.  He did not have a son, but a daughter who lived far away from him, in the house of her father-in-law.  She had a daughter who used to live with her grandparents (Swapneshwar Chattopadhyaya and his wife).  The granddaughter was very young – about two or three years old.  

Once Mr.  Chattopadhyaya had to go to Calcutta for quite a long time in connection with his academic pursuits.  His wife – say her name was Kanika – was a very good but a timid woman.  The thought that she would have to live alone for a long time made her feel half-dead.  After all, how far could she rely on her tiny granddaughter?  Mr.  Chattopadhyaya consoled his wife, saying, “Don’t worry.  My yakśińii will take care of you.  She will help you in all ways.”  On the eve of his departure for Calcutta, he showed his wife a black shadowy image reflected on the wall of their meditation room.  Though the figure was very small, it looked like a human figure.  Mr.  Chattopadhyaya said to his wife, “This yakśińii will protect you from all troubles and dangers.”  

He set out on his journey and was expected to return after forty-five days.  Immediately after his departure, many strange things began to happen.  Wherever Kanika went, the image of the yakśińii followed her like a shadow.  For the first few days Kanika was a bit nervous, seeing the shadowy image, but later on, as she was obliged to spend time in its company, she overcame her fear.  Rather, she grew more courageous than before.  

At noon one day, while Kanika was washing the dishes in the kitchen, she suddenly noticed that the image of the yakśińii was shaking abnormally.  At first she was puzzled, but then she saw the yakśińii move quickly out of the room.  She followed the image and also left the room.  The yakśińii came to the door of the living room beside the main gate.  Kanika discovered that a thief dressed like a gentleman was about to escape with a suitcase that was kept in the room.  The thief caught sight of Kanika and took to his heels, leaving the suitcase behind.  The main gate had been left open by mistake.  

On another day, Kanika was sitting in the kitchen kneading flour.  Suddenly she noticed that the yakśińii was shaking violently again.  Kanika looked at the figure in utter amazement.  Immediately it went out of the kitchen, and Kanika followed it closely.  The yakśińii rushed towards the well across the courtyard of the house.  As soon as Kanika looked towards the well she became alarmed… horrified.  She noticed that her three-year-old granddaughter was sitting precariously on the edge of the well, looking down into it.  If she moved slightly this way or that, or if she moved only a little to look at her own reflection in the water, she would immediately fall into the well.  No one could prevent her certain death.  Kanika moved stealthily forward from behind, picked the child up, and placed her on her lap.  

Barely a month had passed since Swapneshwar had left for Calcutta.  One day Kanika was cutting okra (“ladies’ finger”) in the kitchen.  Suddenly she looked at the image of the yakśińii on the wall, and she noticed that it was gradually disappearing.  She looked all over the wall but could not see the image anywhere.  Meanwhile, she heard the sound of someone knocking at the front door.  Kanika went to the door and opened it, only to see Swapneshwar standing on the doorstep.  Seeing Kanika, Swapneshwar said, “I was supposed to stay in Calcutta for one and a half months, but as the job was finished in one month, I came home without delay.”  

I am narrating what little information I have about yakśińiis.  Formerly, some people used to perform yakśińii sádhaná according to the prescribed Tantric rituals.  I do not know if people still do the same thing today.  In the past there were no caste or communal barriers as far as these Tantric practices were concerned, nor are there any today.  

The system of performing sádhaná on various deities is not exactly the same as this, but somewhat similar.  Deities like shadowy figures also become visible through this practice.  Although this sádhaná is different to some extent from the sádhaná of yakśińii siddhi, the psychology in both is the same.  All the systems of Kálii siddhi, Durgá siddhi, d́ákinii siddhi, yakśińii siddhi, etc., are different in practice, yet they are similar theoretically.  In case one wants to achieve the siddhi of various deities, one should acquire more mental purity than in the case of yakśińii siddhi, dákinii siddhi, yoginii siddhi, etc., because this subject concerns the psychic stratum.  It is of elevated nature, but it has no relation whatsoever to the realm of genuine spirituality.  

Once when I visited Allahabad, a certain gentleman came in contact with me.  He told me that he had attained Kálii siddhi.  I said to him, “Well, can you try to tell me something about your experiences?  For instance, what do you see, what do you understand, etc.?”  
He said, “I perform sádhaná according to such and such system.  One day after sádhaná I saw a shadowy image of Kálii on the wall.  Since then, whenever my mind gets concentrated, that image of Kálii produces some kind of vibration in my mind which enables me to understand what it wants to convey to me.  Last night that image conveyed to me that you were coming to Allahabad today from Bihar and that you would stay here for a few days.”  

I asked him, “Can you see the red mark on Kálii’s feet, her ankle bells, her iron bangles, the garland of skulls around her neck, the garland of fingers, etc.?”  

He replied, “No, I do not see anything like that.  All those things are mixed up in the shadow.  The shadow itself is the combination of all those things.”  

Then I asked him about yakśińii siddhi, and I also asked if he knew the difference between yakśińii siddhi and Kálii siddhi.  

In the case of sádhaná for yakśińii siddhi, there is less devotional intensity due to lack of deep ideation.  But during Kálii sádhaná there is a fair degree of devotion, and at the same time the psychic state is somewhat peaceful.  Usually, people do not utilize Kálii shakti for destructive purposes, but of course there may be some Avidyá Tantrics who use their acquired power for malevolent deeds.  

This type of siddhi of various deities is a kind of psychic achievement of a higher order, yet this has nothing to do with the spiritual world.  

Uttamo Brahmasadbhávo madhyamá dhyánadhárańá;
Japastutih syádhadhamá múrtipújádhamádhamá.  
[Ideation on Brahma is the best, dhyána and dhárańá are second best, repetitious incantation and eulogistic prayer are the worst, and idol worship is the worst of the worst.] 

You may have heard that some people attain bhúta siddhi or preta siddhi (the ability to communicate with ghosts).  This ability is greatly inferior to yakśińii siddhi.  In olden days, some people would follow the practice of bhúta siddhi, usually to extend their influence or to do harm to others, and would perform many misdeeds.  Today no one follows this practice; if some people do, they are very few.  

Instances of people being possessed by ghosts, gods and goddesses, d́ákiniis, yoginiis, etc., are somewhat similar to this from the psychological perspective.  You may have noticed that sometimes people look for those who are “possessed” by Manasá [snake goddess], Satii-Má [Mother Satii], etc., when they feel an immense desire to find answers to their questions.  Others visit special places or localities to attain the exact answers to their problems.  

Although these things are similar psychologically, they are somewhat different in practice.  To treat various diseases by performing a special type of dhárańá [deep concentration] on various gods and goddesses, is nothing but the play of the conscious, subconscious and unconscious levels of the mind.  
If, due to the grace of Parama Puruśa, someone gets the chance to see a khamúrtti and asks that entity for success on the path of self-abnegation, then one may get such inspiration from that siddha devayoni (positive microvitum).  One will merge one’s individual existence and spiritual flow into the Macrocosmic stance of Parama Puruśa and attain savisheśa or savikalpa samadhi, the state of partial absorption of mind; or, by merging in the supreme stance of Parama Puruśa, attain nirvisheśa or nirvikalpa samádhi, the state of complete absorption of mind.  This is the summit of spiritual attainment.  In the final stages of one’s spiritual journey, the entitative existence of the sádhaka is merged into Parama Puruśa.  

Translated from a dharshan by Mahasambhuti

Footnotes  

(1) The contents of this chapter consists of elaboration on the words khamúrtti and khamúrttimán.  The author’s discourse on that day entailed linguistic discussion of a number of Sanskrit terms; the discussion of each term became an entry in the author’s linguistic encyclopedia Shabda Cayaniká (“Collection of Words”).  –Eds.  

(2) Microvita are entities which come within the realms both of physicality and of psychic expression.  They are smaller and subtler than physical atoms and sub-atomic particles, and in the psychic realm they may be subtler than ectoplasm (citta, or mind-stuff).  –Eds. 

(3) In those days hypnotism or sammohana vidyá was considered a part of Avidyá Tantra.  The six “actions” considered part of Avidyá Tantra are márańa, vashiikarańa, uccát́ana, sammohana, shántikarma and stambhana.  

(4) A yakśińii is not the same as a yakśa, which is one of the seven devayonis.  –Eds.  

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Are Ghosts Hallucinations? Disembodied Souls and Their Influence Upon Living Beings

Are ghosts hallucinations?  Do ghosts have material substance, or do they exist at all?  What of the communications with otherwise unseen beings that substantially guide us in healthily progressive directions?  

Concepts and claims of ghosts and ghostiliness pervade myths, lore and legends of history abound, does this ubiquity implicitly confirm the existence of ghosts?  

Tantric science identifies these experiences, individuating physics and physiology, psychic and psycho-physical projectsions, and disembodied beings, luminous bodies, with clarity and aplomb, detailing beneficient and baneful disembodied entities and techniques for dealing with them.  

Redacted from discourses by Mahasambhuti

Are ghosts always hallucinations?  What is a hallucination?  In the case of hallucinations, there is no defect in optics, the defect is in ocularity -- that is, the ocular vision is influenced by different thought-waves.  These hallucinations may be of two types, positive and negative.  In a positive hallucination, there is no physical defect in the ocular vision.  Rather, one's vision is affected by the thought-waves which want to see something different.   

And what is a negative hallucination?  Here also there is no defect in the ocular vision, but due to excessive pressure of the thought-waves -- we say "auto-suggestion" -- the ocular vision becomes negative; that is, the thought-waves do not want to see something which is actually present in the ocular vision.   

Many scholars are of the opinion that so-called ghosts are positive hallucinations, and sometimes people are also misguided by negative hallucinations.  They say that in this case the ocular vision -- the optic nerves -- is deceiving them, but actually the main role here is played by the thought-waves, not by any physical organ, or psychic cells, or psycho-physical cells (ectoplasm). 
  
It is said, Abhibha'van'a't citta'n'usrs't'apretadarshanam 
["The sight of ghosts is created by the citta'n'u (mind-stuff) in concentrated thought"].  

Abhibha'van'a means "cellular suggestion" -- that which affects not only the mind but also the nerve cells, so that due to the defective functioning of the nerve cells one sees something which is not present, or does not see something which is actually physically present.  Cellular suggestion is of two types: auto-suggestion and outer-suggestion.  Auto-suggestion takes place within the jurisdiction of one's own mind, in the individual mind, whereas outer-suggestion is the transmission of suggestion from another's mind, from another, stronger, mind.  When a weaker mind is greatly influenced by a stronger mind, as a result something is not seen or nothing is seen.   

Philosophically, whatever we see in this universe is, we may say, a positive hallucination created by the Supreme Consciousness (Parama Purus'a*).  Whatever He thinks is seen by the nerve cells of the individual mind.  The difference between this practical world and ghosts is that in the case of ghosts the suggestion comes from the individual mind; one's own thought is projected outside.   

But when people see so-called ghosts and apparitions, are they always positive hallucinations?  No, they are not.  Whatever we observe in this physical world is made of the five fundamental factors (solid, liquid, luminous, aerial and ethereal), created in such a way that it automatically functions.  Its inherent capacity for action is derived from this physical world under the inspiration of the Supreme Consciousness.   

There may be some entities that do not require food and drink.  Any entity composed of solid and liquid factors will certainly require food and drink, because food is mainly composed of the solid factor, and drink is mainly composed of the liquid factor.  But if any entity is composed only of the other three factors -- luminous, aerial, and ethereal -- without any solid or liquid, then that entity is called a "luminous body".   

By means of nerve cells, the mind operates the physical body: by creating vibrations such as smell, form, touch, taste, etc., the nerve cells either receive tanma'tras (inferential essences) or projects them externally.  But luminous bodies have no nerves, because nerve cells and nerve fibres are all physical; thus they cannot function properly.  Only, as in auto-suggestion, they may create a vibration within, and experience some type of feeling.   

These luminous bodies are not ghosts or apparitions; they have nothing to do with them.  Neither are they related to auto-suggestion or outer-suggestion.  Under some circumstances, if someone happens to see this kind of luminous body, one may think one is seeing a ghost.  But actually there is no ghost at all -- it is only a luminous body.  It is not possible to see luminous bodies in broad daylight; it may be possible during the darkness of night, but then not everywhere.   

It is said that there are seven kinds of luminous bodies: yaks'a, siddha, gandharva, kinnara, vidya'dhara, prakrtiliina, and videhaliina.  They are categorized according to their respective psychologies.   

Suppose there is a very evolved person who often ideates on the Supreme Consciousness, but who has some greed for wealth.  He or she does not, however, express it openly to the Supreme, nor does he or she even think of it directly.  He or she thinks indirectly, "Oh, since I am a devotee of the Supreme Consciousness, He will certainly give me enormous wealth and make me immensely rich."  Those who harbour this sort of covert desire are reborn as yaks'as.  Thus sometimes we refer to "the wealth of the yaks'as".   

The third is vidya'dhara.  Those who have vanity of knowledge, although they do not expressly beseech this from the Supreme, but rather think inwardly that the Supreme should bestow an enormous wealth of knowledge upon them -- this type of person is reborn as vidya'dhara.  Vidya'dhara is also a luminous body.   

Next is gandharva.  Those who have a great talent for higher music (people should cultivate music to the maximum to give pleasure to the Supreme Consciousness) and mentally think, "Oh, Parama Purus'a, I want knowledge of the science of music, not You" -- they are reborn as gandharvas.  (In Sanskrit the science of music is called ga'ndharva vidya'.) They are also luminous bodies; they are not ghosts at all.  They are also not visible in daylight, just as other luminous bodies are invisible.   

Kinnara.  Those who are vain about their physical beauty, or those who pray to the Supreme to give them more and more physical charm, are reborn as kinnaras.  They are also luminous bodies.   

Siddha.  Those human beings who are doing sa'dhana'**, who have great love for Parama Purus'a, but in their heart of hearts are proud of their occult powers or pray to Parama Purus'a to grant them still more occult powers -- these people after death are reborn as siddhas.  Of all the categories of luminous bodies, the siddhas are the most elevated.  They often help sa'dhakas in their sa'dhana'.   

All these luminous bodies are collectively called devayoni.  Besides the above, there are videhaliina and prakrtiliina.  Those who wrongly worship Parama Purus'a in the form of clay, iron or other material substances, are ultimately transformed into prakrtiliina.   

The next is videhaliina: those who run after occult powers and think, "I will attain such great occult power that with it, I will move from place to place."  These are all luminous bodies; they are not ghosts, nor are they positive or negative hallucinations.   

Thus ghosts are not positive hallucinations, or negative hallucinations, or siddhas or devayonis.  Then is there any such things as ghosts?  Not exactly ghosts, but there is something like that.   

After death, when the mind dissociates from the body, the accumulation of unfulfilled sam'ska'ras*** or reactive momenta remains, although the body with the five fundamental factors [solid, liquid, light/fire, air, and ether] no longer exists.  Thus, the mind cannot function, but it remains in potential form.  Now, in some circumstances, if the ectoplasm of a living person is associated with that disembodied potential mind, then that disembodied mind gets a mental body temporarily, for a very short time.  Then that mental body can start functioning with the help of the nerve cells and nerve fibres of that living person, but only for a few minutes.   

What is this called?  It is neither a positive hallucination or a negative hallucination, nor is it a luminous body (devayoni).  Then what is it?  A living person's ectoplasmic cells become the mental body of a dead person for a few minutes until -- after a few minutes -- that mental body again dies.  This mental body I will call pres'itama'nas -- "re-created mind."  

Some people may do good works or get good works done with the help of these pres'itama'nas, but only those who have perfect control over their minds and over the nerve cells and nerve fibres of their bodies can do this. 

Those who are bad people can do evil deeds with the help of these pres'itama'nas.  They can hurl stones into others' houses, throw bones, or overturn tables and cots -- all these things can be done for only a few minutes.   

So we see that what we call a "ghost" is not always a positive or a negative hallucination, nor is it always a siddha or a pres'itama'nas.  In fact, we cannot prove the existence of a pres'itama'nas or siddha, and insofar as positive hallucination is concerned, it does not have any actual existence at all.  If you see a positive hallucination, it is a mental disease.   

If anything of this sort (pres'itama'nas or luminous body) comes before you, there is only one remedy to remove it: that is, do kiirtana or devotional chanting.  Do kiirtana for one minute or repeat your guru mantra, and that "ghost" will instantly vanish into thin air.  So under no circumstances should you be afraid.   

Footnotes

Parama Purus'a*  Universal Mind, Supreme Consciousness, the psyche and substance within which all things exist, with an emphasis towards subtlest realms of being, a threshold attainable by humans through sa'dhana'   

sa'dhana'**   Intuitional science carrying the practitioner progressively into subtler realms through appropriately designed processes positively affecting every realm of life and mind, and leading toward merger [yoga] back into Universal Consciousness. 

sam'ska'ra***   The reactive momentum resulting from one's thoughts, words or deeds -- too often misnamed "karma", which is the proactive engagement in the manifest universe with ideation upon the whole of the universe and the centricity from which it generates, operates and into which each and every being returns from its individuation.  The term "karma" is all too often misappropriatedly used when sam'ska'ra is the proper term.  "Karma", properly used, means action performed with the ideation of the Supreme Consciousness at all times throughout an action.  "Kriya", properly used, means performing action without cosmic ideation, and consequently racks up sam'ska'ras.

Regressive Disembodied Beings - Pretayonis  

The seven devayonis listed above are disembodied beings of a progressive nature.   Throughout the Universe this progressive momentum pervades the continuity of the Universe, moving from crude toward subtle.  The capacity to move from crude toward subtle has its natural attraction for all beings, regardless of incarnation, as a rock, mineral, plant, animal, human being or devatta.  

The capacity to move backwards in evolution, move in a direction in reverse of the continuity of the Universe is possible through intense effort, whether internally driven on the part of unit beings or whether by intense external forces.  Disembodied beings on a devolutionary momentum, from subtle towards crudity, are called pretayonis in Sam'skrit, some of whom may wreak havoc upon living beings.  

The word “pisháca” means “a kind of pretayoni”.  Whether or not human beings become devayonis after their demise depends upon their nature or mentality.  Only those human beings who were progressively evolved during their lifetimes become devayonis after they die.  On the other hand, disembodied souls attain the status of pretayonis until they are reborn in other forms.  That is, when people with many demerits die, they become pretayonis according to their defective mentality.  These pretayonis are divided into several categories – durmukha, kabandha, madhyakapála, mahákapála, brahmadaetya or brahmapisháca, ákáshiipreta, and pisháca.  

Durmukha pretayonis.  There are people who give mental difficulties to others due to their lack of education or for some other reason.  After death they want to continue giving mental hassles to others as durmukha pretayonis.  These pretayonis are reborn as human beings after undergoing the consequences of their actions for a long, long time.  

Kabandha.  People who commit suicide due to humiliation, psychic distortion, frustration or the overpowering influence of excessive attachment, anger, greed, vanity, jealousy, etc. get the status of kabandha yoni after death.  Wherever these entities happen to see other human beings under the spell of psychic derangement, they incite them to commit suicide.  

Madhyakapála.  People who are mentally restless or who have an unstable nature say one thing in the morning, something else at midday and something different again in the evening.  Due to their restlessness, they not only cause trouble for themselves, they also cause trouble for others.  They get the status of madhyakapála after their demise.

Mahákapála.  Those who harm others while trying to fulfill their own selfish ends, those who practise Avidyá Tantra in the name of Vidyá Tantra, and those with a sinister, sadistic nature who mercilessly kill millions of innocent people by manufacturing lethal weapons get the status of mahákapála after their demise.  They always keep trying to destroy the living world.  

Brahmadaetya or Brahmapisháca. Those intellectuals who do not utilize their intellect for constructive purposes, but rather misuse their intellect to suppress others or create inferiority complexes in others get this status after their demise.  

Ákáshiipreta.  Those who always engage in destructive activities goaded by their ambition, regardless of their ability, and those who are not averse to committing any heinous crime to fulfill their ambition get this status after their demise.  They are reborn as human beings after reaping the consequences of their actions for a long period of time.  

Pisháca.  Those who look upon everything as their object of enjoyment without considering whether or not they are edible, get this status after their demise. They are a kind of negative microvita.  

Microvita move through tanmátras, that is, the inferences of sound, touch, form, taste and smell.  These five inferences are the carriers of these microvita.  The movement from sound to smell represents movement towards crudity, and the movement from smell to sound represents movement towards subtlety.  Negative microvita prefer the smell tanmátrá more than the sound tanmátrá, and in the same way positive microvita prefer the sound tanmátrá more than the smell tanmátrá.  In other words, negative microvita do not like the sound tanmátrá as much as they like the smell tanmátrá, and similarly positive microvita do not like the smell tanmátrá as much as negative microvita do.  

Various kinds of negative microvita which have, up to now, been called a “virus”, damage human beings.  Different diseases take the help of different kinds of tanmátras.  From country to country, from planet to planet, and from the far distant frontiers of the universe, these negative microvita carry the seeds of destructive diseases.  These varieties of negative microvita also spread mean-mindedness and negative psychic complexes.  Similarly, from various planets and distant nebula, varieties of positive microvita bring pious, sentient thoughts and elevating sentiments.  Likewise, the pious aspirations and sentiments of a mighty personality and those of many individuals penetrate into the cosmic wave and spread throughout the universe with the help of these positive microvita.  Positive microvita convert milk into curd and thereby serve humanity.  They also guide human sentiments and ideas along the path of synthesis so that these sentiments and ideas are eventually transmuted into pinnacled intellect.  You may say that these positive microvita are the emanations of Parama Puruśa – the effulgence of Supreme Consciousness (Parama Purus'a*).  

There are some diseases – and their number is not negligible – which are carried by the inference of smell.  Most of the skin diseases and boils which have a bad smell are carried by the smell inference.  The disease of the laryngitis (in which the voice becomes hoarse and ulcers in the throat emit a foul smell) is invariably carried by the inference of smell.  Those who sing for long periods of time or deliver lengthy speeches are likely to be attacked by laryngitis which is carried by negative microvita.  This disease can be avoided or cured if sarvauṋgásana (shoulder stand) and matsyamudrá (fish pose) are practised regularly in ascending and descending order, then cloves and betel leaves are boiled together and the warm water is drunk through the nose, and the portion of the tongue near the uvula is then cleaned with the middle finger of the hand while the water is still in the throat.  Finally, the water should be ejected from the mouth.  

Negative microvita also attack the human mind through the smell inference.  If a person sits in a wine bar or pub and the smell of different alcoholic beverages enters one’s nose, the smell will influence one’s mind.  One may also order a drink from the bar! The scriptures say:  

Satsaungena bhavenmuktirasatsaungeśu bandhanam…  
[Good company leads to emancipation.  Conversely, evil company leads to bondages.]  

Although the human mind and body are attacked via all the five inferences, virulent attacks come from the smell inference, and then next from the form inference.  Even if a decent man visits an area which is not usually frequently by decent gentlemen, his mind is bound to degenerate.  When referring to “evil company”, good people include bad places.  Negative microvita carried by the smell inference cannot easily influence the minds of those who are engaged in elevating their minds through sádhaná, those whose minds mostly roam in the upper plexii (cakras), or those who are keen to roam in the upper plexii.  Even if negative microvita do influence the minds of such people, they cannot influence the mind as easily as the body.  

Negative microvita cannot influence a person’s mind at all when one’s mind is moving in the higher cakras.  They cannot even fully control the body, although they can have a negative influence to some extent.  If a person in a state of meditation keeps his or her mind concentrated at a higher cakra for a long time, and immediately after that negative microvita carried by the smell inference enter the body, these negative microvita cannot overpower the person, but they can do so partially.  But if the mind moves towards crude objects, at that time the negative microvita do not spare the person – they will attack the person severely.  This sort of negative microvita about which we are talking is called “gandhapisháca.”  

Ghosts or elves are not really ghosts and elves – they are gandhapishácas.  With the dawning of reason and intellect on the dogma infected minds of the people of the past, the clouds of ignorance began to disappear from the human mind.  So-called ghosts, elves, goblins, demons, etc. are disappearing into nothingness.  The disembodied minds of diseased persons who have certain merits or demerits were sometimes wrongly called “pretayonis”.  In fact, they are the entities which are the carriers of so-called merits or demerits.  Of all the varieties of negative microvita, those which are carried by the senses and are harmful are known as “gandhapisháca.”  These gandhapishácas have their different categories.  

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