The order of the vortexes or vrttis of the microcosmic mind moves from the subtle to the gross, or internal toward the external. The order of the Sanskrit alphabet moves from the deeper vowels in the throat toward sounds gradually made more forward in the mouth; from the guttural toward the labial sounds. The alphabet, like the order of vrttis, starts with the vowel sounds that are eternal and beyond time, and continuing with the succession of consonants that move within time. “A” for example, can sound constantly, without pulsation or pauses by the tounge. Vowels are eternal. Consonants like “ga” or “ca” requires pauses and repetitions of the tongue. Pulsation is the mark of time, the “mental measurement of the motivity of action.” This is a very interesting example of how the internal, intuitive macrocosmic order is mimicked and repeated in the physical body of the microcosm.
These sound vortexes or matrices or “strings” are adaptations for the mind to act according to various layers of density. They vibrate on certain elemental planes whose end expression is always the manipulation of matter via the physical body. These vortexes break through from these higher energetic planes, explode in the microcosmic mind, and cause a corresponding explosion in the body by moving the brain to fire off hormones and neurotransmitters. Each sound vortex has its unique purpose and function. From a spiritual perspective, we can categorize them as pro-matter or pro-spirit. A vortex that is pro-matter will lock the mind into the physical body with cruder thoughts and lower passions. Mental energy is transmuted into physical expression. A pro-spirit vortex balances the body chemistry in such a way that the mind and body are placid and calm and capable of conceiving and feeling the workings of heaven, the subtle planes of existence. This allows that the mind metamorphoses itself finally into the original substance of Consciousness.
The Anahata Vortex is a balance of these inner and outer tendencies. Half are “positive” and half are “negative”, or pro-spiritual and pro- material. The negative tendencies lock the mind and body into egocentric patterns of thinking and feeling. The lower nature is still not convinced of its truer purpose in existence and still maintains and defends its separation, its vanity. The positive tendencies take the sincere aspiring personality into deeper levels of humanistic and eventually spiritual thinking and feeling. The fifth vrtti of the Anahata Vortex vibrates with the sound “na”, the guttural “na.” The various “n” sounds, the gutteral, the palatal, the cerebral, and the dental “na” sounds are not paired with a “ha” sound, like the consonants. They don’t go out, so to speak, and don’t need the centripetal “ha” to bring it back. Instead, all of the “na” sounds refer to certain generalized egocentric states of mind that generate from the nucleus of the ego that is determined by and constituted of the rest of the dual natured vortexes. To understand this point, the fifth vrtti of anahata, the guttural “na”, controls the expression of self-regard, which is always to varying degree an expression of self-love. When the expression is refined and confident, it is a form of self-respect. When the person lacks confidence, then it always tends toward vanity. Instead of being expressions with a counter-balance like the other consonants, the “na” sounds are more like generalized states or attitudes of the ego. The other “na” sounds are also purely egocentric states of being like hypocrisy, jealousy, and ambition, which correspond to the palatal, cerebral and dental “na” sounds.
The repetitions of 4 consonants follwed by “na” continue throughout the Anahata Vortex and down into the manipura (3rd vortex). This creates a pattern of 1-2-3-4-”n”eutral-1234-”n”eutral…and so on. The rhythm merges back into the “n”ucleus, and from the nucleus receives a new impulse. This can also be described as a rhythm of centripetal centrifugal, centripetal, centrifugal, neutral and so on. The ideas of the sounds of the vrttis vibrating at certain tones with certain rhythmic patterns give scope for deep speculation and investigation into the fundamental “music” of the universe and how perhaps our human aesthetics may mirror this fundamental, harmonious order.
It is now clear that the mind and personality affected by the propensities of the Anahata Vortex are deeply self-conscious, ideational tendencies that lead the person to a more abstract but congruent self-concept. The self- concept at the anahata level isn’t so much defined by the physical body, its urges, and the grosser elements of its environment. The mind and personality is abstracted from these levels and its focus is more mental and ideational. The personality is informed by the deep and abstracted thoughts of “who am I essentially, unconditioned by my environment?”, or “what do I truly feel.”
Vanity represents the self-centered triumph of the individual over the outward pull of the social environment. The social environment demands conformity and a submission of the self to the collective. The process of individuation, contrarily, is the discovery of the true identity of the person. This represents the endeavor of the individual to overcome the fear of its own social alienation as well as the social censorship for moving away from the dominant social paradigms that have conditioned the emerging, evolving self into limited self-concepts and narrow social boundaries. This process is natural and healthy in the evolution of mind back toward Spirit; it seeks the unbounded knowledge, being and bliss of its essential, unconditioned, and uncreated essence. Vanity, however, represents the incomplete and partial process of individuation. Vanity looks back on its growth and achievements out the entropic pull of conformity, insecurity, shame and weakness with a sense of self-satisfaction and proud accomplishment.
Instead of finding its grounding in pure Spirit or in its dynamic relationship to Spirit, the ego secures a niche for itself in its own qualities, abilities, achievements, and self-referential words and symbols. In other words, the ego proudly identifies only with the objective, relative, and ever- changing qualities that color and qualify the pure feeling of I instead of the “pure and eternal I” itself. However, vanity does not imply the bounded identity of the ego with its own qualities. Qualification and bondage of the I doesn’t necessarily mean pride and vanity. Instead, vanity is the aggrandizement and exclusive identification of the ego with its own qualities. The process of the whole evolving through the part, or the Macrocosm becoming through the microcosm, is ignored. The ego sees its objective qualities and proud accomplishments as its subjectivity, as its fundamental identity. It is more than the confusion of the subject with the object however, as the sense of doership (ego or Aham) is alienated and encapsulated from the rest of the mental being.
Here the ego doesn’t recognize its full mental, psychological makeup and gives no regard to the subtle evolutionary forces trying to express and manifest themselves through the individual. The individual instead sees its own ego as the origin and be all and end all of existence, “I am the center of the universe”. The true self is pure, unconditioned, and free. Shakti’s gunas generate all of the qualities for that Subject. With vanity there is the confusion of the subject with objective qualities. The I qualified and intermingling by objective qualities is mistaken as the hub of the identity. There is no wonder that vanity and pride are universally considered the greatest error and flaw possible for humans. The Macrocosmic process of evolution and becoming through the microcosm is usurped by the limited ego with its claim to the authorship of this process. A fact that many people don’t realize is that vanity is a weakness. Its easy for one to mistaken see how accomplished people with vanity are actually strong and fearless people. However, if one looks deeper into the dynamics and origins of vanity one will clearly understand that vanity is a compensation for uncertainty and fear and a home for ambition and compulsion. In other words vanity represents the qualification of a more intelligent and conscious mind by the unresolved complexes associated with the vrttis of the svadhistana(2nd vortex) and manipura (3rd vortex) propensities. The conflict of the doubt, shame, and fear with the ambition, blind attachment, and lust for achievement on the battleground of the manipura seeks a shelter in a higher and intelligent form of awareness at the anahata. Vanity aids in the compensation and assuagement of this conflict by putting one’s psychic energy into higher qualities and components of the self. A more abstract notion of self-recognition emerges as the glory of the internal ego with its self-reflective ideas of itself are embellished. Here the identification with one’s own psyche becomes the channel for the psychic energy or the momentum and inspiration of the mind. The ego may still qualify itself with its external achievements, but it is the internalization of these achievements by an abstracted identity separated from its environment that gets the focus of awareness. The liberation of the identity from the body and environment is the summum bonum of human life if the process is carried through to completion without creating separation. Most of us are somewhere in- between; realizing that we have a transcendent identity separated from world and body but are still contradictorily associating this abstract notion of “I” with the objective qualities of world and body, and are therefore bound to the imaginary notions of “me and mine.”
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