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The spiritual heart is the Anahata Vortex. Anahata means “not holding.” It is the intuitive level of mind that begins to understand that there is an infinite vastness and dignity inside itself and can begin to let go of blind attachments caused by an underlying sense of fear and insecurity of a a being separated from the universe. The intuitive mind of Anahata vibrates in tune with the Aerial Factor, a very fine form of matter or prana that manifests its intentions toward form, yet being beyond form itself. When completely purified this prana no longer needs to vibrate with the vrttis or vortexes of the mind. The breath stops completely. One is empty of form, but full of bliss. One hears the inner logos of Shiva, all the sounds that make up Om, and sees how fine vibrations of prana manifest the entire material universe. These rhythmic vibrations or “strings” or pulses of prana stem from the “root” sounds of the Causal Mind, the logos of Shiva. One day the human genius will be able to map and even quantify these fine vibrations that make up the so-called “quantum void.” Then, human beings will begin to understand the secrets of the dimensions between mind and matter.

Until this placation of the spiritual heart, the vrttis of the Anahata will continue to guide and develop our awareness toward this understanding. These fine sounds of the vrttis will vibrate the mind and attempt to regulate the endocrine and nervous systems so that they can develop higher functions. The 3rd and 4th vortexes of the Anahata Vortex are controlled by the sounds “ga” and “gha.” “Ga” manifests a tendency towards self-expansion and development of latent qualities, and “gha” manifests a tendency toward deep, human affection, or love.

Before the manifestation of the vrtti of expansion, the mind’s “endeavor” is really expansion of the ego based on conquests of physical space and material or acquisitions psychic meaning for the separate, fearful, ego-dominated personality. This is the world of action and reaction. The separate ego is always trying to find meaning and security to compensate for its isolation and fear. One tries to fit into the social and economic systems with ready-made patterns. These patterns most often do not harmonize with the cosmological order and we suffer reactions accordingly.

With the vrtti of endeavor at the Anahata the latent qualities of the Macrocosmic Mind, the repository of infinite, omniscient knowledge, can begin to manifest themselves. New qualities, interests and subtle desires begin to manifest in the personality. It is a psychic instinct that directs us toward greater meaning at the intuitive level of mind. Where did your spiritual and creative desires come from and when exactly did they start? What hidden force directed you toward certain people, certain places, books, or practices that opened up your inner spiritual life? At the intuitive level of mind we begin to realize that there is an inner vastness that is really living our lives and really knows how to do it. One only has to convince the separate ego to go along with this flow.

“Gha”, the vibration that regulates affection, is the counter-balance of endeavor, or “ga.” Knowledge via expansion of the mind is useful to solve existential problems and it is imperative that this knowledge be developed in all spheres of existence- physical, social, psychological and spiritual. However, no form of knowledge is complete without love, without a greater human purpose for this knowledge. At the anahata level, reason and affection aren’t yet separated. Head and heart are one. And it is possible that all of the finer human qualities and intelligence may serve us not in an accelerated collective destruction, but toward universal love and justice. It is only when the warmth of deep human love is missing that the mind becomes a rogue mind that constantly devours itself and others and keeps itself forever separate from the intuitive order of existence. Spiritual knowledge without the development of the finer, loving qualities of the personality is an impossibility. This level of love is not yet universal compassion because there are still finer needs of personal significance. However, the development of these higher emotive functions eventually lead one toward universal love or compassion, a quality of the Vishuddha (5th) vortex, an even higher level of human consciousness. Here, one is so close to the Atman that there remain few, if any, personal needs and one only loves without any expectation or desire of reciprocation. When Anahata is purified it becomes a direct conduit for the Causal Mind of Vishuddha. Endeavor

Endeavor is the effort to unfold enfolded or dormant qualities of the personality. We see that with the Anahata that there is the ability to think in a very deep and meaningful way. With this sublime ability the mind can probe into the deepest grounds of thought potential to discover and create new modes of being for itself that further the expansion of human potential and knowledge of existence. At the Manipura (3rd vortex) there was still the impulsive hunger for expanding the mind in relation to its external conceptual world. With the vrtti of endeavor the mind can expand itself not merely by assimilating more of its outer environment, but by finding inner, intuitive qualities that broaden and enlighten the concept of self. Endeavor is the effort to discover who we really are on the inside. Now that there is a greater degree of Mahat (self-reflecting awareness, “I exist”) and therefore intuition, with a corresponding decrease in the externalized intellect, the mind begins to question what the “I” truly is. At this stage the personality is very well aware of the limited ego-driven tendencies and seeks to know the reality and identity behind these limitations. And it is only when the limited ego is frustrated with its external expansion and clearly sees its own bondages that the desire to realize its inner and fuller potential is aroused. Here one truly sees the life of incessant self-concern, ambition, and attachment as the illusion of Self. With the manifestation of Mahat or “I- feeling” and intuition one can look down upon the fray and ask “who is it that sees all of this?” There is a calm, quiescent eye in the storm of the self and one begins to desire what it is and how to attain it. Endeavor is quite simply the desire for the understanding of Tao, of dharma.

However, this movement is endeavor to realize and not realization itself. The ego here assumes the qualities and identity necessary to live in accordance with a deeper understanding and experience of existence. It is not ensconsement and establishment in the intuitive life but the movement toward that. Instead of the ego having an image of itself in accordance with its external desires, it now manifests the qualities that help in its psycho-spiritual orientation. Such qualities are necessarily ones that help to understand, accept, and integrate the lower propensities into a more refined self-concept. Such qualities are an acute awareness, non-judgment of self and others, acceptance, compassion, moral conscience and an adamant resolve to bring these qualities into expression.

While discussing this growth of self it is necessary to mention the 3 laws that regulate the unfolding of higher propensities to incorporate and compensate for the lower. These laws are recapitulation, transmutation, and integration. It is clearly seen now how successive levels of development grow through previous levels and that the vrttis at higher vortexes are a similar though more refined expression of the lower vrttis. The vrttis recapitulate themselves in successively higher modus operandi. The mind isn’t entering entirely new form as it evolves to higher levels; things are just restated in a more subtle way. For example, endeavor isn’t impulsive like its predecessor, craving (at the Manipura), but both have to do with mental expansion. Due to the fact that there are higher, more conscious tendencies that correspond to more subtle levels of existence, there is by necessity a transmutation of the energy used in the expression of the lower as it moves toward the higher. Endeavor requires patience and deep awareness, not forced and willful activity as in craving. Vrttis are ingrained tendencies, mental instincts, that have evolved to serve an evolutionary purpose and so there isn’t a rapid, immediate transition from the old to the new. The new has to be born into being and the old will continue to assert itself. This evolutionary shift in mental expression therefore requires tremendous energy conversion. This process happens unconsciously through an innate and expansive guiding faculty as well as through the will and choice. One can decide to move along and follow one’s inner voice that is leading the transmutation. If not, then there is always trouble. A factor necessary for the successful transmutation of the higher frequency of mental energy is integration. The old must be incorporated into the new. That old expression of energy must be entirely directed into the new faculty; otherwise the mind will be split in that there are now opposing expressions of mind. This split may either to duplicity, a regression to previous modes of behavior or a repression of the lower by the higher. To use our previous example, the spiritually oriented personality propelled by the endeavor vrtti may repress his ambitious tendencies from his conscious awareness, but these old ambitious and willful tendencies still have an energetic momentum to assert themselves unconsciously. He may therefore express duplicity or hypocrisy by saying one thing and unconsciously doing another. A similar psychological dissociation of the lower from the higher was mentioned while discussing worry and will be dealt with more when discussing the vrttis of vanity, selfishness, duplicity, and argumentativeness as these tendencies reveal an incomplete integration of lower vrttis into the self-reflective, intuitive, and magnanimous potentialities of the Anahata.

This dissociation of the newly emerging tendencies from the old, ingrained behavior patterns produces what classical psychology has termed the shadow. The shadow doesn’t reside in one particular kosa, in other words it is not a layer of mind. It is a defaulted mechanism of integration from one mental-emotive level to the next. Whatever is not accepted and integrated and therefore either repressed or suppressed is relegated into the shadowy category of the “not me.” For example, if the mind doesn’t have the vigor to make the jump from the Svadhistana (2 nd vortex) to the Manipura (3rd vortex), then the entropic vrttis of the Svadhistana become the shadow for the vigorous and ambitious mind that is trying to function at the Manipura level. The entropy of the Svadhistana vrttis will complicate and confound the autocratic Manipura vrttis. The externally driven personality may suppress his/her tendencies that are associated with insecurity and lack of confidence. In a similar manner, if the jump to the Anahata from Manipura is not complete, as in our previous example, then the vrttis or cluster of vrttis that constituted the former personality at the Manipura become the shadow.


The affection of one sentient being for another as expressed through this tendency at the Anahata is not one of an intense desire to consume and possess another solely to gratify one’s own appetites. The quality of interpersonal dialogue at the Anahata is a mutual, inter-subjective regard. There is a love based on the deeply human qualities of another. It is not completely selfless, however. Here there is still a desire to hold onto the qualities of another because of the deep meaning (artha) that is given. This form of attachment isn’t to satiate one’s hunger for external expansion but is a fondness for the other based on the way that others affect them in a deep and soulful way. With affection one’s heart is touched by another. The inner qualities of another are loved by means of the deeper qualities of the one who loves. In this dialogue the one who is loved is regarded for who they really are on the inside and the lover exercises and discovers more of his/her deeply human affective capacities.

Human love, whether intimate and romantic, familial, or brotherly has such a tremendous hold over us that it both liberates our hearts from self- enclosure while at the same time holds us only to those that we personally love. Affection must be perfectly balanced in order to bring happiness, otherwise it breeds suffering. It brings happiness when the regard we have for others supersedes our own selfish wants and demands and thereby propels us beyond self-interest. Affection always leads to obstacles when it is exploited. This is done by placing the importance of the personal meaning that it gives us and the demand to keep receiving it over the true needs of others. In the words of William Blake, “Love seeketh not itself to please, nor for itself hath any care. It gladly gives itself with ease and creates a heaven in hell’s despair.”

Many love only to receive love and recognition from others without giving much themselves. Only when affection reaches a functional synergy or symbiosis where both the lover and the loved interchange roles freely, both harmoniously giving and receiving, that a person can truly begin to realize the higher function of love. Human love in all of its forms is an intimation, an emerging expression of divine love. Love is the only seed of spirituality. One who is loved feels worthy and whole, regarded and respected. The one who loves sees the power of transformation upon another by and from their own emotive forces within.

Once the person feels love-worthy by others a noble confidence and self- respect, or respectful Self awareness is gained that permits one to love freely, without fear, selfish demands and an imposing personal need. And are not fear, selfishness, and our personal demands and insistence the tendencies that reflect a lack of true confidence, Self awareness and self- respect, and therefore, a lack of love? Only a strong and integrated mind can truly love. At this level of personal integration one understands how love is the essential element, the magic elixir for the growth of soul that cures all of the fear, selfishness, and suffering in life. One sees how oneself has been transformed by it and cant help but want to share it with others. This is the culmination of personal love: to love without strings attached and not to expect anything in return. Love ceases to be a mere feeling or personal need but rather a spiritual principle with the deepest meaning and power. When this stage is reached an even deeper and universal spiritual love can begin to emerge. This more exalted tendency is at the Vishuddha (5th vortex). Love and affection begins at the Anahata but reaches its fullest expression at the Vishuddha. Here affection as artha (personal meaning) is fully transformed into dharma (universal and essential meaning). In the end there is but one Friend, in many colors and in many places, who moves through infinite love behind all our faces.

Excerpt from Anahata - Download Anahata

I have chosen the following music to accompany this writing: Cantata 209, J. S. Bach “Parti pur, e con dolore,” Aria from Cantata 209  


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    by William Enckhausen email: