The vrttis or vortexes of the microcosmic mind are subtle sounds that result from the tension of internal and external mental movements. They are evolutionary efforts to guide and direct the microcosm in its march towards union with the macrocosm through yoga. These sounds are subtle in that they are vibrations created from tensions in the psychic, non- material realm. They are heard through deep concentration. According to tantra, are the 50 fundamental mental vibrations of the human mind that when spoken audibly form the Sanskrit alphabet. Vowel sounds are causal and unmanifested ideas in the Macrocosmic Mind. They are beyond time and space. Consonant sounds are effects of the causal mind that control the manifestation of more tangible tendencies of the microcosmic mind. This is the reason that in tantric meditation much importance is given to the use of mantras which are intelligently organized from these fundamental sounds.
The sound “ka” is the first sound at the 12 petaled lotus of Anahata Vortex. “Ka” is the first consonant to break out of the causal sound matrix, or logos, of Shiva. With this sound vibrates the great idea of hope, that everything created comes from bliss. At the anahata level of consciousness we are so aware of ourselves and our world. It is important that our lives be meaningful and useful and move in a spiritual direction. True hope is the practical knowledge of “I am That”. The eternal I-Witness, the Atman, sustains and guides my every movement. It is knowledge that everything that comes my way, comes from Shiva. Eventually this pure movement of “ka” weakens and is distorted, then we put our hope in relative issues, in our petty ego, in religion, politics, or the like. Hope is divided by worry, doubt, and fear that our meaningful reality structure will not endure. Worry is the second vrtti of the Anahata Vortex and will always counterbalance hope until hope is honed into a pure and unwavering Self-confidence. Together, these two vrttis represent the fundamental duality of modern human consciousness. Hope is “ka”, and worry is “kha”.
The fundamental lunar, centripetal, and introverted sound of “ha” descends to ka, thus making “kha”. The lost mental movement that has dissipated into false hopes is brought back to center with the addition of “ha” to “ka”. “Ha” has the capacity in and of itself to bring any errant microcosmic movement back into balance. “Ha” controls the internal, centripetal movement of the mind. It is an aspirant, exactly between the end of the vowels and the beginning of the consonants and thus functions as a mediator between the visible and invisible, the causal and the manifested effect. The following vrttis that continue to unfold reflect this dual movement of an externally-moving consonant paired with the internally-moving “ha” to balance that consonant’s movement when it weakens.
The function of the microcosmic mind is always the medium between the inner identity and its outer world, be it a physical, mental, or spiritual worlds. The Manipura (3rd vortex at the navel), with its craving and blind attachment, attempts to will desired things into being. With the qualities of the Anahata previously described one would expect to find a vrtti that helps bring an inner desire into being in a more discerning and less impulsive manner. Hope is the inner belief that what one truly and deeply needs will manifest itself into being. With the purest hope there is no manipulation by the will to bring the event about, but the self rather relies on the power of belief and faith to bring wish into reality. So the medium of the activity of this vrtti (as well as others in the Anahata) is neither through the sensory and motor organs nor the imposition of will, but through the eminence of intuitive thought.
Of course people often hope for selfish and trivial things due to the pull of the Manipura vrttis on the Anahata, but the propensity of hope potentially has the sublime function of giving one an inner sense of knowing, despite any lack of empirical, sensory experience. When the Anahata is purified it has the capacity to understand the meaning and ideal of form in the deepest sense. When the heart is pure one can intuit the underlying meaning of a given situation. Here one’s own elevated thinking can apprehend the subtle, cosmic intentions that are being thought into being by the Cosmic Mind. An inner sense of certainty ensues from this along with the belief that goodness will somehow come to fruition, despite the limitations of the personal will to force it into being.
The power of faith or hope is one of the most profound capacities of the human mind. The reason that faith has been so highly regarded as a great virtue by all of the so-called higher religions is that it places the power of will into a force higher than the individual will and egocentric authorship. It thereby helps to bring about the realization that the cosmic will is supreme and gives one even greater faith in the benevolence of the cosmic moral order. This inner, intuitive certainty further inspires one to transcend the turmoil and incessant anxiety of a self separated from Shiva, the Supreme Self.
While hope gives one the secure conviction that their own welfare is dear to Shiva and thereby relieves the perpetual burden of a fearful, limited self having to pine and struggle to assert its identity by coercing and shaping the objective world to its will, worry is exactly the opposite. When one is worried or excessively concerned over an event or an inner ability there is a lack of faith or hope that things will turn out for the good. The outside pressures or the internal inadequacies seem to be the causal factors regulating life instead of a hidden, intelligent order. And because of this concern over the preponderance of outside circumstances and a lack of inner strength and confidence, the fretful ego may resort to its habitual methods of asserting itself. Instead of a reliance on dharma or Tao to bring things into fruition the worried and separated ego reverts to using its own isolated will, mundane intellect and Sensory Mind. Instead of the ego relying on the guidance of the quiescent eternal “I” or conscience, it uses its own mental projections of the objective mind to fulfill its own end. Here the fulcrum has shifted toward the negative pole. The pressures and strains of a more complex consciousness aren’t directed to one’s own higher intelligence and therefore the higher mechanisms (hope, discrimination or rational judgment) aren’t used to cope with the contradictions and limitations of the separate self. Instead the ego may lean on its old habitual behavior patterns to deal with the more complex struggles that a higher consciousness must bear. Here we have the misplaced situation of a mind capable of deep and abstract thought but only using those deep and idealistic thought processes to think about the difficulties of a situation while the activity used to solve the issue come from a lower, previous levels of awareness.
This paradigm is exactly the issue plaguing the present level of human evolution. The upper end of the bell-curve of human consciousness is in- between the stages of the Manipura and the Anahata levels of development. Although there is a great degree of this new-found self- awareness and rational intelligence, it doesn’t yet understand its own true significance (as well as that of others) and how to apply this knowledge to the world at large. How else can one explain how intelligent and relatively civilized people use their shrewdness and technological understanding to ruthlessly exploit nature, manipulate economic forces at home and abroad, and wage war over oil? This leap in awareness at the Anahata is certainly the saving grace of humanity but if that awareness doesn’t incorporate and integrate the previous mental structures (the Manipura and Svadhistana), then all sorts of complex mental issues arise, such as duplicity, selfishness and repression. This will be a common theme throughout the Anahata Vortex: whether one uses one’s higher intelligence to continue developing psychologically and spiritually or whether this greater development of consciousness and intelligence simply becomes a tool to exacerbate, exploit and perpetuate the impulsive vrttis (craving, blind attachment, sadism, etc.) of the Manipura.
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