Tattvic Philosophy

There are six main schools of thought on Tattvic philosophy. The original Tattva system was developed by the Indian Kapila as part of his Sankhya philosophy. This was about 700BCE, but the roots of Tattvic philosophy go back to at least 2000BCE. Kapila’s Sankhya philosophy system divides the universe into five basic Tattvic shapes, which when countercharged become 25 Tattvas.The word Tattva is comprised of two words, “Tat” (meaning “that”) and “Tvam” (meaning “thou”). Tattva basicially means “thatness”, that is, the real being of anything. It is generally translated as meaning “quality”. Further, “Tat” represents the Godhead and “Tvam” the individual, giving a meaning (which fits in well with Hermetic Philosophy) of “That (which is the Universe) art thou.” This is similar to the Hermetic axiom of “As above, so below”, and is directly related to the concepts of the Macrocosm (“Tat”, Godhead) and Microcosm (“Tvam”, individual).

The Hatha Yoga School of Tattvic Philosophy links the energy found in breathing (Prana) with the cycle of the five Tattvas. The eighth chapter of the “Shivagama” is “The Science of Breath and the Philosophy of the Tattvas.” It is written within this work that “The Universe came out of the Tattvas; it goes on by the instrumentality of the Tattvas; it disappears into the Tattvas; by the Tattvas is known the nature of the Universe.”

The Tattvas are the five modifications of the Great Breath, Prana, which is described as the life principle of the Universe (macrocosm) and man (microcosm). Prana consists of an ocean of the five Tattvas.

The Buddhist texts of Indian Tantra describe 7 energy centres (chakras) in connection with the five Tattvas. This finds its ultimate refinement in the Tibetan Buddhist fivefold chakra system, which is part of their fivefold division of esoteric symbolism for categorising the Universe. The Tattvas correspond to the five lower chakras in the Indian scheme of energy centres, and to all five psychic centres of the Tibetan chakra scheme.

H.P. Blavatsky’s Theosophical Society, based in Adyar, India, derived the bulk of their knowledge on Tattvas from Rama Prasad, who taught the Tattvic philosophy of the Hatha Yoga School. The Theosophists combined these teachings with those of the Esoteric Tibetan Buddhist tradition. On top of this they conjectured two more Tattvas, to make a total of seven, which allowed them to directly match the Tattvas to there sevenfold system, in particular to the seven Chakras.

The Tattvas they added were Adi, which is egg shaped, and Anupadaka, which is a crescent moon containing a radiant white sun.

The Hermetic Order of the Golden Dawn incorporated the Theosophical Tattva system, however discarding the sixth and seventh conjectured Tattvas, The Golden Dawn utilised Kapila’s Sankhya Tattva system of 25 countercharges. This was the only Eastern concept that the Golden Dawn introduced into their system. It was perhaps influenced by the mention of Tattvas in Bulwer-Lytton’s novel Zanoni, which was very likely the first mention of Tattvas in Western literature. In Zanoni the poisoning of the main character was neutralised by the magical visualisation of the Apas Tattva.

The Golden Dawn system parallels the five Tattvas to the Western Doctrine of the 5 elements, the four primary elements and quintessence.

The Tattvic Philosophy in Western Tradition

The Tattvas are the astral form of the Elements, upon which the Physical elements are based. The process of how the Tattvic elements become manifest is a complex process, which will be described briefly below.

From the Sun, a ‘solar wind’ constantly streams forth. It is a partially electro-magnetic nitrous gas, which is very subtle and non-physical in nature. This is the Prana (Life Matter) of the Eastern Mysteries. The Earth’s magnetic field captures this incorporeal nitre as the wind streams past our planet. This unmanifest substance circulates around the planet in a series of fivefold waves, each of which comprises five sub-waves. These waves are constantly rising and falling. It becomes more and more physical as it passes through our atmosphere. A salt is formed as this nitre passes through water vapour. This is “a most subtle virgin earth,” the Prima Materia of the alchemists.

The Tattva flows start at sunrise and flow from Spirit, to Air, to Fire, to Water, to Earth. Each sub-Tattva takes four minutes and 48 seconds to transit a given spot, meaning it takes a total of 24 minutes for each main Tattva. Thus it takes a total of two hours for a primary flow of all five Tattvas to transit. The Earth’s electromagnetic field and ley lines are vitalised by these currents.

(Note: There are different schools of thought as to the timing of the Tattva flows. This is just one school of thought and was used by the Golden Dawn system.)

All five Tattvas are considered to be “ethers.” The atoms of the ether bring the atoms of the atmosphere into the necessary state of vibration for us to perceive it. Each of the Tattvic ethers is related to one of the five senses. Rama Prasad gives the example that Light is the manifestation of the Tejas Tattva (the luminiferous ether) within the atmosphere, that is, matter is brought into the correct visual vibration for us to perceive it.

In “Nature’s Finer Forces” Tattvas are defined as the following: a mode of motion; the central impulse, which keeps matter in a certain vibratory state; a distinct form of vibration. Also, “every form and every motion is a manifestation of these Tattvas singly or in conjunction.”

The first statement reflects what hermetic science states of the nature of the alchemical processes, that is, “to raise the vibrations of matter” and thus bring it into the condition of harmony, Quintessence. Modern Physics concurs with this ancient knowledge that all matter is energy at various vibratory rates.

The second statement, that all matter and motion is a manifestation of the Tattvas is a direct parallel with the Western Doctrine of Elements, which also asserts that all matter is comprised of varying proportions of the subtle elements.

The other direct parallel between the Eastern and Western systems is that Tattvic philosophy asserts that Akasha is the “most important” Tattva. Akasha is what Western Tradition calls Spirit, or Quintessence, and like the four base elements all deriving from Spirit, “it is out of Akasha that every form comes, and it is in Akasha that every form lives.”

The Western Tradition’s Doctrine of Elements is exemplified by the Enochian system of magick. Compared with the Tattvas, the Enochian system has been more intellectualised. This seems only natural in that (in psychological terms) the Western tradition is one of “thinking” and the Eastern tradition is one of “feeling.”

Modern Enochian magickians have proposed a direct correlation between the Elements and the Forces of modern science. This is perhaps very relevant to the Tattvas, in that as “ethers” they are subtle and intangible, something that gives form to matter. Akasha/Spirit is correlated to the hypothesised “Superforce” of the Grand Unified Field theory of Relativity. Air and Fire are in juxtaposition in Enochian, compared to the Vayu and Tejas of Tattvic Philosophy, but are equated to the weak and strong nuclear forces of physics. Water/Apas is linked to electromagnetism and Earth/Prithivi is linked to Gravity.

Each of the Tattvas has a corresponding symbol and colour, which can be considered an atomic form of the element when it is viewed clairvoyantly. These symbols differ from the Western Tradition symbols and colour attributions, and also vary slightly between the various Tattvic philosophies. Each of the Tattvas and their attributes will be described separately below.

Akasha

The Akasha Tattva is associated with the Spirit of Western Tradition and is the sonoriferous ether (sound). It is represented by some as a black or indigo Vesica Piscis, which is almond shaped. It represents the womb of the Universal Mother. In other versions, such as the Golden Dawn tradition, Akasha is symbolised by an oval or egg shape. Akasha is “every colour” or “clear.” Black can also be seen as the absorption of all other colours, and its “flashing” (complimentary) colour is luminous.

The quote given before, that Akasha is the most important Tatva, in that all forms come from and live in it, is of particular importance. The Akasha Tattva, when used as a “doorway” for scrying can allow one to scan for information within what Theosophists have termed the Akashic Record. The Akashic record contains, as the quote states, all forms. It could be compared with the “collective unconscious” of Jungian psychology. It contains all memories of human experience, but beyond it contains all future “history” in seed form.

Vayu

Vayu is the tangiferous ether (touch). It is associated with the element of Air in Western Tradition. It is represented by a sky-blue circle.

Tejas

Tejas is the luminiferous ether (sight/light/colour). It is associated with the element of Fire in Western Tradition. It is represented by a red equilateral triangle. The Fire of Tejas is considered to be Agni, which is the Vedic sacrificial fire and the interior fire of Kundalini Yoga.

Apas

Apas is the gustiferous ether (taste). It is associated with the element of Water in Western Tradition. It is represented in the Tibetan version as a purple half circle. The Golden Dawn depicted Apas as a white or silver crescent, with the two points up.

Prithivi

Prithivi is the odoriferous ether (smell). It is associated with the element of Earth in Western Tradition. It is represented by a yellow square.

The sub-Tattvas are represented by placing a smaller Tattvic symbol within the larger main Tattvic symbol. This gives a total of 25 Tattvas: Spirit of Spirit, Air of Spirit, Fire of Spirit, Water of Spirit, Earth of Spirit; Air of Air, Fire of Air, Water of Air, Earth of Air, Spirit of Air; Fire of Fire, Water of Fire, Earth of Fire, Spirit of Fire, Air of Fire; Water of Water, Earth of Water, Spirit of Water, Air of Water, Fire of Water; & Earth of Earth, Spirit of Earth, Air of Earth, Fire of Earth, Water of Earth.

Conclusion

Through the use of the Tattvas great insight can be gained into the structure of the astral, and the mechanics which remain concealed from physical reality. No opportunity should be overlooked to learn and explore the environments, and wise and knowledgeable entities should be sought who may be able to impart knowledge of and insights into processes and concepts.

Courtesy: http://www.magicalpath.net/articles/tattva.htm

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