Tattvas and Magical Practice
Tattvas (Sanskrit: तत्त्व) are the elements that make up human reality. In other words, they are the essence or principle of reality and help humans perceive it. Depending on the philosophical and esoteric school, tattvas are vibrations of the ether, energies, manifestations of the creative divinity, virtual mirrors of reality beyond this world, or the creative elements of nature themselves. The interest in them lies not only in their mystical and spiritual aspect, whose goal is the search for liberation and the attainment of a state of total communion with the universe, but also in the "practical" use that esotericism has given them in its most modern phase, especially in Theosophy and the Hermetic Order of the Golden Dawn, for whom the tattvas are subplanes of the so-called astral Light, through which knowledge is attained.
The main tattvas that can be found in books on Eastern philosophy or esotericism are very varied. We can find the seven tattvas mentioned in Jainism, a non-theistic religion whose basic principles are self-control, responsibility, and asceticism. We also have the vision offered by Buddhism and Tantrism. In Buddhism, there are 25 tattvas (དེ་ཁོ་ན་ཉིད།, dekhony in Tibetan) and they are identified with the ultimate nature of things, including, therefore, profound and true knowledge. In Tantrism and Yoga, there are 36; however, as the word tantra itself indicates (Sanskrit: तन्त्र, weave, path), there are various branches that have treated them in different ways: some follow Buddhist doctrines (believing that the Tantras are texts bequeathed by Buddha), but others consider it to be an Asian philosophical foundation not exclusive to India, but that can be traced back to Chinese Taoism or the Tibetan Bon religion. Since this article is concerned with tattvas as esoteric realities and tools, we will only review the seven tattvas of Jainism, and the five tattvas of Hindu and Tibetan esotericism, complemented by Western esotericism:
Jain Tattvas
According to the Tattvartha Sutra (2nd-5th century), whose translated title is "On the Nature of Reality," there are seven tattvas:
- Jīva corresponds to souls and living beings, that is, everything that has life, whether physical or not.
- Ajīva, on the other hand, refers to all things that lack vital energy.
- Āsrava is the awareness of individual responsibility, the arrival of karma as a response to one's actions. It affects both living and inanimate things.
- Bandha is the next step, becoming aware of the impossibility of escaping these consequences, of the enslavement of living beings to karma.
- Samvara is the turning point in the face of this reality of karma. It is the awareness that this cycle of action and consequence can be modified and balanced, not by escaping from it, but rather by understanding how it works.
- Nirjara would be the solution, the cleansing of received karma and the vigilance to avoid again that universal "stain" in existence.
- Moksha is the final step, achieving absolute liberation from karma and becoming an indivisible part of the universe, within its natural order.
Hindu and Tibetan Esotericism
In Hindu esotericism, there are two distinct tantras or paths: on the one hand, we have the orthodox Dakshina Marga, or Right-Hand Path, which follows traditional guidelines: abstinence and renunciation, asceticism, meditation, and so on. and the vama marga or left-hand path, heterodox, in which passions and pleasures can also be ways to achieve enlightenment. The left-hand path quickly gained followers in the West, especially for its novel understanding of the sexual world and for its similarities—somewhat intentionally distorted—with magic and witchcraft. The Hindu esotericism that has most influenced Western esotericism has therefore been Tantrism.
For Tantrism, tattvas are the "steps" to achieving cosmic communion and liberation. They are essences or principles that are much more "comprehensible" and visible; they have been compared to "energetic vibrations," perceptible in certain psychological states. Due to their number of 5, they quickly became associated with the five esoteric elements in the West, with Theosophy and the Golden Dawn standing out in their dissemination and transformation:
Theosophy, because through Blavatsky, these 5 elements were associated with the 5 Tibetan chakras (in India, there are 7, as we saw in this article). Furthermore, the five elements also appear in Ayurvedic medicine, so parallels have been drawn with this traditional medicine.
The Golden Dawn, because it drew on Theosophy for the 5 tattvas, and from Samkhya philosophy (सांख्य), a Hindu doctrine in which there are two universal principles: spirit (purusha, unique) and matter (prakiti, multiple), which can be combined. In this way, there would actually be up to 25 tattvas resulting from these 5x5 combinations. For some, this is the only purely Eastern element that the Golden Dawn introduced into its teachings.
- Akasha (आकाश) is ether, the infinite space where reality arises. For some Indian doctrines, it would be the equivalent of contemplating the immensity of the sky, just as its manifestation would occur through sound and silence.
For others, Akasha is the basis of everything, hence the extension, through the intervention of Theosophy, of the term "Akhashic Records," as a return to the universal principle and therefore to the entire compendium of events and occurrences that have been recorded in this primordial space. It is symbolized by a black oval, representing an egg. Western Neopaganism linked it to the element "spirit," drawing a parallel with one of the Indian doctrines of the five elements, Panchamahabhuta. Its sacred syllable, according to Theosophy, is Ham.
- Vayu (वायु) is the name given to air, and also the name of the Hindu god who rules the winds. Its manifestation is the winds and also breathing, which is why it is associated with prana, the vital breath, and with the lungs and diaphragm, especially in yogic doctrines. It also manifests itself through movement, which is why it is "detected" by living beings through touch, especially the hands, following the patterns of Ayurveda.
It is born directly from the ether and is symbolized by a blue circle. Neopaganism undoubtedly linked it to the element of air. It is the second element of the Panchamahabhuta doctrine. Its sacred syllable, according to theosophy, is Pam.
- Agni (अग्नि), also known as Tejas, is the tattva of fire, something easily identifiable by its first name, which it shares with the divinity of fire and sacrifice. Heat and fire arise from movement (i.e., from Vayu) and are the most direct manifestation of energy. This energy manifests not only in the sun, the sacrificial or hearth fire, the kitchen, or the warmth of the body, but also as the Kundalini energy that rises from the base of the back to the upper chakras, according to yogic philosophy.
On the other hand, although it is the third element of the Panchamahabhuta doctrine, it is the first tattva that refers to a tangible and at the same time intangible reality. Agni or tejas tattva can be found in anger, love, lust, etc., "heated" feelings that must be controlled to avoid losing physical and mental balance.
Its symbol is a red equilateral triangle, the same as the elemental and alchemical symbol for fire, and it is this element in Neopaganism. Its sacred syllable, according to Theosophy, is Ram.
- Jala (अंब ) or apas (आपस्) is the tattva of water. It is the fourth element of the Panchamahabhuta doctrine. It is born from the fusion of vayu and agni, air and fire, as well as the intervention of ether, containing within itself part of these three elements, in a constant flow and balance. Jala is the tattva that controls the bodily fluids of every living being, be it blood, saliva, semen, or in the case of plants, sap or resin. Therefore, in Ayurveda, it has been linked to the kidneys and throat glands (tonsils, thyroid, etc.), as well as circulation. It manifests itself through the sense of taste, since saliva is how we experience the world as infants.
Liquids such as blood or semen symbolize life, and ultimately, water is the key to existence itself, at least as it exists on this planet. But water is present in nature, and its power there is greater. Rain or tides are manifestations of this incessant, circular movement. It is symbolized by a white or silver crescent moon (perhaps precisely because of its astrological and astronomical association with water), or by a recumbent purple half-circle, and is the water element in Neopaganism. Its sacred syllable, according to theosophy, is Vam.
- Prithvi (पृथ्वी) is the final tattva, but also the most complex in terms of interpretation and understanding. It is earth and the fifth element of the Panchamahabhuta. But Prithvi is not only matter; it is also that upon which something rests, and therefore, stability, firmness, and security. Prithvi can be found as an epithet or nickname for many Hindu deities, such as Vishnu or Lakshmi, or as the divine duality of sky (Dyaus Pita - Father Sky) and earth (Prithvi Mata - Mother Earth). It is a giver of life, a preserver, and at the time of death, it receives back. It represents an orderly and eternal cycle.
Because of its stability, it is related to the root chakra (muladara). Its symbol is a yellow square, and its sacred syllable, according to Theosophy, is Lam.
Work With the Tattvas
In the Eastern world, tattvas have been worked with from a meditative perspective and in relation to the opening of the chakras, as these are also associated with emotions, organs, and predominant elements, in addition to colors and minerals. This chakra opening has been associated with the opening of the sephirotic paths, but this has not been a successful theory.
In the world of Western esotericism, more magical and practical aspects were added to this meditative aspect. Through visualizations, one could gain not only spiritual but also universal knowledge, or in other words, reach trance states and perform astral travel.
There are two ways to carry out visualization, although neither is exclusive of the other. One way is to visualize the element one is trying to associate with oneself, either to gain knowledge, its properties, or to use it in a subsequent ritual. The other consists of concentrating on the symbol of the tattva in question. There are also those who merge both methods.
Basically, both make use of concentration, imagination, and external elements such as rhythm or sounds related to the element sought. These visualizations are performed in sections that can vary in length, estimated at about 25 minutes per tattva, but the consensus seems to be that the total practice can reach up to two hours. All of this depends, of course, on whether a specific effect is sought through communion with an element, or whether a combination of both is intended, as set forth in the doctrine of the 25 tattvas, whose table is the image at the top of this article. As can be seen, the superposition of the figures allows a person to concentrate on the drawing without having multiple focal points. Furthermore, the colors are not random; S. L. Mathers, one of the founders of the Hermetic Order of the Golden Dawn, had studies on chromotherapy and color psychology. For their part, psychologists such as Jung, or along the lines of Theosophy, Kandinsky, and Piet Mondrian, identified chromatic and geometric patterns as successions of the initial point of creation.
Here we present the most standardized system of the various Hermetic Orders that follow the patterns of the ancient and current Golden Dawn.
After ritual preparation, the image of the tattva or tattvas in question is used on a white cloth or cardboard background. An element can also be obtained (for example, a candle for the fire, a cup of water, or perhaps an elemental crystal), and the pentagram or circle corresponding to that element can be drawn before beginning the visualization.
In visualization, the figure of the tattva is seen in negative, and at that moment, it must be understood that the silhouette is a door, and that one must enter the astral plane through it. Once inside, it will be up to the practitioner to incline toward the various changes offered. In the case of multiple tattvas, you must choose one path first and then the other, depending on what you see, hear, or feel, or on your own intention in astral travel.
This practice is not recognized outside of Orientalist circles and Hermetic orders, largely because the Golden Dawn itself prefers to use the elemental symbols of alchemy and the Western world in most cases, especially because they consider the colors (black, red, yellow, and blue) and shapes (triangles for the elements, round for ether) more consonant with Western thought, and therefore, their use would facilitate projections.
Pietro V. Carracedo Ahumada - pietrocarracedo@gmail.com
Bibliography:
-Calle, R. A., Diccionario de Orientalismo y Budismo. TIKAL, 1999
-Cicero, C. Cicero, S. T. Golden Dawn Magic. A Complete Guide to the High Magical Arts. Llewellyn Worldwide, Limited, 2019.
-Filoramo, G. Dictionary of Religions. AKAL, 2001.
-Prasad, R. The Science of Breath and the Philosophy of the Tattvas. Theosophical Publishing Society, 1897
Related Articles:
