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PANCATATTVA DHARANA (A) According to yogic philosophy, all creation takes place and is supported by tattvas. The whole universe is a combination of tattvas. The Upanisads explain that the five elements or pancatattva arise from the mind, the mind from the cosmic prana, and the cosmic prana from the higher mind. As the human body is made of the same composition, the identity of the elements in the body is in the body and mind. The effects of 222

these tatwas are so subtle that they affect all the systems and processes of life. Everything we do and think is under the influence of tattvas. Although these elements are known as the five basic elements of earth, water, fire, air and ether, we should not understand them as physical or chemical elements. Rather, they are to be seen as subtle results of light and sound produced by various pranic vibrations. Each tatwa has a specific pranic frequency that affects the physical process and the emergence of prana. From the vibration of prana, sound, light and color are produced. These pranic vibrations, colors and sounds indicate different tattwas. The five tattvas are part of the interconnectedness that each thing derives from the previous one. These five elements are described in descending evolutionary order. 1. Akasa- ether, for void and space. 2. Vayu-air, for constant motion. 3. Agni-fire, responsible for heat. 4. Apas- water, in charge of water. 5. Prthivi-world, responsible for unity and harmony. The first tattwa to evolve is akasa, which is an undifferentiated word with infinite amounts of potential. Akasa is a dormant state where energy and matter are in a dormant state within consciousness. When the energy in the akasa part begins to vibrate, a movement is created and the vayu tattva appears as air. Vayu particles are very free to move and therefore Vayu is considered as all motion everywhere. Due to the extreme movement of energy in Vayu, the heart occurs, and this is the cause of the next tattwa, Agni or fire. In Agni tattva, the movement of breath is less than that of vayu. This type of movement allows Agni to spread some of his bright fire and thereby cool the apas or liquid. With the birth of the apas tattwa, the complete freedom of vayu and the freedom of Agni are lost and its elements are connected to a clear space, moving only within a small radius, the last tattva, prthivi or the 223

world emerges from a. in the face of reduction in energy vibrations that cause the solidification of water on earth. Even here, there is a lot of freedom of movement of the apas. Every element of prthivi has its own place and every vibration in it is its only possibility. Prthivi tattva For the purpose of this meditation, we will begin with the prthivi tattva dharana or concentration on the elemental world, which is the first of the five tattva dharanas. This is where the yellow square is found in daharakasa. A square or rectangular figure represents power. This number is perfect. There is no movement; just enough stability. It is completely balanced; nothing is wrong; nothing without balance. According to kundalini yoga, yellow is the color called yantra of earth. This yantra is square in shape, which represents the manifestation of cosmic energy from the unmanifest to the manifestation of the formation of the body. The physical body is the ultimate manifestation of cosmic energy. The image of the yellow square and the body therefore go hand in hand. So there is an awareness of these two things together at this time of practice. The yellow square is a reflection of the spirit and the physical body is a great reflection of the earth element. Prthivi tattva brings stability and stability in all aspects, physically, mentally and environmentally. Physically, it is between the knee and the toe. Mentally, this is associated with the spiritual and unconscious levels. His psychic center is the muladhara cakra. It is associated with bhuh loka, the world plane and anmaya kosa. The physical body is the final manifestation of cosmic energy. So the image of the yellow square and of the physical body goes hand in hand. Thus there is awareness of these two together in this stage of the practice. The yellow square is the psychic manifestation and the physical body is the gross manifestation of the earth element. 224

Prthivi tattva brings stability and permanence in every respect, physically, mentally and in the environment. Physically it is located between the knees and the toes. Mentally it is related to the conscious and subconscious levels. Its psychic location is muladhara cakra. It is related with bhuh loka, the earth plane and annamaya kosa, the food or psysical body. The subtle sensory perception of prthivi is gandha or smell, which is conveyed through the sensory organ of the nose.. The Apas tattva or water elements are seen between the navel and knees in the shape of a silver crescent moon. In the physical body, water is the first visible tattva that appears as a water substance. Therefore, the rising moon is a symbol of water. The silver color of the moon is very close to the gray color, representing the combination of light and dark, black and white, day and night, reflective and unpredictable. Physicall apas tattva is located in the area between the navel and knees. In the mind it represents the mahat tattva of the four experiences of manas, buddhi, citta and ahmkara. It is where all the tricks are done. This element corresponds to bhuvah loka, the intermediate astral plane and pranamaya kosa, the physical body. The sensory perception related to apas is taste, which is caused by the physical part of the tongue. Agni tattva Agni or fire is energy in the first stage of manifestation, which comes in the form of fire and heat. It is through the nature of light that is understood. Therefore, the Agni tattva is responsible for the perception of the form known through the senses of sight. Without the presence of form there can be no attachment. Therefore, Agni tattva is also the first satge where ahmkara or ego begins to express itself. As the light gives form to energy, the ahmkara perceives what is outside itself. Therefore the fruits of 225

each individual's money are born. The color represents the roar of Agni and is red. Therefore, the Agni yantra is a red inverted triangle. This triangle is composed of red light that vibrates constantly. In the physical body, Agni is located between the navel and the heart. It is responsible for the digestive fire and the yogic fire that burns hot and accumulates in our inner level, allowing us to achieve the results of higher sadhana. In the mind, this is connected to the subconscious. His psychic center is in the Manipura cakra. It is part of the svah loka, the divine plane, and the manomaya kosa, the body of the mind it's good. Vayu or air element has the nature of movement. This results in the gray-blue color that characterizes this tattva. Hence, the vayu yantra is visualized as a hexagon with gray-blue sides. It can be seen as a bluegray gas spot placed in a hexagonal shape between the heart and the center of the eye. Vayu corresponds to prana in the body and the physical state of the heart. Vayu tattva is invisible in material sense. In this subtle time, things are still in their form without difference. This can be described as energy and movement. In the physical body, vayu allows the sensation of the hand to be transmitted by the mind or the skin. In the mind, this is connected to the subconscious. His spiritual center is anahata, the heart cakra. It corresponds to the aspect of mahah loka, the plane of saints and sidhas, and vijnanamaya kosa, the psychic or intuitive body. Akasa tattva Akasa or ether element is the space through which all things manifest. It is the most subtle of the pancatattvas, being omnipresent, unchanging and immovable. Because the ether is limitless and permeates the entire universe, it is seen as a sphere of nothingness. As emptiness and lack of light, akasa is described as black or black, without color. 226

However, in the dark, all the colors of the spectrum are present. Thus the circular yantra of akasa is filled with multi-colored dots representing the nature of emptiness. The breakdown of this tattva is so subtle that it cannot be perceived by external influences. Therefore, as long as we are working through emotions, we cannot see this subtle vibration. When the mental number merges with that of the ether, thanks to dhyana, we transcend time. It is the elemental ether known in yogic terms as 'space of consciousnesses'. Physically, akasa is everywhere. At the mental level, it controls emotions and passions. It is said that when the akasa tattva dominates, the mind turns to sensory experience. So this is very important for spiritual progress. Physically, the akasa is located on the top of the head, between the eyebrows and the crown. Mentally, this is associated with the unconscious. His psychic center is in the visuddhi cakra. Spiritually, it corresponds to jnanah loka, the plane of rsis and munis, and anandamaya kosa, the sweet or causal body. PANCATATTVA DHARANA (B) In this practice the different qualities and symbols of the tattvas are explored at three levels: conscious, subconscious and unconscious. In order to understand what these qualities and symbols are and how they relate to human consciousness, let us first look at the theory of evolution which was expounded by the Samksa school of thought. Samksa philosophy goes into a detailed explanation of the manifestation of consciousness and energy in the form of Purusa and Prakrti. There is a universal body of consciousness which is known as Purusa. The word Purusa itself means awareness which is contained within a structure and which is in a state of dormancy. That universal consciousness or Purusa is considered to be absolutely pure without any 227

fault or limitation. Alongside Purusa there is another entity, the universal energy. This universal energy is known as Prakrti or natural, which governs the whole of creation. Samksa has viewed Purusa and Prakrti as the twin forces behind the manifest and unmanifest creation. Originally these two forces were separate. However, something happened in the state of their separateness which brought them together. When these two forces came together and merged as one, an alteration took place in their natural state of being. This alteration is quite natural; we can understand it even now. For example, the combination of hydrogen and oxygen creates a third substance. In the same way the union or merging of Purusa and Prakrti created a third thing; the off spring of their union are known as tattwas. Tattva is the final manifestation or the full growth of an expression of Purusa and Prakrti. In the primary stages the tattvas were in the form of bhootas. The word bhuta means 'spirit'. It is similar to the concept in the Bible where it says, ".....and the spirit moved upon the earth..." These bhootas are the originating point of the tattvas. Meramorphosis from the level of spirit to the physical level then took place. When that metamorphosis took place from something subtel to something concrete, the concrete nature was termed tattva. The word tattva means 'a defined body.' The primary tattvas which we already know are: akasa (ether), vayu (air), Agni (fire), apas (water) and prthivi (earth). Along with the manifestation of these elements came the nature, quality or perception of these elements. The qualitity of earth is different to that of water. The quality of water is different to that of fire. Their natures are different and the way of perceiving the different natures is known as tanmatra. 228

The tanmatras are said to be the subtle essence of the tattvas. The five tanmatras are: (i) Sabda or sound, the subtle essence of akasa tattva: (ii) sparsa or touch, the subtle essence of vayu tattva: (iii) rupa or form, the subtle essence of Agni tattva: (iv)rasa or taste, the subtle essence of apas tattva, and (v) gandh or smell, the subtle essence of prthivi tattva. These five tanmatra are perceived by the five jnanendriya, organs of knowledge, which are: (i) srota or ears, the auditory sense, perception of sound: (ii) tvac or skin, the tactile sense, perception of touch or feeling: (iii) caksu or eyes, the optic sense, perception of from: (iv) jihva or tongue, the gustatory sense, perception of taste, and (v) ghrana or nose, the olfactory sense, perception of smell. It is actually from the five tanmatra that the five tattvas have evolved. The tanmatra and the tattvas are also associated with the cakras. Thus in muladhara we find the yellow square representing the earth element and the tanmatra of smell. Similarly, in swadisthana there is the white crescent moon of the water element and the tanmatra of taste. In manipura there is the fiery red triangle and the tanmatra of form. In tanmatra there is the blue hexagon of the air element and the tanmatra of touch. In visuddhi there is the circle of avoid or ether element and the tanmatra of sound. This practice leads one progressively through the conscious, subconscious and unconscious dimension of the tattvas. First, the everyday sensory objects are experienced internally by the jnanendriyas. This correlates the tattvas with the conscious level of perception. Second, certain feelings, symbols and scenes are evoked which correspond to the tattvas at the subconscious level. Third, certain devata or aspects of 229

divinity are visualized which correlate the tattva with the unconscious level. In this way each of the five tattvas is individually explored and assigned its own particular place in our evolutionary process. By exploring the different dimensions of the tattvas in this way we bwgin to perceive the interplay of the elements with consciousness and energy or Purusa and Prakrti. By recreating the process of evolution we can experience each aspect as an integral part of the intricate whole.