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25 settembre 2011

Tattwas and Antahkarana Instructions

The tattwas (or tattvas) are primal energies that underlie the five elements of Hindu philosophy -- akasha or akasa (spirit), tejas (fire), apas (water), vayu (air) and prithivi (earth). The term tattwas means realities or states of being. Each of the five has a specific symbol/glyph used for visual and identification purposes.
The use of these glyphs imprints the images within the mind, and once imprinted the levels of consciousness are also uploaded with memory of these symbols. This allows for greater and deeper connection at all levels of being.

A Brief History of the Tattvas

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.

Some Uses:

The Tattwas may be used in the same way as the traditional elements as well as with some additional attributes. Because of the dense layers of metaphysical meaning overlaid within their essence and a higher resonance to the astral realms they may also be used as:
  • Astral Gateways or portals through which consciousness may move
  • Developing Psychic Energy Skills
  • Focus images for Scrying or Divination
In using the Tattwas they are often placed one in the other to form specific combinations of energies.

These are considered to be compound (coalesced) in nature. There are the 5 basic Tattwas and the possibility for 4 combinations of each.

The tattvas in Shaivism

In Shaivite philosophy, the tattvas are inclusive of consciousness as well as material existence. The 36 tattvas of Shaivism are divided into three groups: 
  • Shuddha tattvas: the first five tattvas are known as the shuddha or 'pure' tattvas. They are also known as the tattvas of universal experience.
  • Shuddha-ashuddha tattvas: the next seven tattvas (6–12) are known as the shuddha-ashuddha or 'pure-impure' tattvas. They are the tattvas of limited individual experience.
  • Ashuddha tattvas: the last twenty-four tattvas (13–36) are known as the ashuddha or 'impure' tattvas. The first of these is prakriti and they include the tattvas of mental operation, sensible experience, and materiality.

(Goden Down)

Four Classical ElementsThe five Tattwas are Eastern symbols for the five primary elemental qualities in Nature. 

In the West, they naturally correspond with the five so-called Aristotelian Elements

They also correspond with the Elemental Sephiroth on the Qabalistic Tree of Life. 


Prithivi EarthMalkuth
Vayu AirYesod
Apas WaterHod
Tejas FireNetzach
Akasha EtherTiphareth
The Tattwa symbols are an Indigo Ovoid (Akasha/Spirit), a Blue Circle (Vayu/Air), a Red Triangle (Tejas/Fire), a Silver Crescent (Apas/Water), and a Yellow Square (Prithivi/Earth). 

You should construct these Tattwa symbols, making them about two or three inches in height. They should be used for purposes of Clairvoyance, that is, to investigate the Elements of Nature on the Astral Plane.

The Tattwa Tide CalculatorSuch is their purpose in the Ritual of the Tattwas.

The Tattwas symbolize the elemental currents or sub-planes of the Astral Light which influence the multifarious operations of Nature. Each Tattwa prevails over the others during certain times of the day. 

Akasha prevails for the space of two hours, commencing at Sunrise.
It then merges into the element of Vayu which then merges into the element of Tejas, and this into Apas, and this finally into Prithivi.

The cycle is then repeated. The influence of each Tattwa is said to dominate over the others for the space of two hours, till it merges into the next Tattwa. It will benefit you to investigate each Tattwa during its appointed time.

Moreover, the five Tattwas are subdivided into twenty-five sub-elements. For each Tattwa contains within itself the constituents of all the others; it is fivefold in nature, being composed of four sub-elements including itself.

Each one of the twenty-five sub-elements prevails for 24 minutes during the two hour period in which a particular Tattwa prevails over the others during the day.

Let us now analyze the Ritual of the Tattwas, step by step.

1. First, you are to perform a proper banishing in your place of working. 

2. You then invoke the Element you intend to investigate tracing the appropriate elemental Pentagram in each quarter.

In "Liber O Vel Manus et Sagittae," Aleister Crowley stated the following: "Success in banishing is known by a feeling of cleanliness in the atmosphere; success in invoking by a feeling of holiness. 
It is unfortunate that these terms are so vague."
3. Now you are to face the direction that pertains to the Element of the operation. Thus:

Akasha/Ether does not pertain to a specific direction, but rather to the center of it all, in the midst of the four elements. You may, however, face East for Akasha, based on its magical connection with the element of Air.
As for seating yourself in a comfortable posture, you may compose yourself in the simple Lotus Asana, or in any other posture which will neither distract nor divert your concentration from the task at hand.
4. The Tattwa symbol should be placed in the proper elemental quarter or direction before the commencement of the Rite, against or within a short distance of a white surface. For example, it can be placed against or near a white wall.

5. The vibration of the name of the Tattwa helps to fix your concentration on the Tattwa symbol as you gaze upon it.

6. Once you are completely concentrated on the Tattwa symbol, attaining Dharana upon it, you then transfer the symbol to a white surface. You will immediately see the symbol in its complementary color. This comes about naturally, and does not require any effort on the part of the Neophyte.

7. You now close your eyes and imagine that the Tattwa symbol is in front of you, and you enlarge the image of the Tattwa to the size of a door.

8. You now pass through the door in your imagination, giving the Sign of the Enterer, to enter the plane of the Element.

9. You now vibrate the God Name, Archangelic Name, and the Angelic Name of the Element to attract the appropriate elemental guide who is to be tested by the Sign of the Element. Below is a list of the Divine 

Names to vibrate:

Earth Adonai Ha-AretzAurielPhorlakh
Air  Shaddai El ChaiRaphaelChassan
Water  Elohim TzabaothGabrielTalihad
Fire Yhvh TzabaothMichaelAral

10. When the vision of the Tattwa is complete, the guide of the Element will lead you back to the door from where you commenced the vision. Give thanks to the guide for his assistance, return as you entered through the door, and withdraw back into your physical body, giving the Sign of Silence.

11. Return to normal consciousness.

12. Lastly, perform the Lesser Banishing Ritual of the Pentagram. Then record and analyze your vision in your Diary. Love is the law, love under will.

Issued by the Thelemic Order of the Golden Dawn - 
By David Cherubim (Frater Aurora Aureae). Copyright © 1994 e.v. All rights reserved. . source http://thelemicgoldendawn.net/zelator/tattwasinstruction.htm

Practice Antahkarana (inner instrument)
 (Sri Aurobindo)

All parts of Antahkarana with centering in the defined zones of a human body have the quality of nonclosure. The thinner the field structure of the Instrument is the easier this quality manifests. In addition all parts of Antah Karana interact with each other giving birth to Dharma-Samskaras (function mixing).
While working with Antah Karana the aim of a yogi is a recovery of the correct function of the System.

Practice Antahkarana Mahabhutas

5 mahabhutas birth

Akasha- field - blue (colorless light, including all of colours),
Vayu - air – between the green and dark blue,
Agni - fire - red,
Apas - water - white,
Bhumi (Prithivi) - earth - yellow.

Mahabhutas in a human body
Colour: "Earth — yellow, water — white, fire — red, air — dark blue, ether has all colours".
Taste: "Earth — sweet, water — feels constricted, fire — sizzling, air — acid, ether — caustic".
«Shiva Svarodaya» (152;157)

"From these five primitive natures, thus five-folded, the physical vesture is formed".
Sri Shankaracarya "Tattva Bodha", part 2(6)
Practice Antahkarana Quality of Elements

Covering    -    Body     -      Spirit

Three qualities of the elements:

~ LIGHT — Clear (secret) level.

The five elements in their pure condition are shine (satva), five pure colours in rainbow spectrum of light rays. They are inseparable from cavitated base — Nature of mind.

~ MOTION — the thin (inner) level.

These elements are like energy,

Udana — is space,
Prana — is Wind,
Samana — is the element of Fire,
Apana — is the Earth (Water),
Vyana — is Water.
As well as the subtle creatures are Spirits and Divinity of the elements.

~ INERTIA — is the material (external) level.

In the material world we perceive them like elements. For instance, the land (ground) we walk on, the water we drink, the air we breath, the fire that warms us, the space we move through.

The element Bidga mantra
Akasa (space) KHAMVau (air) YAMAgni (fire) RAMApas (Water) VAMPithivi (Earth) LAM
Practice Antahkarana Siddha Darshan
«When the Earth is dominant, carry out your usual daily routine. When water dominates, carry out earthly, transient tasks. When fire prevails, work hard. At times when air is the main influence, be destructive and take risks. 
When the Ether is dominant, it is better to do nothing and cultivate yoga as tatva of the ether do not reduce to any results in the other fields.The Earth and water bring success (suddhi), fire brings death; the air brings destruction and loss whereas the ether is ineffectual. It is adept's knowledge. 
The Earth brings relative success, Water provides immediate benefits, Air and Fire bring losses, whereas Akasa neutralizes everything.»
«Shiva Svarodaya» (160 — 163)
Practice Antahkarana Pranas (winds)

There are main five pranas in the body:

Vyana vayu is the omnipresent wind,Udana vayu is the ascending wind,Prana vayu is the supporting life wind,Samana vayu is the wind similar to the fire,Apana vayu is the falling (descending) wind.

(the energy spreaded through the body)

It pierces the whole body. Vyana-Vayu is a protective envelope of a physical body. Vyana-Vayu moves through the whole body. It hasn't any certain localization; it surrounds the body from all sides and forms an aura. Vyana-Vayu bands together different organs and body parts. 

A sense of skin thanks to nerves, nutrients, energy motions along superficial channels in any part of the body are under the action of Vyana-Vayu. By means of Vyana-Vayu you can influence energy of another man, breathe through pores with the whole body, flesh and bones.

It controls voluntary and involuntary muscle motion of the whole body and joints. It helps to hold the body upright. During the death consciousness and feelings move to Vyana-Vayu.

Vyana-Vayu furthers joining contemplation and practice to any action of the body, work, motions etc. Choice of a new womb, talent for needlework and drawing, creation of an insubstantial body in dreams are action of Vyana-Vayu.

Vyana-Vayu is a pure radiance of the endless consciousness 'Self' — a subject in the highest transcendental state — Samadhi (Turiyatita).

A yogin controls the process of the Vyana-Vayu breathing methods (through skin and bones).

Vyana-Vayu and luminescence of aura

The thin spiritual energy (Ojas) influences fire (Tejas) manifesting itself from the thin body on a physical level. Ojas forms fife basic Vayus, particularly Vyana-Vayu. Vyana-Vayu is responsible for an aura - a luminous radiance. Thanks to this radiant self-energy of a man manifests itself in an outer world. The protective layer Vyana-Vayu surrounding a man guards him against thin-material negative substances.

Form and color of an aura depend on a grade of Vyana-Vayu, a state of the basic Pranas and Consciousness. They manifest themselves as radiance (Kala) of particular color and power.

(Energy that goes up)

Udana-Vayu activates sense organs. Thanks to Udana-Vayu a yogin can hear, see and smell. Udana-Vayu nourishes thinking and memory. Udana-Vayu becomes active during opening of Vishuddha-Chakra and Sahasrara-Chakra; it also opens the central channel. It is Udana that gives thin spiritual experiences.

Siddhi Udana-Vayyu enables to:

~ levitation,
~ walking on thorns, quagmires and water,
~ jump high.
It is experienced in sleep without dreams (Turya). This is manifestation of realization of cavitated wisdom of the Highest Self. You feel motion in your spine as radiance or as internal fever when motion of thoughts goes out and Pure Consciousness without conceptions gets revealed.

Udana-Vayu occupies an area of the throat and the head. It performs a function of falling asleep, separates an astral body from a physical one after the death, controls swallowing and mimicry. When Prana and Apana flow together, Udana goes into Sahasrara focusing Consciousness on the highest worlds.

(Energy of breathing)

It is situated in a breast controlling breathing. It becomes more intensive while you are taking a breath. It is responsible for Prana uptake in the process of breathing. Prana is active day long. Prana has a quality of moving up. The task of a yogin is to direct Prana downward that it can unite with Apana. The function of Prana is absorption of outside energy through breathing. It is experienced in sleep with dreams (Svapna). A yogin has control of Prana by means of the throat lock (Jalandhara-Bandha).

(Fire-like Energy)

This Prana is localized in an umbilical zone and inflames a body heat; it also takes part in gastrointestinal digestion and intestinal uptake. It takes power from food and balances Prana and Apana. It becomes active between inhalation and exhalation. It is experienced as an internal vibration. Its area of action is sleep without dreams (Sushupti), when Prana and Apana dissolve in Samana-Vayu. A quality of Samana is to balance Apana

Clean energy of Samana raises heat, joy and bliss in the body; it burns unclean Pranas in the channels, gives mind lucidity. Unclean energy of fire causes greed for food and goods, irascibility.

Clean Samana-Vayu causes a new kind of joy and bliss in the umbilical region. This is joy of life itself. If the Samana-Vayu function is shot a yogin feels laziness, indolence, dullness. He sleeps a lot and his mind is inert.

A yogi controls Samana-Vayu by means of an abdominal lock (uddiyana-bandha).


(Top-down Energy)

This energy is connected with water. It controls urination, dejection, orgasm, ejaculation, gas outlet, ejection of a fetus in childbirth, erection and sexual attraction. If there is lack of Apana-Vayu these functions are also short. With relation to the Tantra practice Apana-Vayu is important for emotional experience of Bliss-Emptiness that is experienced in Svadhistana-Chacra and Manipura-Chacra.

Location of Apana-Vayu is below a navel: kidney, anus, genitals, large intestine and rectum. Apana becomes intensive during exhalation. Apana is active at night; its quality is to move downward.

The task of a yogin is to lift Apana that it unites with its Prana in a umbilical region. A yogin controls Prana by means of constriction of anus (Ashvini-Mudra), perineum (Mula-Bandhi), a male urethral channel (Vadjroli-Mudra) and vaginal muscles.

Five less Pranas:

Naga performs functions of vomit, hiccup and bringing round,Kurma opens and closes eyelids, recalls the phantoms,Krikara causes sneezing, hunger, thirst, cough,Devadatta causes sleep, yawning,Dhanandjaya is dispersed all over the body and remains in it after the death.
«Naga works during eructation, Kurma during winking, krikara as is known causes unintentional sneezing and Devadatta causes yawning.
Dhananjaya that has filled the whole body doesn't even leave a dead body. These Pranas are vital forces that wander across all Nadis». 
Mahasiddha Gorakshanath "Gorakshashatakam" (1.36 - 37)
Om namo Bhagavate

Mother`s Mantra

«Om namo Bhagavate»


AUM — Three Worlds and the Beyond-cutoff, as a form of God.
namo — out of respect I crouch down.
Bhagavate — Supreme.

Srimad Bhagavatam 1.1.1


I (manifesting as the Three Worlds and the Beyond-cutoff) completely open towards the Supreme.


The power of Gayatri is Light of Divine Truth.

This is the Knowledge Mantra.

Gayanry-mantra is a mantra that lets bring Light of Truth to all plans of a being.
Sri Aurobindo "Letters on Yoga" Book 3, p.298

Rigveda – 3. 62


OM — Three Worlds and the Beyond-cutoff, as a form of God.
BHUR — Bhu loka — physical plan
BHUVAH — Bhuva loka — the middle world. Prana Shakti.
SVAH — Swarga loka — Heaven.
TAT — That
SAVITUR — Spiritual Sun
VARENYAM — deserving of worship, to be welcome
BHARGO — Radiance, Spiritual Effulgence, to grant to Wisdom
DEVASYA — Devine Reality
DHIMAHI — we practice meditation
DHIYO — Buddhi — Spiritual Mind
YO — which
NAH — us
PRACHODAYAT — enlighten.


on the Light giving us the Godhead of Wisdom and Bliss.

Sri Aurobindo Gayatri

The Mantra that was written by Sri Aurobindo in "On Himself", p. 513.


OM — Three Worlds and the Beyond-cutoff, as a form of God
TAT — This
SAVITUR — Spiritual Sun
VARAM — perfect
RUPAM — a form
JYOTIH — Light, Radiance, granting Wisdom and Bliss
PARASYA — the Supreme
DHIMAHI — we practice meditation
YO — that
NAH — us
DIPAYET — enlightet.


AUM - we realize ourselves as manifestation of the Three Worlds and the Beyond-cutoff; we contemplate the Spiritual Sun that begins to manifest in us in its Perfect Form. We meditate on its Highest Light granting us Wisdom and Bliss. Let it enlighten us with the Light of its Truth.