It represents especially the concentrated force of the planets, acting through the signs of the zodiac, and thus sealing the astral image of nature under the presidency of the Sephiroth; and also the seven palaces of the same. It is especially attributable to the sun.
It is a symbol of great strength and power, forming, with the cross and the pentagram, a triad of potent and good symbols, which are in harmony with each other.
Heptagon and Heptagrams
The heptangle as a whole is referred to the seventh Sephirah, Netzach.
The heptagon naturally represents the dispersal of the powers of the seven planets through the week and through the year. It alludes to the power of the septenary acting through all things, as exemplified by the seven colours of the rainbow.
The heptagram reflected from every third point yieldeth seven triangles at the apices thereof; fitly representing the triad operating in each planet, and the planets themselves in the week and the year.
The heptagram is the star of Venus, and is especially applicable to her nature. And as the heptagram is the lineal figure of the seven planets, so is Venus as it were their gate or entrance, the fitting symbol of the Isis of nature, and of the seven lower Sephiroth of the Bride.
Octagon and Octagrams
The octangle as a whole is referred to the eighth Sephirah, Hod. The octangle naturally represents the power of the ogdoad, and the octagon showeth the ogdoad operating in nature by the dispersal of the rays of the elements in their dual aspect under the presidency of the eight letters of the name.
The octagram reflected from every third point yields eight triangles at the apices thereof; fitly representing the triad operating in each element in its dual form, i.e., of positive and negative, under the powers of the name YHVH ADONAI or as it is written bound together IAHDONHI.
This octagram reflected from every fourth point is the star of Mercury, and is especially applicable to his nature. It is further a potent symbol, representing the binding together of the concentrated positive and negative forces of the elements under the name of IAHDONHI. And forget not that Adonai is the key of YHVH.
Enneagon
Enneagrams
The enneangle as a whole is referred to the ninth Sephirah Yesod. It naturally representeth the power of the ennead, and the enneagon showeth the ennead operating in nature by the dispersal of the rays of the seven planets and of the head and tail of the dragon of the moon.
The enneagram reflected from every third point representeth the triple ternary operating both in the seven planets with the Caput and Cauda Draconis of the moon, and with the alchemical principles counter-changed and interwoven. It is not so consonant with the nature of Luna as the enneagram reflected from every fifth point.
The enneagram is the star of Luna, and is especially applicable to her nature. It represents her as the administratrix to the Earth of the virtues of the solar system under the Sephiroth.
The enneagram reflected from every fourth point is composed of three triangles united within a circle, and alludes to the triple ternary of the three alchemical principles themselves. It is not so consonant with the nature of Luna as the previous form.
Dekagon and Dekagrams
The dekangle as a whole is referred to the tenth Sephirah—Malkuth. The dekangle naturally represents the power of the dekad, and the dekagon showeth the dekad operating in nature by the dispersal of the rays of the ten Sephiroth therein. The number of degrees of a great circle cut off between its angles is thirty-six, the half of the quintile astrological aspect.
The dekagram reflected from every third point is especially consonant with Malkuth, and shows the triad operating through the angle of the two pentagons within a circle, of which it is composed. It alludes to the combination of the three alchemical principles with the spirit and the four elements in their positive and negative form, under the presidency of the ten Sephiroth themselves.
The dekagram reflected from every fifth point is composed of two pentagrams within a circle. It shows the operation of the duplicated Heh of the Tetragrammaton, and the concentration of the positive and negative forces of the spirit and of the four elements under the presidency of the potencies of the dive in Binah; the revolutions of the forces under Aimah the great mother.
Endekagon
Endekagrams
The endekagram as a general rule is referred to the Qlippoth: of its forms however, the one reflected from every fourth point represents their restriction, and therefore it is not altogether to be classed with those that represent their operations in nature. The endekangle naturally represents the evil and imperfect nature of the endekad, and the endekagon represents the dispersal of the eleven curses of Mount Ebal through the universe (Deuteronomy 27).49
Dodekagon
Dodekangles
The dodekangle as a general rule is referred to the zodiac, and naturally represents the power of the dodekad.
The dodekagon shows the dispersal of the influence of the zodiac through nature, the dodekagram its concentration. The number of degrees of a great circle cut off between its angles is thirty, forming the weak astrological semi-sextile aspect, good in nature and operation.
[contents]
49. Note by Regardie: Though they are paraphrased as twelve in the English Bible, in the Hebrew version they are paragraphed as eleven, two being classed together.
ADDITIONAL LECTURE ON THE TATTWAS
OF THE EASTERN SCHOOL
Introduction by Israel Regardie
This paper dealing with the Hindu tattwa system was withdrawn from circulation in that branch of the Order of which I happened to be a member. The copy from which I have reproduced the following was properly labelled and dated August 1894, and is therefore as clearly authoritative as any of the Order papers could be, indicating that it was formally and officially issued to all members of the grade of Philosophus. It has also been conveyed to me that the American temples, under the Mathers and Brodie Innes jurisdiction, circulated this document.
As to whether it accords with the general content of the rest of the Order system must be left to the discrimination of the individual student. That it has several points of value will be doubted by none, though few will care to subscribe to the paper in its entirety. Personally, I feel it to be definitely an alien system, which touches the Order teaching in but very few places. The mode of skrying in the spirit vision using the tattwa symbols is sound enough and has been described elsewhere. But other aspects suggest that the two systems are not likely to mix particularly well.
Some students who are familiar with early Theosophical literature will recall a book, Nature’s Finer Forces or the Science of Breath by Rama Prasad, and it may occur to them that this “Additional Lecture on the Tattwas of the Eastern School” is in reality a precis of that book.50 This has been observed by quite a number of the early Order people, and I understand that because of this, and because of the fact that no acknowledgement of the book was made in the document, Frater Sub Spe withdrew the document.
I have decided to issue it here, with the other Order manuscripts, as it may convey for some minds a special message which may be absent in the others. In any event, it seems to me that I have no right to extirpate from an account of Order teaching a paper which was considered highly important by some of the early Order Adepti.
The Tattwas of the Eastern School
General Observation. There are five tattwas or principles:
1. Akasa—ether.
2. Vayu—the aerial principle.
3. Tejas—the principle of light and heat.
4. Apas—the watery principle.
5. Prithivi—the earthy principle.
But the first cause of these is the great controller of all things, the one light, the formless. From Him first came into appearance ether; thence the air, the motion producing ether waves which causes light and heat, and so on in the above order.
The yogi comes to know the principle of these five tattwas, their Sukshma Sharira, but ho
w? Further on you will see how. The astrologer who has no knowledge of the swara is as worthless as a man without a wife. It is the soul itself; it is the swara, the great controller of all, who creates, preserves, and destroys, and causes whatsoever is in this world. Experience and tradition both say no knowledge is more precious than this knowledge of the swara. None else lays bare the workings of the machinery of this world, or the secret workings of this world.
By the power of swara may be destroyed an enemy. Power, wealth, and pleasure, all these can be commanded by swara. The beginner in our science must be pure and calm in mind and in thought, virtuous in actions, and having unmixed faith in his spiritual teacher. He must be strong in his determination, and grateful.
Swara in the Body. Ten manifestations of this swara are in the body. But before the Neophyte is told this, he must gain a thorough knowledge of the nervous system. This is very important, and according to his knowledge of this science, the Neophyte gains success. To give a rough outline of the parts we have chiefly to deal with in our endeavour to explain the elementary treatise: There are ten principal nerves, this includes the tubes, etc. It is in the ten manifestations of swara that the ten so-called vayus move. We mean by this ten forces which perform ten different functions. The three most important nerves are the following, as the beginner has only to deal with these:
1. Ida—the left bronchus.
2. Pingala—the right bronchus.
3. Sushumna—in the middle.
The ten Vayus are:
1. Prana, in the breast.
2. Apana, about the excretory organs.
3. Samana, in the navel.
4. Undana, middle of the throat.
5. Vyana, pervading the whole body.
6. Kurmana, the eyes, helping them open.
7. Kirkala, in the stomach, producing hunger.
8. Nag, whence comes vomiting.
9. Devadatta, causes yawning.
10. Dhananjaya, that which doth not leave the body after death.
These ten Vayus, or forces, have their play in the ten principal nerves, not one in each. They are the regulators of the body of man. If they go on working properly, a man remains perfectly healthy; if not, different kinds of diseases spring up.
A yogi keeps them always working, and consequently diseases never come to him. The key to all these nerves lies in the working of the prana vayu, or vital principle drawing the air through the Ida, the Pingala, and the Sushumna. When the air is drawn through the Ida it is felt coming out or going in through the left nostril. When through the Pingala, in the right nostril. When through the Sushumna it is felt through both nostrils simultaneously. The air is drawn or felt through either or both of the nostrils at certain appointed times. Whenever in any given time, the breath goes in and comes out of the wrong nostril it is a sure sign some sort of disease is coming on.
The Ida is sometimes called the Chandra nadi, or the moon nerve. The Pingala, the Surya nadi or sun nerve. These are called, the former, the Chandra swara and the latter the Surya swara.
The reason is that when the breath is in the Ida it gives coolness to the body and that when in the Pingala it gives heat to the body. The ancient magi used to say the place of the moon in the human body was in Ida and the sun in Pingala.
The Course of the Breath. The lunar month, it is well known, is divided into two parts, the fortnight of the waxing and the fortnight of the waning. On the first fortnight, or the bright fortnight, just at sunrise of the first day the breath must come into the left nostril and must be so for three days successively. At the beginning of the fourth day the breath must come through the right nostril and must do so for the three succeeding days, when again the seventh day must begin with the moon breath, and so on in the same order. Thus we have said that such and such days begin with such and such a breath.
But how long is our breath to remain in one nostril? For five gharis, or two hours. Thus when the first day of the bright fortnight begins with the moon breath, after five gharis, the sun breath must set in, and this again must change into the moon breath after the same interval of time. So on for every day.
Again, the first day of the dark fortnight must begin with the sun breath, and proceed in the same way, changing after five gharis and the three succeeding days. It will be seen that all the days of the month have been divided into the Ida and the Pingala. In the Sushumna, the swara flows only when it changes, either in its natural course or in certain other conditions to be afterwards mentioned. This is the course of nature. But a yogi commands nature. He turns everything into his own way. Rules for this will be given in the proper place.
Course of the Tattwas
For five gharis, as we have above said, the breath flows through our nostrils. In these five gharis, or two hour periods, the tattwas have their course. In the first we have Akasa, in the second Vayu, in the third Tejas, in the fourth Apas, in the fifth Prithivi. Thus in one night and day, or sixty gharis, we have twelve courses of these five tattwas each remaining one ghari and returning again in two hours. There are again further five subdivisions of each tattwa in a ghari. Thus, Akasa is subdivided into Akas-Akasa; Akas-Vayu; Akas-Tejas; Akas-Apas; Akas-Prithivi—and similarly with the other four.
How to know which of the tattwas is at a certain time in course, not merely by a mathematical calculation but with the certainty of an eyewitness, is of the greatest importance in the practical part of this science. We shall come to it further on.
The Ida. When the breath is in Ida, that is in the left nostril: then only is it well to perform the following actions. Stable works such as erecting a building or the construction of a well or tank, going on a distant journey, entering a new house, collection of things, giving gifts, marriage, making jewels or clothes, taking medicines and tonics, seeing a superior or master for any purpose of trade, amassing of wealth, sowing of seed in a field, negotiations, commencement of trade, seeing of friends, works of charity and faith, going home, buying of animals, doing work for the benefit of others, placing money on security, singing, dancing, taking up abode in any village or city, drinking or making water at the time of sorrow, pain, fever, etc. All these acts should be done when the swara is in Ida. It must however be kept in mind that the tattwas Vayu and Tejas are to be excluded from these actions, likewise Akasa.
During the tattwas Prithivi and Apas only are these actions to be done. In a fever, the yogi keeps his Chandra swara going, and brings the Apas or water tattwa in course, so the fever is all over in a very short time. How mastery is gained over the tattwas will come further on.
The Pingala. In the Surya swara only, are the following actions to be done: Reading and teaching hard and difficult subjects of knowledge, sexual intercourse, shipping, hunting, mounting a hill or fort, riding a donkey or camel or horse, swimming over a powerful stream or river, writing, painting, buying and selling, fighting with swords or hands, seeing a king, bathing, eating, shaving, bleeding, sleeping—and such like. All these secure success and health, as the case may be, if done in the Surya swara.
The Sushumna. When the breath comes out of both nostrils at the same time, it is flowing in the Sushumna. Nothing ought to be done under these conditions, for everything turns out badly. The same is the case when the breath is now in one and now in the other nostril. When this is the case, sit down and meditate upon or over the sacred Hansa. This joining of the breath is the only time for Sandha, meditation.
Note. Zanoni secured success in gaming for Cetoxa and overcame the effects of the poisoned wine of the Prince di D_____ as follows. In the first place, he changed his breath to the right nostril and threw an envelope of the Akasa tattwa over his antagonist, who consequently became all empty, the money in gaming flowing towards the Surya swara. In the latter case he brought the water, Apas, tattwa into course, directed it with the full force of his trained will towards the poisoned wine, and consequently the burning heat of the poison was counteracted for a very long time, and before it could recover strength enough to act on th
e system, it was there no longer.51
The Tattwas
To each of the five tattwas a special colour has been assigned. Akasa—black; dark; or no colour really. Vayu—green (blue by some). Tejas—red. Apas—white, or really all colours. Prithivi—yellow. It is by these colours that a practical man finds on the spur of the moment which tattwa is at the time in course. Besides, these tattwas have different shapes and tastes. These figures are seen by taking a bright mirror and letting the breath fall upon it, as it comes out of the nose. The divided part takes one of the following forms according to the tattwa then in course. Prithivi—a figure having four angles. Apas—a half moon, or crescent. Tejas—triangular. Vayu—spherical. Akasa—oval like a human ear. To sum up their qualities:
Prithivi—moves always in the middle of the paths of air and water. Apas—downwards, straight through the nose. Tejas—upwards. Vayu—obliquely towards the right or left arm, as the case may be. Akasa—transversely always.
Tattwa
Color
Form
Taste
Distance of Breath Below Nose
Natural
Principle
Prithivi
yellow
having four angles
sweet
12 fingers
bulky
Apas
white or all colors
half moon
astringent
16 fingers
cold
Vayu
green or
blue
sphere
acid
8 fingers
always in motion
The Golden Dawn Page 70