Tattwa

The Sanskrit word "tattva" (तत्त्व) derives from "tat" (that, the absolute) and "tva" (a suffix denoting state or quality), meaning "thatness" or "reality." It signifies the true nature of a thing and has been a central concept in Indian philosophy since ancient times.

Eternallv existing "That"; also, the different principles in Nature, in their occult meaning. Tattwa Samasa is a work of Sankliya philosi.phy attributed to Kapila himself. Also the abstract principles of existence cr categories, physical and metaphvsical. The subtle elements— five exoterically, seven in esoteric philosopliv— which are correlative to the five and the seven senses on tlic physical plane ; the last two senses are as yet latent in man. but will be developed in the tw^o last root-races. Tau fUch ) That which has now becom.- the square Hebrew letten tail, but was ages before the invention of the Jewish alpliabet. the Et'vptian handled cross, the crux ansata of the Latins, and identical witii the' Egvptian ankh. This mark belonged exclusively, and still belongs, to the Adepts of every country. As Kenneth R. F. .Mackenzie shows. It was a svmbol of salvation and consecration, and as such has been adopted 'as a :\Iasonic svmbol in the Royal Arch Degree". It is also called the astronomical cross, and was used by the ancient :\rexicans— as its presence on one of the palaces at Palenque shows^-as %yell as by the Hindus, who placed the tau as a mark on the brows of their Lhelas.

The Sanskrit term "tattva" invites us to consider existence not as a static given, but as a dynamic interplay of fundamental principles. In Hindu thought, particularly within the Samkhya and Tantric traditions, these tattwas are the building blocks of reality, the very "thatness" of things. Mircea Eliade, in his exploration of archaic techniques of ecstasy, would recognize in the meticulous enumeration of tattwas a desire to map the cosmos, to render the ineffable intelligible through a structured ontology.

These principles, often enumerated as five primary elements—earth (prithvi), water (apas), fire (tejas), air (vayu), and ether (akasha)—are not merely physical substances but represent subtle energies and qualities that pervade all existence. They are the cosmic DNA, the archetypal forces that manifest in the universe and within the individual. The practice associated with tattwas, often found in Tantric yoga, involves visualizing these elements and their corresponding colors, sounds, and shapes to achieve a profound understanding of their unity and their role in creation. This is not an intellectual exercise alone; it is a form of embodied cognition, a way of attuning the self to the cosmic frequencies.

The idea that the universe and the self are composed of these discrete yet interconnected principles offers a powerful antidote to the modern fragmentation of knowledge and experience. It suggests that by understanding the fundamental tattwas, one can begin to grasp the underlying unity of all phenomena. As Carl Jung might observe, these tattwas can be seen as archetypal patterns, operating both in the collective unconscious and in the manifest world, providing a framework for psychological integration. The contemplation of tattwas is thus a path towards self-realization, a means of recognizing the divine presence not as an external deity, but as the very essence of our being and the universe we inhabit. It is a profound reminder that the intricate dance of existence is governed by discernible, albeit subtle, laws.

RELATED_TERMS: Brahman, Atman, Maya, Prakriti, Purusha, Samkhya, Tantra, Yoga