Tattvas in the Material World An invaluable tool for creating a life well lived

I. Introduction: A life well lived includes positive emotions, engagement (being in flow), meaning and purpose, accomplishment, and nurturing relationships. We are in the process of studying how yoga practices and philosophy help us create such a life. An invaluable tool offered by yoga philosophy for fashioning a life well lived is the Tattvas. The Tattvas are a list of the different categories of Spirits existence in the world, telling us where we can look to find Spirit. These categories, listed in chart form in Table 1 below, include: the three categories of our mind; our sensory organs (ears, eyes, nose, tongue, and skin); our action organs (arms/hands, legs/feet, mouth, genitals, and excretory); the subtle elements (ability to taste, smell, see, touch, and hear); and the gross elements (earth, water, fire, air, and space or sky). These all are available to us to find Spirit, to connect or have union with the Divine the ultimate goal of yoga. That said, you might ask why do we even wish to find Spirit? Depending on our spiritual beliefs, connection to God might be of utmost importance. In that case, having a map of where and how to find God is an extraordinary tool for accomplishing that purpose. However, even if we dont have a particular interest in connection to God, the Tattvas nonetheless are invaluable to us in our quest to craft a life of well-being. For example, learning to better use our senses helps direct our mindfulness, showing us where and how to use our eyes, ears, tongue, nose, and skin to identify, appreciate, and even generate positive emotions such as joy, gratitude, serenity, curiosity, hope, pride, amusement, inspiration, awe, and love.1 Increasing this capacity easily helps us to bring more nurturing relationships into our lives as well as enhance those relationships we already enjoy. Learning how to use our hands, feet, and mouth helps us to engage in activities that put us into flow and accomplish meaningful tasks. Learning to align with nature by a greater sense of the gross elements, such as water, earth, and fire, including their metaphorical significance, helps us to become more flowing like water in our relationships and with stress that presents itself. We become more steadfast and dependable like earth. We become more passionate like fire. These are the types of skills that allow people to flourish in the world, getting along with and even attracting people to them, becoming more likely to accomplish
Fredrickson, Dr. Barbara (2014). Positivity. New York, NY: Three Rivers Press (Kindle Version: retrieved from www.Amazon.com), Chapter 3.
1

2014 Finding the Midline, Ltd.

www.findingthemidline.com

great things because of their ability to honor their commitments, and more successful in their pursuits due to the passion they bring to every endeavor. Finally, the Tattvas teach us to become far more sensitive to everything going on around us, better able to recognize the Divine imprint within others, even strangers; the special qualities each person offers if we look deeply enough. We are invited by the Tattvas to use our curiosity and imagination not only to find greater enjoyment in life but also to find Spirit as expressed in the vast diversity of the planet. We have already explored the nature of Spirit and how, through the concept of Maya, including the Kanchukas, Spirit becomes the material world in all its myriad forms. Tonight we explore how Spirit exists in the material world, including in each of us, and how searching for spirit aids us in our goal of creating a life well lived. II. The thinking system. The Tattvas divide our mind, our thinking system, into three components, Buddhi, Manas, and Ahamkara, each with its own functions. A. Buddhi.

Buddhi is our intellect and the way we perceive experiences and figure out what they mean.2 The senses, our ears, eyes, nose, tongue, and skin, gather impressions and present them to the Buddhi, the seat of our judgment, and intuition. It is the location our Spiritual intelligence and ultimately where we discriminate and make choices.3 It is the part of the mind that can distinguish between all the different things the mind perceives through the senses.4 As such, Buddhi is the highest and most subtle aspect of the mind B. Manas.

The part of the mind that does our thinking and labeling is called Manas. As I explain in Finding the Midline, it is here that our mind stores and processes information and our linear, cognitive thinking occurs.5 Here is where we synthesize information from our senses and turn them into images and concepts.6
Shantanada, Swami (2003). The Splendor of Recognition. South Fallsburg, NY: SYDA Association, at 100. Feuerstein, Dr. Georg (1998). Tantra The Path of Ecstasy. Boston, MA: Shambhala Publications, Inc., at 64.
4 3 2

Iyengar, B.K.S. (1979). Light on Yoga. New York, NY: Schocken Books, at 20. Dorgan, William (2013). Finding the Midline. Winter Park, CO: LuHen Publications, LLC., at 141-142.

2014 Finding the Midline, Ltd.

www.findingthemidline.com

Manas is where our memories are located. Manas uses our memories of past experiences to sort among the impressions received by Buddhi from the senses. For example, the senses see a car, a man, or a piece of pie. Manas then consults memory in order to label each sensory perception for Buddhis use.7 C. Ahamkara.

Ahamkara is our ego. This is where we individualize our experience how does it affect me? Whats in it for me? We look at everything from the perspective of its relationship to us.8 While the ego helps us set boundaries for ourselves and helps us fashion our dreams, it can interfere with our choices and, in doing so, move us away from the objective of creating a life well lived. For example, the ego, with its focus on ourselves, tends to cause us to make us compare ourselves to others.9 When we do this we engage in a zero sum game because everybody then appears better or worse than us, friendly or hostile.10 This means that we always end up holding negative feelings toward somebody either the person we view as better than us, or ourselves for not being good enough. It is easy to see that if we allow ego to control the interaction of the three components of the mind we will have a very difficult time creating a life well lived. How do we experience much by way of positive emotion when we are always upset with somebody else or ourselves? How do we develop and maintain nurturing relationships when we feel in competition to everyone? How does our mind focus fully on what is meaningful when it is doing battle every minute by comparing ourselves with others? In Chapters 42 and 43 of Finding the Midline I discuss the value of meditation, the primary yoga practice, as a way of developing spatial capacity in our minds to allow the three levels of the mind to work in harmony and skillfully interact. As I state: Meditation buys our psychic processing center some much needed space and time so we can make the best choices.11

6 7 8 9

Tantra The Path of Ecstasy, at 65. The Splendor of Recognition, at 136-139. The Splendor of Recognition, at 139. Kempton, Sally (2011). Meditation for the Love of It. Boulder, CO: Sounds True, Inc., at 35. Meditation for the Love of It, at 35. Finding the Midline, at 143-146.

10 11

2014 Finding the Midline, Ltd.

www.findingthemidline.com

III. The rest of the physical body. As we move down the Tattva chart, Table 1, we move from the mind to the physical body, which includes the sensory organs and the action organs. A. The sense organs (Jnanendriyas).

The sense organs allow us to sense Spirit in everything and are the vehicles by which we not only create a life well lived, but enjoy it as well. 1. Ears. The ears are for listening. To create a life well lived we must learn to listen. We listen for opportunities to experience a positive emotion, to find something engaging to do, to enter into a meaningful activity, or an invitation to a nurturing relationship. Listening this way might call for an attitude adjustment. We can always appreciate a gurgling brook we encounter at a retreat, but can we find the sound of a childs laughter in a crowded shopping mall? Can we hear the plea for attention from our little children or our partner? Can we hear the opportunities in what somebody else is saying to us? 2. Eyes. The eyes are for seeing. Can we find the beauty in nature? How about finding Spirit in the creativity of a buildings design or the way somebody decorated his or her home? Nose. The nose is for smelling. Again, we can practice learning to appreciate the many fragrances that exist; the smell of fresh hot bread or cookies, the aroma of a nice perfume or the different smells of flowers. This type of practice again helps us learn to find the potency of lifes offerings to us, whether in the offering to laugh, to engage, to do something helpful, to accomplish a task, or to make a new friend or deepen an existing relationship. Tongue. The tongue is for tasting. We can practice distinguishing the many tastes in foods and drink, appreciating the contrast. This is a great practice for learning how to find the potential for meaning and relationships in our everyday encounters. Skin. The Skin is for feeling. Can we learn not only to feel a cool breeze on our face on a hot day, but also the tenderness of a loving touch? We can practice this by taking our time in a clothing store or even in our own closet to distinguish the different textures?

3.

4.

5.

Consider doing this practice. Walk in to the fruit/vegetable and flower section at Whole Foods or a similar store. Spend at least ten minutes wandering with your sole agenda being to appreciate how many different fruits, vegetables and flowers there are; and how there are so many things you like even though they are all

2014 Finding the Midline, Ltd.

www.findingthemidline.com

different from each other. As a bonus, take home one each of three to five different types of apples and spend some time tasting how a Jonathan is different from a Fuji and a Honeycrisp is different yet again. B. The action organs (Karmendriyas).

We have five action organs. These organs are how we create our world and a life of well-being. 1. Arms/Hands. The hands are how we touch and manipulate objects. Through touch we can communicate emotions such as love. We create with our hands; we offer comfort with our hands. Legs/Feet. The feet are how we put into action our intentions. The feet are also for exploring as we seek ways to create the life we want. Mouth. The mouth is for speaking. We speak our thoughts as others speak theirs. We communicate feelings that allow for deeper connection. We have a concept in yoga called Matrika Shakti the energy of names, labels, and words. We think in names, labels, and words. What we think is how we create our world, our future. Genitals. The genitals contain Here we have the power of procreation and opportunity to receive and give pleasure. Excretory system. This system is for elimination, helping us to a healthy enjoyment of our embodiment.

2. 3.

4. 5.

IV. The five subtle elements (Tanmatras). The five subtle elements are the energies that allow us to experience the sensations coming from the world.12 A. Smell. We learn how to become more sensitive to opportunities by cultivating our sense of smell, practicing how to distinguish and even appreciate various aromas. Taste. Similarly, we practice distinguishing each diverse taste because that teaches us to savor life in its diverse splendor. Sight. As with the other subtle elements, we can use our sight to find potential. We practice by checking out the sunsets, the northern lights, the brilliant play of lights and colors. There are lightning storms, sunrises and sunsets that are spectacular and change in a moment. We learn to enjoy Spirit by observing Her at play through nature and let that remind us that Spirit is

B. C.

12

Splendor of Recognition, at 101.

2014 Finding the Midline, Ltd.

www.findingthemidline.com

also at play in the everyday interactions with others. It is this type of attitude that breeds positive emotion and nurturing relationships. D. Touch. We develop the capacity to truly experience each moment by working with our sense of touch. We can feel what it is like when something touches our skin and see if we can feel the love transmitted by anothers touch. We then apply that lesson when we touch others. Sound. Can we learn to tell the difference in the tone of a loved ones voice; learning to sense if they are upset, for example? Can we appreciate the various sounds of voices, animals, birds, even the wind, and the rain? Can we lie quietly some night and enjoy the sound of rain on the roof?

E.

V.

The five gross elements (Mahabhutas). The five gross elements are what make up all matter. We can use our understanding of these gross elements to help create a life well lived. A. Earth element. The earth element is our foundation, representing traits of being steadfast, stable and with integrity. People with these traits attract nurturing relationships. Water element. The water element has characteristics of adaptability. To develop and maintain positive relationships we must be flexible and understanding with each other. To experience positive emotions we must learn to flow with the give and take of life. Fire element. The fire element has characteristics of passion, commitment, decisiveness and intention. These are traits by which we transform ourselves, burning away those thoughts and emotions that hold us back. Fire element is transformative because it provides light for illumination as well as heat, which is necessary to burn away patterns of thought and behavior that dont serve us. People with an active fire element are able to pierce through habits of thinking and non-productive behavior that limit engagement and meaningful accomplishments. Air element. The air element represents our ability to sense our own feelings, as well as the feelings of others. This leads to potential for deeper relationships. Sky element (Space). This element reminds us that we are part of something bigger, all connected, different but not separate. Sky carries sound and by listening we increase our mental clarity, enhance our creativity, become more perceptive. We feel unlimited potential.

B.

C.

D.

E.

2014 Finding the Midline, Ltd.

www.findingthemidline.com

VI. Conclusion. By searching for Spirit in the world, or simply by turning our mindfulness to what life offers, we necessarily create a greater capacity for experiencing more positive emotions, such as joy, awe, curiosity, and gratitude. We become more attuned to changes for meaningful engagement and more selective in those tasks we undertake. We become the type of person more likely to attract nurturing relationships. In short, we construct a life well lived.

2014 Finding the Midline, Ltd.

www.findingthemidline.com

TATTVA CHART Paramshiva Shiva - Shakti Sadashiva (Iccha) Isvara Suddhavidya (Jnana) (Kriya) Psychical Tattvas Maya Kala Kanchuka limits power to act Vidya Kanchuka limits power to know Raga Kanchuka limits sense of feeling complete Niyati Kanchuka limits sense of cause and effect Kala Kanchuka limits our perspective of time Physical Tattvas Purusha Buddhi understanding; intellect Ahamkara - ego Manas mind Jnanendriyas (Sensory organs) Ears Eyes Nose Tongue Skin Tanmatras (Subtle elements) Smell Taste Sight Touch Sound Karmendriyas (Action organs) Arms/hands Legs/feet Mouth Genitals Excretory Mahabhutas (Gross elements) Earth Water Fire Air Space Prakriti

2014 Finding the Midline, Ltd.

www.findingthemidline.com