Sri Yukteshwar, author of the Holy Science, explained the underlying principles of the elements.

The great Kriya Guru, Sri Yukteshwar, was directly requested by Mahavatar Babaji to write
about the tattwas. Doing so, he explained the Pancha Tattwas as five forms of electricity. He
identified them as the cause of all other creation. He explained them as the five root-causes.

Collectively, he wrote, “They are the causal body of Purusha, the Son of God. These forms of
electricity, being evolved from the polarized Chitta, are also in a polarized state and are
endowed with three attributes (Gunas), namely Satva (positive), Tamas (negative) and Rajas
(neutral).”

The positive attributes of these five forms of electricity are Jnana Indriyas, the five sense
organs…being attracted under the influence of the mind (Manas).

The neutralizing attributes/principles are the five organs of action (Karmaindriyas) and the
energetic principles behind them. They are (1) elimination and release (represented by the
anus), (2) generation/creation (represented by the genitals), (3) communication, (represented
by the mouth)) (4) movement, (represented by the foot) and (5) manipulation of the
environment, (represented by the hand).

Matter itself is part of the wider illusion. The Tanmatras are five attributes, or objects perceived
by the senses of smell, taste, sight, touch, and sound. When these objects of the senses
intermingle with the negative attributes of the five electricity elements, they combine together
to produce the concepts of gross matter. This appears to us, being under the influence of Maya,
to be solids (kshiti), fluids (ap) fiery (marut), gaseous (vyoma) and etheral (akasa). We know
from current science that objects which appear solid, liquid, fiery, and gaseous are not what
they seem to be and that electricity and magnetism play an important role in holding together a
substance on the atomic level. For example, it is now understood that an electrical charge is the
only thing that prevents two objects of substance from occupying the same space. One object
repels the other due to electro-magnetic energy.

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jesusphoto

Jesus, the Avatar of Christianity, is reported to walk on water, heal the sick, and materialize
loaves of bread.

The outer covering of the Purusha, the gross material body (sthula sharira) is constructed of
these illusionary components. These five element electrical energies, together with mind
(manas), Intelligence (buddhi), heart consciousness, and ego (aham), interacting with the
tanmatras and karmaindriyas discussed earlier, cast a veil of illusion over the embodied soul
which maintains a sense of separateness between the external illusionary Self and the
macrocosmic oneness as the original son of God.

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This technique of Bhuta or Tattva Shuddi is an internal process of involution whereby the body,
using mantra, meditation, and breath, is incrementally dissolved into the source from whence it
has come. In the practice, earth is mentally associated with the sense of smell. Water is
visualized in its association with taste. The fire element is reflected upon with its natural link to
sight, air is associated with touch, and ether with sound.

In the process, the Kundalini is led from the root energy center to the second center
(Svadhisthana). Here, where the earth element, ascending from below through the power of
will, breath and mantra, is dissolved by that of water, and formed into a sphere, is then burnt by
fire of manipura. Air then absorbs the ashes of the fire and either is taken up into the void of
air. This progressive absorption continues until the source is reached. The yogi will, in turn,
dissolve each of the gross elements (maha-bhutas), together with the subtle elements
(tanmatra) from which they emerged. In addition, the connected organs of sense (jnana
indriyas) are then absorbed, followed by absorption of the last element, “ether”. Then, it in turn
is absorbed into the tanmatra sound and further into self-hood (ahangkara). The latter is then
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absorbed into the great Self (jhiva or mahat), and that, again, into Prakriti, the collective primal
matter, cosmic energy and material cause of the universe itself. In this way the atman retraces
the steps of soul evolution back to its cosmic source. The actual practice is given during the
Bhairavi Kriya initiation because it is so transformative.

Sir John Woodroffe, in his translation of the monumental text, Shakti and Shakta, states that “In
accordance with the monistic teaching of the vedanta, Prakriti is herself thought of as the
Brahman, of which she is the energy, and with which, therefore, she is already one. Thinking
then of the black Papa Purusha, which is the image of all sin, the body is purified by mantra,
accompanied by breath retention (kumbhaka) and exhalation (rechaka), and the tantric
practitioner (sadhaka) meditates upon the new celestial body (deva), which has thus been made
and which is then strengthened by a “celestial gaze.”

Bhutasuddhi describes then, the five forms in which the primal material of the cosmos, Prakriti,
manifests herself. As stated, these each have a center within the five lower chakras which exist
in the subtle planes of the human body.

In summarizing this process then, it can be said that the transformative energy, Kundalini Devi,
resides at the base of the spine in the astral body, ordinarily asleep, but with a potential for
near violent arousal when awake. In Kriya Tantra Yoga she is aroused in a controlled way and
brought up through the five centers noted, absorbing, as she passes through each, the bhuta of
that center, the subtle tanmatra from which it derives, and its connected organ of sense
(indriya). Having absorbed all these, she is led to the sixth or mind center (ajña) between the
eyebrows where the last element, ether, is absorbed in mind, and the latter in the subtle
Prakriti. The last, still in the form of kundalini shakti, then unites with Shiva, the representative
godhead in the high center, called the thousand-petalled lotus (sahasrara). The actual process is
one which should be learned from a qualified teacher (adhikariguru),

Since the ultimate reality is Atman alone, the siddha displaying a “miracle” is just as much
illusion as the individual who is observing the siddhi “miracle”. Therefore, even though these
powers are a natural outcrop of spiritual expansion in the relative plane, the soul that is seeking
realization of the self should avoid becoming enmeshed in the desire for siddhis.

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