Revelation to Revelation: A basic analysis of the 36 tattvas

By the learning of the Art of tantra
Using the Holy art of Kabbalah
Through the science of all Phenomena
We have science of Absolute Jhana



The following shall be a basic explanation of just the 36 tattvas (tattva meaning principle or Law, there are truly 37 when we count Attatva/Paramsiva) in their phenomenological/ontological meanings and their primary relations to basic western Kabbalah and phenomenology when relevant.


Prior to elaboration upon the tattvas we must first speak of the ground by which they are formed, which is prior to them and is expressed by them.

First there is Paramsiva (Attatva, 0, Ain) and this is absolute divinity, absolute existence, it is the point prior to being and the essential nature of reality. Its nature can be called empty and nothing, for it lacks any particular parts or aspects, nothing for it is like nothing that we can conceive of or speak of. This is the point unspeakable, prior to being and prior to even consciousness of which nothing can truly be spoken of as it is beyond and is the basis of being and phenomena. This is identical to the unknowable and speakable “Ain” of the Kabbalists.

The revelation of Paramsiva, the light and elaboration of who paramsiva is, is revealed by the 36 tattvas. Thus the divine Personality revealed himself by his own light.

The First Tattva is the Shiva Tattva, Shiva (all pervading, the origin of the grace/gift of reality ) is the transcendental I, which is to say, it is that self nature and being which pervades consciousness, the unity which underlies the entirety of consciousness causing it to be a singular stream. This is that which pervades all consciousness. I. It is so close and near to the nature of Paramsiva that it and Paramsiva are often counted as one. This is because the fundamental nature of reality (paramsiva) is fully revealed through Shiva(transcendental Ego) thus we can speak of shiva Tattva as Kether with its Nonduality to paramsiva mirroring the relationship between kether and Ain(which the kabbalists also identify as one in the same at times due to being the full expression in a singular point of the other)

Shiva tattva is called Prakasa(light) for the nature of Paramsiva in its immensity of aspects, traits and so forth are unveiled through it, within it and by it, just as all things in sight are pervaded with the presence of light so is it that all things within consciousness are pervaded by the nature of Shiva and are uncovered through Shiva. Thus the nature of the I which pervades all things first gives light to itself, perceiving itself. This term Prakasa(light) truly means Self apprehension or rather, the apprehension which the self Allows to occur.

This giving light to itself is called the second Tattva,  Shakti Tattva. Shakti means Power/energy but really means consciousness/awareness. For the self nature can only recognize itself through consciousness and these three, transcendental I and consciousness and inherent being are bound so closely that they are almost useless to divide whatsoever.

Turning our eyes to the west, Husserl tried to strip down all that he perceived in phenomena and found that when he strips all that experienced to its fundamental nature, all was just his conscious experience, and we cannot say anything beyond this.

Heidegger his student believed he went one step further and said that the root of consciousness is Being. To Husserl however to be conscious and to be are in experience identical. This was confirmed most fully by luc Marion who reduced it one step further, consciousness reducing to being, being reducing to “givenness” Givenness is simply phenomenal awareness itself in the doctrine of intentionality. (Consciousness always being conscious of something) thus by this conscious, being and giveness are demonstrated to be fundamentally nearly identical.

It is these which the Shakti Tattva truly embodies, it is the consciousness of the self nature and consciousness which pervades all, though its proximity to Shiva Tattva we must reckon it second for just as the rays of light of a flame come forth from a flame, so also does consciousness and being root out of the unity which pervades them(Shiva Tattva, which is not conscious and cannot be referred to or spoken of as anything but I and all things)

This shakti Tattva is called Vimarsa which is to say, the power of self relation/self reference, for it is the light of Self reflecting upon itself which allows self-apprehension to arise, this apprehension of self is shakti, the self pervading it is Shiva. As such this point corresponds to Chokmah in the kabbalistic system, but in particular the higher nature of chokmah which is Nondual to kether(this is true double Aleph concealed in Bereshit) for this Vimarsa nature is the duality which is self reflective and unveils itself which is what is referred to in the kabbalistic alchemical symbol of the Ouroboros, for shiva by partaking of himself gains consciousness and consciousness of himself is his self-awareness, thus he is his own mirror and the image reflected in the mirror.  This state is absolute bliss.

The Shakti Tattva because it has been  created by Shiva, awareness (which is shiva) and awareness of Shiva (man, mirror, man in the mirror) gives rise to the third Tattva, Sadasiva(the eternally all pervading )

Which is to say, Self-apprehension and recognition gives rise to Will(Iccha) this Tattva is actually a blending of Shiva (self ) and Shakti (awareness) and in this one, Shiva is predominant  and shakti is a passive aspect. Which is to say, this is The Will of the transcendental ego which through consciousness now seeks to go out of itself in order to be before itself, to know itself. If the Shiva Tattva is I, the Shakti Tattva is Am, Sadasiva is “I am this” (Aham Idam)  where “This” is the entirety of reality, the object (mirror, consciousness ) exists very faintly as it is only a means for the Will of the transcendental ego to unfold and know itself. Allegorically this is like a man looking at a Canvas with the Will to create an art piece.

This sadasiva is identical to the heart of Chokmah, for Chokmah is the place of Will and the double wand of power. For without the duality of Chokmah there can be no Will, no Power, no relation, no direction of consciousness towards anything.

This is to say, in sadasiva both Aham(I) and Idam(this, the object which Aham desires ) both exist but Aham has dominance and idam is in obscurity.

Sadasiva then being the Will of the subtle transcendental ego moves towards itself and unveils itself by depleting itself, it looking upon the entirety of self and consciousness says “I am this” and its Will drives it to ask “what is this that I am?” To which Sadasiva responds “ I am ishvara(Lord)

Which is to say, The Will of sadasiva empties itself of Shiva nature in order to gain apprehension of itself as shakti once more.  This is the Arising of the fourth Tattva, Ishvara Tattva.

  Ishvara Tattva is when the “this” gains  predominance and the “I” quality becomes submissive, for this is the Tattva which is knowledge itself and knowledge is when the self is depleted and gains filling by partaking of the nature of that which is other. This is like a man looking upon a mirror seeking to see who he is and says “my appearance is thus” and then describes himself in relation and contrast to everything else. The object world becomes predominant but the subject still has passive existence, allegorically if Sadasiva is a man before a canvas who wills to create an art piece, Ishvara Tattva is when he has drawn his picture to some degree and the art itself has become the object of vision and not the man.

Kabbalistically this is where chokmah and binah connect (Daleth) for it is the otherness and emptiness of binah being pervaded by the subtle touch and lordship of Chokmah, for binah is absolute submission and chokmah is lordship and fullness. Phenomenologically this is when the Will of self seeks to know itself so it goes out of itself and having emptied itself, now perceives its own spirit reflected in the other.

This Tattva can be defined as Idam Aham, “this I am” which is to say the otherness is perceived and then a faint experience of self, This place then is where otherness and knowledge (as revelation through other) occurs and arises and from it arises the next tattva, Suddha-vidya or Kriya.

The fifth Tattva is Suddha vidya(pure wisdom ) or Kriya(action ) it is called this because unlike the previous two tattvas, it has neither predominance in the nature of shiva nor shakti but is rather perfectly harmonized, neither aham or idam have preference, in this, the conscious mind recognizes itself as its own consciousness and perceives that all that occurs is within its own perception.

Because it perceives that all occurs within its own perception, I and this no longer truly mean anything distinct, this is because both are resting in the self nature which pervades both, they have the same ground in their being.

Before we continue it is important that we explain the only true form of difference which exists in these and fundamentally all of the tattvas.

Of all the forms of change, Only Vikara truly has existence, what is Vikara? It is modification akin to how Gold is shaped or clay is molded, the shape/form might be changed but the intrinsic functions on the lowest level remain the same, and because this is the case the form (which is only transient and bound to time thus will change according to vikara) will always return to its original shape of shiva given enough time, the popular allegory is a world like a sea of light and the multitude of forms and differences being only a difference like waves in the ocean, they are only different in form not in actual substance/essence.

Now returning back to the nature of Kriya Tattva, it is called such because it is like the perception of man who understands now what he perceives, thus from here he can now look with right perception and thus give birth to distinguishing.

It is called Suddha Vidya because it is purity in categorization and structuring of knowledge, which allows perfection in action, thus this Tattva is the origin of action, Thus the kriya tattva moves to enact itself, but this is the origin of the key ontological problem.

Suddha vidya is Binah in itself, it is the saturnine imprisoning force which brings all into creation, why is this exactly?

Because so far we have elaborated upon the five “pure tattvas” which is to say, everything has been a pure reflection of shiva within himself, revealing light to himself, what was revealed was his conscious being, his Bliss, His Will, His knowledge and his action, these five are truly the manifest being of Paramsiva revealing himself, but now that we have reached Kriya we reach the phase where the perception must form distinctions and divisions in order to express and understand itself, thus the next tattvas are called shakti tattvas, as they are how the Kriya Tattva understands and recognizes its own unity, but by doing this process unity becomes obscured and only vidya, only organization exists.

Suddha vidya/ Tattva then is the BwO point, The point where a unity and multiplicity affirm and create each other, thus the Kriya Tattva performs its action of self perception, this creates the Maya Tattva

The 6th Tattva Maya(illusion, deception, Magic) is the first break away from shiva and is the most creative and distinction creating force in the entirety of the tattvas, Maya Tattva can be summarized as obscuration, the capacity of the perception to become perceptive of something implies that it lacks it, thus by Kriya Tattva seeking self realization/revelation it brought into existence obscuring of self.

This obscuration causes the great divide in the soul of shiva for shiva now has his unity as the object world and subject world divided and obscured, he can only perceive of what he and others are by differences. Thus Maya is all that limits perception and all that perfects perception, it is the mirage and what is truly being seen, let it be understood before we continue that even as obscuration, Maya is fully divine and all that she conceals is still fully divine, it is simply hidden.

Consider for a moment you a man, he goes into his imagination and imagines a clock, a bed and two people talking who do not have any idea of his existence, would you say the objects of his imagination or the people have independent existence from the man imagining them? Of course not, they are dependent and fundamentally have their being rooted in he who imagines them. In this same way any obscuration is simply the play, the pretend, the fantasy of Shiva. Whether you recognize this and view maya as revelation or not and you view maya as obscuration.

Maya mind you, is identical to the womb of binah and how binah and daat are Nondual, truly you could correspond maya to daat and all that is below it. For just as Da’ath is either an abyss where ignorance and lack dwells, or very revelation and knowledge of god, so also is the nature of Maya.

Maya, which is to say, the paradox of knowledge within perception, exists and produces 5 further tattvas by which  it further obscures itself, these five further obscurations are truly just the five original tattvas as they reflect and exist within perception under limitations. These all exist within Maya thus are conceived of as a pentagram, because they have both the power to bind into creation(perceiving them as partial, limited, finite things) and also to give liberation (as they are infinite, boundless, identical to the five tattvas )  (note the arrangement of these following 5 tattvas has multiple systems, we will be outlining the arrangement of abhinavagupta in the Tantraloka and Tantrasara, as opposed to the system in Pratyabhijndhrdayam for example.) consider each of these tattvas as a means of conditioning the original five tattvas in accordance with limited object-perception.

The first of these Five tattvas is the 7 Tattva called the Kala (Part, power) Tattva, this Tattva is both the perception of parts/pieces (thus division and difference ) it is both which divides things into divisions but also what says “you are a part of shiva) This Tattva reflects Siva Tattva, it is the very manner by which we divide anything in the perception,  it divides the universe and self nature into discrete objects and subjective individuals. Recognition that all parts are part of one whole is the remedy and reconstructs the unity/harmony of Siva Tattva as it exists within perception. Such is the case with all of the maya tattvas, they are both poison and the medicine by which the previous tattvas remanifest.

The dividing into parts is the emergence of time from the stream of eternity, for by dividing into parts we gain ability to understand position in space-time thus arises the 8th Tattva, the Kala(time) Tattva, for time is understood here to be sensibility in relation of parts and our relation to them in terms of capacity (i can be here, i was there, I will do this) etc, this dividing of parts creates a range of points by which time may occur in, within time once more the Shiva Tattva becomes aware of itself thus gaining awareness of itself in time.  this Tattva is the reflection of shaktti Tattva, as we cannot understand Being in perception unless we speak of being as being-in-time (see dasein, Heidegger, husserl, Hegel, etc) thus this Tattva allows the unfolding of self in time which is the bliss of the world, the marriage of self with the diversity in time. For in this, the self nature learns to recognize itself through the diversity and multiplicity of its expressions as different parts in time, This Tattva becomes a remedy which you recognize that all parts of time are one unity, eternity, thus all points in time are just the self awareness of the Self unveiling to itself.



The next Tattva is the reflection of the Sadasiva Tattva in perception, it is the 9th  Tattva, asudda/Vidya(impure-incomplete knowledge, wisdom, truly science in the sense of human cultivated and stored knowledge as opposed to absolute knowledge as truth. ) this is the perception of individuals of gaining partial specific information, this Tattva can be summarized as the faculty of the perception to discriminate objects and subjects thus gain particular knowledge of each of them. This Tattva when understood to be sadasiva Tattva, when it is understood that all knowledge  is fundamentally a means of knowing the awareness/presence of god, it is suddenly filled with Will towards God and the vidya Tattva becomes freed and boundless, allowing one to perceive all things as being caused by Shiva. Whereas Kala Tattva allowed division into parts, Kala(time) Tattva allowed division of parts along space-time, Vidya allows discrimination and categorization of such parts into their proper ordering, which is to say, it gives it its purpose and context, this Tattva is identical to the Aristotelian the Telos/end, for it is by discriminating that we may say “this seed is not yet a tree” and by this we gain understanding of what any particular thing does. Thus it is Iccha Tattva and as iccha Tattva it seeks Again to know itself as God and express itself by emptying itself, thus it becomes the Aristotelian Formal cause

It gives rise to our next Tattva, the  Raga Tattva.

The reflection of Jhana/Ishvara is the 10th Tattva, Raga(desire) as discrimination allows for the arising of particular favorable and unfavorable aspects, one becomes capable of desiring specific things and desire to create and do occurs, this desire is the manifestation in perception of lordship, for it is arbitrary desire directed towards particular objects which is said to be material freedom, Desire unlike will does not have a universal characteristic but rather is a vague hunger for certain particular specific desires, it is like a man who is hungry, he does not desire all things, he desires specifically Food, this is because the perception now perceives the differences in things and says “I want certain things and not other things”

Thus the objects of desire, which is to say, the knowable objects by which the self may come to express are dominant in this Tattva, as the self has gone out of seeking itself but rather seeks to internalize the specific objects surrounding it into itself and deny others.


this Raga Tattva becomes when it realizes it is all desire, it is both the thing desired, he who desires and the partaking of desire. By this unification the world of knowledge is identified as being the mirror of the self nature, thus Raga Tattva is identical to Jhana, for  it is simply knowledge of itself. This self relation and knowledge gives rise to the final of the five Maya/sub-kriyasakti tattva, the Niyati Tattva.

The eleventh Tattva is The niyati Tattva which is causation, cause and effect plain and simple it is identical to space but space in the sense of being in a specific position in relation to everything else, this Noyati is identical to the Efficient cause of Aristotle and from this Tattva which is causation do the five intermingle and a third division of the tattvas must occur.

This is because Causation causes the harmonizing of all the other 4 in their relations to each other, thus it, like Suddhavidya has unified its object and subject perceptions to a point of absolute unity that it may go further, for in the limited mind it is ones own doing which is the cause of all that he experiences and where he goes, and this is the view of the man who’s eyes are covered in the veiled form of Causation, but the true form of causation is realizing that all causes are truly one in the same, arising from one mover and being a singular caused event, the causer being Shiva and the event caused being the unveiling of shiva, thus this Tattva reflects and is the Kriya/action nature made manifest.



Just as suddhavidya induced the next set, this is the birth of the Impure Tattvas division, which is to say, A division which is a product of the shakti division, these are the aspects of reality which derive and underneath causality/karma, as they are beneath causality the aspect of Shiva-shakti in these are so concealed that they are titled Atma tattvas (atma meaning breath, essence, interior soul) because the five maya tattvas have objectified experience to such a point. (Note they are also sometimes divided as prakrti tattvas Prakrti being explained later)

(Note, in the Pratyabhijndhrdayam system, it would go Kala=Shiva/Cit/conscious being Vidya=Shakti/ananda/bliss  Raga=Sadasiva/Iccha/Will Kala=Jhana/Ishvara/knowledge  Niyati=Kriya/Suddhavidya/action)

The first to rise out of niyati Tattva is Purusha, the twelfth Tattva Purusha is simply the reflection of Shiva and Kala (part) as it exists underneath perception within causality, Purusha then can be defined as ones perception of the self as it exists in causality, the “experient” this is the phenomenal experience of a subtle self, the subtle stratum of all experiences which is pervaded by the observer. Make no mistake, purusha is simply the Shiva Tattva as it exists within the perceptions and how these perceptions relate underneath causal relations.  This would correspond precisely to the true nature of chesed, the Subtle most layer of actual phenomena which is ones own experience of a self.


This is the first time subjective ego as an experience is truly independently existent but it is still hidden, quiet, pervading all without declaring itself. Because this is its nature it produces its own self recognition by declaring all that it is not, which is to say, it gives rise to genuine experience of objects/otherness. This is to say, it gives rise to the Thirteenth Tattva, the Prakrti Tattva,


Prakrti meaning origin, nature and so forth really means the world as given in experience as an object divided from ones self utterly, prakrti is truly just the Shakti Tattva but bound underneath perception and suspended in causality. Prakrti can be understood as all non-subtle phenomena, anything you can perceive which is not “I” in basic experience.

Experience/Prakrti would correspond precisely to the true nature of Gevurah, which is exactly  within Husserl’s model the Noematic data (the information in experience ) which has a Sinn (sense, the conception of it built up) which has a bedeutung (the actual thing being experienced, the thing referred to conceptually) this process is identical to the process of Prakrti.

Prakrti has within it the three primary types of experiences, Experience of self as identical to experience (Sattva)  experience of self as related/contrasting of object experience (Rajas) and experience of no self and only objects/otherness (Tamas)

Allegorically this is spoken of as Light (Sattva) darkness (Tamas) and oscillation between light and dark (Rajas) this is why Rajas is correspondent to violence and energetic movement, tamas to lethargy and sleep and Sattva to wakeful relaxation and comfort. These three gunas/aspects of experience are so balanced within prakrti that they are effectively one thing, as such Prakrti can be said to be called the Tattva of gunas (experience of object qualities.)

These three gunas are truly just The Jhana, Kriya and iccha as they lay resting in prakrti, the Jhana becoming Sattva, for it retains knowledge of its nature, The kriya/action becoming rajas which dashes between and the will of God and man becomes torment and slumbers within the objects, hidden and obscured.

Just as before, Purusha the experient through prakrti his experience is able to view himself and looks upon his three gunas, these are then manifested as individuals tattvas in their own right pulling the rest with each other.

First the experient sees experience as knowledge of himself, thus arises the fourteenth Tattva, the Buddhi tattva(Sattva, Jhana) Buddhi meaning intelligence or Mind. Intelligence here being knowledge/understanding the relationship between the internal subjective experience and the external objective experience, for this reason Buddhi is considered as if a mirror for it utterly reflects these two types of experiences, equalizing them as nothing more than ripples/movements of the same substance.

This Buddhi Tattva is identical to the role of tiphereth as the reasoning principle in our Kabbalah and this is precisely the reason in our western philosophy, the harmonizing element of experiences, Mind/intelligence/reason knowing itself then seeks to harmonize Purusha into a singular whole, it does this by creating an abstraction, a conception of an “I” a concept of the Ego and identity. This identity is the Ahamkara Tattva.

The fifteenth Tattva, the concept of an “I” as its exists through an abstract identity based on causal points is primarily created in order to control and regulate the purusha as it exists within particular qualities of experiences as a matter of regulation. Because the concept of ego arises as a regulation tool it is primarily rajas(changing, shifting) in nature so that it may deal with integration of any of the three gunas it comes across.

This Tattva is precisely the same as netzach as perception/intuition of I and specifically identical to the netzach-Lucifer formula of Rosicrucianism and hermeticism( see the emerald tablet and Jacob boehme for further information)

The interior of Ahamkara is said to be like a dark house whereas the outside is full of light, which is to say, it is like the Mind/reason allowing itself to rest/become lethargic in perception of self whereas the external world and relation to it constantly shifts. This limitation allows Ahamkara(the concept of i/identity)  to bring things into itself without changing its fundamental structure, only its relation to other.

This Ego/Ahamkara as it is action, constructs for itself the sixteenth Tattva, the  manas (Mind)

The manas herein is not mind as in the intellect or consciousness, but rather in the sense of the membrane by which you perceive mental images, consider and conceive of various sense data and so forth, which is to say it is the root of the sense organs as they are perceived and experienced through the identity. (Compare this to modern works on the conscious mind such as metzinger’s work on conscious in relation to transparency)

This categorizing membrane is identical to Hod in Kabbalah, Hod meaning illumination as in the illumination of senses by the light of mind (which refers to the logical structure of the conscious mind and senses )

Manas as it is the membrane of perception and is the resting/Tamas organ which is full of will, produces specific sense organs and methods by which it may partake of particular finer and grosser sense data and categorize it thusly.

(Note, Buddhi, Ahamkara and manas are debated in their guna attributions and which comes prior but again we are aligning with abhinavagupta’s model)

These following Tattva are simple and gross enough that they need not much explanation, let it be known the following tattvas are not the physical organs but rather the principles and organs of the mind itself which allow/connect to the physical bodily organs/methods and not the bodily organs themselves.


These arise in accordance once more with the Gunas, wherein Guna becomes a sensory mode, rajas an action corresponding to such a sensory mode and tamas a specific thing being perceived by The sensory mode.

The five jñānendriya(the five senses)


The 17th Tattva  śrotra (ear), the mind’s medium to experience sound.
The 18th Tattva tvāk (skin), the mind’s medium to experience touch.
The 19th Tattva caksus (eye), the mind’s medium to experience colour and shape.
20th Tattva rasana (tongue), the mind’s medium to experience taste.
The 21st ghrāna (nose), the mind’s  medium to experience smell.


These mental faculties allow for the manifestation of the five karmendriya (motor organs, actions by which behavior may occur) tattvas.

They are predominately Rajastic, as such they must manifest as particular actions. They are acts that correspond to the sense organs.

The 22rd tattva vāk (mouth,speech) - the capacity that makes sound/speech possible
The 23rd Tattva pāni (hand) - the capacity that enables grabbing and touching
The 24th Tattva pāda (leg, movement) - the capacity that enables distinction in sight
The 25th Tattva upasthā(sexual organs) the capacity to partake in and give sexual sensations and to procreate (just as the mouth tastes flavor the organs taste sexual bliss)
The 26th Tattva pāyu (anus) - the capacity to produce waste, produce smells and so forth

The final Guna to manifest is Tamas which manifests as the other previous two sets but doesn’t partake whatsoever in the self of their experient, as such whereas in sattva it is “capacity to see” in the tamas Guna it is that which is seen(aspect of subject vs aspect of object awareness)

The five  tanmātra (subtle) tattvas, called subtle for they are perceived as external and pass away and constantly their form.

The 27th Tattva Sabda=perception of Sound
The 28th Tattva Sparsa=perception of Touch
The 29th Tattva Rupa=perception of form, shape, structure
The 30th Tattva Rasa=perception of Taste
The 31st Tattva Gandha=perception of Smell

These fifteen tattvas are correspondent to Yesod in Kabbalah, the direct sensual perceptions as they appear in normative non-restricted mundane perception, admixed and constantly shifting like shadows.

These fifteen tattvas allow perception of the final 5 tattvas, the 5 Mahabhutas(great Elements)

Arising from Hearing, speaking and sound is the 32nd Tattva, the Akasha which is to say, perception of void/space/aether, for without such a void speech and hearing cannot be possible, consider bats which use their voice as a means of locating voids in space.
arising from the tattvas of Skin, hands and touch but also the Void is the 33rd Tattva, the vāyu Tattva which is to say breath/Air. As air/breath can only be perceived by being touched by it (you cannot smell, taste, see or hear a quiet air, it can only be felt physically upon you)

Arising from the tattvas of eyes, movement and seeing forms and also from air is the 34th Tattva, the Agni/Teja Tattva, which is to say, fire. For fire cannot exist without Air.

Arising out of the tattvas of the tongue, Sexual organs and taste and from the contrast of Tejas/Agni is The 35th Tattva Apas is Water. Water comes forth from fire as water was formed from the combustion and fiery reactions of the stars.

The 36th Tattva which arises the tattvas of capacity of smell, the Anus and perception of smells is the final Tattva Prithvi/Bhumi.

This is the earth/habitable world wherein all creation occurs, this world is where filth, perception of admixtures and so forth occurs. It arises out of Water, because all life and things of the earth derive from water and the particular structure of the earth is formed by the waters.

These final five elemental tattvas correspond perfectly to the interior of Malkuth.

Thus to summarize all of these tattvas are simply the unveiling and revelation of paramsiva, the supreme unspeakable self nature which is beyond even the term self. This has five Shakti/modes of manifestations as awarenesses which manifest the entirety of the tattvas as their expression through their intermingling. Here are the correspondences/rulerships of the five fold shakti.

1=Shiva/Cit, Kala(part), Purusha, hearing, the ear, sound, Akasha/void, Lord of the Tattva/Godform=Shiva, act of Shiva=creation

2=Shakti/Ananda, Kala(Time), Prakrti, Skin, capacity to grab, perception of Touch, Vayu/air, lord of the Tattva/Godform=Shakti, Act of Shiva=maintenance

3=Sadasiva/Iccha, Vidya, Manas, sight, Form, perception of Form, Tejas/Agni/fire, Lord of the Tattva/Godform=Sadasiva=act of shiva=destruction

4=Ishvara/Jnana,  Raga, Buddhi, capacity to taste, the sexual organs and sex, experience of taste, Apas/Water, Lord of the Tattva/Godform=Shiva as Ishvara=act of shiva concealment

5=Suddhavidya/Kriya and by extension Maya, Niyati, Ahamkara, Capacity to smell, excretion, smells, Prithvi/Bhumi/earth, Lord of the Tattva/Godform=Shiva as Ananta(the limitless, vastness but also as the serpent.)=act of shiva=revelation

These are the True pentagram, the pentagram of Adam Kadmon which is reflected upon the brow of baphomet/Daat, these five powers/shakti are the expression of the five fold nature of Shiva, the revelation of Shiva of himself to himself by himself.



I seal this writing in the name which contains all of these 36 tattvas and is the nature of attatva, I seal it by I, I seal it by Sauh.