Sādhana Lab Ep. 3 - the Water Element

How well connected are we to our "watery" depths?

Good morning (or good afternoon) to you, yogi

Have you ever been frustrated at a lack of movement internally, on an emotional level? Feeling like emotions are getting “stuck” or excess emotional energy is moving sluggishly through the system? Maybe you had an emotionally charged experience and the residue of the “charge” sticks around. Or maybe you have experienced difficulty in allowing emotions to flow through you, causing what feels like a pressure of build up, like there is a dam blocking the river.

These are all ways in which emotional energy — which is connected to the Element of Water — becomes obstructed in its flow.

Children, to use an example, live life in a different way than adults. They seem to be much more free, uninhibited, authentic and transparent. A child’s emotions can be read like a book. Adults appear to have developed the (necessary) skill of masking their emotions, putting on a straight face, and trudging forward through the mess. However, this “skill”, when left unchecked, can end up causing damage. Over time, problems like this, related to emotional expression and emotional energy and the inability to allow this energy to “flow”, result in the build up of unprocessed material. This build up starts to affect our health and everything in our internal ecosystem.

Today I’d love to dive in with another publication following our series of essays titled “Sādhana Lab”, where I discuss and share insights related to practices (sādhanas) that we use over at the Bhūta Yoga Academy. The goal and purpose of these articles is to offer some solutions to the fundamental challenges of being human. While I dive into spiritual concepts and ideas, as seen through the lens of Tantrik Hatha Yoga, I intend to create bridges for people to cross the ocean of human misery and into the promised land of awakened living. This “awakened living” is the goal of Tantra — to become a spiritually free and yet totally embodied human being. In short — to manifest the fullest expression of ourselves.

So, if this is inspiring or interesting to you, stick around, I have more to share. Today’s essay is going to dive into the concept and mahā bhūta of the Water Element (by the way, bhūta means “Element”, if you haven’t caught that by now….)

OH — if you want to read my essays on the Earth Element and Fire Element, click their respective links.

What even IS the Water Element?

I am currently in the final editing stage of a book that I’ve been writing on the pancha mahā bhūtas (the Five Great Elements). This concept of “Five Great Elements” comes from the school of classic Indian philosophy and spiritual science know as Sāṅkhya. More than 2000 years ago, this spiritual science created a system of categorizing Reality according to fundamental principles of existence. The word itself “Sāṅkhya” means “counting” or “calculation”; a quick internet generated definition asserts Sāṅkhya as “that which explains Reality through enumeration and discrimination." Since we are studying Yoga & Tantra, we rely on the metaphysical conclusions offered through Sāṅkhya, which form the framework for the methodology of yogic & Tantrik spirituality.

Why is this important?

Looking at the principles & philosophies beneath methods of spiritual transformation, such as that which is seen in Tantrik Hatha Yoga, we can get a better understanding of how to approach our transformative effort. Understanding the map of the territory helps us travel more smoothly, with more clarity over where we are going and the “pitstops” along the way. Knowing the “map” is known as the View in Tantra, and knowing “the View” is an essential aspect of the journey. This, of course, is all contingent on whether or not a person is resonating with the teachings of these spiritual sciences and feels like there is something to discover through them. We must follow where ever the light is flowing.

When looking at the pancha mahā bhūtas, we are given key components to help us understand the “map of the territory”. These key components are the Five Great Elements — Earth, Water, Fire, Air and Space; said to be the constituents of Manifest Reality.

This relates to the age-old spiritual & philosophical question — “how did anything at all become?” related to “how did I get here?” and then, further down the line, “and where am I going?” . Evolutionary scientists have their answers, religious folk have their answers, tribal peoples have their answers… but a mystic, he or she is curious enough to probe the mysteries of the Universe directly. To experience for him or herself the very essence of the question, and go beyond the textbook answers and into the realm of direct knowing or revelation. This “direct knowing” is known as gnosis — a method of knowing or understanding that only arises through one’s experience of a thing. This gnosis is what the entire Tantrik & yogic spiritual science is about and it is what we base our inspiration off of.

So — what do we want to know? Furthermore, how are we to set up our spiritual laboratory to gain the insight in order to “know”?

This is the primary interest of these publications and the basic premise behind our school of Bhūta Yoga. If we want answers to the mystery, we are determined to seek them out within ourselves. Yes, we rely on the clues & guidance given to us through the ancient wisdom sciences, but we set up our own hypotheses and experiments to come to our own conclusions. In the end, we must think for ourselves and arrive at our own gnosis.

Ok, really, “what is the WATER Element?!”

Alright, we’ve sufficiently contextualized the conversation and now we want to turn our attention to the bhūta in question - WATER. I’ve attached a few pages from my book to offer a little insight into how we view this aspect of Reality.

If you tried to click on the link to YouTube in that first image, you’ll notice that it doesn’t work. However if you want to download a PDF with this information (and more) in it, you can go here. You’ll have to wait for my book to come out to get the rest of the good stuff!

The Elemental Model

Okay, so we’re talking about this thing called the “Elemental Model”. You may recall that each of the bhūtas are connected to corresponding chakras, starting at the base of the spine and moving up. This Model helps us create the map of systematically refining our awareness at different “levels” of Reality — starting with the densest with Earth and sublimating upward to the most subtle (Space) and then beyond. If you remember from our essay on Earth, we talked about ways to connect to the densest structures of Reality, as Earth represents matter in its solid state. At the level of Water, we’re now looking at matter in its liquid state — one step up. We’ve traveled upward from mūlādhāra in the tailbone region and now we are at the svādhiṣṭhāna chakra in the sacral region. This, of course, corresponds to the spinal canal and the nerve traffic carried to and from the body through the spine. Understanding the physiological correlation is helpful at navigating the Element Model.

The Sacral Chakra and the Element of Water

When we look at the sacral chakra of svādhiṣṭhāna , we are given clues through the traditional science related to this subtle psychic center. The name itself gives it away — -sva means “self” , and -adhiṣṭhāna “abode” or “dwelling place”. Thus, the “abode of one’s self.” The implication or suggestion as we follow this study is this: once the basic needs of survival are met (mūlādhāra) the primal life-force energy can now be re-directed towards our basic needs of individuality, which is when our emotional self comes online. When we are no longer in fear for our lives, energy is now absorbed in thinking creatively about the world. Here, we begin to experience pleasure, pain, preference, aversion, etc. This is what is implied at the level of the sacral chakra.

Physiologically speaking, this is also the seat of our genital innervation and energy related to sexuality. Biologically speaking, after we secure our safety and well-being at the level of the root chakra, the first and most important next step to take is to find a mate. Think of it like this — all life is driven by biological imperatives. For life to continue to live, survive, and evolve, there is fundamental hardwiring existent at every level. Consider it an “order of operations”, if you will.

First, avoid being food. Now, find food. Now, find a mate & procreate. Genes passed on. Job done.

For whatever reason, this is where, for most lifeforms, the journey ends. A brief observation of human behavior might reveal that these fundamental steps are the ones many are stuck on. If the primal life-force energy never ascends past these two centers, it remains trapped in the realms of animalistic behavior. Apparently, this may actually be quite common.

The Pāśupata Tantrika Yogis

A sect of Shiva worshipping, wildly dancing, ecstatically charged yogis arrived on the scene around 1800 years ago, if historical references are accurate. They were called the Pāśupata Yogis as they worshipped a fierce form of Shiva known as Pāśupati:

paśu = “being, creature, animal”, pati = “lord", thus: the “Lord of Beings” or “Lord of Animals”.

A hidden reference to the word paśa (which means '“noose”) implies also that the Lord is the One who liberates us from the “noose” of animalistic bondage.

This lineage of Tantrikas were considered to be the original Shaivites — as in, worshippers of Shiva. To bring them up now is to offer a little historical clue as to the backstory of what we’re getting ourselves into. After all, if we are modern practitioners of Tantra, it is wise to investigate the roots of this vast spiritual tradition and the authentic influencers of the path.

They believed that most creatures were bound by worldly bondage. In fact, a deeper translation of the word paśu is “bound being”, as its etymological root is paś which means “to bind” or “to tether”. As a Soul embodied in this human bio-suit, we are bound beings — bound by the laws of Nature and the evolutionary impetuses embedded at every level of our situation. Knowing this, or at least contemplating this, is helpful in the journey of spiritual transformation. We would be wise to ask ourselves — “well, what am I trying to do?!”

According to the Pāśupata Tantrik yogis, liberation was the goal. Freedom from the bondage of human suffering. To transcend the animalistic conditions which keep us bound so that we can live a life of radical freedom and happiness. This meta-concept around the goal of spirituality being mokṣa, or freedom, exists and is influential to nearly all spiritual traditions and paths. Depending on how we interpret this, we might see that this is a universal ideal. Lasting peace and happiness is the byproduct of freedom from suffering. Is there more to say?

To achieve this end, the Pāśupatas performed all sorts of ritual activities, including but not limited to fire sacrifice, ecstatic dance, and intense inner practices related to spiritual alchemy. They were characterized by their wild devotion (bhakti) to Lord Shiva, which led them into deeply ecstatic & trance-like states. These themes permeate Tantra henceforth and were deeply influential to the gradual development of Shaiva Tantra, which is certainly relevant for the practitioner of Tantrik Hatha Yoga (i.e. — you and I).

Although (historically speaking) the central Tantrik concepts of Kuṇḍalinī and the chakra system did not emerge until later, the ideas of utilizing the body as a temple, ritual practice & the pursuit of embodied liberation were very important developments that became absorbed into the Tantrik methodology further down the road.

This segue into the ancient roots of Tantra gives us clues about what we’re working with. Now that have a little bit of the backstory, the question is “what do we do now?”

“Purifying” the Elements with Tantrik Hatha Yoga

Our investigation into the fundamental constituents of Reality is the work we do through the Bhūta Yoga Method. Furthermore, we are interested in practicing ways in which to align ourselves and effectively “purify” our relationship to these different levels. The process of purification is one in which the energy becomes sufficiently refined so that it can flow more easily along the vertical axis of the spine. If the energy is not flowing vertically, it becomes trapped and “stuck” in one or more areas — often in the lower regions, as we observed earlier. This stuck energy compels us to behave according to conditions, thereby repeating the past and continuing to perpetuate our bondage on the earthly plane. According to these traditions, this is exactly what we are attempting to break free off — to effectively free ourselves from the paśa of our animal self.

The lower chakras function according to these animal impulses. The energy flowing in these areas is necessary for our embodiment as a human being, and yet in an un-purified state, this energy keeps us from pursuing higher spiritual ideals. Ideals such as the one we mentioned before — freedom, or mokṣa.

So the question is — are we pursuing freedom? Or are we content allowing our life-force energy to pull us here and there, like an animal bound around the neck?

The Tantrikas had a different idea — to gain mastery over the energy, so as to bring the Soul into a position where IT is holding the reins as opposed to the ego and the attraction or aversion of sense objects calling the shots. Basically to put the Soul in the driver seat and allow the other layers of our being to fall in line behind it. This is a modern interpretation of what might be called śakti sādhana.

When Hatha Yoga emerged on the scene through the likes of Goraknāth, sometime around 1000 AD, this is what he delivered in his teachings and synthesis of the Tantrik teachings that he received from his initiating guru, Matsyendranāth: a system that we now call “Hatha Yoga”. This spiritual science of Hatha Yoga, emerging from Tantrik methodology and inclusive of their ways and patterns of being and thought, introduced a systematic and intelligent way to work on gaining mastery over the underlying energy systems of the body. The chakras and kuṇḍalinī play a key part.

Bhūta Śuddhi

Although detailed instruction is intentionally vague — the “hidden teachings” implied that it was necessary to have a qualified guide or teacher to assist in the deciphering of the texts — a process known as Bhūta Śuddhi is extremely relevant to our discussion. As we know, bhūta means Element…. Śuddhi? “To purify”. This technique was highly revered in Tantrik scripture and is mentioned across several different texts spanning 100s of years; it describes a ritual kriyā or meditation process utilizing mantra, visualization, internalization of the senses (prātyāhāra), prānāyāma, and the installation of the deity into the body (nyāsa). While it is not the intention of THIS essay to go into detail on this procedure, you can download a free 15 minute guided meditation based on this technique over at my website. Just wait for the lightbox to pop up and enter your e-mail.

What I will say is this — the Tantrik ritual practice and technique of Bhūta Śuddhi is highly informative and influential to our work in Bhūta Yoga. We systematically develop and refine our powers of internal awareness to become absorbed in the different chakras and their associated qualities. This is a comprehensive spiritual methodology designed to “purify” each of the chakras and the sense organs related to each of the subsequent levels, ranging from densest to the most subtle.

Since we are talking about the Element of Water in THIS essay, let us now bring our attention specifically to Water (Āpas)

As you may have noticed by now, each Element and chakra has an entire family of relations. There is an accompanying sense & organ, a bījā (seed) mantra, a mudra, an animal, and so on. In the Bhūta Yoga Method, we introduce a Principle of Practice in order to cultivate our awareness on the particular qualities associated with the chakra in question. Thus, there are FIVE main Principles of Practice that help us practice and experience the qualities of each Element. These Principles are elaborated on in my book and are woven throughout the sādhana that we do. Depending on each person’s level of development, a different chakra & Element may be necessary to focus on. For 99% of practitioners, the bulk of the work should be focused on the first two Elements of Earth and Water, as these set the foundation for the spiritual alchemy of kuṇḍalinī yoga — yoga practice which leads to the awakening of the evolutionary force of kuṇḍalinī. This is Tantrik Hatha Yoga.

The svādhiṣṭhāna chakra is said to be the home of our unconscious tendencies and karmic impressions (samskāras). Our work in this region prepares the system to allow the influx of spiritual energy that comes when we are no longer bound by our animalistic desires and behavior patterns. This energy, known as śakti, is the inherently creative & primordial life-force of the cosmos. When the śakti is embodied in a human form, it is known as kuṇḍalinī śakti. For most people, this evolutionary force is said to be lying dormant or “asleep” in the mūlādhāra chakra. Only through intentional cultivation can it be brought into a wakeful state, which was what the Pāśupatas described. The experience of an awakened kuṇḍalinī is something that can only be alluded to — it must be lived. However, a word to the wise and caution to those reading — this evolutionary force of kuṇḍalinī cannot be forced awake; it must be gradually lured and coaxed from its slumber. Whilst there is certainly the descent of grace that is characteristic of kuṇḍalinī awakening, the process of Tantrik Hatha Yoga is one in which we systematically prepare the system to allow the movement of this primordial intelligence through it. This is what is alluded to by the “purification” of the chakras or Elements, as per Bhūta Śuddhi.

How it works

If the chakras are obstructed, the vertical flow of the primordial intelligence will instead spill out horizontally through “leaky” channels. This is what is meant by the leakage of prāna, the life-force. Whether or not there are “leaky” channels, prāna — the animating force behind our sense perceptions — flows outward and towards the world of animate objects and what we call “reality”. This is largely governed by biological impulses and the evolutionary impetus to survive, get food, and find a mate. Our sense organs — eyes, ears, nose, mouth, skin — have evolved to support this process. The process of yoga is a process of internalizing one’s senses by withdrawing this normally outward flowing prāna and bringing it inward (prātyāhāra) .

When the prāna is restrained internally, the central channel opens up. This is the vertical, energetic column running from the base of the spine at mūlādhāra (root chakra) to the sahasrāra (crown chakra). If one is successful in the restraint of one’s prāna, it will flow into this center, which is known as the Suṣumṇā Nāḍī.

When Kuṇḍalinī awakens, the path is cleared, and prāṇa flows into Suṣumṇā. Then arises the supreme state of yoga.” Gorakṣa Śataka V. 55

Only when prāṇa moves through Suṣumṇā does the mind become steady. This steadiness is the definition of yoga.” Haṭha Yoga Pradīpikā Ch. 3 V.6

Prāṇāyāma begins when the movement of inhalation and exhalation ceases. Yoga Sūtra 2.49

Then the covering over inner light is removed. Yoga Sūtra 2.52

The “covering over inner light” is the veil of our, normally outward flowing, sense perceptions. When and if this energy that is directed outward towards sensory experience is no longer escaping through the gates of the eyes, ears, nose, mouth and skin, then the Source of that energy can be revealed. Consciousness — the Seer behind the veil of maya. That Which Sees but does not get entangled by the world of form. What is being described here is essentially the path of Yoga, or as we call it, “the Path of the Great Return.” To make our way back to the Origin, the place prior to perception of the World. A primordial “Center”, if you will.

This Path of the Return is often characterized by a vertical movement of energy up the spine — and as the energy ascends, it passes through each of the chakras in sequence, subsequently purifying them from any residue that comes in the form of us clinging to the material world.

Instead of attempting to pre-maturely make this ascent, the yogi develops his or her powers of concentration and stabilizes the body, mind and energy through the techniques and practices of Tantrik Hatha Yoga. After all, the purpose & goal of Tantra is embodied liberation, right? This isn’t about transcending the world and leaving it all behind, although in a process of spiritual transformation such as this, attachments (of all types) will certainly be released. Ultimately, this leads to freedom. As we become free of the entanglements of the mind and objects of the senses, we are able to experience the world from a completely different energetic space. Instead of being driven by selfish impulses and animalistic tendencies, the instrument of the human body becomes subsequently purified in that we are able to respond to life and not re-act. This is the doorway to dharmic living, or living in alignment with the cosmos.

Someone might ask — “well, what’s the point of all of this?” and would be wise to do so. Indeed, what IS the point?

I guess one must decide for oneself if the juice is worth the squeeze. Perhaps we are simply content living as animals, allowing our mind and senses to drag us hither and thither. That is fine. However, for some, this way of living is simply inadequate and unfulfilling. For those people I encourage a deeper investigation into the ideas and concepts presented here.

In a future publication I must expand further and directly on the Water Element, as it would appear that we covered a lot of contextual ground in this essay. Perhaps this is useful for someone.

If you enjoyed this writing, please subscribe or share with a friend, and stay tuned for further articles on these topics. If you want to practice or study with me, visit my website over at the Bhūta Yoga Academy.

As always, enjoy your practice and I’ll see you soon.

Om Namah Shivaya

-GI