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Below table gives a reference on what component of the human body is associated with these elements. Each of the five fingers in humans is also associated with a particular element, so this means the energy associated with the appropriate element can be channelized through various hand mudras. [4]
Wuxing (Chinese: 五行; pinyin: wǔxíng), [a] usually translated as Five Phases or Five Agents, [2] is a fivefold conceptual scheme used in many traditional Chinese fields of study to explain a wide array of phenomena, including cosmic cycles, the interactions between internal organs, the succession of political regimes, and the properties of ...
Fire element represents the quality of heat or energy. Any matter where energy is in prominence are called fire elements. Internal fire elements include those bodily mechanisms that produce physical warmth, ageing, digestion, etc. Air (or wind) element (vāyu-dhātu) Air element represents the quality of expansion or repulsive forces.
The manifest material elements (matter) range from the most subtle to the most physical (gross). These material elements cover the individual, spiritual jiva-atmas (embodied souls), allowing them to interact with the material sense objects, such as their temporary material bodies, other conscious bodies, and unconscious objects.
The five elements are associated with the five senses, and act as the gross medium for the experience of sensations. The basest element, earth, created using all the other elements, can be perceived by all five senses — (i) hearing, (ii) touch, (iii) sight, (iv) taste, and (v) smell.
Accordingly, each gross element has a five fold composition. It was also assumed that this process of division and recombination goes on till the gross elements are produced as a continuous unending process, with the processes of Srishti ("creation"), Stithi ("sustenance"), and Samhara ("dissolution") continuing without change or interruption.
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The twenty-five tattva system of Samkhya concerns itself only with the tangible aspect of creation, theorizing that Prakrti is the source of the world of becoming. It is the first tattva and is seen as pure potentiality that evolves itself successively into twenty-four additional tattvas or principles.