As extensions of Spirit through form on the Tree of Life, we are literally made of the substance of Gaia, of the land upon which we exist. From the same substance as the rocks, the plants, the trees, the ocean and more. In context, we are literally made of the elements, which is to say we are made of the deva, the elemental intelligences of Gaia herself.
It is these qualities which, in various combinations, form the basis of our self-definition and the varying divinations we have into our current shape. On a structural level, our mortal forms are made of subtle qualities, elemental essences which occur in various combinations of quality and quantity and make up the entirety of both our human experience and the Creation at large.
Let’s look at this more clearly, for in the understanding of our form we gain a glimpse into the substance of our story and our sacred path.
On a fundamental level, everything in the Creation is made of prime elements, specifically that of Earth, Air, Water, Fire and Ether.
This means that your form and everything about it, including personality and it’s current crop of beliefs, is actually made of the elements.
On a structural level, our mortal forms are made of subtle qualities, elemental essences which occur in various combinations of quality and quantity and make up the entirety of both our human experience and the Creation at large. As extensions of Spirit through form on the Tree of Life, we are literally made of the substance of Gaia, of the land upon which we exist. From the same substance as the rocks, the plants, the trees, the ocean and more. It is these qualities which, in various combinations, form the basis of our self-definition and the varying divinations we have into our current shape.Like all form within the Creation, our human selves are made of the primal qualities, the elements which make up all things. This plays out through the many different cultures and ideologies in a variety of ways which reference those qualities as various forms of self-definition. Throughout our many impermanent traditions, we refer to people in this manner, consciously or unconsciously referencing the elements they embody at that moment in time. These kinds of associations between the prime elements and their psychoemotional associations are constant throughout all human interpretations of self through the filter of her many impermanent cultures and traditions. Whether patience is considered a quality of Earth, or Joy a quality of Fire, Love a quality of Water, Anger a quality of Fire, etc. all things relate to the natural World. To the cycles and seasons of the natural World of which we are an intrinsic part.
This is deeply seen in the association between various elemental qualities and the various forms of divination into the substance of the self. Such is the palette from which the idea of ‘astrology’, of one’s ‘doshas’ and other cultural interpretations arise. When we refer to our self as a ‘Libra’, or a ‘Scorpio’, as being a ‘Fire Dragon’, or ‘Mermaid’ or some other self-declaration, we are always referencing the elemental qualities which form the substance of our current Character. All aspects of our experience are made of the primal qualities of Earth, Air, Water, Fire, and Akasha. This includes the various psychoemotional states which define our human adventure. When we say ‘Qualities’ of consciousness, we are discussing the elemental, vibrational textures within the mortal experience that correspond to our psychoemotional states, which then give rise to the meaning and progression we take from our experience, much like the fundamental tones of music make up chords, which then together into a melody stretching over a canvas of Time.
A meeting of elements
All human interactions are elemental at their base. We are always meeting other Characters on our Quest. Other embodiments of elemental qualities. In our many interactions, we act out the play of those elements, like Fire and Water making steam. Different individuals are made of these different elemental qualitiies, becoming literal embodiments of those aspects of human character for one another. When they arrive, how we interact with them, and the depth of our awareness of the actual energies being moved through our selves are all key factors in understanding this beautiful unfoldment. The same qualities that make up the substance of our current forms are in our forms at different octaves of our own embodied realization of Divinity, at a different point in the Akasha/World Tree. This is the difference between Ages of humanity seen from the perspective of mortal evolution.
As all things are made of the primal elements, our forms are made of the subtle yet physical aspects of the material plane. Our bodies, the manifestation of our lens of self, formed from the very substance of the Land upon which we live. Yet while we are made of these primal elements, our awareness of them varies greatly. How do we learn to discern what elements make up our current Character and use that understanding for our health and wholeness? Divining the Elements of the self Just as there are many impermanent traditions and cultures that dot the surface of the planet, there are many ways of approaching this fundamental and structural viewpoint on health, wholeness, and the expression of our sacred Path. Yet while the surface forms of these traditions changes, there is an underlying constant which all return to – the fundamental natural qualities that make up all potential realities. Across the many impermanent cultures and traditions of this planet, there are many different ways of interpreting the substance of the self.In the Chinese medical system, the self is considered to be made of five elements, which correspond to our organs. Medical conditions (a fractal of life conditions) are considered to be relative to imbalance of these elements, in which remedies are prescribed to bring wholeness through balancing those elements.
In comparison to this, the Ayurvedic system of medicine refers to the elements of the self as doshas, qualities which form the basis of our medical conditions. Like the Chinese system, the entire basis of the Ayurvedic medical paradigm is also related to these natural qualities, to the elemental deva that make up our experience. While the systems themselves are relative to the cultures and Ages in which they are divined, the underlying substance of the self, of being made of the elemental qualities of the natural World, remains the same. We are made of the Land. It is through recognition of this aspect of our self that we may find healing and wholeness. This suggests a fundamental change in viewpoint, the realization that we are literally made of deva, made of the elemental intelligenes that make up the Land. This understanding is the basis for deva yoga, the clearing of the incorrect perception of reality by aligning with the more pristine qualiteis of the Land itself. This is an important point, relating to the great progression of the human condition towards the Ascendent Age and the revelation of how our unified and collective field of consciousness manifests in the incarnate plane.
