As extensions of Spirit through form, 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, in various combinations of quality and quantity that make up the entirety of both our human experience and the Creation at large.
This in turn forms the basis of our self-definition and the varying divinations we have into our current shape.
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.
(An example of the Chinese system of elements of 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 devathat 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.
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.
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.
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. Within this is an even greater movement as the elemental substance of that Character (or self) interacts with other Characters along it’s timeline of the Great Story.
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