In Ayurveda, the five elements of space, air, fire, water and earth and their corresponding organizing principles are termed respectively: akash, vayu, agni, jala and prithvi. In this book, we will favor the Sanskrit names because the common English terms do not accurately convey the true meaning of these principles. When we do use the terms air, fire, water, etc., understand that they are used in a figurative sense and are rarely meant to be taken literally. To do so tends to limit our ability to understand the utility of the five element theory.
The ancient Ayurvedic texts describe the way physical creation manifests as an orderly, sequential unfoldment of the bhutas. The elements do not physically manifest all at once. Rather, they come into existence in the same way that life unfolds—from the most subtle and comprehensive values to the most material, limited values. Each preceding element is subtler in nature and serves as a foundation for the manifestation of each succeeding element.
Sequential Flow of Elements
Akash — Vayu — Agni — Jala — Prithvi
Space – Air – Fire – Water – Earth
Thus, the first element to come into physical existence is akash or space. Of the five elements, akash has the most expansive, least concrete value. The next element to manifest is vayu, commonly referred to as air. It has a more tangible quality than akash but not as much as agni, the fire element. The last elements to manifest in the sequence are jala or water and finally prithvi, the earth element. These elements are clearly more concrete or material than their predecessors. The logic of the bhuta’s sequential emergence will become clear as we observe specific processes by which nature manifests physical creation.
To understand how the ancient Ayurvedic scientist used observation of natural events to deduce the existence of the mahabhutas, let’s look at a seed and the processes which it undergoes to become a tree. A seed is normally hard and compact. When we put it between our fingers and squeeze it, we notice that it is difficult to compress because of its density. However, once the sprouting process begins, the seed grows less dense as it starts to expand. This expansion takes place in all directions simultaneously. We can now compress the seed and it no longer offers resistance to our pressure. These qualities of nonresistance and uni-directional expansion typify the element of akash. It exists because the quality of spaciousness is growing in is proportionately less matter to offer resistance. Spaciousness is necessary in order for any further development to take place, so akash dominates the first stage of growth in any life form.
Next we notice that the expansion which was occurring in all directions starts to take a specific course. Inside the seed, a sprout begins to form. Cell multiplication now takes a particular orientation. This uni-directiona movement is due to a single, propulsive force exerting itself upon the seed, much like the wind exerts its directive action upon a leaf. This force comes from the element of vayu, the principle in creation which governs movement and direction.
In order for the sprout to break free of its casing and grow out through the earth into the open air, there now has to be a metabolic breakdown of the outer shell. To achieve this, the seed begins to increase thermogenesis. This change in temperature results from a change in the seed’s pH value which is caused by acid-alkaline conversion. Agni controls this stage of the growth process. Even though agni is called the fire element, there is no actual fire that takes place within the seed but there is some increase in heat that enables the metabolic transformation to occur.
Jala bhuta, the water element, accomplishes the seed’s fourth stage of growth. As metabolism continues, a need arises to transport nutrients from the seed to the growing sprout. The principle of jala governs liquefaction, cohesion and the growth mechanism through which the plant adds to itself, unit by unit.
Eventually, the predominantly liquid form of the plant starts to acquire more shape and structure. Minerals flow to the various parts of the plant and get consolidated into particular forms unique to it: the structures that eventually will manifest as branches, leaves, etc. The dominance of prithvi or the earth element, governs this stage of the seed’s evolution. Each succeeding stage of growth incorporates the elements which have influenced the previous stages. By the time we see prithvi bhuta creating form in the plant, the other four elements are working in close coordination with it.
Human life develops in the exact same way under the influence of the five elements. After insemination, the fertilized ovum, called a blastula, starts immediately to multiply itself. In the beginning, this cell multiplication occurs in a symmetric, omni—directional manner. Within a short period of time, however, the symmetry breaks and the expansion acquires a longitudinal direction, as well as a differentiation of layers that takes place from the inside out.
Up to this point, cell multiplication has been fed by nutrients supplied by the parental material (ovum and sperm). However, at the stage where cell multiplication takes a direction, there is need for a new energy source. The blastula must now start to convert the raw materials supplied by the mother through the umbilical cord into its own nutrients. This is the stage at which metabolic conversion begins. The nutrients created by this conversion process are then bound up in a liquid medium and transported to the various layers (derms) and regions of growth differentiation. This liquid flow of nutrients allows the fetus to increase in size. At this point, the fetus has a primarily liquid form. After about the third month, however, it begins to take on a more defined shape and structure. That is why ultrasound cannot be used to diagnose specific abnormalities in fetal formation until after the third month.
These examples help to demonstrate the influence of the mahabhutas and how they orchestrate the sequential unfoldment of the five elements in the formation of life. This specific sequence of manifestation is invariable. The last developmental stage, typified by form and structure, will never occur before the organizing intelligences previous to it have accomplished their purpose.
A more in-depth analysis of the inherent qualities of each element will help us to fully grasp the significance of the five element theory in understanding the human body. In addition, it will assist us in comprehending the nature of the indriyas or senses because it is from the elements that the senses and their respective sense organs arise.