So, according to this table, Avyakta would be Akasha of Akasha; Buddhi would be Vayu of Akasha, and so on [David Allen Hulse, The Key of it All, pp.288-9]. Such a fractal-like division of reality into self-similiar subdivisions is a common theme in much occult thought. To give just a few better-known examples: the ten sefirot of Jewish and Hermetic Kabbalah, each divided into a full series of ten sub-sefirot; the Planes, Cycles, and Root-races of Blavatskyian Theosophy (and subsequent cosmological systems), each divided into the same set of seven sub-planes, sub-cycles, or sub-races; and the Octaves of Gurdjieff, each divided into a full scale of sub-octaves.
Apart from a different order of tattwas relative to the cosmological scheme, it can be seen that the only novelty is the demotion of the purusha to the lowly place of prithivi of akasha, to make up the fifth element of consciousness/akasha. And since in this system prithivi is matched with the karmendriyas or organs of action, whilst the purusha is in both Patanjalian Yoga and classical Samkhya most specifically a non-active principle, the artificial nature of this arrangement is evident.
This series formed the foundation for the first proper or true tattva system, the five vayus or pranas of Hatha Yoga.