100
-ID
ATURE'S
FINER
FORCES
Rama Prasdd, M.A.
THE SCIENCE OF BREATH
PHILOSOPHY OF THE TATTVAS
TRANSLATED FROM THE SANSKRIT, WITH INTRODUCTORY AND EXPLANATORY
ESSAYS ON
NATURE'S FINER FORCES
REPRINTED FROM "THE THEOSOI'HIST," WITH MODIFICATIONS
AND ADDITIONS.
RAMA PR AS AD, M.A., F.T.S.
Its one absolute attribute, which is itself, eternal, ceaseless Motion, is called
in esoteric parlance the "Great Breath," which is the perpetual motion of the
Universe, in the sense of limitless, ever-present Space.
—H. P. Blai-atskv : The Seoet Docti fne.
THIRD AN'D REVISED EDITION.
LONDON :
THE THEOSOPHICAL PUBLISHING SOCIETY
161, NEW BOND STREET, W.
Reprinted 1907.
CONTENTS.
PAGE
The Tattvas . '
Evolution
The Mutual Relation of the Tattvas and of the Principles . 19
Prana . . 3°
The Mind . . 89
The Cosmic Picture-Gallery I22
The Manifestations of Psychic Force 14°
Yoga— The Soul . '45
The Spirit . ]75
The Science of Breath l!^5
GLOSSARY 237
PREFACE.
A WORD of explanation is necessary with regard
to the book now offered to the public. In the ninth
and tenth volumes of The Thcosophist I wrote certain
essays on "Nature's Finer Forces." The subject of
these essays interested the readers of TJie Thcosophist
so much, that I was asked to issue the series of essays
in book form. On reading the essays for this purpose
I found that in order to make a book they must be
almost entirely rearranged and perhaps re- written.
However, not being equal to the task of re-writing
what I had once written, I determined to publish a
translation of the book in Sanskrit on the Science of
Breath and the Philosophy of the Tattvas. As, more
over, without these essays the book would have been
quite unintelligible, I decided to add them to the book
by way of an illustrative introduction. This accord
ingly has been done. The essays in The Thcosophist
have been reprinted with certain additions, modifica
tions and corrections. Besides, I have written several
more essays in order to make the explanations more'
complete and authoritative.
I was confirmed in this course by one more coil
PREFACE.
sideration. The book contains a good deal more than
the essays touched upon, and I thought it better to
lay all of it before the public.
The book is sure to throw a good deal of light
upon the scientific researches of the ancient Aryans
of India, and it will leave no doubt in a candid mind
that the religion of ancient India had a scientific basis.
It is chiefly for this reason that I have drawn my illus
trations of the Tattvic Law from the Upanishads.
There is a good deal in the book which can only be
shown to be true by long and diligent experiment.
Those who are devoted to the pursuit of truth with
out prejudice will no doubt be ready to wait before
they form any opinion about such portions of the
book. Others it is useless to reason with.
To the former class of students I have to say one
word more. From my own experience I can tell them
that the more they study the book, the more wisdom
they are sure to find in it, and let me hope that ere
long I shall have a goodly number of colleagues, who
will with me try their best to explain and illustrate
the book still better and more thoroughly.
MEERUT, INDIA, RAMA PRASAD.
November 5///, 1889.
PREFACE TO THE SECOND AND
REVISED EDITION.
THE points on which revision has been attempted
are: (i) the style of printing has been made uniform
with the rest of the books printed on the "H. P. B."
Press; (2) consistency in transliteration of Sanskrit
terms has been studied, and a number of errors cor
rected; (3) the English of some phrases has been
improved; and (4) a few passages have been omitted
from the text. R. H. is responsible for some small
portion of the work of revision, and for the rest the
undersigned, who has a high appreciation of Mr. Rama
Prasad's essays — an appreciation, however, which is
not extended to certain portions of the Tantrik work
he has so ably translated.
G. R. S. M.
LONDON, 1894.
NATURE'S FINER FORCES,
AND THF.IR INFLUENCE UPON
HUMAN LIFE AND DESTINY.
i.
THE TATTVAS.
THE Tattvas are the five modifications of the Great
Breath. Acting upon Prakriti this Great Breath
throws it into five states, having distinctive vibratory
motions, and performing different functions. The
first outcome of the evolutionary state of Parabrah-
man is the Akasha Tattva. After this come in order
the Vayu, the Tejas, the Apas and the Prithivi. They
are variously known as Mahabhiitas. The word
Akasha is generally translated into English by the
word ether. Unfortunately, however, to modern Eng
lish science sound is not known to be the distinguish
ing quality of ether. Some few might also have the
idea that the modern medium of light is the same as
Akasha. 'This, I believe, is a mistake. The lumini-
ferous ether is the subtle Tejas Tattva, and not the
Akasha. All the five subtle Tattvas might no doubt
be called ethers, but to use the term ether for Akasha,
2 NATURE'S FIXER FORCES.
without any distinguishing epithet, is misleading.
We might call Akasha the sonoriferous ether, the
Vayu the tangiferous ether, Apas the gustiferous
ether, and Prithivi the odoriferous ether. Just as
there exists in the universe the luminiferous ether, an
element of refined matter without which it has been
found that the phenomena of light find no adequate
explanation, so do there exist the four remaining
ethers, elements of refined matter, without which it
will be found that the phenomena of sound, touch,
taste and smell find no adequate explanation.
The luminiferous ether is supposed by modern
science to be matter in a most refined state. It is the
vibrations of this element that are said to constitute
light. The vibrations are said to take place at right
angles to the direction of the wave. Nearly the same
is the description of the Tejas Tattva given in the
book. It makes this Tattva move in an upward direc
tion, and the centre of the direction is, of course, the
direction of the wave. Besides, it says that one
whole vibration of this element makes the figure of a
triangle.
Suppose in this figure A B is the direc
tion of the wave; B C the direction of the
vibration. C A is the line along which,
seeing that in expansion the symmetrical
arrangements of the atoms of a body are
not changed, the vibrating atom must re- A
turn to its symmetrical position in the line A B.
The Tejas Tattva of the ancients is then exactly the
Till', TATTYAS. 3
luminiferous ether of the moderns, so far as the nature
of the vibration is concerned. There is no concep
tion, however, of the four remaining ethers, at all
events in a direct manner, in modern science. The
vibrations of Akasha, the sonoriferons ether, consti
tute sound; and it is quite necessary to recognize the
distinctive character of this form of motion.
The experiment of the bell in a vacuum goes to
prove that the vibrations of the atmosphere propagate
sound. Any other media, however, such as the earth
and the metals, are known to transmit sound in
various degrees. There must, therefore, be some one
thing in all these media which gives birth to sound —
the vibration which constitutes sound. That some
thing is the Indian Akasha.*
But Akasha is all-pervading, just as is the lumini
ferous ether. Why, then, is not sound transmitted to
our ears when a vacuum is produced in the bell-jar?
The real fact is that we must make a difference between
the vibrations of the elements which constitute sound
and light, etc., and the vibrations of the media which
transmit these impressions to our senses. It is not the
vibrations of the ethers — the subtle Tattvas — that
cause our perceptions, but the ethereal vibrations
* The reader mis^ht be put in mind of the phenomena of the
telephone, and still better those of the photophone. It is clear
that the rays which transmit sound in the latter are not the visual
rays of the sun. They are surely audible rays. The former are
the vibrations of the luniinift'ivns ether. \Vliat are the latter ?
The vibrations, of course, of the sonoriferons ether, the constituent
of the Indian Prana, which is called Akasha.
(• NATURE'S FIXER FORCES.
transferred to different media, which are so main-
modifications of gross matter — the Sthula Mahft-
bh vitas. The luminiferous ether is present just as
much in a darkened room as in the space without.
The minutest space within the dimensions of the
surrounding walls themselves is not void of it. For
all this the luminosity of the exterior is not present in
the interior. Why? The reason is that our ordinary
vision does not see the vibrations of the luminiferous
ether. It only sees the vibrations of the media which
the ether pervades. The capability of being set into
ethereal vibrations varies with different media. In
the space without the darkened room the ether brings
the atoms of the atmosphere into the necessary state
of visual vibration, and one wide expanse of light is
presented to our view. The same is the case with
every other object that we see. The ether which per
vades the object brings the atoms of that object into
the necessary state of visual vibration. The strength
of the ethereal vibrations which the presence of the
sun imparts to the ether pervading our planet is not
sufficient to evoke the same state in the dead matter
of the darkening walls. The internal ether, divided
from the external one by this dead mass, is itself cut
off from such vibrations. The darkness of the room
is thus the consequence, notwithstanding the presence
therein of the luminiferous ether. An electric spark
in the vacuum of a bell-jar must needs be transmitted
to our eyes, because the glass of the jar which stands
in contact with the internal luminiferous ether has a
THK TATTVAS. c
certain degree of the capability of being put into the
state of visual vibration, which from thence is trans
mitted to the external ether and thence to the eye.
The same would never be the case if we were to use
a porcelain or an earthen jar. It is this capability of
being put into the state of visual vibration which in
glass and similar objects we call transparency.
To return to the sonoriferous ether (Akasha). Every
form of gross matter has, to a certain extent, which
varies with varying forms, what we may call auditory
transparency.
I have now to say something about the nature of
the vibrations. Two things must be understood in
this connection. In the first place the ex
ternal form of the vibration is something
like the hole of the ear.
It throws matter which is subject to it,
into the form of a dotted sheet.
These dots are little points, rising above
the common surface so as to produce micro
scopic pits in the sheet. It is said to move
by fits and starts (Sankrama), and to move
in all directions (Sarvatogama). That
means to say that the impulse falls
back upon itself along the line of its
former path, which lies on all sides of
the direction of the wave.
^^^^~-'-','',''/ It will be understood that these
ethers produce in gross media vibra
tions similar to their own. The form, therefore, into
v'O'v^'Mii
6 NATURE'S FINER FORCES.
which the auditory vibrations throw the atmospheric
air is a true clue to the form of the ethereal vibration.
And the vibrations of atmospheric air discovered by
modern science are similar.
I come now to the tangiferous ether (Vayu). The
vibrations of this ether are described as being spheri
cal in form, and the motion is said
o^°®o%°o to be at acute angles to the wave
)00 (Tiryak). Such is the representation
of these vibrations on the plane of
the paper.
The remarks about the transmis
sion of sound in the case of Akasha
apply here, too, mutatis mutandis.
The gustiferous ether (Apas Tattva) is said to re
semble in shape the half moon. It is, moreover, said
to move downward. This direction is opposite to
that of the luminiferous ether. This force, there
fore, causes contraction. Here is the representation
of the Apas vibrations on the plane of paper.
The process of contraction will be considered when
I come to the qualities of the Tattvas.
The odoriferous ether (Prithivi) is said to be quad
rangular in shape. Thus:
THK TATTVAS.
n
This is said to move in the middle. It neithcr
moves at right angles, nor at acute angles, nor up
wards, nor downwards, but it moves along the line of
the wave. The line and the quadrangle are in the
same plane.
These are the forms, and the modes of motion, of
the five ethers. Of the five sensations of men, eaeli
of these ethers gives birth to one, thus:
1. Akasha, sonoriferous ether, sound.
2. Vayu, tangiferous ether, touch.
3. Tejas, luminiferous ether, colour.
4. Apas, gustiferous ether, taste.
5. Prithivi, odoriferous ether, smell.
in the process of evolution these coexisting ethers,
while retaining their general relative forms and pri
mary qualities, contract the qualities of the other
Tattvas. This is known as the process of Panclii-
karana or division into five.
If \ve take, as our book does, H, P. R, Y and L, to
be the algebraical symbols for (r), (n), (3), (4), (5),
respectively, the ethers after Panchikarana assume the
following forms:
NATURES FIXER FORCES.
^
V R
H
(5) I< = — + j. + -g- + y + -g-
One molecule of each ether, consisting of eight
atoms, has four of the original principal ethers, and
one each of the remaining four.
The following table will show the five qualities of
each of the Tattvas after Panchikarana.
SOUND.
TOUCH.
TASTE.
COLOUR. | SMELL.
(I.) II.
..
(2.) P.
Very light.
Rather cool.
Acid
The blue of
the cloud . .
Acid
(3-) R.
Light
Heavy ....
Very hot. . . .
Hot
Red
Hot
(4.) V.
Cool...
Astringent.
White
Astringent.
(5-) I*
Deep
Slightly hot.
Sweet
Yellow
Sweet
It might be remarked here that the subtle Tattvas
exist now in the universe on four planes. The higher
of these planes differs from the lower in having a
greater number of vibrations per second. The four
planes are :
1. Physiological Prana.
2. Mental Manas.
3. Psychic Vijndna.
4. Spiritual Anaiida.
THE TATTYAS. o
I shall now, however, discuss some of the secondary
qualities of these Tattvas.
1. S/>aa\—Tliis is a quality of the Akasha Tattva.
It has been asserted that the vibration of this ether is
shaped like the hole of the ear, and that in the body
thereof are microscopic points (Vindus). It follows,
evidently, that the interstices between the points serve
to give space to ethereal minima, and offer them room
for locomotion (Avakasha).
2. Locomotion.— This is the quality of the Vayu
Tattva. Vayu is a form of motion itself, for motion in
all directions is motion in a circle, large or small. The
Vayu Tattva has itself the form of spherical motion.
When to the motion which keeps up the form of the
different ethers is added the stereotyped motion of the
Vayu, locomotion is the result.
3. Expansion. — This is the quality
of the Tejas Tattva. This follows /
evidently from the shape and form of '
motion which is given to this ethe- [
real vibration. Suppose ABC is a \B'
lump of metal: ^,
If we apply to it a brand of fire,
the luminiferous ether in it is set in motion, and that
drives the gross atoms of the lump into similar mo
tion. Suppose a is an atom. This being impelled to
assume the shape of the Tejas, vibration goes towards
n\ and then takes the symmetrical position of a". Simi
larly does every point change its place round the
centre of the piece of metal. Ultimately the whole
io NATURE'S FINER FORCES.
piece assumes the shape of A' B' C'. Expansion is thus
the result.
4. Contraction. — This is the quality of the Apas
Tattva. As has been remarked before, the direction
of this ether is the reverse of the Agni, and it is
therefore easy to understand that contraction is the
result of the play of this Tattva.
5. Cohesive Resistance. — This is the quality of the
Prithivi Tattva. This, it will be seen, is the reverse
of Akasha. Akasha gives room for locomotion, while
Prithivi resists it. This is the natural result of the
direction and shape of this vibration. It covers up
the spaces of the Akasha.
6. Smoothness. — This is a quality of the Apas Tattva.
As the atoms of any body in contraction come near each
other and assume the semi-lunar shape of the Apas,
they must easily glide over each other. The very
shape secures for the atoms easy motion.
This, I believe, is sufficient to explain the general
nature of the Tattvas. The different phases of their
manifestation on all the planes of life will be taken
up in their proper places.
IT will be very interesting to trace, according to the
theory of the Tattvas, the development of man, and
the formation of the world.
The Tattvas, as we have already seen, are the modi
fications of Svara. Regarding Svara, we find in our
book:
"In the Svara are the Vedas and the Shastras, and
in the Svara is music. All the world is in the Svara;
Svara is the spirit itself."
The proper translation of the word Svara is tJic
current of flic life-wave. It is that wavy motion
which is the cause of the evolution of cosmic un-
differentiated matter into the differentiated universe,
and the involution of this into the primary state of
non-differentiation, and so on, in and out, for ever
and ever. Whence does this motion come? This
motion is the spirit itself. The word Atma used in
the book, itself carries the idea of eternal motion,
coming as it does from the root ,-//, eternal motion;
and it may be significantly remarked, that the root (it
is connected with, is, in fact, simply another form of,
the roots all, breath, and as, being. All these roots
12 NATURE'S FINER FORCES.
have for their original the sound produced by the
breath of animals. In the Science of Breath the
technical symbol for inspiration is sa, and for expira
tion ha. It is easy to see how these symbols are con
nected with the roots as and ah. The current of the
life-wave spoken of above is technically called Hansa-
chasa, i.e., the motion of ha and sa. The word Hansa,
which is taken to mean God, and is made so much of
in many Sanskrit works, is only a symbolic represen
tation of the two eternal processes of life — ha and sa.
The primeval current of the life-wave is, then, the
same which in man assumes the form of inspiratory
and expiratory motion of the lungs, and this is the
all -pervading source of the evolution and the involu
tion of the universe.
The book goes on :
"It is the Svara that has given form to the first
accumulations of the divisions of the universe; the
Svara causes involution and evolution; the Svara is
God Himself, or more properly the Great Power (Ma-
heshvara)."
The Svara is the manifestation of the impression
on matter of that power which in man is known to us
as the power which knows itself. It is to be under
stood that the action of this power never ceases. It
is ever at work, and evolution and involution are the
very necessity of its unchangeable existence.
The Svara has two different states. The one is
known on the physical plane of life as the sun-breath,
the other as the moon-breath. I shall, however, at
EVOLUTION*. ^
the present stage of evolution designate them as posi
tive and negative respectively. The period during
which this current comes back to the point whence it
started is known as the day and night of Parabrahmaii.
The positive or evolutionary period is known as the
day of Parabrahmaii; the negative or involutionary
portion is known as the night of Parabrahmaii. These
nights and days follow each other without break. The
sub-divisions of this period comprehend all the phases
of existence, and it is therefore necessary to give here
the scale of time according to the Hindu Shastras.
I shall begin with a Truti as the least division of
time.
THE DIVISIONS OF TIME.
26f Trutis = i Nimesha = v3 second.
18 Nimeshas = i Kashtha = 3-V. seconds = 8 Vipalas.
30 Kashtha=i Kala = i^ minutes = 4 Palas.
30 Kala=i Mahurta = 48 minutes = 2 Gharis.
30 Mahurtas=i day and night = 24 hours = 60 Gharis.
30 flays and nights and odd hours = i Pitrya day and night = I
month and odd hours.
12 months = i Daiva day and night = i year = 365 days, 5!^, 30', 31".
365 Daiva days and nights =i Daiva year.
4,800 Daiva years = i Satya Yuga.
3,600 Daiva years = i Treta Yuga.
2.400 Daiva years = i Dvapara Yuga.
1,200 Daiva years = i Kali Yuga.
12,000 Daiva years-- 1 Chatur Yuga (four Yugas).
12,000 Chatur Yugas = i Daiva Yuga.
2,000 Daiva Yugas = i day and night of Brahma.
365 Brahmic days and nights ~i year of Brahma.
71 Daiva Yugas = i Manvantara.
12,000 Brahmic years — i Chatur Yuga of Brahma and so on.
200 Yugas of Brahma = i day and night of Parabrahmaii.
14 NATURE'S FINF.R FORCKS.
These days and nights follow each other in eternal
succession, and hence eternal evolution and involution.
We have thus five sets of days and nights, i, Para-
brahmic; 2, Brahmic; 3, Daiva; 4, Pitrya; 5, Manusha.
A sixth is the Manvantaric day, and the Manvantaric
night (Pralaya).
The days and nights of Parabrahman follow each
other without beginning or end. The night (the
negative period) and the day (the positive period)
both merge into the Sushumnfi (the conjunctive
period) and emerge into the other. And so do the
other days and nights. The days all through this
division are sacred to the positive, the hotter current,
and the nights to the negative, the cooler current.
The impressions of names and forms, and the power
of producing an impression, lie in the positive phase
of existence. Receptivity is given birth to by the
negative current.
After being subjected to the negative phase of Para-
brahman, Prakriti, which follows Parabrahman like a
shadow, has been saturated with evolutionary recep
tivity; as the hotter current sets in, changes are im
printed upon it, and it appears in changed forms.
The first imprint which the evolutionary positive cur
rent leaves upon Prakriti is known as Akasha. Then,
by and by, come into existence the remaining ethers.
These modifications of Prakriti are the ethers of the
first stage.
Into these five ethers, as now constituting the ob
jective plane, works on the current of the Great
EVOLUTION.
Breath. A further development takes place. Different
centres come into existence. The Akusha throws them
into a form which gives room for locomotion. With
the beginning of the Vayu Tattva these elementary
ethers are thrown into the form of spheres. This was
the beginning ^formation, or what may also be called
solidification.
These spheres are our Brahmandas. In them the
ethers assume a secondary development. The so-called
division into five takes place. Well, but in this Brah-
mic sphere in which the new ethers have good room
for locomotion, the Tejas Tattva now comes into play,
and then the Apas Tattva. Every tattvic quality is
generated into, and preserved in, these spheres by
these currents. With the Apas the formation is com
plete. In process of time we have a centre and an
atmosphere. This sphere is the self-conscious uni
verse.
In this sphere, according to the same process, a third
ethereal state comes into existence. In the cooler
atmosphere removed from the centre another class of
centres comes into existence. These divide the Brah-
mic state of matter into two different states. After
this comes into existence another state of matter
whose centres bear the name of Devas or suns.
We have thus four states of subtle matter in tbe
universe.
1. Prana, life matter, with the Sun for centre.
2. Marias, mental matter, with the Mann for centre.
3. Yijnana, psychic matter, with Brahma for centre.
1 6 NATURE'S FINER FORCES.
4. Ananda, spiritual matter, with Parabrahman as
the infinite substratum.
Every higher state is positive with regard to the
lower one, and every lower one is given birth to by a
composition of the positive and negative phase of the
higher.
i. Prana has to do with three sets of days and
nights in the above division of time.
(a) Our ordinary days and nights.
(b) The bright and dark half of the month which
are called the Pitrya day and night.
(c) The northern and southern halves of the year,
the day and night of the Devas.
These three nights acting upon earth-matter impart
to it the receptivity of the cool, negative shady phase
of life-matter. The respective days coming in after,
these nights imprint themselves upon it. The earth
herself thus becomes a living being, having a north
pole, in which a central force draws the needle towards
itself, and a south pole in which is centred a force
which is, so to say, the shade of the north polar centre.
It has also always the solar force centred in the eastern
half, and the lunar — the shade of the former — centred
in the western half.
These centres come, in fact, into existence even
before the earth is manifested on the gross plane. So
also do the centres of other planets come into exist
ence. As the sun presents himself to the Maim there
come into existence two states of the matter in which
the sun lives and moves — the positive and the nega-
EVOLUTION.
tive. As the solar Prana, after having been for some
time subjected to the negative shady state, is subjected
in its revolutionary couise to the source of its posi
tive phase, Mann, the figure of Manu is imprinted
upon it. This Manu is, in fact, the universal mind,
and all the planets with their inhabitants are the
phases of his existence. Of this, however, more here
after. At present we see that earth-life or Terrestrial
Prana has four centres of force.
The positive phase acting upon it when it has been
cooled by the negative current imprints itself upon it,
and earth-life in various forms comes into existence.
The essays on Prana will explain this more clearly.
2. Manas has to do with Manu. The suns revolve
round these centres with the whole of their atmo
spheres of Prana. This system gives birth to the I^okas
or spheres of life, of which the planets are one class.
These Lokas have been enumerated by Vyasa in
his commentary on the Yogas/uisfra (Pada iii. Sutra 26).
The aphorism runs thus :
"By meditation upon the sun is obtained a know
ledge of the physical creation."
On this says the revered commentator:
"There are seven Lokas (spheres of existence)."
1. Bhurloka extends to the Meru.
2. Antarikshaloka extends from the surface of the
Meru to the Dhruva, the pole-star, and contains the
planets, the Nakshatras, and the stars.
3. Svarloka lies beyond, is fivefold and sacred to
Mahendra.
18 NATURE'S FINER FORCES.
4. Maharloka, sacred to Prajapati.
5. Janaloka, sacred to Brahma.
6. Taparloka, sacred to Brahma.
7. Satyaloka, sacred to Brahma.
It is not my purpose to try at present to explain the
meaning of these Lokas. It is sufficient for my present
purpose to say that the planets, the stars, the lunar
mansions are all impressions of Mann, just as the
organisms of the earth are impressions of the sun.
The solar Prana is prepared for this impression during
the Manvantaric night.
Similarly Vijriana has to do with the nights and
days of Brahma, and Ananda with those of Para-
brahman.
It will thus be seen that the whole process of crea
tion, on whatever plane of life, is performed most)
naturally by the five Tattvas in their double modifica
tions, the positive and negative. There is nothing in
the universe which the Universal Tattvic Law of/
Breath does not comprehend.
After this very brief exposition of the theory of
tattvic evolution comes a series of Essays, taking up
all the subtle states of matter one by one, and describ
ing more in detail the working of the tattvic law in
those planes, and also the manifestations of these
planes of life in humanity.
III.
THE MUTUAL RELATION OF THE TATTVAS
AND OE THE PRINCIPLES.
Tin? Akasha is the most important of all the
Tattvas. It must, as a matter of course, precede and
follow every change of state on every plane of life.
Without this there can be no manifestation or cessa
tion of forms. // is out of Akasha that every form
comes, and it is in Akasha that every form lives. The
Akasha is full of forms in their potential state. It
intervenes between every two of the five Tattvas, and
between every two of the five principles.
The evolution of the Tattvas is always part of the
evolution of a certain definite form. Thus the mani
festation of the primary Tattvas is with the definite
aim of giving- what we may call a body, a prakritie
form, to the Ishvara. In the bosom of the Infinite
Parabrahman there are hidden innumerable such
centres. One centre takes under its influence a certain
portion of the Infinite, and there we find first of all
coming into existence the Akasha Tattva. The ex
tent of this Akasha limits the extent of the universe,
and out of it the Ishvara is to come. To this end
out of this Akasha comes the Vayu Tattva. This
20 NATURE'S FINER FORCES.
pervades the whole universe and has a certain centre
which serves to keep the whole expanse together, aiid
as one whole separate from other universes (Brah-
mandas).
It has been mentioned, and further on will be more
clearly explained, that every Tattva has a positive and
a negative phase. It is also evident on the analogy of
the sun that places more distant from the centre are
always negative to those which are nearer. We might
say that they are cooler than these, as it will be seen
further on that heat is not peculiar to the sun only,
but that all the higher centres have a greater amount
of heat than even the sun itself.
Well, then, in this Brahmic sphere of Vayu, except
for some space near the Parabrahmic Akasha, ever)'
atom of the Vayu is reacted upon by an opposite force.
The more distant and therefore the cooler one reacts
upon the nearer and therefore the hotter. The equal
and opposite vibrations of the same force cancel each
other, and both together pass into the akashic state.
Thus, while some of this space remains filled up by
the Brahmic Vayu on account of the constant outflow
of this Tattva from the Parabrahmic Akasha, the
remainder is rapidly turned into Akasha. This
Akasha is the mother of the Brahmic Agni Tattva.
The Agni Tattva working similarly gives birth
through another Akasha to the Apas, and this simi
larly to the Prithivi. This Brahmic Prithivi thus
contains the qualities of all the preceding Tattvas
besides a fifth one of its own.
RELATION OF TATTVAS AND PRINCIPLES. 21
The first stage of the universe, the ocean of psychic
matter, has now come into existence in its entirety.
This matter is, of course, very, very fine, and there is
absolutely no grossness in it as compared with the
matter of the fifth plane. In this ocean shines the
intelligence of Ishvara, and this ocean, with every
thing that might be manifest in it, is the self-conscious
universe.
In this psychic ocean, as before, the more distant
atoms are negative to the nearer ones. Hence, except
a certain space which remains filled with the psychic
Prithivi on account of the constant supply of this
element from above, the rest begins to change into
an Akasha. This second Akasha is full of what are
called Maims in their potential state. The Maims are
so many groups of certain mental forms, the ideas of
the various genera and species of life to appear further
on. We have to do with one of these.
Impelled by the evolutionary current of the Great
Breath, Manu comes out of this Akasha, in the same
way as Brahma did out of the Parabrahmic Akasha.
First and uppermost in the mental sphere is the Vayu,
and then in regular order the Tejas, the Apas, and the
Prithivi. This mental matter follows the same laws,
and similarly begins to pass into the third akashic state,
which is full of innumerable suns. They come out in
the same way, and begin to work on a similar plan,
which will be better understood here than higher up.
Everybody can here test for himself that the more
distant portions of the solar system are cooler than
22 NATURES FINER FORCES.
the nearer ones. Every little atom of Prana is com
paratively cooler than the next one towards the sun
from itself. Hence equal and opposite vibrations
cancel each other. Leaving, therefore, a certain space
near the sun as always filled up with the Tattvas of
Prana, which are there being constantly supplied from
the sun, the rest of the Prana passes into the akashic
state.
It might be noted down here that the whole of this
Prana is made np of innumerable little points. Of
these points I shall in future speak as Trutis, and
might say here that it is these Trutis which appear on
the terrestrial plane as atoms (Ann or Paramanu).
They might be spoken of as solar atoms. These
solar atoms are of various classes according to the
prevalence of one or more of the constituent Tattvas.
Every point of Prana is a perfect picture of the
whole ocean. Every other point is represented in
every point. Every atom has, therefore, for its con
stituents, all the four Tattvas, in varying proportions
according to its position in respect of others. The
different classes of these solar atoms appear on the
terrestrial plane as the various elements of chemistry.
The spectrum of every terrestrial element reveals
the colour or colours of the prevalent Tattva or
Tattvas of a solar atom of that substance. The
greater the heat to which any substance is subjected
the nearer does the element approach its solar state.
Heat destroys for the time being the terrestrial coat
ings of the solar atoms.
RKI.ATIUX Ol- TATTVAS AM) rKKXCI I'l.ho. 23
The spectrum of sodium thus shows the presence
of the yellow Prithivi, that of lithium, the red Agni,
and the yellow Prithivi, that of caesium, the red Agni,
tlie green admixture, the yellow Prithivi, and the blue
Vayu. Rubidium shows red, orange, yellow, green
and blue, i.e., the Agni, Prithivi and Agni, Prithivi,
Vayu and Prithivi, and Vayu. These classes of solar
atoms which all together make up the wide ex
panse of the solar Pra.ua, pass into the akashic state.
While the sun keeps up a constant supply of these
atoms, those that are passing into the akashic state-
pass on the other side into the planetary Vayu. Cer
tain measured portions of the solar Akasha naturally
separate themselves from others, according to the
differing creation which is to appear in those portions.
These portions of Akasha are called Lokas. The
earth itself is a Loka called the Bhurloka. I shall
take up the earth for further illustration of the
law.
That portion of the solar Akasha which is the
immediate mother of the earth, first gives birth to
the terrestrial Vayu. Every element is now in the
state of the Vayu Tattva, which ma}- now be called
gaseous. The Vayu Tattva is spherical in shape, and
thus the gaseous planet bears similar outlines. The
centre of this gaseous sphere keeps together round
itself the whole expanse of gas. As soon as this
gaseous sphere comes into existence, it is subjected to
the following influences among others.
i. The superposed influence of the solar heat.
24 NATURE'S FINER FORCES.
2. The internal influence of the more distant atoms
on the nearer ones and vice versa.
The first influence has a double effect upon the
gaseous sphere. It imparts more heat to the nearer
hemisphere than to the more distant one. The super
ficial air of the nearer hemisphere having contracted
a certain amount of solar energy, rises towards the
sun. Cooler air from below takes its place. But
where does the superficial air go? It cannot pass
beyond the limit of the terrestrial sphere, which is
surrounded by the solar Akaslia, through which comes
a supply from the solar Prana. It, therefore, begins
to move in a circle, and thus a rotatory motion is
established in the sphere. This is the origin of the
earth's rotation upon its axis.
Again, as a certain amount of the solar energy is
imparted to the gaseous terrestrial sphere, the impulse
of the upward motion reaches the centre itself. That
centre itself, therefore, and along with it the whole
sphere, moves towards the sun. It cannot, however,
go on in this direction, for a nearer approach would
destroy that balance of forces which gives the earth
its peculiarities. A Loka which is nearer to the sun
than our planet cannot have the same conditions of
life. Hence, while the sun draws the earth towards
himself, those laws of life which have given it a con
stitution, by which for ages it must roll on, keep it in
the sphere they have assigned to it. Two forces thus
come into existence. Drawn by one the earth would
go towards the sun; checked by the other it must
RELATION Ol< TATTVAS AND PRINCIPLES. 25
remain where it is. These are the centrifugal and
the centripetal forces, and their action results in
o-ivino- the earth its annual revolution.
o o
Secondly, the internal action of the gaseous atoms
upon each other ends in the change of the whole
gaseous sphere, except the upper portion, into the
akashic state. This akashic state gives birth to the
igneous (pertaining to the Agni Tattva) state of ter
restrial matter. This changes similarly into the Apas,
and this again into the Prithivi.
The same process obtains in the changes of matter
with which we are now familiar. An example will
better illustrate the whole law.
Take ice. This is solid, or what the Science of
Breath would call in the state of Prithivi. One
quality of the Prithivi Tattva, the reader will remem
ber, is cohesive resistance. Let us apply heat to this
ice. This heat as it passes into the ice is indicated by
the thermometer. When the temperature rises to 78'
the ice changes its state. But the thermometer no
longer indicates the same amount of heat; 78° of heat
have become latent.
Let us now apply 536" of heat to a pound of boiling
water. As is generally known, this great quantity of
heat becomes latent while the water passes into the
gaseous state.
Now, let us follow the reverse process. To gaseous
water let us apply a certain amount of cold. When
this cold becomes sufficient to entirely counteract the
heat which keeps it in the gaseous state, the vapour
26 NATURE'S FINER FORCES.
passes into the akashic state, and from thence into
the Tejas state. It is not necessary that the whole of
the vapour should at once pass into the next state.
The change is gradual. As the cold is gradually
passing into the vapour, the Tejas modification is
gradually appearing out of, and through the interven
tion of, the Akasha, into which it had passed during
latency. This is being indicated on the thermometer.
When the whole has passed into the igneous state,
and the thermometer has indicated 536°, the second
Akasha comes into existence. Out of this second
Akasha comes the liquid state at the same tempera
ture, the whole heat having again passed into the
akashic state, and therefore is no longer indicated by
the thermometer.
When cold is applied to this liquid, heat again
begins to come out, and when it reaches 78", this heat
having come out of and through the Akasha into
which it had passed, the whole liquid has passed
into the igneous state. Here it again begins to pass
into the akashic state. The thermometer begins to
fall down, and out of this Akasha begins to come the
Prithivi state of water — ice.
Thus we see that the heat which is given out by the
influence of cold passes into the akashic state, which
becomes the substratum of a higher phase, and the
heat which is absorbed passes into another akashic state,
which becomes the substratum of a lower phase.
It is in this way that the terrestrial gaseous sphere
changes into its present state. The experiment de-
RELATION OF TATTVAS AND PRINCIPLES. 2J
scribed above points out many important truths about
the relation of these Tattvas to each other.
First of all it explains that very important assertion
of the Science of Breath which says that every suc
ceeding tattvic state has the qualities of all the fore
going tattvic states. Thus we see that as the gaseous
state of water is being acted upon by cold, the latent
heat of steam is being cancelled and passing into the
akashic state. This cannot but be the case, since
equal and opposite vibrations of the same force always
cancel each other, and the result is the Akasha. Out
of this comes the Tejas state of matter. This is that
state in which the latent heat of steam becomes
patent. It will be observed this state has no perma
nence. The Tejas form of water, as indeed of any
other substance, cannot exist for any length of time,
because the major part of terrestrial matter is in the
lower and therefore more negative states of Apas and
Prithivi, and whenever for an}- cause any substance
passes into the Tejas state, the surrounding objects
begin at once to react upon it with such strength as at
once to force it into the next akashic state. Those
things which now live in the normal state of the
Apas or the Prithivi find it quite against the laws of
their existence to remain, except under external in
fluence, in the Tejas (igneous) state. Thus an atom
of gaseous water before passing into the liquid state
has already remained in the three states, the akashic,
the gaseous, and the Tejas. It must, therefore, have
all the qualities of the three Tattvas, and so it no
28 NATURE'S FINER FORCES.
doubt has. Cohesive resistance is only wanted, and
that is the quality of the Prithivi Tattva.
Now when this atom of liquid water passes into the
icy state, what do we see? All the states which have
preceded must again show themselves. Cold will
cancel the latent heat of the liquid state, and the
akashic state will come out. Out of this akashic
state is sure to come the gaseous state. This gaseous
(Vayava) state is evidenced by the gyrations and other
motions which are set up in the body of the liquid by
the mere application of the cold. The motion, how
ever, is not of very long duration, and as they are
ceasing (passing into the akashic state) the Tejas state
is coming out. This, too, however, is not of long
duration, and as this is passing into the akashic state,
the ice is coming into existence.
It will be easy to see that all the four states of terres
trial matter exist in our sphere. The gaseous (Vayava)
is there in what we now call the atmosphere; the
igneous (Tejas) is the normal temperature of earth
life; the liquid (Apas) is the ocean; the solid (Par-
thiva) is the terra firma. None of these states, how
ever, exists quite isolated from the other. Each is
constantly invading the domain of the other, and thus
it is difficult to find any portion of space filled up only
with matter in one state. The two adjacent Tattvas
are found intermixed with each other to a greater
extent than those that are removed from each other
by an intermediate state. Thus Prithivi will be found
mixed up to a greater extent with water than with
RELATION OF TATTVAS AND PRINCIPLES. 29
Ao-ni and Vayu, Apas with Agni than with Vayu, and
Vayu with Agni more than with any othtr. It would
thus appear from the above, according to the science
of Tattvas, that the flame and other luminous bodies
on earth are not in the terrestrial Tejas (igneous) state.
They are in or near the solar state of matter.
IV.
PRANA.
THE CENTRES OF PRANA; THE NADIS; THE TATTVIC
CENTRES OF LIFE; THE ORDINARY CHANGE OF
BREATH.
PRANA, as already expressed, is that state of tattvic
matter which surrounds the sun, and in which move
the earth and other planets. It is the next state above
terrestrial matter. The terrestrial sphere is separated
from the solar Prana by an Akasha. This Akasha is
the immediate mother of the terrestrial Vayu whose
native colour is blue. It is on this account that the
sky looks blue.
Although at this point in the heavens, the Prana
changes into the Akasha, which gives birth to the
terrestrial Vayu, the rays of the sun which fall on the
sphere from without are not stopped on their inward
journey. They are refracted, but move onwards into
the terrestrial sphere all the same. Through these
rays the ocean of Prana, which surrounds our sphere,
exerts upon it an organizing influence.
The terrestrial Prana — the earth-life which appears
in the shape of all the living organisms of our planet
—is, as a whole, nothmg more than a modification of
the solar Prana.
PR AN A. 31
As the earth moves round her own axis and round
the sun, twofold centres are developed in the terres
trial Prana. During the diurnal rotation every plaee,
as it is subjected to the direct influence of the sun,
sends forth the positive life-current from tJic cast to the
wsf. During the night the same place sends forth
the negative current.
In the annual course the positive current travels
from I/it nortli to the south during the six months of
summer — the day of the Devas, and the negative
during the remaining six months — the night of the
Devas.
The north and east are thus sacred to the positive
current; the opposite quarters to the negative current.
The sun is the lord of the positive current, the moon
that of the negative, because the negative solar Prana
comes during the night to the earth from the moon.
The terrestrial Prana is thus an ethereal being with
double centres of work. The first is the northern, the
second the southern. The two halves of these centres
are the eastern and western centres. During the six
months of summer the current of life runs from the
north to the south, and during the months of winter
the negative current goes the other way.
With every month, with every day, with every
Nimesha, this current completes a minor course, and
while the current continues in its course the diurnal
rotation gives it an eastern or a western direction.
The northern current runs during the day of man
from east to west, during the night from west to
32 NATURE'S FINER FORCES.
east. The directions of the other current are respec
tively opposite to the above. So practically there are
only two directions — the eastern and western. The
difference of the northern and southern currents is
not practically felt in terrestrial life. These two cur
rents produce in the terrestrial Prana two distinguish
able modifications of the composing ethers. The rays
of either of these ethereal modifications, proceeding
from their different centres, run into each other — the
one giving life, strength, form, and various qualities
to the other. Along the rays emerging from the
northern centre, run the currents of the positive Prana ;
along those emerging from the southern, the currents
of the negative Prana. The eastern and western
channels of these currents are respectively called
Pingala and Ida, two of the celebrated Nadis of the
Tantrists. It will be better to discuss the other bear
ings of Prana when we have localized it in the human
body.
The inmiencc of this terrestrial Prana develops two
centres of action in the gross matter which is to form
a human body. Part of the matter gathers round the
northern, and part round the southern centre. The
northern centre develops into the brain; the southern
into the heart. The general shape of the terrestrial
Prana is something like an ellipse. In this the north
ern focus is the brain ; the southern the heart. The
column along which the positive matter gathers runs
between these foci.
The line in the middle is the place where the eastern
PRAXA. 7,7,
and western — right and left — divisions of the column
join. The column is the medulla ollotigata. The cen
tral line is also Sushumna, the right and left divisions
being the Pingala and Ida. The rays of Prana which
diverge either way from these Nadis are only their
ramifications, and constitute together with them the
nervous system.
The negative Prana gathers round the southern
centre. This, too, takes a form similar to the former.
The right and left divisions of this column are the
right and left divisions of the heart.
Each division has two principal branches, each of
which subdivides into minor ramifications. The two
openings either way are one a vein, and one an artery,
the four opening into four chambers — the four petals
of the lotus of the heart. The right part of the heart
again, with all its ramifications, is called Pingala, the
left Ida, and the middle part Sushumna.
There is reason to think, however, that the heart
only is spoken of as the lotus, while the three fore
going names are set apart for the nervous system.
The current of Prana works forward and backward,
in and out. The cause of this lies in the momentary
changes of the being of Prana. As the year advances,
every moment a change of state L\kes place in the
terrestrial Prana, on account of the varying strengths
of the solar and lunar currents. Thus, every moment
is, strictly speaking, a new being of Prana. As Buddha
says, all life is momentary. The moment which is the
first to throw into matter the germ which will develop
34 NATURE'S FINRR FORCES.
the two centres, is the first cause of organized life. If
the succeeding moments are in their tattvic effect
friendly to the first cause, the organism gains strength
and develops; if not, the impulse is rendered fruitless.
The general effect of these succeeding moments keeps
up general life ; but the impulse of any one moment
tends to pass off as the others come in. A system of
forward and backward motion is thus established.
One moment of Prana proceeding from the centre of
action goes to the farthest ends of the gross vessels —
vascular and neural — of the organism. The succeed
ing moment gives it, however, the backward impulse.
A few moments are taken in the completion of the
forward impulse, and the determination of the back
ward one. This period differs in different organisms.
As the Prana runs forward, the lungs inspire; as it
recedes, the process of expiration sets in.
The Prana moves in the Pingala when it moves
from the northern centre towards the east, and from
the southern towards the west ; it moves in Ida when
it moves from the northern centre towards the west,
and from the southern centre towards the east. This
means that in the former case the Prana moves from
the brain, towards the right, through the heart, to the
left and back to the brain; and from the heart to the
left through the brain to the right back to the heart.
In the latter the case is the reverse. To use other
terms, in the former case the Prana moves from the
nervous system to the right through the system of
blood-vessels, to the left, and back again to the ner-
PRAXA. ^c
vous system ; or, from the system of blood-vessels, to
the left, through the nervous system, to the right, and
back again to the system of blood-vessels. These
two currents co'incide. In the latter the case is the
reverse. The left part of the body containing both
the nerves and the blood-vessels may be called Ida,
the right, Pingala. The right and left bronchi form
as well the parts respectively of Pingala and Ida, as
any other parts of the right and left divisions of the
body. But what is Sushumna? One of the names of
Sushumna is Sandhi, the place where the two— Ida
and Pingala— join. It is really that place from which
the Prana may move either way — right or left — or,
under certain conditions, both ways. It is that place
which the Prana must pass when it changes from the
right to the left and from the left to the right. It is,
therefore, both the spinal canal and the cardiac canal.
The spinal canal extends from the Brahmarandhra,
the northern centre of Prana through the whole verte
bral column (Brahmadanda). The cardiac canal ex
tends from the southern centre midway between the
two lobes of the heart. As the Prana moves from the
spinal canal to the right hand towards the heart, the
right lung works; the breath coming in and going
out at the right nostril. When it reaches the southern
canal, one cannot feel the breath from either nostril.
As, however, it goes out of the cardiac canal to the
left, the breath begins to come from the left nostril,
and flows through that until the Prana again reaches
the spinal canal. There, again, one ceases to feel the
36 NATURE'S FINER FORCES.
breath from either nostril. The effect of these two
positions of Prana is identical npon the flow of breath,
and, therefore, both the northern and southern canals
are designated by Sushumna. If we may speak in
this way, let us imagine that a plane passes midway
between the spinal and cardiac canals. This plane
will pass through the hollow of the Sushumna. But
let it be understood that there is no such plane in
reality. It will perhaps be more correct to say that as
the rays of the positive Ida and Pingala spread both
ways as nerves, and those of the negative similarly as
blood-vessels, the rays of the Snshninna spread all
over the body midway between the nerves and blood
vessels — the positive and negative Nadis. The follow
ing is the description of Sushumna in the Science of
Breath :
"When the breath goes in and out, one moment by
the left and the other by the right nostril, that too is
Sushumna. When Prana is in that Nadi, the fires of
death burn; this is called Vishuna. When it moves
one moment in the right, and the other in the left, let
it be called the unequal state (Vislmnabhava) ; when
it moves through both at once, the wise have called it
Vishuna."
Again:
" [It is Sushumna] at the time of the passing of the
Prana from the Ida into the Pingala, or vice versa; and
also of the change of one Tattva into another."
Then the Sushumna has two other functions. It is
called Vedo-Veda in one of its manifestations, and
PR AN A. 07
Sandhyasandhi in the other. As, however, the right
and left directions of the cardiac Prana coincide with
the left and right of the spinal current, there are some
writers who dispense with the double Sushumna.
According to them the spinal canal alone is the
Sushumna. The Utttirngitd and the Shatachakra
Nintpana are works which favour this view. This
method of explanation takes away a good deal of
difficulty. The highest recommendation of this view
is its comparative simplicity. The right side current
from the heart, and the left side current from the
spine, may both, without any difficulty, be taken as
the left side spinal currents, as may the remaining two
currents be deemed spinal currents of the right side.
One more consideration is in favour of this view.
The nervous system represents the sun, the system of
blood-vessels the moon. Hence the real force of life
dwells in the nerves. The positive and negative — the
solar and lunar — phases of life matter are only dif
ferent phases of Prana, the solar matter. The more
distant, and, for that reason, the cooler matter is nega
tive to that which is nearer ami hotter. It is solar
life which manifests itself in the various phases of the
moon. To pass out of technicalities, it is nervous
force which manifests itself in various forms, in the
system of blood-vessels. The blood-vessels are only
the receptacles of nervous force. Hence, in the ner
vous system, the real life of the gross body are the
true Ida, Pingala, and Sushumna. These are, in such
a case, the spinal column, and the right and left sym-
38 NATURE'S FINER FORCES.
pathetics, with all their ramifications throughout the
body.
The development of the two centres is thus the
first stage in the development of the foetus. The
matter which gathers up under the influence of the
northern centre is the spinal column; the matter
which gathers up round the southern centre is the
heart. The diurnal rotation divides these columns or
canals into the right and left divisions. Then the
correlative influence of these two centres upon each
other develops an upper and lower division in each
of these centres. This happens somewhat in the
same way, and on the same principle, as a Leyden
jar is charged with positive electricity by a negative
rod. Each of these centres is thus divided into four
parts : i , the right side positive ; 2, the left side positive ;
3, the right side negative; 4, the left side negative.
In the heart these four divisions are called the right
and left auricles and ventricles. The Tantras style
these four divisions the four petals of the cardiac
lotus, and indicate them by various letters. The posi
tive petals of the heart form the centre from which
proceed the positive blood-vessels — the arteries; the
negative petals are the starting points of the negative
blood-vessels — the veins. This negative Prana is
pregnant with ten forces: i, Prana; 2, Apana; 3,
Sainana; 4, Vyana; 5, Udana; 6, Krikila; 7, Naga;
8, Devadatta; 9, Dhananjaya; TO, Kurma. These
ten forces are called Vayus. The word Vayu is
derived from the root va> to move, and means nothing
PRAlsA. jy
more than a ////;//: v; power. The Tantrists must not
be understood to define it as a gas. Hence I shall
speak in future of these Vayus as the forces or motive
powers of Prana. These ten manifestations of Prana
are by some reduced to the first five alone, holding
that the remaining ones arc only modifications of the
former, which are the all-important of the functions
of Prana. This, however, is only a question of divi
sion. From the left side positive petal the Prana
gathers up into a Nadi, which ramifies within tin
chest into the lungs, and again gathers up into a Nadi
which opens into the right side negative petal. This
entire course forms something like a circle (Chakra).
This Nadi is called in modern science the pulmonary
artery and vein. Two lungs come into existence by
the alternate workings of the positive and negative
Pranas of the eastern and western powers.
Similarly from the right side positive petal branch
several Nadis, which go both upwards and downwards
in two directions — the former under the influence of
the northern, the latter under the influence of the
southern powers. Both these Nadis open after a cir
cular march throughout the upper and lower portions
of the body into the left side negative petal.
Between the left side positive and the right side
negative petal is one Chakra (disc). This Chakra
comprises the pulmonary artery, the lungs and the
pulmonary vein. The chest gives room to this
Chakra, which is positive with respect to the lower
portions of the body, where run the ramifications of
4o NATURE'S FINER FORCES.
the lower Cliakra, which latter joins the right side
positive and the left side negative petals.
In the above-mentioned Chakra (in the cavity of
the chest) is the seat of Prana, the first and most
important of the ten manifestations. Inspiration and
expiration being a true index to the changes of Prana,
the pulmonary manifestations thereof have the same
name. With the changes of Prana we have a corres
ponding change in the other functions of life. The
lower negative Chakra contains the principal seats of
some of the other manifestations of life. This Apana
is located in the long intestine; Samana in the navel;
and so on. Udana is located in the throat; Vyana all
over the body. Udana causes belching; Kurma causes
the eyes to shut and open; Krikila in the stomach
causes hunger. In short, proceeding from the four
petals of the heart we have an entire network of these
blood-vessels. There are two sets of these blood
vessels lying side by side in every part of the body, con
nected by innumerable little channels — the capillaries.
We read in the Prashnopanishad :
" From the heart [ramify the] Nadis. Of these there
are 101 principal ones [Pradhana Nadis]. Each of these
branches into* 100; each of these again into 72,000."
Thus, there are 10,100 branch Nadis and 727,200,000
still smaller ones, or what are called Twig-Nadis. The
terminology is imitated from a tree. The root is in
the heart. From this proceeds various stems. These
ramify into branch-vessels and these again into twig-
vessels; all these Nadis put together are 727,210,201.
PRAXA. 41
Now, ol these the Sushumna is the one; the rest
are divided half and half over the two halves of the
body. So we read in the Kathopanishad (6th Valli,
1 6th Mantra):
"A hundred and one Nadis are connected with the
heart. Of these one passes out into the head. Going
out by that one becomes immortal. The others be
come the cause in sending the life principle out of
various other states."
This one that goes to the head, remarks the com
mentator, is the Sushumna. The Sushumna then is
that Nadi, whose nervous substratum or reservoir of
force is the spine. Of the remaining principal Nadis,
the Ida is the reservoir of the life force which works
in the left part of the body, having fifty principal
Nadis. So also has the right part of the body fifty
principal Nadis. These go on dividing as above.
The Nadis of the third degree become so minute as
to be only visible by a microscope. The ramifications
of the Sushumna all over the body serve during life
to carry the Prana from the positive to the negative
portions of the body, and vice versa. In the case of
the blood these are the modern capillaries.
The Vedantins, of course, take the heart to be the
starting point of this ramification. The Yogis, how
ever, proceed from the navel. Thus in the book on
the Science of Breath we read:
"From the root in the navel proceed 72,000 Nadis
spreading all over the body. There sleeps the goddess
Kundalini like a serpent. From this centre [the
42 NATURE'S FINER FORCES.
navel] ten Nadis go upwards, ten downwards, and
two and two crookedly."
The number 72,000 is the result of their own peculiar
reckoning. It matters little which division we adopt
if we understand the truth of the case.
Along these Nadis run the various forces which form
and keep up the physiological man. These channels
gather up into various parts of the body as centres of
the various manifestations of Prana. It is like water
falling from a hill, gathering into various lakes, each
lake letting out several streams. These centres are:
i, hand power centres; 2, foot power centres; 3,
speech power centres; 4, excretive power centres; 5,
generative power centres; 6, digestive and absorbing
power centres; 7, breathing power centres; 8, the
five sense power centres.
Those of these Nadis which proceed to the outlets
of the body perform the most important functions of
the body, and they are hence said to be the ten prin
cipal ones in the whole system. These are:
1. Gandhari goes to the left eye.
2. Hastijihva goes to the right eye.
3. Piisha goes to the right ear.
4. Yashasvini goes to the left ear.
5. Alambusha, or Alammukha (as it is variously
spelt in one MS.), goes to the mouth. This evidently
is the alimentary canal.
6. Kuhu pr>es to the generative organs.
7. Shankhini goes to the excretive organs.
8. Ida leads to the left nostril of the nose.
PRANA.
43
9. Pi n gala leads to the right nostril. It appears that
these names are given to these local Nadis, for the
same reason that the pulmonary manifestation of Prana
is known by the same name.
10. Sushumna has already been explained in its
various phases and manifestations.
There are two more outlets of the body, which re
ceive their natural development in the female — the
breasts. It is quite possible that the Nadi Damini, of
which no specific mention has been made, might go
to one of these. Whatever it be, the principle of the
division and classification is clear, and this is some
thing actually gained.
Left Side.
Ri-'ht Side.
Centres of moral and intellectual powers also exist
111 the system. Thus we read in the Vhhrainopani
(the above figure will serve to illustrate the translation):
44 NATURE'S FINER FORCES.
1. "While the minds rests in the eastern portion [or
petal], which is white in colour, then it is inclined
towards patience, generosity, and reverence.
2. "While the mind rests in the south-eastern
portion, which is red in colour, then it is inclined
towards sleep, torpor, and evil inclination.
3. "While the mind rests in the southern portion,
which is black in colour, then it is inclined towards
anger, melancholy, and bad tendencies.
4. "While the mind rests in the south-western
portion, which is blue in colour, then it is inclined
towards jealousy and cunning.
5. "While the mind rests in the western portion,
which is brown in colour, then it is inclined towards
smiles, amorousness, and jocoseness.
6. "While the mind rests in the north-western
portion, which is indigo in colour, then it is inclined
towards anxiety, restless dissatisfaction, and apathy.
7. "While the mind rests in the northern portion,
which is yellow in colour, then it is inclined towards
love and enjoyment and adornment.
8. "While the mind rests in the north-eastern
portion, which is white in colour, then it is inclined
towards pity, forgiveness, reflection and religion.
9. "While the mind rests in the Sandhis [conjunc
tions] of these portions, then arise disease and confusion
in body and home, and the mind inclines towards the
three humours.
10. "While the mind rests in the middle portion,
which is violet in colour, then consciousness goes
PRANA. 45
beyond the qualities [the three qualities of Maya], and
it inclines towards intelligence."
When anyone of these centres is in action, the mind
is conscious of the same kind of feeling, and inclines
towards it. Mesmeric passes serve only to excite these
centres.
These centres are located in the head as well as in
the chest, and also in the abdominal region and the
loins, etc.
It is these centres, together with the heart itself,
that bear the name of Pad mas, or Kamalas (lotuses).
Some of these are large, some small, very small. A
tantrik lotus is of the type of a vegetable organism,
a root with various branches. These centres are the
reservoirs of various powers, and hence the roots of
the Padmas; the Nadis ramifying from these centres
are their various branches.
The nervous plexuses of the modern anatomists
coincide with these centres. From what has been said
above it will appear that the centres are constituted
by blood-vessels. But the only difference between the
nerves and the blood-vessels is the difference between
the vehicles of the positive and negative Pranas. The
nerves are the positive, the blood-vessels the negative
system of the body. Wherever there arc nerves there
are corresponding blood-vessels. Both of them are
indiscriminately called Nadis. One set has for its
centre the lotus of the heart, the other the thousand-
petalled lotus of the brain. The system of blood
vessels is an exact picture of the nervous system, is,
46 NATURE'S FINER FORCES.
in fact, only its shadow. Like the heart the brain has
its upper and lower divisions — the cerebrum and the
cerebellum — and, as well, its right and left divisions.
The nerves going to both sides of the body and coming
back from thence, together with those going to the
upper and lower portions, correspond to the four petals
of the heart. This system too, then, has as many cen
tres of energy as the former. Both these centres coin
cide in position. They are, in fact, the same — the ner
vous plexuses and ganglia of modern anatomy. Thus,
in my opinion, the tantrik Padmas are not only the
centres of nervous power of the positive northern Prana,
but as well and necessarily of the negative Prana.
The translation of the Science of Breath which is
now presented to the reader has two sections enume
rating the various actions which are to be done during
the flow of the positive or the negative breath. They
show nothing more than what can in some cases be
very easily verified, that certain actions are better done
by positive energy, and others by negative energy.
The taking in of chemicals and their changes are
actions, as well as any others. Some of the chemicals
are better assimilated by the negative,* others by the
positive! Prana. Some of our sensations produce
more lasting effects upon the negative, others upon the
positive Prana.
Prana has now arranged the gross matter in the
womb into the nervous and blood-vessel systems. The
* For example, milk and other Fatty substances,
t Such food as is digested in the stomach.
PRAXA. ,~
4/
Prana, as has been .seen, is made of the five Tattvas,
;uid the Nadis serve only as lines for tattvic currents
to run on. The centres of power noticed above are
centres of tattvic power. The tattvic centres in the
right part of the body are solar, those in the left,
lunar. Both these solar and lunar centres are of five
descriptions. Their kind is determined by what are
railed the nervous ganglia. The semi-lunar ganglia
are the reservoirs of the Apas Tattva. Similarly we
have the reservoirs of the other forces. J'Vom these
central reservoirs the tattvic currents run over the same
Hues, and do the various actions allotted to them in
physiological economy.
Everything in the human body which has more or
less of cohesive resistance is made up of the Prithivi
Tattva. But in this the various Tattvas work im
printing differing qualities upon the various parts of
the body.
The Vayu Tattva, among others, performs the func
tions of giving birth to, and nourishing the skin; the
positive gives us the positive, and the negative the
negative skin. Each of these has five layers:
i, Pure Vayu; 2, Vayu-Agni; 3, Vayu-Prithivi; 4,
Vayu-Apas; 5, Yayu-Akasha. These five
classes of cells have the following figures: 0°oo>00
1. Pure Vavu. This is the complete
sphere of the Vayu.
2. Vayu-Agni. The triangle is super
posed over the sphere, and the cells have something
like the following shape.
48 NATURE'S FINER FORCES.
3. Vayu-Prithivi. This is the result of the super
position of the quadrangular Prit- ^^^ ^^^ ^^^
hivi over the spherical Vayu. Qj (jj (jj
4. Vayu-Apas. Something like
an ellipse, the semi-moon placed above the sphere.
O O O O O O
.OOOOOO
5. Vayu-Akasha. The sphere flattened by the super
position of the circle and dotted.
^l^} (vfy (£$ (£y A microscopic examination of
/7T\ £r\ ^r\ s^\ the skin will show that its cells
^" ^^ ^^ ^^ have this appearance.
Similarly are bone, muscle and fat given birth to by
the Prithivi, the Agni and the Apas. Akasha appears
in various positions. Wherever there is any room for
anv substance there is Akasha. The blood is a mix
ture of nutritive substances kept in the fluidic state by
the Apas Tattva of Prana.
It is thus seen that while terrestrial Prana is an
exact manifestation of the solar Prana, the human
manifestation is an exact expression of cither. The
microcosm is an exact picture of the macrocosm. The
four petals of the lotus of the heart branch really into
twelve Nadis (k, kh, g, gh, n-, cli, chh, j, jh, ri, t, th).
Similarly the brain has twelve pairs of nerves. These
PRANA.
are the twelve signs of the Zodiac, both in their
positive and negative phases. In every sign the sun
rises thirty-one times. We have, therefore, thirty-one
pairs of nerves. Instead of pairs we speak in the
language of the Tantras of Chakras (discs or circles)
Wherever the thirty-one spinal Chakras connected
with the twelve pairs of nerves in the brain, pass
throughout the body, we have running side by side
the blood-vessels proceeding from the twelve Nadis of
the heart. The only difference between the spinal
and cardiac Chakras is that the former lie crosswise,
while the latter lie lengthwise in the body. Thr
sympathetic chords consist of lines of tattvic centres
-the Padmas or Kamalas. These centres lie in all
the thirty-one Chakras noticed above. Thus from the
two centres of action— the brain and the heart— the
signs of the Zodiac in their positive and negative
aspects— a system of Nadis branches off. The Nadis
from either centre run into one another so much that
one set is found always side by side with the other.
The thirty-one Chakras of the spine are brought into
existence, and correspond with the thirty-one sunrises,
and those of the heart with the thirty-one sunsets of
the zodiacal signs. In these Chakras are various tattvic
centres; one set is positive, the other is negative. The
former owe allegiance to the brain, with which they are
connected by the sympathetic chords; the latter 'owe
allegiance to the heart, with which they have a various
connection. This double system is on the right side
called Pingala, on the left Ida. The ganglia of the Apas
£^o NATURE'S FINER FORCES.
centres are semi-lunar, those of the Tejas, the Vayu,
the Prithivi, and the Akasha respectively triangular,
spherical, quadrangular, and circular. Those of the
composite Tattvas have composite figures. Each tattvic
centre has ganglia of all the Tattvas surrounding it.
In this system of Nadis moves the Prana. As the
sun passes into the sign of Aries in the macrocosm,
the Prana passes into the corresponding Nadis (nerves)
of the brain. Thence it descends every day towards
the spine. With the rise of the sun it descends into
the first spinal Chakra towards the right. It thus
passes into the Piiigala. Along the nerves of the
right side it moves, passing at the same time little by
little into the blood-vessels. Up to the noon of every
day the strength of this Prana is greater in the nervous
than in the venous Chakras. At noon they become of
equal strength. In the evening (with sunset), the
Prana with its entire strength has passed into the
blood-vessels. Thence it gathers up into the heart,
the negative southern centre. It then spreads into
the left side blood-vessels, passing gradually into the
nerves. At midnight the strength is equalixed; in
the morning (Pratahsandhya) the Prana is just in the
spine ; from thence it begins to travel along the second
Chakra (disc, circle). This is the course of the solar
current of Prana> The moon gives birth to other and
minor currents. The moon moves some twelve times
more than the sun. Therefore while the sun passes
over one Chakra (/>., during sixty Gharis — day and
night), the moon passes over twelve odd Chakras.
PR AX A.
Therefore we have twelve odd changes of Prana during
twenty-four hours. Suppose the moon too begins in
Aries, she begins like the sun in the first Chakra, and
takes 58111. 43. in reaching from the spine to the heart,
and as many minutes from the heart back to the spine!
Both these Pranas move in their respective courses
along ^ the tattvic centres above spoken of. Hither of
them is present at any one time all over the same class
of tattvic centres, in any one part of the body. It
manifests itself first in the Vayu centres, then in the
Tejas, thirdly in the Prithivi, and fourthly in the Apas
centres. Akasha comes after each, and immediately
precedes the Sushumna. As the lunar current passes
from the spine towards the right, the breath comes out
of the right nostril, and as long as the current of
Prana remains in the back part of the body, the
Tattvas change from the Yayu to the Apas. As the
current passes into the front part of the right half, the
Tattvas change back from the Apas to the Yayu. As
the Prana passes into the heart, the breath is not felt
at all passing out at the nose. As it proceeds from the
heart to the left, the breath begins to flow out at the
left nostril, and as long as it is in the front part of the
body, the Tattvas change from the Vayu to the Apas.
They change back again as before, until the Prana
reaches the spine, when we have the Akasha of
Sushumna. Such is the even change of Prana which
we have in the state of perfect health. The impulse
that has been given to the localized Prana by the
sun and moon forces which give active power and
52 NATURE'S FINER FORCES.
existence to Prana its prototype, makes it work in
the same way for ever and ever. The working of the
human free will and certain other forces change the
nature of the local Prana, and individualize it in such
a way as to render it distinguishable from the universal
terrestrial or ecliptical Pranas. With the varying
nature of Prana, the order of the tattvic and the
positive and negative currents may in various degrees
be affected. Disease is the result of this variation.
In fact, the flow of breath is the truest indication of
the tattvic changes of the body. The balance of the
positive and negative tattvic currents results in health,
while the disturbance of their harmony produces
disease. The science of the flow of breath is there
fore of the highest importance to every man who
values his own health, and that of his fellow creatures.
It is at the same time the most important, the most
useful and comprehensive, the easiest, and the most
interesting branch of Yoga. It teaches us how to
guide our will so as to effect desired changes in the
order and nature of our positive and negative tattvic
currents. This it does in the following way. All
physical action is Prana in a certain state. Without
Prana there is no action, and every action is the result
of the differing harmonies of tattvic currents. Thus,
motion in any one part of the body is the result of the
activity of the Vayu centres in that part of the body.
In the same way, whenever there is activity in the
> Prithivi centres, we have a feeling of enjoyment and
satisfaction. Similar are the causes of other sensations.
^"
53
We find that while lying down we change sides
when the breath passes out at that nostril. We there- ;
!ore conclude that if we lie on either side the breath
will flow out at the opposite nostril. Whenever there-
lore, we see that it is desirable to change the negative
conditions of our body to the positive, we resort to this
expedient. An investigation into the physiological
effects of Prana on the gross coil, and the counter effects
of gross action upon Prana, will next be dealt with.
The Pranamaya Kosha (coil of life) changes into
three general states during day and night— the wakino-
the dreaming, the sleeping (Jagrat, Svapna, Stt-
shupti). These three changes produce correspond
ing changes in the Manomaya Kosha (the mental
coil), and thence arises the consciousness of the changes
' life. The mind, in fact, lies behind the Prana.
The strings (tattvic lines) of the former instrument
are finer than those of the latter; that is, in the former
we have a greater number of vibrations than in the
latter during the same space of time. Their tensions
stand to each other, however, in such a relation that
vvith the vibrations of the one, the other of itself
begins to vibrate. The changes give to the mind,
therefore, a similar appearance, and consciousness of
the phenomenon is caused. Of this, however, I will not
treat at present. My present object is to describe all
Those changes of Prana— natural or induced— which
make up the sum-total of our worldly expcru-mv, ;iml
which, during ages of evolution, have called UK- mind
itself out of the slate of latency. These changes, as
54 NATURE'S FINKR FORCES.
I have said, divide themselves into three general
states— the waking, the dreaming, and the sleeping.
Waking is the positive, sleeping the negative state^of
Prana; dreaming is the conjunction of the two (Su-
shumna Sandhi). As has been stated, the solar current
travels in a positive direction during the day, while
we are awake. As night approaches the positive
current has made itself lord of the body. It gains so
much strength that the sensuous and active organs
lose sympathy with the external world. Perception
and action cease, and the waking state passes off. The
excess of the positive current slackens, as it were, the
tattvic chords of the different centres of work, and
they accordingly cease to answer to the ordinary ethe
real changes of external nature. If at this point the
strength of the positive current passed beyond ordi
nary limits, death would ensue, and Prana would cease
to have any connection with the gross body, the ordi
nary vehicle of the external tattvic changes. But just
at the moment the Prana passes out of the heart, the
negative current sets in, and it begins to counteract
the effects of the former. As the Prana reaches the
spine, the effects of the positive current have entirely
passed off, and we awake. If at this moment the
strength of the negative current passes the ordinary
limit by some cause or other, death would ensue, but
just at this moment the positive current sets in with
midnight, and begins to counteract the effect of the
former. A balance of the positive and negative cur
rents thus keeps body and soul together. With excess
PRANA. 55
in the strength of either current, death makes its
appearance. We thus see that there are two kinds of
death — the positive or spinal, the negative or cardiac.
In the former the four higher prmciples~pass" out of
the body through the head, the Braliinarandhra, along
the spine; in the latter they pass out of the mouth
through the lungs and the trachea. Besides these
there are generally speaking about six tattvic deaths.
All these deaths mark out different paths for the
higher principles. Of these, however, more hereafter.
Let us at this stage investigate more thoroughly the
changes of Prana.
There are certain manifestations of Prana which we
find equally at work in all the three states. These
manifestations have been, as I said before, classified
by some writers under five heads. They have different
centres of work in different parts of the body, from
whence they assert their dominion over every part of
the physical coil. Thus:
POSITIVE. XKGATIVK.
1. Prana, right lung. i. Prana, left lung.
2. Apana, the apparatus which 2. Apana, the urinary apparatus.
passes off fieces — long intes
tine, etc.
3. Samana, stomach. 3. Samana, duodenum.
4. Vyana, all over the body, ap- 4. Vyana, all over the body (on
pearing in varying states with the left side)
different organs (on the right
side).
5. TMaua, at the spinal and car- 5. TMana, the spinal and cardiac
diac centres (ii;;ht side), and centres (left side), etc.
about the resnuii of the throat.
56 NATURE'S FINER FORCES.
1. Prana is that manifestation of the life-coil which
draws atmospheric air from without into the system.
2. Apana is that manifestation which throws, from
inside, out of the system, things which are not wanted
there.
3. Samana is that manifestation which draws in and
carries the juice of food to every part of the body.
4. Vyana is that manifestation which causes every
part of the body to keep its shape, and to consequently
resist those putrefying forces which assert themselves
in a dead body.
5. Udana is that manifestation which inclines the
^ , currents of life back to the centres— the heart and the
brain. It is, therefore, this manifestation which causes
death — local or general.
If Prana recedes from any part of the body (for
some reason or other) that part loses its powers of
action. This is local death. It is in this way that we
become deaf, dumb, blind, etc. It is in this way that
our digestive powers suffer, and so on. General death
is similar in its operations. With the excess of the
strength of either of the two currents, the Prana re
mains in the Sushumna, and does not pass out. The
acquired power of work of the body then begins to
pass off. The farther from the centres— the heart and
the brain — the sooner the parts die. It is thus that
the pulse first ceases to be felt in the extremities, and
then nearer and nearer the heart, until we find it
nowhere.
Again, it is this upward impulse which, under
PRAXA. ^7
favourable conditions, causes growth, lightness, and
agility.
Besides the organs of the body already mentioned
or indicated, the manifestation of Vyana serves to
keep in form the five organs of sense, and the five
organs of action. The organs of the gross body and
the powers of Prana which manifest themselves in
work have both the same names. Thus we have :
ACTIVE ORGANS AND SENSUOUS ORGANS AND
POWERS. POWERS.
1. Vak, the vocal organs and the i. Chaksuh, eye and ocular
power of speech. power.
2. Pani, the hands and the man- 2. Tvak, skin and tangeriferous
ual power. power.
3. Pada, the feet and the walk- 3. Shrotra, ear and sonoriferous
ing power. power.
4. Payu, anus. 4. Rasana, tongue and gustatory
power.
5. Upastha, the generative or- 5. Gandha, nose and odoriferous
gans and the powers which power.
draw these together.
The real fact is that the different powers are the
corresponding organs of the principle of life. It
will now be instructive to trace the tattvic changes
.md influences of these various manifestations of
life.
Prana during health works all over the system in
one class of tattvic centres at the same time. We
thus see that both during the course of the positive
and negative current we have five tattvic changes.
The colour of Prana during the reign of the negative
current is pure white; during that of the positive,
58 NATURE'S FINER KORCKS.
reddish white. The former is calmer and smoother
than the latter.
The tattvic changes give to each of these five new
phases of colour. Thus:
POSITIVE— REDDISH WHITE. NEGATIVE— PURE WHITE.
1. The Vayu Tattva, green. i. The Vayu Tattva, green.
2. The Agni Tattva, red. 2. The Agni Tattva, red.
3. The Prithivi Tattva, yellow. 3. The Prithivi Tattva, yellow.
4. The Apas Tattva, white. 4. The Apas Tattva, white.
5. The Akasha Tattva, dark. 5. The Akasha Tattva, dark.
It is evident that there is a difference between the
positive and negative tattvic phases of colour. There-
are thus ten general phases of colour.
The positive current — the reddish white — is hotter
than the negative — the pure white. It may, therefore,
be generally said that the positive current is hot, the
negative cool. Each of these, then undergoes five
tattvic changes of temperature. The Agni is the
hottest, the yellow next to it; the Vayu becomes cool,
and the Apas is the coolest. The Akasha has a state
which neither cools nor heats. This state is, therefore,
the most dangerous of all, and, if prolonged, causes
death, disease, and debility. It is evident that if the
cooling Tattvas do not in due time set in after the
heating Tattvas, to counteract the accumulated effect
of the latter, the functions of life will be impaired.
The just colour and the just temperature at which
these functions work in their vigour will be disturbed,
and disease, death, and debility are nothing more than
this disturbance in various degrees. Similar is the
PRANA. 1^9
case if the heating Tattvas do not set in in due time
after the cooling ones.
It will be easy to understand that these changes of
tattvic colours and temperatures are not abrupt. The
one passes off easily and smoothly into the other,
and the tattvic mixtures produce innumerable colours
—as many, in fact, as the solar Prana has been shown
to possess. Each of these colours tends to keep the
body healthy if it remains in action just as long as it
ought, but no sooner does the duration change than
disease results. There is a possibility, therefore, of
as many diseases as there are colours in the sun.
If any one colour is prolonged, there must be some
one or more which has given the period of its dura
tion to it; similarly if one colour takes less time than
it ought, there must be some one or more which takes
its place. This suggests two methods of the treat
ment of diseases. But before speaking of these, it will
be necessary to investigate as fully as possible the
causes which lengthen and shorten the ideal periods
of the Tattvas.
To return for the present to Prana. This pul
monary manifestation of the principle of life is the
most important of all, because its working furnishes
us with a most faithful measure of the tattvic state of
the body. It is on this account that the name Prana
has been given by preeminence to this manifesta
tion.
Now, as the Prana works in the pulmonary Tcjas
centres (/.6'., the centres of the luminiferous ether),
60 NATURE'S FINER FORCES.
tlie lungs are thrown into a triangular form of expan
sion, atmospheric air runs in, and the process of inspi
ration is complete. With every Truti, a backward
impulse is given to the currents of Prana. The lungs
are thrown with this returning current into their sta
tionary state, and the excess of air is expelled. This
is the process of expiration. The air that is thus
thrown out of the lungs bears a triangular form. The
water-vapour which this air contains, to some extent
furnishes us with a method of testing this truth by
experiment. If we take a smooth, shining looking-
glass, and, placing it under the nose, steadily breathe
upon its cool surface, the water-vapour of the air will
be condensed, and it will be seen that this bears a
particular figure. In the case of the pure Agni, the
figure on the looking-glass will be a triangle. Let
another person look steadily upon the mirror, because
the impression passes off rapidly, and may escape the
person who is breathing upon it.
With the course of the other Tattvas the lungs are
thrown into their respective shapes, and the looking-
glass gives us the same figures. Thus in Apas we
have the semi-moon, in Vayu the sphere, in Prithivi
the quadrangle. With the composition of these
Tattvas we may have other figures — oblongs, squares,
spheroids, and so on.
It may also be mentioned that the luminiferous
ether carries the materials drawn from the atmospheric
air to the centres of the luminiferous ether, and thence
to every part of the body. So also do the other ethers
PRANA. 6l
carry these materials to their respective centres. It ^
not necessary to trace the workings of the other mani
festations one by one. It may, however, be said that
although all the five Tattvas work in all the five
manifestations, each of these manifestations is sacred
to one of these Tattvas. Thus in Prana the Vayu
Tattva prevails, in Samana the Agni, in Apana the
Prithivi, in Yyuna the Apas, in Udfma the Akasha.
I may remind the reader that the general colour of
Prana is white, and this will show how the Apas
Tattva prevails in Yyana. The darkness of Akasha
is the darkness of death, etc., caused by the manifesta
tion of Udana.
During life these ten changes are always taking
place in Prana at the intervals of about twenty-six
minutes each. In waking, in sleep, or in dream, these
changes never cease. It is only in the two Sushumnas
or the Akasha that these changes become for a moment
potential, because it is from these that these tattvic
manifestations show themselves on the plane of the
body. If this moment is prolonged, the forces of
Prana remain potential, and in death the Prana is
thus in the potential state. When those causes which
tended to lengthen the period of Sushumna, and thus
cause death, are removed, this individual Prana passes
out of the potential into the actual, positive, or nega
tive state as the case may be. It will energize matter,
and will develop it into the shape towards which its
accumulated potentialities tend.
hino- mav now be said about the work of
62 NATURE'S FINER FORCES.
THE SENSUOUS AND ACTIVE ORGANS.
r All work, it may generally be said, is tattvic motion.
This work is capable of being carried on during the
waking state, and not in sleep or dream. These ten
organs have ten general colours, thus:
SENSUOUS ORGANS. ACTIVE ORGANS.
1. Eye, Agni, red. i. Hand, Vayu, blue.
2. Ear, Akasha, dark. 2. Foot, Prithivi, yellow.
3. Nose, Prithivi, yellow. 3. Tongue (speech), Apas, white.
4. Tongue (taste), Apas, white. 4. Anus, Akasha, dark.
5. Skin, Vayu, blue. 5. Pudendum, Agni, red.
Although these are the generally prevalent Tattvas
in these various centres, all the other Tattvas exist in
a subordinate position. Thus in the eye we have a
reddish yellow, reddish white, reddish dark, reddish
blue, and similarly in the other organs. This division
into five of each of these colours is only general; in
reality there is an almost innumerable variation of
colours in each of these.
With every act of every one of these ten organs, the
organ specially, and the whole body generally, assumes
a different colour, the colour of that particular tattvic
motion which constitutes that act.
All these changes of Prana constitute the sum total
of our worldly experience. Furnished with this appa
ratus, Prana begins its human pilgrimage, in company
with a mind, which is evolved only to the extent of
connecting the "I am" of the Ahankara or Vijnana,
the fourth principle from below, with these manifesta
tions of Prana. Time imprints upon it all the in-
PRAXA. 63
numerable colours of the universe. The visual, the
tangible, the gustatory, the auditory, and the olfactory
appearances in all their variety gather into Prana just
as our daily experience teaches us that one current of
electricity carries many messages at one and the same
time. In the same way do the appearances of the
active organs, and the five remaining general func
tions of the body, gather up in this Prana to manifest
themselves in due time.
A few illustrations will render all this clear. First
to speak of our
SRX RELATIONS.
The generative Agni Tattva of the male is positive,
that of the female negative. The former is hotter,
harsher, and more restless than the latter; the latter
is cooler, smoother, and calmer than the former.
Here I shall only speak of the colouration of Prana
by the action or non-action of this power. The posi
tive Agni tends to run into the negative, and vice, versa.
If it is not allowed to do so, the repeated impulses of
this Tattva turn upon themselves, the centre gains
greater strength, and the whole Prana is every day
coloured deeper and deeper red. The centres of the
Agni Tattva all over the body become stronger in
their action, while all the others contract a general
tinge of the red. The eyes and the stomach become
stronger. If, however, man indulges his sexual in
stincts, the male Prana gets coloured by the female
Agni, and vice, versa. This tends to weaken all the
centres of this Tattva, and gives to the whole Prana
64 NATURE'S FINER FORCES.
a feminine colour. The stomach also becomes cool,
the eyes grow weak, and virile manly power departs.
If more than one individual female Agni takes posses
sion of the male Prana, and vice versa, the general
antagonistic Tattva becomes deeper and stronger. The
whole Prana is vitiated to a greater extent, greater
debility is the result, spermatorrhoea, impotence, and
such other antagonistic colours take possession of the
Prana. Besides, the separate individualities of the
male or female Agnis, which have taken possession of
any one Prana, will tend to repel each other.
Suppose now that a man is given to
WALKING.
The Prithivi Tattva of the feet gains strength, the
yellow colour pervades the whole Prana. The centres
of the Prithivi all over the body begin to work more
briskly; Agni receives a mild and wholesome addition
to its power, the whole system tends towards healthy
equilibrium — neither too hot, nor yet too cold — and
a general feeling of satisfaction accompanied with
vigour, playfulness and a relish of enjoyment is the
result.
Let me take one more illustration from the opera
tions of
VAK (SPEECH),
and then I shall have done with the organs of action.
The power (Shakti) of speech (Yak, Sarasvati) is one
of the most important goddesses of the Hindu pan
theon. The chief ingredient of Prana which go^-
PRANA.
\
towards the formation of this organ is the Apas
Tattva. The colour of the goddess is, therefore, said
to be white. The vocal chords with the larynx in front
form the Vina (musical instrument) of the goddess.
In this section of the vocal apparatus A
A B is the thyroid, a broad cartilage
forming the projection of the throat, and
much more prominent in men than in
women. Below this is the annular car- /
a/
tilage, C, the cricoid. Behind this — or
we may say on this — are stretched the
chords a and b.
Atmospheric air passing over these
chords in the act of breathing sets them
in vibration, and sound is the result.
Ordinarily these chords are too loose to
give any sound. The Apas Tattva, the milk-white
goddess of speech, performs the all-important function
of making them tense. As the semi-lunar current
of the Apas Tattva passes along the muscles of these
chords, they are, as it were, shrivelled up, and curves
are formed in the chords, which are thus rendered
tighter.
The depth of these curves depends upon the
strength of the Apas current. The deeper these
curves, the tenser are the chords. The thyroid serves
to vary the intensity of the voice thus produced. This
will suffice for the purpose of showing that the real
motive power in the production of voice is the Apas
Tattva or Prana. There are certain ethereal condi-
66 NATURE'S FINER FORCES.
tions of the external world, as will be easily under
stood, which excite the centres of the Apas Tattva;
the current passes along the vocal chords, they are
made tense, and sound is produced. But the excite
ment of these centres comes also from the soul through
the mind. The use of this sound in the course of
evolution as the vehicle of thought is the marriage
of Brahma (the Vijnanamaya Kosha, the soul) with
Sarasvati, the power of speech as located in man.
The Apas Tattva of the vocal apparatus, although
the chief motive power in the production of sound, is
modified according to circumstances by the compo
sition of the other Tattvas in various degrees. As
far as human ken reaches, about forty-nine of these
variations have been recorded under the name of
Svara. First, there are seven general notes. These
may be positive and negative (Tivra and Komala),
and then each of these may have three subdivisions.
These notes are then composed into eight Ragas, and
each Raga has several Raginis. The simple Raginis
may be then compounded into others, and each Ragini
may have a good many arrangements of notes. The
variations of sound thus become almost innumerable.
All these variations are caused by the varying tensions
of the vocal chords, the Vina of Sarasvati, and the
tensions vary by the varying strength of the Apas
current, caused by the superposition of the other
Tattvas.
Each variation of sound has, then, a colour of its
own, which affects the whole Prana in its own way.
PR ANA.
The tattvic effect of all these sounds is noted down in
books of music; and various diseases may be cured,
and good or bad tendencies imprinted on the Prana
by the power of sound. Sarasvati is an all-powerful
goddess, and controls our Pranas for good or evil as
the case may be. If a song or note is coloured by the
Agni Tattva, the sound colours the Prana red, simi
larly the Yayu, the Apas, the Akasha, and the Prithivi,
blue, white, dark and yellow. The red-coloured song-
causes heat; it may cause anger, sleep, digestion, and
redness of colour. The Akasha-coloured song causes
fear, forgetfulness, etc. Songs may similarly give to
our Prana the colour of love, enmity, adoration,
morality, or immorality, as the case may be.
L,ct us turn another key. If the words we utter
bear the colour of the Agni Tattva— anger, love, lust
—our Prana is coloured red, and this redness turns
upon ourselves. It may burn up our substance, we
may look lean and lank, we may have ten thousand
other diseases. Terrible retribution of angry words!
If our words are full of divine love and adoration,
kindness and morality, words which give pleasure and
satisfaction to whosoever hears them— the colours of
the Prithivi and the Apas — we become loving and
beloved, adoring and adored, kind and moral, pleasing
and pleased, satisfying and ever satisfied. The dis
cipline of speech itself— the Satya of Patanjali— is
thus one of the highest practices of Yoga.
Sensuous impressions colour the Prana in a similar
way. If we be given to too much sight-seeing, to the
68 NATURE'S FINER FORCES.
hearing of pleasant sounds, to the smelling of dainty
smells, etc., the colours of these Tattvas will be over
much strengthened, and gain a mastery over our Prana.
If we are fond of seeing beautiful women, hearing the
music of their voices, heaven help us, for the least and
the most general effect will be that our Pranas will
receive the feminine colouration.
These illustrations are sufficient to explain how
the tattvic colours of external nature gather up
in Prana. It may be necessary to say that no new
colours enter into the formation of Prana. All the
colours of the universe are already present there, just
as they are in the sun, the prototype of Prana. The
colouration which I have spoken of is only the
strengthening of the particular colour to an extent
which throws the others in shade. It is this disturb
ance of balance which in the first place causes the
variety of human Prana, and in the second those
innumerable diseases which flesh is heir to.
From this it is evident that every- action of man
gives his Prana a separate colour, and the colour
affects the gross body in its turn. But when, at what
time, does the particular tattvic colour affect the
body? Ordinarily under similar tattvic conditions of
the external universe. This means that if the Agni
Tattva has gained strength in any Prana at any one
particular division of time, the strength will show
itself when that particular division of time recurs
again. Before attempting a solution of this problem,
it is necessary to understand the following truths:
PRANA.
The sun is the chief life-giver of every organism in
the system. The moment that a new organism has
come into existence, the sun changes his capacity
in relation to that organism. He now becomes the
sustainer in that organism of positive life. Along
with this the moon begins to influence the organism in
her own way. She becomes the sustainer of negative
life. The planets each of them establish their own
currents in the organism. For the sake of simplicity
I have as yet only spoken of the sun and the moon,
the lords respectively of the positive and negative
currents of the right and left halves of the body, of
the brain and the heart, of the nerves and the blood
vessels. These are the two chief sources of life, but
the planets, it must be remembered, exercise a modify
ing influence over these currents. So the real tattvic
condition of any moment is determined by all the
seven planets, as also by the sun and the moon. Each
planet, after determining the general tattvic condition
of the moment, proceeds to introduce changes in the
organism which is the birth of the moment. These
changes correspond with the manifestation of that
colour of Prana which took its rise at that time. Thus,
suppose the red colour has entered Prana when the
moon is in the second degree of the sign of Libra. If
there is no disturbing influence of any other luminary,
the red colour will manifest itself whenever the moon
is in the same position; if there be a disturbing influ
ence the red colour will manifest itself when that
influence is removed. It may show itself in a month,
7o NATURE'S FINER FORCES.
or it may be postponed for ages. It is very difficult to
determine the time when an act will have its effect.
It depends a good deal upon the strength of the im
pression. The strength of the impression may be
divided into ten degrees, although some writers have
gone further.
1. Momentary. This degree of strength has its
effect there and then.
2. 30° strength. In this case the effect will show
itself when each planet is in the same sign as at the
time of the impression.
3. 15° strength. (Mora.)
4. 10° strength. (Dreshkana.)
5. 200' strength. (Navansha.)
6. 150' strength. (Dvadashansha.)
7. 60' or i° strength. (Trinshansha.)
8. i" strength. (Kala.)
9. i" strength. (Vipaln.)
10. i"" strength. (Truti.)
Suppose in any Prana, on account of any action, the
Agni Tattva obtains the strongest possible prevalence
consistent with the preservation of the body, the
Tattva will begin to have its effect then and there,
until it has exhausted itself to a certain extent. It
will then become latent and show itself when at any
time the same planets sit in the same mansions.
Examples will illustrate better. Suppose the follow
ing position of the planets at any moment denotes
the tattvic condition when any given colour has
entered the Prana, say Tuesday, the 3rd of April,
PR AN A.
at a time when the positions of the stars are as
follows :
Sun
sign.
1 1
deg.
22
m.
s.
Mars
c
2>S
55
/in
Mercurv
. . . . If)
T;
/f
Saturn
Q
Venus
II
"?>
l 7
Moon
]6
c
Jupiter . .
. 7
I ^
.n
<;•?
It is at this time, we suppose, that the act above
referred to is committed. The present effect will pass
off with the two hours' lunar current which may be
passing at that time. It will then become latent, and
remain so till the time when these planets are in the
same position again. These positions might, as has
been seen, be nine and more in number.
As soon as the exact time passes off when a colour
has obtained predominance in Prana, the effect thereof
on the gross body becomes latent. It shows itself
again in a general way when the stars sit in the same
mansions. Some of the strength is worn off at this
time, and the force again becomes latent to show itself
in greater minuteness when at any time the half-
mansions coincide, and so on with the remaining
parts noticed above. There may be any number of
times when there is only an approach to coincidence,
and then the effect will tend to show itself though it
will at that time only remain a tendency
These observations, although necessarily very
meagre, tend to show that the impression produced
7^ NATURE'S FINER FORCES.
upon Prana by any act, however insignificant, really
takes ages to pass off, when the stars coincide in posi
tion to a degree with that when the act was com
mitted. A knowledge of astronomy is thus highly
essential in occult Vedic religion. The following
observations may, however, render the above a little
more intelligible.
The Pranamaya Kosha, as often remarked, is an
exact picture of the terrestrial Prana. The periodical
currents of the finer forces of nature which are in the
earth operate according to the same laws in the prin
ciple of life; just as is the Zodiac, so is the Pranamaya
Kosha divided into mansions, etc. The northern and
southern inclinations of the axis give us a heart and
a brain. Each of these has branching off from it
twelve ramifications, which are the twelve signs of
the Zodiac. The daily rotation then gives us the
thirty-one Chakras spoken of previously. These
Chakras have all the divisions of the signs of the
Zodiac. The division into semi-mansions has already
been spoken of. There is the positive semi-mansion,
and the negative semi-mansion. Then we have the
one-third, the one-ninth, the one-twelfth, and so on
to a degree, or the divisions or subdivisions thereof.
Each of these Chakras, both diurnal and annual,
is in fact a circle of 360° like the great circles of
the heavenly spheres. Through these Chakras is
established a course of seven descriptions of life-
currents.
(i) Solar; (2) Lunar; (3) Mars, Agni; (4) Mercury,
PRANA. 73
Prithivi; (5) Jupiter, Vayu; (6) Venus, Apas; (7)
Saturn, Akasha.
It is quite possible that along the same Chakras
there may be passing all or any one or more of these
differing currents at one and the same time. The
reader is reminded of the telegraph currents of modern
electricity. It is evident that the real state of Prana
is determined by the position of these various local
ized currents. Now, if any one or more of these
tattvic currents is strengthened by any act of ours,
under any position of the currents, it is only when we
have to a degree the same position of the currents
that the tattvic effect will make its appearance in full
strength. There may also be appearances of slight
power at various times, but the full strength will never
be exhausted until we have the same position of these
currents to the minutest division of a degree. This
takes ages upon ages, and it is quite impossible that the
effect should pass off in the present life. Hence arises
the necessity of Reincarnation upon this earth.
The accumulated tattvic effects of a life's work give
to each life a general tinge of its own. This tinge
wears off gradually, as the component colours pass off
or weaken in strength, one by one. When each of
the component colours is one by one sufficiently worn
out, the general colour of a life passes off. The gross
body which was given birth to by this particular
colour ceases to respond to the now generally different
coloured Prana. The Prana does not pass out of the
Sushumna. Death is the result.
74 NATURE'S FINER FORCES.
DEATH.
As already said, the two ordinary forms of death
are the positive through the brain, and the negative
through the heart. This is death through the Su-
shumna. In this the Tattvas are all potential. Death
may also take place through the other Nadis. In this
case there must always be the prevalence of one or
more of the Tattvas.
Towards different regions does the Prana go after
death, according to the paths through which it passes
out of the body. Thus :
1. The negative Sushumna takes it to the moon.
2. The positive Sushumna takes it to the sun.
3. The Agni of the other Nadis takes it to the hill
known as Raurava (fire).
4. The Apas of the other Nadis takes it to the hill
known as Ambarisha, and so on; the Akasha, the
Vayu and the Prithivi take it to Andhatamisra, Kala-
st"itra, and Mahakala respectively (see Yoga Sutra,
Pada in, Aphorism 26, commentary).
The negative path is that generally taken by the
Prana. This path takes it to the moon (the Chandra-
loka) because the moon is the lord of the negative sys
tem, the negative currents, and the negative Sushumna
—the heart, which therefore is a continuation of the
lunar Prana. The Prana which has the general negative
colour can only move along this path, and it is trans
ferred naturally to the reservoirs, the centres of the nega
tive Prana. Those men in whom the two hours' lunar
current is passing more or less regularly take this path.
PRANA. 75
The Prana which has lost the intensity of its terres
trial colour, energizes lunar matter according to its
own strength, and thus establishes there for itself a
sort of passive life. The mind is here in a state of
dream. The tattvic impressions of gathered-up forces
pass before it in the same way as they do in our earthly
dreams. The only difference is that in that state there
is not the superposed force of indigestion to render
the tattvic impressions so strong and sudden as to be
terrible. That dreamy state is characterised by extreme
calmness. Whatever our mind has in it of the inter
esting experiences of this world; whatever we have
thought, or heard, or seen, or enjoyed; the sense of
satisfaction and enjoyment, the bliss and playfulness
of the Apas and the Prithivi Tattvas, the languid
sense of love of the Agni, the agreeable forgetfulness
of the Akasha, all make their appearance one after
the other in perfect calm. The painful impressions
make no appearance, because the painful arises when
any impression forces itself upon the mind which is
out of harmony with its surroundings. It is in this
state that the mind lives in the Chandraloka, as will
be better understood when I come to speak oi the
tattvic causes of dreams.
Ages roll on in this Loka, during which the mind,
according to the same general laws which obtain for
Prana, wears out the impressions of a former liie. The
intense tattvic colours which the ceaseless activity of
Prana had called into existence therein gradually fade,
until at last the mind comes upon a permanent level
76 NATURE'S FINER FORCES.
with the Prana. Both of them have now lost the
tinge of a former life. Of Prana it might be said
that it has a new appearance; of the mind, that it has
a new consciousness. When they are both in this
state, both very weak, the accumulated tattvic effects
of Prana begin to show themselves with the return of
the same positions of the stars. These draw us back
from the lunar to the terrestrial Prana. The mind at
this stage has no individuality worth taking account
of, so that it is drawn by Prana to wherever its affini
ties carry it. Thus it joins with those solar rays
which wear a similar colour, all those mighty poten
tialities which show themselves in the future man
being as yet quite latent. With the rays of the sun it
passes according to the ordinary laws of vegetation
into grain bearing similar colours. Each grain has a
separate individuality, which accounts for its separate
existence, and there may be in many a grain human
potentialities, giving it an individuality of its own.
Similarly do human individualities come back from
the five states which are known as hells. These are
the states of posthumous existence fixed for those
men who enjoy to an excessive and violent degree the
various impressions of each of the Tattvas. As the
tattvic intensity, which disturbs the balance and there
fore causes pain, wears off in time, the individual Prana
passes off to the lunar sphere, and thence undergoes
the same states which have been above described.
Along the positive path through the Brahmarandhra
pass those Pranas which transcend the general effects
PRANA. 77
of time, and therefore do not return to earth under
ordinary laws. It is time that brings back the Pranas
from the moon, and the least strong tattvic condition
comes into play with the return of identical astral
positions; but the sun being the keeper of time him
self, and the strongest factor in the determination of
his tattvic condition, it would be impossible for solar
time to affect solar Prana. Therefore, only those
Pranas travel towards the sun in which there is almost
no preponderance of any tattvic colour. This is the
state of the Prana of Yogis alone. By the constant
practice of the eight branches of Yoga, the Prana is
purified of any very strongly personifying colours,
and since it is evident that on such a Prana time can
have no effect under ordinary circumstances, they pass
off to the sun. These Pranas have no distinct per
sonifying colours; all of them that go to the sun have
almost the same general tinge. But their minds are
different. They can be distinguished from each
other, according to the particular branch of science
which they have cultivated, or according to the par
ticular and varying methods of mental improvement
which they have followed on earth. In this state the
mind is not dependent, as in the moon, upon the im
pressions of Prana. Constant practice of Yoga has
rendered it an independent worker, depending only
upon the soul, and moulding the Prana to its own
shapes, and giving it its own colours. This is a kind
of Moksha.
Although the sun is the most potent lord of life,
78 NATURE'S FINER FORCES.
and the tattvic condition of Prana has now no effect
upon the Prana which has passed to the sun, it is still
affected by the planetary currents, and there are times
when this effect is very strong, so that the earthly ,
conditions in which minds have previously existed
are again present with them. A desire to do the same
sort of good they did in the world in their previous
life takes possession of them, and impelled by this
desire they sometimes come back to the earth. Shan-
karacharya has noticed in his commentary on the
Brahmasiitra that Apantartamah, one of the Vedic
Rishis, thus appeared on earth as Krishna Dvaipa-
yana, about the end of the Dvapara and the beginning
of the Kali Yuga.
As it is desirable that as much should be known
about Prana as possible, I give below some quotations
on the subject from the Prashnopanishad. They will
give additional interest to the subject, and present it
in a more comprehensive and far more attractive garb.
"He who knows the birth, the coming in, the places
of manifestation, the rule, and the microcosmic appear
ance of Prana becomes immortal by that knowledge."
Practical knowledge of the laws of life and a sub
ordination of the lower nature to the behests of such
laws, must naturally end in the passing of the soul
out of the shadowy side of life into the original light
of the sun. This means immortality, that is, passing
beyond the power of terrestrial death.
But to go en with what the Upanishad has to say
of the things to be known about Prana.
PRANA.
Till-; BIRTH OF PR ANA.
The Praiu is born from the Atina; it arises in the
Atnia, like the shadow in the body.
The human body, or other organism, coming as it
does between the sun and the portion of space on the
other side, throws a shade />/ the ocean of Prana.
Similarly is the Prana seen as a shade in the macro-
cosmic soul (Ishvara) because the macrocosmic mind
(Manti) intervenes. Briefly the Prana is the shade of
Mann caused by the light of the Logos, the macro-
cosmic centre. The suns owe their birth in this shade
to the impression upon it of the macrocosmic mental
ideas. These suns— the centres of Prana, become in
their turn the positive starting-point of further develop
ment. The Mantis, throwing their shade by the inter
vention of the suns, give birth in those shades to
planets, etc. The suns throwing their shades by the
intervention of planets, give birth to moons. Then
these different centres begin to act upon the planets,
and the sun descends on them in the shape of various
organisms, man included.
TIIIv .MACROCOSMIC APPICARAXCK.
This Prana is found in the macrocosm as the ocean
of life with the sun for its centre. It assumes two
phases of existence— the Prana, the solar, positive
life-matter; the Rayi, the lunar, negative life-matter.
The former is the northern phase and the eastern; the
latter is the southern phase and the western. In every
moment of terrestrial life, we have thus the northern
80 NATURE'S FIXER FORCES.
and southern centres of Prana, the centres from which
the southern and northern phases of life-matter take
their start. The eastern and western halves are there
also.
At every moment of time — i.e., in every Truti — there
are millions of Trutis — perfect organisms — in space.
This may require some explanation. The units of
time and space are the same — a Truti. Take any one
Truti of time. It is well known that every moment
of time the tattvic rays of Prana go in every direction
from every point to every other point. Hence it is
clear enough that every Truti of space is a perfect
picture of the whole apparatus of Prana, with all its
centres and sides, and positive and negative relations.
To express a good deal in a few words, every Truti of
space is a perfect organism. In the ocean of Prana
which surrounds the sun there are innumerable such
Trutis.
While essentially the same, it is easy to understand
that the following items will make a difference in the
general colour, appearance, and forms of these Trutis.
1. Distance from the solar centre.
2. Inclination from the solar axis.
I take the earth for illustration. That zone of solar
life, taking into consideration both the distance and
the inclination in which the earth moves, gives birth
to earth-life. This zone of earth-life is known as the
ecliptic. Now every Truti of space in this ecliptic is
a separate individual organism. As the earth moves
in her annual course, />., as the Truti of time changes,
PRAXA.
these permanent Trntis of space change the phases of
their life. But their permanency is never impaired.
They retain their individuality all the same.
All the planetary influences reach these Trntis
always, wherever the planets may be in their journey.
The changing distance and inclination is, of course,
always causing a change of life-phase.
This Truti of space, from its permanent position in
the ecliptic, while maintaining its connection with all
the planets, at the same time sends its tattvic rays to
every other quarter of space. They come also to the
earth.
It is a condition of earth-life that the positive and
negative currents of life — the Prana and the Rayi — be
equally balanced. When, therefore, in this ecliptical
Truti the two phases of life-matter are equally strong,
the tattvic rays which come from it to the earth ener
gize gross matter there. The moment that the balance
is disturbed by the tattvic influence of the planets, or
by some other cause, terrestrial death ensues. This
simply means that the tattvic rays of the Truti which
fall on earth cease to energize gross matter, although
they do fall there all the same, and although the Truti
is unaltered in its permanent ecliptical abode. In this
posthumous state, the human Truti will energize gross
matter in that quarter of space whose laws of relative,
negative, and positive predominance coincide with that
state. Thus, when the negative life-matter, the Rayi,
becomes over strong, the energization of the Truti
is transferred from the earth to the moon. Similarly
82 NATURE'S FINER FORCES.
it may pass to other spheres. When the terrestrial
balance is again restored, when this posthumous life
has been lived, the energization is again transferred to
the earth.
Such is the macrocosmic appearance of Prana, with
the pictures of all the organisms of the earth. And
now for
THE COMING IN.
How does this Pranamaya Kosha — this Truti of the
macrocosm — come into this body? "By actions at
whose root lies the mind," says briefly the Upanishad.
It has been explained how every action changes the
nature of the Pranamaya Kosha, and it will be ex
plained in the essay on the "Cosmic Picture Gallery"
how these changes are represented in the cosmical
counterpart of our life-principle. It is evident that
by these actions is produced the change in the general
relative nature of the Prana and the Rayi which has
been spoken of in the foregoing part of this essay.
It is hardly necessary to say that the mind — the human
free will — lies at the root of those actions which disturb
the tattvic balance of the life-principle. Hence "the
Prana comes into this body by actions, at whose root
lies the mind."
THE PLACES OF MANIFESTATION.
"As the paramount power appoints its servants,
telling them, ' Rule such and siich villages,' so does
the Prana. It puts its different manifestations in dif
ferent places. In the Payu [anus] and Upastha is the
PRAXA. 8^
Apana [which discharges faeces and urine]. In the eye
and the ear are the manifestations known as sight and
hearing [Chaksliuh and Shrotra]. The Prana remains
itself, going out of mouth and nose. Between [the
places of Prana and Apana, about the navel] lives the
Samana. It is this that carries equally [all over the
body] the food [and drink] that is thrown in the fire.
Hence are those seven lights. [By means of Prana,
light of knowledge is thrown over colour, form,
sound, etc.]
"In the heart verily is this Atma [the Pranamaya
Kosha], and in it, verily, the other coils. Here there
are a hundred and one Nadis, each Nadi containing a
hundred coils. In each of these branch Nadis there
are 72,000 other Nadis. In these moves the Vyana.
"By one [the Sushumna] going upward, the Udana
carries to good worlds by means of goodness, and to
evil ones by means of evil; by both to the world of
men.
"The sun is, verily, the macrocosmic Prana; he
rises, and thereby helps the eyesight. The power that
is in the earth keeps up the power of Apana; the
Akasha [the ethereal matter] that is between heaven
and earth, helps the Samana.
"The ethereal life-matter [independent of its being
between the earth and heaven] which fills macrocosmic
space, is Vyana.
"The Tejas — the luminiferous ether — is Udana;
hence he whose natural fire is cooled down [ap
proaches death].
84 NATURE'S FINER FORCES.
"Then the man goes towards second birth; the
organs and senses go into the mind; the mind of the
man comes to the Prana [its manifestations now ceas
ing]. The Prana is combined with the Tejas, going
with the soul, it carries it to the spheres which are
in view."
The different manifestations of Prana in the body,
and the places where they manifest themselves have
been dwelt upon. But there appear in this extract
certain other statements of interest. It is said that
this Atma, this Pranamaya Kosha with the other coils,
verily, is located in the heart. The heart, as has
been seen, represents the negative side of life — the
Rayi. When the positive Prana, which is properly
located in the brain, impresses itself upon the Rayi
—the heart and the Nadis that flow from it — the
forms of life with the actions of man come into exist
ence. It is therefore, properly speaking, the reflection
in the heart that works in the world, this reflection
being the proper lord of the sensuous and active
organs of life. If this being in the heart learns not
how to live here, the sensuous and active organs both
lose their life and the connection with the world ceases.
The being of the brain which has no immediate con
nection with the world, except through the heart, now
remains in its unrestrained purity; in short, the soul
goes to the Suryloka (the sun).
THK EXTERNAL PRANA.
The next point of interest is the description of the
functions of the external Prana, which lie at the root
PRANA. 85
of, and help the working of the individualized Prana.
It is said that the sun is the Prana. This is evident
enough, and has been mentioned many a time before
this. The most important function of life, inspiration
and expiration, the function which, according to the
Science of Breath, is the one law of the existence of
the universe on all the planes of life, is brought into
existence and kept in activity by the sun himself. It
is the solar breath that constitutes his existence, and
this reflected in man gives birth to human breath.
The sun then appears in another phase. He rises,
and as he does so, he supports the eyes in their natural
action.
Similarly the power that is in the earth sustains the
Apana manifestation of Prana. It is the power which
draws everything towards the earth, says the commen
tator. In modern language it is gravity.
Something more might here be said about the
Udana manifestation of Prana. As everybody knows,
there is a phase of microcosm ic Prana which carries
everything, names, forms, sounds, sights, and all other
sensations, from one place to another. This is other
wise known as the universal Agni, or the Tejas of the
text. The localized manifestation of this phase of
Prana is called Udana, or that which carries the life-
principle from one place to another. The particular
destination is determined by past actions, and this
universal Agni carries the Prana, with the soul, to
different worlds.
This Prana is then a mighty being, and if its local-
86 NATURE'S FINER FORCES.
ized manifestations were to work in unison, and with
temperance, doing their own duty, but not usurping
the time and place of others, there would be but little
evil in the world.
But each of these manifestations asserts its sole
power over the poor bewildered human soul. Each
of these claims the whole life of man to be its owu
proper domain.
"The Akasha, the Vayu, the Agni, the Prithivi,
the Apas, speech, sight and hearing— all of them say
clearly that they are the sole monarchs of the human
body."
The principal Prana — he whose manifestations all
these are — tells them :
"Be not forgetful, it is I who sustain the human
body, dividing myself into five."
If the five manifestations of Prana with all their
minor subdivisions revolt against him, if each begins
to assert its own lordship, and ceases to work for the
general benefit of the lord paramount, which is the
real life, misery makes its sad appearance to harass
the poor human soul.
"But the manifestations of Prana, blinded by ignor
ance," would not "put forth" at the admonitions of
their lord.
"He leaves the body, and as he leaves, all the other
minor Pranas leave it, too; they stay there as he
stays."
Then are their eyes opened.
"As the bees follow the queen bee in every way,
I 'RAX A. 87
so do the Pranas — namely, speech, the mind, the eye,
the ear — follow him with devotion, and thus praise
him.
"lie is the Agni, the cause of heat; he is the sun
["the giver of light]; he is the cloud, he is the Indra,
he is the Vayu, he is the Prithivi, he is the Ravi, and
the Deva, the Sat, and the Asat,* and he is the im
mortal.
"Like the spokes in the nave of a wheel, every
thing is sustained in Prana — the hymns of the AY^,
the Yajnr, and the Sdiua Vcdas, the sacrifice, the
Kshatriyas and the Brahnians, etc.
"Thou art the progenitor; thou movest in the
womb; thou art born in the shape of the father or
the mother; to thee, () Prana, that dwelleth in the
body with thy manifestations, these creatures offer
presents.
"Thou art the carrier of offerings to the Devas,
thou art the carrier of oblations to the fathers; thou
art the action and the power of the senses and other
manifestations of life.
"Thou art, O Prana, the great lord in power, the
Rudra (the destroyer) and the preserver; thou movest
in the sky as the sun, thou art the preserver of the
lights of heaven.
"When thou rainest, these creatures are full of joy
because they hope to have plenty of food.
"Thou art Prana, pure by nature; thou art the
* Rnyi and Asat are the negative, Deva and vSat the positive
phases of life-matter.
88 NATURE'S FINER FORCES.
consumer of all oblations, as the Ekarshi fire [of the
Atharvas] ; thou art the preserver of all existence;
we are to thee the offerers of food ; thou art our father
as the recorder [or the life-giver of the recorder].
"Make healthy that appearance of thine which is
located in the speech, the ear, the eye, and that which
is stretched towards the mind ; do not fly away.
"Whatever exists in the three heavens, all of ' it is
in the power of Prana. Protect us like a mother her
offspring; give us wealth and intellect."
With this I conclude my description of Prana, the
second principle of the universe, and the human body.
The epithets bestowed upon this mighty being in the
above extract will be easy of understanding in the
light of all that has gone before. It is now time to
trace the working of the universal tattvic Law of
Breath on the next higher plane of life — the mind
(Manoinaya Kosha).
THE MIND.
INTRODUCTION.
No theory of the life of the universe is at once so
simple and so grand as the theory of breath (Svara).
It is the one universal motion, which makes its
appearance in Maya by virtue of the unseen substra
tum of the cosmos, the Parabrahman of the Vedan-
tins. The most appropriate expression for Svara in
English is the "current of life." The Indian Science
of Breath investigates and formulates the laws, or
rather the one universal law, according to which
this current of life, this motive power of universal
intelligence, running, as Emerson so beautifully puts
it, along the wire of thought, governs evolution and
involution and all the phenomena of human life,
physiological, mental, and spiritual. In the whole
length and breadth of this universe there is no pheno
menon, great or small, which does not find its most
natural, most intelligible, and most apposite explana
tion in the theory of the five modes of manifestation
of this universal motion— the five elementary Tattvas.
In the foregoing essays I have tried to explain generally
how every physiological phenomenon was governed
90 NATURE'S FINER FORCES.
by the five Tattvas. The object of the present essay
is to run over briefly the various phenomena relating
to the third higher body of man — the Manomaya
Kosha, the mind — and note how symmetrically and
universally the Tattvas bring about the formation and
work of this principle.
KNOWLEDGE.
In general language it is knowledge that distin
guishes the mind from physiological life (Prana), but
it will be seen on a little consideration that different
degrees of knowledge might very well be taken as the
distinguishing characteristics of the five states of
matter, which in man we call the five principles. For
what is knowledge but a kind of tattvic motion of
breath, elevated into self-consciousness by the presence,
in a greater or less degree, of the element of Ahankara
(egoism) ? This is no doubt the view taken of know
ledge by the Vedantic philosopher when he speaks of
intelligence as being the motive power, the first cause
of the universe. The word Svara is only a synonym
of intelligence, the one manifestation of the One
descending into Prakriti.
"I see something," means, according to our view of
knowledge, that my Manomaya Kosha has been put
into visual vibration.
"I hear," means that my Manomaya Kosha is in a
state of auditory vibration.
"I feel," means that my mind is in a state of
tangible vibration.
And so on with the other senses.
THE MIND. r>I
44 1 love," means that my mind is in a state of amatory
vibration (a form of attraction).
The first state — that of the Anandamaya — is the
state of the highest knowledge. There is then but
one centre, the snbstratnm for the whole infinity of
Parabrahman, and the ethereal vibrations of his breath
are one throughout the whole expanse of infinity.
There is but one intelligence, but one knowledge.
The whole universe, with all its potentialities and
actualities, is a part of that knowledge. This is the
highest state of bliss. There is no consciousness of
self here, for the / has only a relative existence, and
there must be a Thou or a He before there can be an /.
The Ego takes form when, in the second plane of
existence, more than one minor centre comes into
existence. It is for this reason that the name Ahan-
kara has been given to this state of matter. The
ethereal impulses of those centres are confined to their
own particular domain in space, and the}' differ in
each centre. They can, however, affect each other
just in the same way as the individualized ethereal
impulses of one man affect those of others. The
tattvic motion of one centre of Brahma is carried
along the same universal lines as the other. Two
differing motions are thus found in one centre. The
stronger impulse is called the /, the weaker the Thou
or the /A1 as the case may be.
Then comes Manas. Viraj is the centre, and Mann
the atmosphere of this state. These centres are
beyond the ken of ordinary humanity, but they work
92 NATURE'S FINKR FORCES.
under similar laws to those ruling the rest of the
cosmos. The suns move round the Virats in the same
way as the planets move round the sun.
THE FUNCTIONS OF THE MIND.
The composition of the Manu is similar to that of
Prana; it is composed of a still finer grade of the five
Tattvas, and this increased fineness endows the Tattvas
with different functions.
The five functions of Prana have been given. The
following are the five functions of Manas, as given by
Patanjali and accepted by Vyasa:
i. Means of knowledge (Pramana). 2. False know
ledge (Viparyaya). 3. Complex imagination (Vikalpa).
4. Sleep (Nidra). 5. Memory (Smriti).
All the manifestations of the mind fall under one or
other of these five heads. Thus, Pramana includes:
a. Perception (Pratyaksha). b. Inference (Anu-
inana). c. Authority (Agama).
Viparyaya includes:
a. Ignorance (Avidya, Tamas). b. Egoism (As-
mita, Moha). c. Retention (Raga, Mahamoha). d.
Repulsion (Tamisra, Dvesha). c. Tenacity of life
(Abhinivesha, Andhatamisra).
The remaining three have no definite subdivisions.
I shall now show that all the modifications of thought
are forms of tattvic motion on the mental plane.
i. MEANS OF KNOWLEDGE (PRAMANA).
The word Pramana (means of knowledge) is derived
from two roots, the predicative ma, and the derivative
THE MIXD. Q~
root ana, with the prefix pra. The original idea of
the root ma, is "to go," "to move," and hence "to
measure.' The prefix pra gives to the root the idea
of fulness, connected as it is with the root /;•/, to fill.
That which moves exactly up or down to the same
height with any other thing is the Pramana of that
thing. In becoming the Pramana of any other thing,
the first thing assumes certain qualities which it had
not before. This is always brought about by a change
of state caused by a certain kind of motion, for it is
always motion that causes change of state. This, in
fact, is also the exact meaning of the word Pramana,
as applied to a particular manifestation of the mind.
Pramana is a particular tattvic motion of the mental
body; its effect is to put the mental body into a state
similar to that of something else. The mind can
undergo as many changes as the external Tattvas are
capable of imprinting upon it, and these changes have
been classified by Patanjali into three general heads.
a. Perception (Pratyaksha) .
This is that change of state which the operations of
the five sensuous organs produce in the mind. The
word is a compound of prati, back, and aksha, sensuous
power, organ of sense. Hence is that sympathetic
tattvic vibration which an organ of sense in contact
with its object produces in the mind. These changes
can be classified under five general heads, according
to the number of the senses.
The eye gives birth to the Tejas vibrations; the
94 NATURE'S FINER FORCES.
tongue, the skin, the ear and the nose respectively to
the Apas, the Vayu, the Akasha and the Prithivi
vibrations. The pure Agiii causes the perception of
red, the Tej as- Prithivi of yellow, the Tejas-Apas of
white, the Tejas-Vayu of bine, and so on. Other
colours are produced in the mind by mixed vibrations
in a thousand varying degrees. The Apas gives soft
ness, the Vayu roughness, the Agni harshness. We
see through the eyes not only colour, but also form.
It will be remembered that a particular Jorm has been
assigned to every tattvic vibration, and all the forms
of gross matter answer to corresponding tattvic vibra
tions. Thus form can be perceived through every
sense. The eyes can see form, the tongue can taste it,
the skin can touch it, and so on. This may probably
appear to be a novel assertion, but it must be remem
bered that virtue is not limited to its outward expres
sion or act. The ear would hear form, if the more
general use of the eye and the skin for this purpose
had not almost stifled it into inaction. The one form
is differentiated in at least five modes, and each mode
calls the same thing by a different name. This is
aptly illustrated by the physiology of the five sense
organs.
The pure Apas vibrations cause an astringent taste,
the Apas-Prithivi a sweet, the Apas-Agni hot, the
Apas- Vayu acid, and so on. Innumerable other varia
tions of taste are caused by intermediate vibrations in
various degrees.
The case is similar with the vocal and other changes
THR MIXD. 95
of vibration. It is clear that our perceptive knowledge
is nothing more than a veritable lattvic motion of the
mental body, caused by the sympathetic communica
tions of the vibrations of Prana, just as a stringed
instrument of a certain tension begins to vibrate
spontaneously when vibration is set up in another
similar instrument.
b. Inference (Anuumna).
The word Anumana has the same roots as the word
Pramana. The only difference is in the prefix. We
have here ann, "after," instead of p™. Inference
(Anumana) is therefore after-motion. When the mind
is capable of sustaining two vibrations at one and the
same time, then, if either of these vibrations is set up
and perceived, the second vibration must also manifest
itself. Thus, suppose a man pinches me. The com
plex vibrations that make up the perception of the
action of a man pinching me are produced in my mind.
I recognize the phenomena. Almost simultaneously
with these vibrations another set of vibrations is pro
duced in me. I call this pain. Now here are two
kinds of tattvic motion, the one coming after the other.
If at any other time I feel similar pain, the image of
the man pinching will be recalled to my consciousness.
This after-motion is "inference." Induction and
deduction are both modifications of this after-motion.
For instance the sun always appears to rise in a certain
direction. The concept of that direction becomes for
ever associated in my mind with the risincr of the sun.
96 NATURE'S FINER FORCES.
Whenever I think of the phenomenon of sunrise, the
concept of that direction presents itself. I therefore
say that the sun rises as a rule in that direction.
Inference is, therefore, nothing more than a tattvic
motion coming after another related one.
c. Authority (Agama).
The third modification of what is called the means
of knowledge (Pramana) is authority (Agama). What
is this? I read in my geography, or hear from the
lips of my teacher that Britain is surrounded by the
ocean. Now what has connected these words in my
mind with the picture of Britain, the ocean, and their
mutual relations? Certainly it is not perception, and
therefore not inference, which must by nature work
through sensuous knowledge. What then? There
must be some third modification.
The fact that words possess the power to raise a
certain picture in our minds is one of very deep in
terest. Every Indian philosopher recognizes it as a
third modification of the mind, but it receives no
recognition at the hands of modern European philo
sophy.
There is, however, little doubt that the colour
corresponding to this mental modification differs from
that corresponding to either perception or inference.
The colour belonging to the perceptive modifications
of the mind is always single in its nature. A certain
phase of the Tejas vibration must always prevail in
the visual modification, and similarly the vibrations
THE MIND. 97
of other Tattvas correspond to our different sensuous
modifications. Each of these manifestations has its
own distinctive colour. The red will appear as well
in the visual as in the auditory or any other vibration,
but the red of the visual vibration will be bright and
pure; that of the organ of smell will be tinged with
yellow; that of the organ of touch with blue; and the
sonoriferous ether will be somewhat dark. There is,
therefore, not the least likelihood that the vocal vibra
tion will coincide with the pure perceptive vibration.
The vocal vibrations are double in their nature, and
they can only, in any case, coincide with the inferential
vibrations ; and here, too, they can only coincide with
the auditory vibrations. A little consideration will,
however, show that there is some difference between
the vocal and inferential vibrations. In inference a
certain modification of sound in our mind is followed
by a certain visual picture, and both these vibrations
retain in our mind an equally important position. We
place two percepts together, compare them, and then
say that one follows the other. In the verbal modifi
cation there is no comparison, no simultaneous con
sciousness, no placing together of the two percepts.
The one causes the other, no doubt, but we are not at
all conscious of the fact. In inference the simultaneous
presence for some time of both the cause and the effect
brings about a change in the colour of the effect. The
difference is less great in the vocal as compared with
the inferential vibration. Axiomatic knowledge is not
inferential in the present, though it has no doubt been
o8 NATURE'S FINER FORCES.
so in the past; in the present it has become native to
the mind.
2. FALSE KNOWLEDGE (VIPARYAYA).
This is the second mental modification. This word
also is derived from a root meaning motion— i or ay,
"to go," "to move." The prefix part is connected
with the root pra, and gives the same idea to the root.
Paryaya has the same radical meaning as Pramana.
The word Viparyaya therefore means "a motion
removed from the motion which coincides with the
object." The vibrations of Pramana coincide in nature
with the vibrations of the object of perception; not so
the vibrations of Viparyaya. Certain acquired condi
tions of the mind imprint on the percepts a new colour
of their own, and thus distinguish them from the
percepts of Pramana. There are five modifications of
this manifestation.
a. Ignorance (Avidyd).
This is the general field for the manifestation of all
the modifications of Viparyaya (false knowledge). The
word comes from the root vid, "to know," the prefix
a, and the suffix ya. The original meaning of the root
is "to be," "to exist." The original meaning of Vidya
is, therefore, "the state of a thing as it is," or expressed
in terms of the mental plane in one word, "knowledge."
As long as in the face of a human being I see a face
and nothing else, my mental vibration is said to be
Vidya. But as soon as I see a moon, or something else
not a face, when it is a face I am looking at, my mental
THE MIXD.
vibration is no longer said to be Vidya, but Avidya.
Avidya (ignorance) is therefore not a negative concep
tion, it is just as positive as Vidya itself. It is a great
mistake to suppose that words having the privative
prefixes always imply abstractions and never realities.
This, however, is a digression. The state of Avidya
s that state in which the mental vibration is disturbed
by that of Akasha, and some other Tattvas, which
thus produce false appearances. The general appear
ance of ^ Avidya is Akasha— darkness, and this is why
Tamas is a. synonym of this word.
This general prevalence of darkness is caused by
some defect in individual minds, because, as we find
from daily experience, a given object does not excite
the same set of vibrations in all minds. What, then,
is the mental defect? It is to be found in the nature
of the stored-up potential energy of the mind. This
storing up of potential energy is a problem of the
deepest importance in philosophy, and one in which
the doctrine of transmigration of souls finds its most
intelligible explanation. This so-called law of Vasana
may be enunciated as follows.
If anything be set in any particular kind of tattvic
motion— internal or external— it acquires the capa
bility, for a second time, of being easily set into the
same kind of motion and of consequently resisting \
different kind. If the thing be subjected to the same
motion for some time, the motion becomes a necessary
attribute of the thing. That motion becomes then,
so to speak, <l second nnture."
I00 NATURE'S FIXER FORCES.
Thus, if a man accustoms his body to a particular
form of exercise, certain muscles in his body are very
easily set in motion. Any other form of exercise that
requires the use of other muscles will be found fatigu
ing on account of the resistance set up by muscular
habits. Similar is the case with the mind. If I have
a deep-rooted conviction, as some have to this day, that
the earth is flat and that the sun moves round it, it
may require ages to alter my belief. A thousand
examples might be cited of such phenomena. It is,
however, only necessary in this place to state that the
capacity of turning easily to one mental state and
offering resistance to another is what I mean by this
stored-up energy. It is called Vasana or Sanskara in
Sanskrit.
The word Vasana comes from the root vas, "to dwell."
It means the dwelling or fixing of some form of vibra
tory motion in the mind. It is by Vasana that certain
truths become native to the mind, and, not only certain
so-called truths, but all the so-called natural tendencies
—moral, physical and spiritual— become in this way
native to the mind. The only difference in different
Vasanas is in their respective stability. Those Vasanas
which are imprinted upon the mind as the result of the
ordinary evolutionary course of nature never change.
The products of independent human actions are of
two kinds. If action result in tendencies that check
the evolutionary progressive tide of nature, the effect
of the action exhausts itself in time by the repellent
force of the under-current of evolution. If, however,
THE MIND. I01
the two coincide in direction, increased strength is the
result. The latter kind of actions we call virtuous,
the former vicious.
It is this Vasana, this temporary dominion of the
opposite current, that causes false knowledge. Suppose
the positive current has in any man the strength a; if
it has presented to it a negative current of the same
degree of strength the two will try to unite. An at
traction will then be set up. If these two currents are
not allowed to unite, they increase in strength, and
react on the body itself to its injury; if allowed to unite,
they exhaust themselves. This exhaustion causes a
relief to the mind, the progressive evolutionary current
asserts itself with greater force, and thus a feeling of
satisfaction is the result. This tattvic disturbance of
the mind will, as long as it has sufficient strength,
give its own colour to all percepts and concepts. They
will not appear in their true light, but as causes of
satisfaction. These causes of satisfaction we call by
different names. Sometimes we call it a flower, at
others we call it a moon. Such are the manifes
tations of Avidya. As Patanjali says, Avidya con- i
sists in the perception of the eternal, the pure, the
pleasing and the spiritual in the non-eternal, the im
pure, the painful, and the non-spiritual. Such is the
genesis of Avidya, which, as has been remarked, is
a substantial reality, and not a mere negative con
ception.
This mental phenomenon causes the four following
modifications.
io2 NATURE'S FINER FORCES.
b. Egoism (As)iittd).
Asmita (egoism) is the conviction that real life
(Purusha Svara) is one with its various mental and
physiological modifications, that the higher self is one
with the lower one, that the sum of our percepts and
concepts is the real Ego, and that there is nothing
beyond. In the present cycle of evolution and in the
previous ones, the mind has chiefly been occupied with
these percepts and concepts. The real power of life
is never seen making any separate appearance, hence
the feeling that the Ego must be the same with the
mental phenomena. It is plain that Avidya, as defined
above, lies at the root of this manifestation.
c. Retention (Rdga).
The misleading feeling of satisfaction above men
tioned under Avidya is the cause of this condition.
When any object repeatedly produces in our mind this
feeling of satisfaction, our mind engenders the habit of
falling again and again into the same state of tattvic
vibration. The feeling of satisfaction and the picture
of the object which seemed to cause that satisfaction
tend to appear together, and this is a hankering after
the object, a desire not to let it escape us — that is to
say, Raga (pleasure).
We may here investigate more thoroughly the
nature of this feeling of satisfaction and its opposite-
pleasure and pain. The Sanskrit words for these two
mental states are respectively Sukha and Duhkha.
Both come from the root khan, "to dig"; the prefixes
THE MIND.
us and dull make the difference. The former prefix
conveys the idea of "ease," and it derives this idea
from the unrestrained easy flow of breath. The radical
idea of Sukha is, therefore, unrestrained digging—
diggi"£ where the soil offers but little resistance.
Transferred to the mind, that act becomes Sukha, that
which makes upon it an easy impression. The act
must, in the nature of its vibrations, coincide with the
then prevail fug conditions of the mental vibrations.
Before any percepts or concepts had taken root in the
mind, there was no desire, no pleasure. The genesis
both of desire and what is called pleasure— that is, the
sense of satisfaction caused by the impressions pro
duced by external objects— begins with certain percepts
and concepts, taking root in the mind. This taking
root is really only an overclouding of the original set
of impressions arising out of evolutionary mental pro
gress. When contact with the external object for a
moment removes that cloud from the clear horizon of
the mind, the soul is conscious of a feeling of satis
faction, which, as I have shown, Aviclya connects with
the external object. This, as shown above, gives birth
to desire.
d. Repulsion (Dvcsha).
Similar is the genesis of pain and the desire to
repel (Dvesha). The radical idea of Duhkha (pain)
is the act of digging where a good deal of resistance
is experienced. Transferred to the mind, it signifies
an act which encounters resistance from the mind.
NATURE'S FINER FORCES.
The mind does not easily give place to these vibra
tions ; it tries to repel them with all its might. Thence
arises a feeling of privation. It is as if something of
its nature were being taken away, and an alien pheno
menon introduced. This consciousness of privation,
or want, is pain, and the repulsive power which these
alien vibrations excite in the mind is known by the
name of Dvesha (desire to repel). The word Dvesha
comes from the root dvcsli, which is a compound of
du and tsh; tsh itself appears to be a compound root,
/ and 5. The final s is Connected with the root su,
"to breathe," "to be in one's natural state." The root
i means "to go," and the root ish, therefore, means
"to go towards one's natural state." Transferred to
the mind, the word becomes a synonym of Raga.
The root du in Dvesha performs the same function as
duh in Duhkha. Hence Dvesha comes to mean a
" hankering after repulsion." Anger, jealousy, hatred,
etc., are all modifications of this, as love, affection,
and friendship are those of Raga. It is easy, by what
has been said above, to follow up the genesis of the
principle of "tenacity of life." I must now try to
assign these actions to their prevailing Tattvas.
The general colour of Avidya is, as already said,
that of Akasha, darkness. When, however, Avidya
is manifested as anger, the Agni Tattva prevails. If
this be accompanied by motion of the body Va}'U is
indicated. Stubbornness shows as Prithivi and tracta-
bility as Apas, while the condition of fear and trem
bling finds expression in Akasha.
THE MIND. 105
The Akasha Tattva prevails also in love. Prithivi
makes it abiding, Vayu changeable, Agni fretting,
Apas lukewarm, Akasha blind and unreasoning.
Akasha tends to produce a hollow in the veins
themselves, hence its prevalence in fear. Prithivi
roots the timid man to the spot, Vayu lends him
craven wings, Apas opens his ears to flattery, and
Agni heats the blood for revenge.
3. COMPLEX IMAGINATION (VncAi.pA).
I turn now to Vikalpa. This is that knowledge
which, though capable of being embodied in words,
has no reality on the physical plane. The sounds of
nature connected with its sight have given us names
for percepts. With the additions or subtractions of
the percepts we have also had additions and subtrac
tions of the sounds connected therewith. The sounds
constitute our words.
In Vikalpa two or more percepts are added together
in such a way as to give birth to a concept having no
corresponding reality on the physical plane. This is
a necessary result of the universal law of Vasana.
When the mind is habituated to the perception of
more phenomena than one, all of them have a tendency
lo appear again; and whenever two or more such
phenomena coincide in time, we have in our mind a
picture of a third something. That something may
or may not exist in the physical plane. If it does
not, the phenomenon is Vikalpa. If, however, it does,
we call it Samadhi.
io6 NATURE'S FINER FORCES.
4. SLEEP (NIDRA).
This also is a phenomenon of the Manomaya Kosha
(mind). Indian philosophers speak of three states in
this connection — Waking, Dream, Sleep.
a. Waking.
Tli is is the ordinary state when the principle of life
works in connection with the mind. The mind, then,
through the action of the senses, receives impressions
of the external objects. The other faculties of the
mind are purely mental, and they may work in the
waking as in the dreaming state. The only difference
is that in dreams the mind does not undergo the per
ceptive changes. How is this? These changes of
state are always passive, and the soul has no choice
in being subjected to them. They come and go as a
necessary result of the working of Svara in all its five
modifications. As has been explained in the article
on Prana, the different sensuous organs cease to re
spond to external tattvic changes when the positive
current gains more than ordinary strength in the body.
The positive force appears to us in the shape of heat,
the negative in the shape of cold. I may, therefore,
in future term these forces heat and cold.
b. Dream.
The Upanishad says that in dreamless sleep the
soul sleeps in the blood-vessels (Nadis), the peri
cardium (Puritat) and the hollow of the heart. Has
the system of blood-vessels — the negative centre of
Prana, anything to do with dream also? The state of
THE MIND. IO7
dream, according to the Indian sage, is an intermediate
one between waking and sleeping, and it is but reason
able to suppose that there must be something in this
system which accounts for both these phenomena.
What is that something? It is variously spoken of as
the Pitta, the Agni, and the Sun. It is needless to
say that these words are meant to denote one and the
same thing. It is the effect produced on the body by
the solar breath in general, and the Agni Tattva in
particular. The word Pitta may mislead many, and
it is, therefore, necessary to state that the word does
not always mean "lull." There is one Pitta which
Sanskrit physiology locates specially in the heart.
This is called the Sadhaka Pitta. It is nothing more
nor less than cardiac temperature, and it is with this
that we have to do in sleep or dream.
According to the Indian philosopher, it is the car
diac temperature that causes the three states in vary
ing degrees. This, and nothing more, is the meaning
of the Vedic text, which says that the soul sleeps in
the pericardium, etc. All the functions of life are
carried on properly as long as we have a perfect
balance of the positive and negative currents — heat
and cold. The mean of the solar and lunar tempera
tures is the temperature at which the Prana keeps up
its connection with the gross body. The mean is
struck after an exposure of a whole day and night.
Within this period the temperature is subjected to
two general variations. The one is the extreme of
the positive; the other the extreme of the negative.
io8 NATURE'S FINER FORCES.
When the positive reaches its daily extreme the ac
tions of the sense organs are no longer synchronous
with the modification of the external Tattvas.
It is a matter of daily experience that the sensuous
organs respond to external tattvic vibrations within
certain limits. If the limit is exceeded either way,
the organs become insensible to these vibrations.
There is, therefore, a certain degree of temperature
at which the sensuous organs can ordinarily work,
but when this limit is exceeded either way the organs
become incapable of receiving any impression from
without. During day the positive life current gathers
strength in the heart. The ordinary physical mood is
naturally altered by this gathering up of the force,
and, as a result, the senses sleep. They receive no
impression from without. This is sufficient to pro
duce the dreaming state. As yet the chords of the
gross body (Sthula Sharira) have alone slackened; the
soul sees the mind no longer affected by external
impressions. The mind is, however, habituated to
various percepts and concepts, and by the mere force
of habit passes into various states. The breath, as it
differentiates into the five tattvic states, becomes the
cause of the varying impressions coming up. The
soul, as already said, plays no part in calling up these
visions. It is by the working of a necessary law of
life that the mind undergoes the various changes of
the waking and the sleeping states. The soul does
nothing in conjuring up the phantasms of a dream,
otherwise it would be impossible to explain horrible
THE MIND. 109
dreams. Why, indeed, if the soul is entirely free in
dreaming, docs it sometimes call into existence the
hideous appearances which, with one terrible shock,
seem to send our very blood back to our heart? No
soul would ever act thus if it could help it.
The fact is that the impressions of a dream change
with the Tattvas. As one Tattva easily glides into
another, one thought gives place to another. The
A kasha causes fear, shame, desire, anger; the Vayu
takes us to different places, the Tejas shows us gold
and silver, the Prithivi may bring us enjoyment,
smiles, dalliance, and so on. And then we may
have composite tattvic vibrations. We may see
men and women, dances and battles, councils and
popular gatherings; we may walk in gardens, smell
the choicest flowers, see the most beautiful spots; we
may shake hands with our friends, we may deliver
speeches, or travel into distant lands. All these im
pressions are caused by the tattvic state of the mental
coil, brought about either by (i) physical derange
ment, (2) ordinary tattvic changes, or (3) some other
natural change of state.
As there are three different causes, there are three
different kinds of dreams. The first cause is physical
derangement. When the natural currents of Prana
are disturbed so that disease results, or are about to be
so disturbed, the mind in the ordinary way undergoes
these tattvic changes. The sympathetic chords of the
mind are excited, and we dream of all the disagreeable
accompaniments of whatever disease may be in store for
no NATURE'S FINKR FORCES.
us within our physical atmosphere. Such dreams are
akin in their nature to the ravings of delirium; the
only difference lying in strength and violence. When
ill, we may in a similar way dream of health and its
surroundings.
The second kind of dream is caused by ordinary
tattvic changes. When the past, the present, and the
future tattvic conditions of our surroundings are uni
form in their nature, when there is no change, and when
no change is in store for us, the stream of dreams is most
calm and equable in its easy flow. As the atmospheric
and the healthful physiological Tattvas glide smoothly
one into the other, so do the impressions of our minds
in this class of dreams. Ordinarily we cannot even
remember these dreams, for in them there is nothing
of special excitement to keep them in our memory.
The third kind of change is similar to the first, the
difference lying only in the nature of the effects. These
we call the effects of disease or health, as the case may
be; here we might group the results under the general
names of prosperity or calamity.
The process of this sort of mental excitement is,
however, the same in both. The currents of life preg
nant with all sorts of good and evil, are sufficient in
strength, while yet potential and only tending towards
the actual, to set the sympathetic chords of the mind in
vibration. The purer the mind, and the freer from dust
of the world, the more sensitive is it to the slightest
and remotest tendency of Prana towards some change.
We consequently become conscious of coining events
THE MIND. IIT
in dreams. This explains the nature of prophetic
dreams. To weigh, however, the force of these dreams,
U> find out exactly what each dream means, is a most
difficult, and, under ordinary circumstances, I may say,
a quite impossible task. We may make ten thousand
mistakes at every step, and we need nothing less than
a perfect Yogi for the right understanding of even our
own dreams, to say nothing of those of others. Let
us explain and illustrate the difficulties which surround
us in the right understanding of our dreams. A man
in the same quarter of the city in which I live, but
unknown to me, is about to die. Pregnant with death,
the tattvic currents of his body disturb the atmospheric
Tattvas, and are through their instrumentality spread
in various degrees of strength all over the world.
They reach me too, and when I am sleeping excite the
sympathetic chords of the mind. Now as there is no
special room in my mind for that man, my impression
will only be general. A human being, fair or ugly,
thin or fat, male or female, lamented or not, and
having other like qualities, will come into the mind
as on his death-bed. But what man? The power of
complex imagination, unless kept in check by the most
rigorous exercise of Yoga, will have its play, and it is
almost certain that a man who has previously been
connected in my mind with all these tattvic qualities,
will make his appearance in my consciousness. It is
evident I shall be on the wrong track. That someone
is dead or dying, we may be sure, but who or where
it is impossible for ordinary men to discover. And not
ii2 NATURE'S FINER FORCES.
only does the manifestation of Vikalpa put us on the
wrong track, all the manifestations of the mind do
that. The state of Samadhi, which is nothing more
than putting one's self into a state of the most perfect
amenability to tattvic surroundings, is therefore im
possible unless all the other manifestations are held
in perfect check. "Yoga," says Patanjali, "is keeping
in check the manifestations of the mind." But to
resume.
c. Deep Sleep (Snshnpti).
The dreaming state is maintained as long as the
cardiac temperature is not strong enough to affect the
mental coil. But with increasing positive strength that
too must be affected. The Manas and the Prana are
made of the same materials and are subject to the same
laws. The more subtle, however, these materials are,
the stronger must be the forces that produce similar
changes. All the coils are tuned together, and changes
in the one affect the other. The vibrations per second
of the first one are, however, greater in number than
those of the lower one, and this causes its subtlety.
The higher are always affected through the imme
diately lower principles. Thus the external Tattvas
will affect Prina directly, but the mind can only be
affected through the Prana and indirectly. The cardiac
temperature is only an indication of the degree of heat
in Prana. When sufficient is gathered up there, the
Prana having acquired sufficient strength, affects the
mental coil. That too now passes out of tune with
THE MIND. IT,
the soul. Moreover, the mental vibrations are at rest,
for the mind can only work at a certain temperature,
beyond which it must go to rest. In this state we
have no more dreams. The only manifestation of the
mind is that of rest. This is the state of dreamless
sleep.
I pass on now to the fifth and last mental manifesta
tion.
5. RETENTION, MEMORY (SMRITI).
As Professor Max Miiller has remarked, the original
idea of the root sinri (from which Smriti) is "to make
soft, to melt." The process of making soft or melting
consists in the melting thing assuming a consistency
nearer and nearer to the tattvic consistency of the
melting force. All change of state is equivalent to
the assumption by the thing changing Of the state of
Tattva which causes the change. Hence the secondary
idea of the root, "to love." Love is that state of the
mind in which it melts into the state of the object of
love. This change is analogous to the chemical change
that gives us a photograph on a sensitive plate. As in
this phenomenon the materials on the sensitive plate
are melted into the state of the reflected light, so the
sensitive plate of the mind melts into the state of its
percepts. The impression upon the mind is deeper,
the greater the force of the imprinting rays and the
greater the sympathy between the mind and the object
perceived. This sympathy is created by stored-up
potential energy, and the perceptive rays themselves act
ii4 NATURE'S FINER FORCES.
with greater force when the mind is in a sympathetic
state.
Every percept takes root in the mind, as explained
above. It is nothing more than a change of the tattvic
state of the mind, and what is left behind is only a
capacity for falling into the same state more easily
again. The mind falls back into the same state when it
is under the influence of the same tattvic surroundings.
The presence of the same things calls back the same
mental state.
The tattvic surroundings may be of two descriptions
— astral and local. The astral influence is the effect
upon the individual Prana of the then condition of the
terrestrial Prana. If this effect appears as the Agni
Tattva, those of our concepts which have a prominent
connection with this Tattva will make their appearance
in the mind. Some of these are a hankering after
wealth, a desire of progeny, etc. If we have the Vayu
Tattva, a desire to travel may take possession of our
minds, and so on. A minute tattvic analysis of all our
concepts is of the greatest interest; suffice it, however,
to say here that the tattvic condition of Prana often
calls up into the mind objects which have been in
similar previous conditions the objects of perception.
It is this power, as already shown, that underlies dreams
of one class. In the waking state, too, this phase of
memory often acts as reminiscence.
Local surroundings are constituted by those objects
which the mind has been accustomed to perceive
together with the immediate object of memory. This
THK MIXD. Trc
is the power of association. Both these phenomena
constitute memory proper (»Smrilh. Here the object
conit-s first into the mind, and afterwards the act and
the surroundings of perception. Another very impor
tant kind of memory is what is called Buddhi, literary
memory. This is the power by which we call to mind
what we have learnt of scientific facts. The process
of storing up these facts in the mind is the same, but
the coming back into consciousness differs in this, that
here the act comes into the mind first and then the
object. All the five Tattvas and the foregoing- mental
phenomena may cause the phenomenon of memory.
Literary memory has a good deal to do with Yoga, i.e.,
the exercise of free will to direct the energies of the
mind into desirable channels. While those impressions
which take root in the mind on account of natural
surroundings make the mind the unwilling slave of
the external world, Buddhi may lead it to bliss and
freedom. But will these tattvic surroundings always
bring related phenomena into consciousness? No;
this depends upon their correlative strength. It is
\yell known that when the vibrations per second of
Akasha (sound) pass beyond a certain limit either way,
they do not affect the tympanum. Similar is the case
with the other Tattvas. It is, for example, only a
certain number of vibrations per second of the Tejas
Tattva which affects the eye, and similarly, mutatis
mutandis, with the other senses. The same is the
case with the mind. It is only when the mental and
external tattvic tensions are equal that the mind begins
n6 NATURE'S FINER FORCES.
to vibrate as it comes into contact witli the external
world. Just as the varying states of the external
organs make us more or less sensitive to ordinary
sensation, so different men might not hear the same
sounds, might not see the same sights, the mental
Tattvas might not be affected by percepts of different
strength, or might be affected in different degrees by-
percepts of the same strength. The question is, how is
the variation of this mental tattvic strength produced?
By exercise, and the absence of exercise. If we accus
tom the mind, just as we do the body, to any particular
percept or concept, the mind turns easily to those
percepts and concepts. If, however, we give up the
exercise, the mind becomes stiff and ceases by degrees
to respond to those percepts and concepts. This is
the phenomenon of forgetting. Let a student whose
literary exercise is just opening the buds of his mind,
which is just gaining strength enough to see into the
causes and effects of things, give up his exercise. His
mind will begin to lose that nice perception. The
stiffer the mind becomes the less will the causal rela
tion affect him, and the less he will know of it, until
at last he loses all his power.
Ceaseless influence and activity of one sort being
impossible in the ordinary course of nature, every
impression tends to pass away as soon as it is made.
Its degree of stability depends upon the duration of
the exercise.
But although activity of one sort is impracticable,
activity of some sort is always present in the mind.
THE MINI).
With every action the colour of the mind changes,
and one colour may take so deep a root in the mind as
to remain there for ages upon ages, to say nothing of
minutes, hours, days, and years. Just as time takes
ages to demolish the impressions of the physical plane,
just as marks of incision upon the skin may not pass
away in even two decades, so also it takes ages to
demolish the impressions of the mind. Hundreds and
thousands of years might thus be spent in Devachan
in order to wear away those antagonistic impressions
which the mind has contracted in earthly life. By
antagonistic impressions, I mean those impressions
which are not compatible with the state of Moksha,
and have about them a tinge of earthly life.
With every moment the mind changes its colour,
whether by increase or by diminution of vibration.
These changes are temporary. But there is at the
same time a permanent change going on in the colour
of the mind. With every little act of our worldly
experience, the evolutionary tide of progress is gaining
strength, and passing into variety. The colour is con
stantly changing. But the same general colour is
maintained under ordinary circumstances, during one
earthly life. Under extraordinary circumstances we
may have men having two memories. Under such
circumstances, as in the case of approaching death, the
accumulated forces of a whole life combine into a
different colour. The tension, so to speak, becomes
different from what it was before. Nothing can put
the mind into the same state again. This general
u8 NATURE'S FINER FORCES.
colour of the mind differing from that of other minds,
and yet retaining its general character for a whole life,
gives us the consciousness of personal identity. In
every act which has been done, or which is, or may
be done, the soul sees the same general colour, and
hence the feeling of personal identity. In death the
general colour changes, and although we have the
same mind, we have a different consciousness. Hence
no continuance of the feeling of personal identity is
possible through death.
Such is a brief account of the Manomaya Kosha,
the mental coil in the ordinary state. The influence
of the higher principle (the Vijnanamaya Kosha)
through the exercise of Yoga induces in the mind a
number of other manifestations. Psychic manifesta
tions show themselves in the mind and the Prana, in
the same way as mental manifestations are seen in
fluencing and regulating the latter.
The universe, as has been seen, has five planes of
existence (which may also be divided into seven).
The forms of the earth, which are little pictures of
the universe, have also the same five planes. In
some of these organisms the higher planes of exist
ence are absolutely latent. In man, in the present
age, the Vijnauamaya Kosha and the lower principles
make their appearance.
We have now had an insight into the nature of the
macrocosmic Prana, and we have seen also that almost
every point in this ocean of life represents a separate
individual organism.
THK MIND. 119
Similar is the case with the maciocosmic mind.
Every Truti of that centre in the same way takes in the
whole of the macrocosmic mind. From every point
the tattvic rays of the mental ocean go to every point,
and thus every point is a little picture of the universal
mind. This is the individual mind.
The universal mind is the original of all the centres
of Prana, in the same way as the solar Prana is the
original of the species of earth-life. Individual mind,
too, is similarly the original of all the individual mani
festations of the Pranamaya Kosha. Similarly the
soul, and on the highest plane, the individual spirit,
is the perfect picture of all that comes below.
With the four higher planes of life there are four
different states of consciousness, the waking, the
dreaming, the sleeping and the Turiya.
With these remarks the following extract from the
Prashnopanishad will be intelligible and instructive.
"Now Sauryayana Gargya asked him, 'Sir, in this
body, what sleeps, and what remains awakened?
Which of these luminous beings sees dreams? Who
has this rest? In whom do all these [manifestations]
rest in the potential unmanifested state?1
"lie answered him, '() Gargya, as the rays of the
setting sun are all collected in the luminous sheath, and
then again go out, as he rises again and again, so all
that is collected in the luminous sheath of mind
beyond. For this reason then, the man does not hear,
does not see, does not smell, does not taste, does not
touch, . . . does not take, does not cohabit, does
120 NATURE'S FINER FORCES.
not excrete, does not go. They say that he sleeps.
The fires of the Prana alone remain awakened in this
body. The Apana is the Garhapatya fire; the Vyana
is the right hand fire. The Prana is the Ahavaniya
fire, which is made by the Garhapatya. That which
carries equally everywhere the oblations of food and
air, is the Samana. The mind (Manas) is the sacri-
ficer (Vajamana). The Udana is the fruit of the sacri
fice. He carries the sacrificer every day to Brahma.
Here this luminous being [the mind] enjoys great
things in dreams. Whatever was seen, he sees again
as if it were real; whatever was heard, he hears
as if it were real; whatever was experienced in dif
ferent countries, in different directions, he experiences
the same again and again — the seen or the unseen,
the heard or the unheard, thought or not thought
upon. He sees all, appearing as the self of all mani
festations.
"'When he is overpowered by the Tejas, then this
luminous being sees no dreams in this state; then there
appears in the body this rest [the dreamless sleep].
'"In this state, my dear pupil, all [that is enume
rated below], stays in the ulterior Atma, like birds that
resort to a tree for habitation — the Prithivi composite*
and the Prithivi non-composite; the Apas composite
and the Apas non-composite; the Tejas composite and
the Tejas non-composite; the Vayu composite and the
* By composite I mean that Tattva which has come into exist
ence after the division into five, noticed in the first essay. The
non-composite means a Tattva before the division into five.
THK MIND.
121
Vayu non-composite; the Akasha composite and the
.A kasha non-composite; the sight and the visible, the
hearing and the audible, the smell and that which
may be smelt, the taste and that which may be tasted,
the touch and the tangible, the speech and the utter-
able, the hands and whatever may be grasped, the
generative organ and the enjoyable, the excretive
organ and the excrements, the feet and that which
may be gone over, the faculty and the object of doubt,
the faculty and the object of ascertainment, the faculty
and the object of egoism, the faculty and the object of
memory, the light and that which may be enlightened,
the Prana and that which it keeps together.
'The soul is the Vijnana Atma, the seer, the
toucher, the hearer, the smeller, the taster, the doubter,
ihe ascertainer, the agent. This soul [the Vijnana
Atma] stays in the ulterior, unchangeable Atma [the
Ananda].
"So there are four Atmas— the life, the mind, the
soul, the spirit. The ultimate force which lies at the
root of macrocosmic power of the manifestations of
soul, mind, and the life-principle, is the spirit.'"
The principal interest of this quotation lies in pre
senting in authoritative fashion the views which have-
already been propounded. The next essay touches
upon some important truths and explains one of the
most important functions of the macrocosmic power
and mind, viz., that of recording human actions.
VI.
THE COSMIC PICTURE-GALLERY.
WE are directed by our Guru in the philosophy of
the Tattvas to look into vacant space toward the sky,
when the horizon is perfectly clear, and fix the atten
tion there with the utmost possible strength.
We are told that after sufficient practice we shall
see there a variety of pictures — the most beautiful
landscapes, the most gorgeous palaces of the world,
and men, women and children in all the varying
aspects of life. How is such a thing possible? What
do we learn by this practical lesson in the science of
attention ?
I think I have described in the essays with sufficient
explicitness the ocean of Prana with the sun for its
centre, and have given a hint sufficiently suggestive
of the nature of the macrocosmic mental and psychic
atmospheres. It is of the essential nature of these
atmospheres that every point therein forms a centre of
action and reaction for the whole ocean. From what
has been said already, it will be plain that each of
these atmospheres has a limit of its own. The terres
trial atmosphere extends only to a few miles, and the
external boundary line of this sphere must, it will
COSMIC PICTURK-GAI.LERV. 133
be readily understood, give it the appearance of an
orange, just like that of the earth. The case is the
same with the solar Prana, and the higher atmo
spheres. To begin with the terrestrial Prana, which
has the measured limits of our atmosphere, every little
atom of our earth, and of the most perfect organism,
as well as the most imperfect, makes a centre of action
and reaction for the tattvic currents of terrestrial
Prana. The Prana has the capability of being thrown
into the shape of every organism, or, to use a different
expression, the rays of Prana, as they fall upon every
organism are returned from that organism according to
the well-known laws of reflection. These rays, as is
again well known, carry within themselves the pictures
of the objects upon which they may have fallen. Bear
ing these within them, they go up to the limit of the
terrestrial Prana noted above. It will be easy to con
ceive that within the imaginary sphere which sur
rounds our terrestrial Prana, we have now a magnified
picture of our central organism. Not one organism
only, but all the smallest points; the most imperfect
beginnings of organized life, as well as the most per
fect organisms— all are pictured in this imaginary
sphere. It is a magnificent picture-gallery, all that is
seen or heard, touched, tasted, or smelt on the face of
this earth has a glorious and magnified picture there.
At the limit of this terrestrial Prana, the picture-
forming tattvic rays exercise a double function.
First they throw the sympathetic tattvic chords of
the solar Prana into similar motion. That is to say,
124 NATURE'S FINER FORCES.
these pictures are now consigned to the solar Prana,
whence in due course they reach step by step to the
universal intelligence itself.
Secondly, these rays react upon themselves, and
turning from the limiting sphere, are again reflected
back to the centre.
It is these pictures which the attentive mind sees in
its noonday gaze into vacancy, and it is these pictures,
seen in this mysterious way, which give us the finest
food for our imagination and intellect, and supply us
with a far-reaching clue to the nature and working of
the laws which govern the life of the macrocosm and
the microcosm. For these pictures tell us that the
smallest of our actions, on whatever plane of our exist
ence, actions which may be so insignificant as to pass
unnoticed even by ourselves, are destined to receive
an everlasting record, as the effect of the past and the
cause of the future. These pictures, again, tell us of
the existence of the five universal Tattvas, which play
so important a part in the universe. It is these pictures
which lead us to the discovery of the manifold consti
tution of man and the universe, and of those powers
of the mind which have not yet received recognition
at the hands of the official science of the day.
That these truths have found place in the Upani-
shads may be seen from the following quotation from
the Ishopanishad (Mantra 4) :
"The Atma does not move; is one; is swifter than
the mind; the senses reach it not; as it is the foremost
in motion. It goes beyond the others in rapid motion
THK COSMIC PICTURE-GALLERY. 125
while itself at rest, in it the Recorder preserves the
actions."
In the above quotation it is the word Matarishva
that I translate "Recorder." Ordinarily the word is
translated as "air," and so far as I know, the word has
never been understood clearly in the sense of the
"Recorder." My view, therefore, may be further ex
plained with advantage.
The word is a compound of the words mdtari and
svah. The word mdtari is the locative case of mdtri
which ordinarily means "mother," but which is here
rendered as space, as the substratum of distance, from
the root md, to measure. The second word of the com
pound means "the breather," coming as it does from
the root svati, to breathe. Hence the compound means
"he who breathes in space." In explaining this word
the commentator Shankaracharya goes on to say :
"The word 'Matarishva,' which has been derived
as above, means the Vayu [the mover] which carries
in it all the manifestations of Prana, which is action
itself. This Prana is the substratum of all the groups
of causes and effects, and in it all the causes and effects
are held like beads on a thread, hence it is given the
name of Sutra [the thread] inasmuch as it holds in
itself the whole of the world."
It is further said that the "actions" which this
Matarishva holds in itself, in the above quotation, are
all the movements of the individualized Prana, as
well as are the actions of heating, lighting, burning,
etc., of the macrocosmic powers known as Agni, etc.
126 NATURE'S FINER FORCES.
Now such a thing can by no means be the atmo
spheric air. It is evidently that phase of Prana which
carries the pictures of all actions and all motions
from every point of space to every other point, and to
the limits of the Siirya-mandala. This phase of Prana
is nothing more nor less than the Recorder. It holds
in itself for ever and ever all the causes and effects,
the antecedents and consequents of this world of
ours.
It is action itself. This means that all action is a
change of phase of Prana.
It is said in the above quotation that this Recorder
lives in the Atma. Inasmuch as the Atma exists,
this power always performs its function. The Prana
draws its life itself from the Atma, and we accordingly
find a similarity between the qualities of the two. It
is said of the Atma in the above extract that it does
not move, and yet it moves faster than the mind.
These appear to be contradictory qualities at the first
sight, and it is such qualities which make the ordinary
Ciod of common-place theologians the absurd being
he always looks. Let us, however, apply these quali
ties to Prana, and once understood on this plane, they
will be quite as clearly understood on the highest
plane, the Atma. It has been said more than once
that from every point of the ocean of Prana the tattvic
rays fly in every direction, to every point within the
Surya-mandala. Thus the ocean of Prana is in
eternal motion. For all this, however, does one point
of this ocean ever change its place? Of course not.
THE COSMIC PICTURE-GALLERY. 127
Thus \vhile every point keeps its place, every point
at the same time goes and shows itself in every other
point.
It is in the same simple way that the all-pervading
Atina is in eternal motion and yet always at rest.
Similar is the case with all the planes of life, all our
actions, all our thoughts, all our aspirations, receive an
everlasting record in the books of Matarishva.
I must now notice these pictures a little more in
detail. The science of photography tells us that under
certain conditions the visual pictures can be caught
on the plane of the sensitive film. But how can we
account for the reading of letters at a distance of thirty
miles or more? Such phenomena are to me a matter
of personal experience. Very lately, while sitting
abstracted, or it may be in a kind of dream, about four
o'clock in the morning, I read a post-card written by
a friend to a friend about me, the very same night, at a
distance of almost thirty miles. One thing more must,
I think, be noticed here. Almost half the card spoke
about me, the rest referred to other matters which
might have merely a passing interest for me. Now
the rest of the card did not come before my mind's eye
very clearly, and I felt that with all my effort I could
not keep my eye upon those lines for a sufficiently
long time to understand them, but was irresistibly
drawn towards the paragraph which spoke of me, and
which I could read very clearly. Four days after this
the addressee of the card showed it to me; it was
exactly the same, sentence by sentence (so far as I
128 NATURE'S FINKR FORCES.
could remember), as I had seen before. I mention
this phenomenon in particular, as in it the various
requisites for the production of these phenomena are
clearly denned. We adduce from an analysis of this
incident the following points :
1. The writer of the card meant when he was
writing that I should read the card, and especially the
paragraph which concerned me.
2. I was very anxious to know the news about me
which that card contained.
3. Of the frame of mind mentioned above in which
my friend wrote the card, what was the result? The
picture of his thoughts on the card, both on the physi
cal and mental plane, flew in every direction along the
tattvic rays of the macrocosmic Praua and mind. A
picture was immediately made on the macrocosmic
spheres, and from thence it bent its rays towards the
destination of the post-card. No doubt all minds in
the whole earth received a shock of this current of
thought at the same time. But my mind alone was
sensitive to the card and the news it contained. It
was, therefore, on my mind alone that any impression
was made. The rays were, as it were, refracted into
my mind, and the result described above followed.
It follows from this illustration that in order to
receive the pictorial rays of the Prana we must have
a mind in a state of sympathy, and not of antipathy ;
that is to say, a mind free from all action or intense
feeling for the time being is the fitting receptacle for
the pictorial representations of the cosmos, and so for
THK COb-MIC PICTURE-GALLERY. 129
a correct knowledge of the past and the future. And
if we have an intense desire to know the thing, so
much the better for us. It is in this way that the
spiritual occultist reads the records of the past in the
book of nature, and it is on this road that the beginner
in this science must walk according to the direction of
his Guru.
To return to our explanations. It must be under
stood that everything in ever}- aspect that has been,
or is in being on our planet lias a legible record in the
book of nature, and the tattvic rays of the Prana and
the mind are constantly bringing the outlines of these
pictures back to us. It is to a great extent due to this
that the past never leaves us, but always lives within
us, although many of its most magnificent monuments
have been for ever effaced from the surface of our
planet for the ordinary gaze. These returning rays are
always inclined towards the centre which originally gave
them birth. In the case of the mineral surroundings
of terrestrial phenomena these centres are preserved
intact for ages upon ages, and it is quite possible
for any sensitive mind, at any time, to turn these
rays towards itself by coming into contact with any
material remains of historic phenomena. A stone
unearthed at Pompeii is pictured as part of the great
event which destroyed the city, and the rays of that
picture are naturally inclined towards that piece of
stone. If Mrs. Denton puts the stone to her forehead,
a sympathetic and receptive condition is the only pre
requisite for the transference of the whole picture to
130 NATURE'S FINER FORCES.
her mind. This sympathetic state of mind may be
natural to a person, or it may be acquired, but as re
gards the term "natural" it may be mentioned that
what we are in the habit of calling natural powers are
really acquired, but they have been acquired in pre
vious incarnations. Says Shiva:
"There are some to whom Tattvas become known,
when the mind is purified by habituation, either by
the acquired rapidity of other births or by the kind
ness of the Guru."
It seems that two pieces of granite, the same to all
intents and purposes externally, may have an entirely
different tattvic colour, for the colour of a thing de
pends to a very great extent upon its tattvic surround
ings. It is this occult colour which constitutes the
o
real soul of things, although the reader must by this
time know that the Sanskrit word Prana is more
appropriate.
It is no myth to say that the practised Yogi may
with a single effort of his will bring the picture of any
part of the world, past or present, before his mind's eye
— and not only visual pictures, as our illustration might
lead the reader to think. The preservation and forma
tion of visual pictures is only the work of the liimini-
ferous ether — the Tejas Tattva. The other Tattvas
perform their functions as well. The Akasha or sono-
riferous ether preserves all the sounds that have ever
been heard or are being heard on earth, and similarly
do the three others preserve the records of the remain
ing sensations respectively. We see, therefore, that
TIIK COSMIC PICTFRK-GALLERV. 131
combining all these pictures, a Yogi in contemplation
may have before his mind's eve any man at any
distance whatsoever and may hear his voice also.
Glyndon, in Italy, seeing and hearing the conversa
tion of Viola and Zanoni in their distant home, is
therefore not merely a dream of the poet, but a scien
tific reality. The only thing necessary is to have a
sympathetic mind. The phenomena of mental tele
graphy, psychometry, clairvoyance, clairandicnce, are
all phases of this tattvic action. Once understood it
is all a very simple affair. It may be useful in this
place to offer some reflections as to how these pictorial
representations of a man's present go to shape his
future. I shall first attempt to show how complete
the record is. I may at the outset remind the reader
of what was said above about the tattvic colour of
even-thing. It is this which gives individuality even
to a piece of stone.
This pictorial whole is only the cosmic counterpart
of the individual Pranamaya Kosha or the coil of life.
It is possible that anyone who may not have thoroughly
understood the manner of the storing up of tattvic
energy in the individual Prana, may more easily com
prehend the phenomena in its cosmic counterpart. In
fact, the macrocosmic and microcosmic phenomena are
both links of the same chain, and both will conduce
to the thorough understanding of the whole. Suppose
a man stands on a mountain, with the finest prospect
of nature stretched out before his eyes. As he stands
there contemplatino- this wealth of beauty, his picture
132 NATURE'S FINER FORCES.
in this posture is at once made in the ecliptic. Not
only is his external appearance pictured, but the hue
of his life receives the fullest representation. If the
Agni Tattva prevails in him at that moment, if there
is the light of satisfaction in his face, if the look in
his eyes is calm, collected, and pleasant, if he is so
much absorbed in the gaze as to forget everything else,
Tattvas separate or in composition will do their duty,
and all the satisfaction, calmness, pleasure, attention
or inattention will, to the finest possible shade, be
represented in the sphere of the ecliptic. If he walks
or runs, comes down or goes up, the tattvic rays of
Prana with the utmost faithfulness picture the gene
rating and the generated colours in the same retentive
sphere.
A man stands with a weapon in his hand, with the
look of cruelty in his eyes, with the glow of inhumanity
in his veins, his victim, man or animal, helpless or
struggling before him. The whole phenomenon is
instantaneously recorded. There stands the murderer
and the victim in their truest possible colours, there is
the solitary room or jungle, the dirty shed or the filthy
slaughter-house; all are there as surely and certainly
as they are in the eye of the murderer or the victim
himself.
Let us again change the scene. We have a liar
before us. He tells a lie, and thereby injures some
brother man. No sooner is the word uttered than the
Akasha sets to work with all possible activity. There
we have the most faithful representation. The liar is
THE COSMIC PICTURE-GALLERY. 133
there from the reflection which the thought of the
injured person throws into the individual Prana; there
is the injured man also. The words are there with all
the energy of the contemplated wrong. And if that
contemplated wrong is completed, there is also the
change for worse which his mendacity has produced in
the victim. There is nothing in fact of the surround
ings, the antecedents and the consequent postures —
the causes and effects — which is not there represented.
The scene changes, and we come to a thief. Let the
night be as dark as it may, let the thief be as circum
spect and wary as he can, our picture is there with
all its colours well defined, though not perhaps so
prominent. The time, the house, the wall with a hole,
the sleeping and injured inmates, the stolen property,
the subsequent day, the sorrowful householders, with all
the antecedent and consequent situations, are pictured.
And this is not only for the murderer, the thief, the
liar, but for the adulterer, the forger, the villain who
thinks his crime hidden from every human eye. Their
deeds, like all deeds that have ever been done, are
vividly, clearly, exactly recorded in Nature's picture-
gallery. Instances might be multiplied, for the pheno
mena of our social life are various and complicated.
But it is unnecessary. What has been said is sufficient
to explain the principle, and the application is useful
and not very difficult. But we must now bring our
pictures back from our gallery.
We have seen that time and space and all the
possible factors of a phenomenon receive there an
134 NATURE'S FINER FORCES.
accurate representation, and, as I said before, these
tattvic rays are united to the time that saw them
leaving their record on the plane of our pictorial
region. When, in the course of ages, the same time
throws its shade again upon the earth, the pictorial
rays, stored up long since, energize man-producing
matter, and shape it according to their own potential
energy, which now begins to become active. It will
be readily conceded that the sun gives life to the earth
— to men as well as to vegetables and minerals. Solar
life takes human shape in the womb of the mother,
and this is only an infusion of some one set of our
pictorial rays into the sympathetic life, which already
shows itself on our planet. These rays thus produce
for themselves a human gross body in the womb of the
mother, and then having the now somewhat different
and differing maternal body, start on their terrestrial
journey. As time advances, the pictorial representation
changes its tattvic postures, and with it the gross body
does the same.
In the case of the re-birth of the man we saw gazing
on the mountains, the calm, watchful, contented atti
tude of the mind which he cultivated then has its
influence upon the organism now, once more the man
enjoys the beauty of nature and so is pleased and
happy.
But now take the case of the cruel murderer. He is
by nature cruel, he still yearns to murder and destroy,
and he could not be restrained from his horrible
practices, but that the picture of the ebbing life of
THE COSMIC PICTURE-GALLERY. 1^5
tlie victim is now part and parcel of his constitution ;
the pain, the terror, and the feeling of despair and
helplessness are there in all their strength. Occasion
ally he feels as if the blood of life were leavino- his
r">
very veins. There is no apparent cause, and yet he
suffers pain; lie is subject to unaccountable fits of
terror, despair and helplessness. His life is miserable;
slowly but surely it wanes away.
Let the curtain fall on this scene. The incarnated
thief now conies on the stage. His friends leave him
one by one or he is driven away from them. The
picture of the lonely house must assert its power over
him. He is doomed to a lonely house. The picture
of somebody coming into the house through some un
frequented part, stealing some of his property, perhaps
strangling him, makes its appearance with the fullest
strength. The man is doomed to eternal cowardice.
He draws towards himself irresistibly the men who
will cause him the same grief and heartrending he long
ago caused to others. This posture of heartrending
grief has its influence upon him in the ordinary
way, and it creates its surroundings under the same
influence.
Take, too, the case of the adulterer. As he walks
upon the earth, he is attracted towards as many of the
other sex as he has guiltily loved before. He loves one,
and his love might meet with a favourable response,
but very soon a second, a third, and a fouith picture
make their appearance, which are, as a matter of course,
antagonistic to the first and repel it. The pledf -s of
NATURE'S FINER FORCES.
love are quite unaccountably broken, and the heart
rending pain that is caused may well be imagined.
All the jealousy and all the complicated quarrels of
lovers might with ease be traced to causes such as
these.
And those who have sinned by selling their love
gold long ago will now love and will in return be
looked down upon with contempt for their poverty.
What can be more miserable than to be denied even
the luxury of love through very poverty?
These illustrations are, I believe, sufficient to explain
the law according to which these cosmic pictures
govern our future lives. Whatever other sins may
be committed under the innumerable varying circum
stances of life, their tattvic effects can easily be traced
through the pictorial representations of the cosmos.
It is not difficult to understand that the picture of
each individual organism in Prana, although ever
changing with the varying postures of the object,
remains the same in substance. Every object exists
in its form of Prana until, in the course of evolution,
Prana itself merges into the higher atmosphere of
Manas.
Every genus and every species of living org;
upon the face of the earth is pictured in Prana, and it is
these pictures which on the highest plane of existence
correspond in my opinion to the idfas of Plato. A very
interesting question arises at this point. Are these
pictures of eternal existence, or do they only come
into existence after formations have taken place on the
THK COSMIC PICTURE-GALLERY. 137
terrestrial plane? Ex iiihilo niJiil fit is a well-known
doctrine of philosophy, and I hold with Vyasa that
the representations (what we now call pictures) of all
objects in their generic, specific, and individual capa
cities have ever been existing in the universal mind.
Svara, or what may be called the Breath of God, the
Breath of Life, is nothing more nor less, as has already
been explained, than abstract intelligence, or if such
an expression be better understood, intelligent motion.
Our book says :
"In the Svara are pictured, or represented, the Vedas
and the Shastras, in the Svara the highest Gandharvas,
and in the Svara all the three worlds; the Svara is
A turn itself."
It is not necessary to enter more thoroughly into a
discussion of this problem ; the suggestion is sufficient.
It may, however, be said that all formation in pro
gress on the face of our planet is the assuming by
everything under the influence of solar ideas of the
shape of these ideas. The process is precisely similar
to the process of wet earth taking impressions of any
thing that is pressed upon it. The idea of anything
is its soul.
Human souls (Pranamaya Koshas) exist in this
sphere just like the souls of other things, and are
affected in that home of theirs by terrestrial experience
in the manner above mentioned.
In the course of ages, these ideas make their appear
ance in the physical plane again and again, according
to laws previously hinted at.
138 NATURE'S FINER FORCES.
I have also said that these pictures have their
counterparts in the mental and the higher atmospheres.
Now it might be said that just as these solar pictures
recur again and again, there are times at which these
mental pictures also recur. The ordinary deaths known
to us are terrestrial deaths. That is to say they consist
in the withdrawal of the influence of the solar pictures
for a time from the earth. When that time has ex
pired, the duration depending upon the colours of the
picture, they throw their influence again upon the
earth, and we have terrestrial re-birth. We may die
any number of terrestrial deaths, and yet our solar life
may not be extinct.
But men of the present Marivantara may die solar
deaths under certain circumstances. Then they pass
out of the influence of the sun, and are born again
only in the reign of the second Manu. Men who now
die solar deaths will remain in a state of bliss all
through the present Manvantara. Their re-birth may
also be delayed for more than one Manvantara. All
these pictures remain in the bosom of Mauu during
the Manvantaric Pralaya. In the same way men
may undergo higher deaths, and pass their time in a
state of even higher and more enduring bliss. The
mental coil may be broken, too, just as the gross, the
terrestrial, and the solar may be, and then the blessed
soul remains in bliss and unborn until the dawn of the
second Day of Brahma. Higher still and longer is the
state which follows Brahmic death. Then the spirit is
at rest for the remaining Kalpa and the Mahapralaya
TIIK COSMIC PICTURK-GALLKRY. 139
that follows. After this it will be easy to understand
the meaning of the Hindu doctrine, that during the
Night of Brahma, as, indeed, during all the minor
Nights, the human soul, and, in fact, the whole of the
universe, is hidden in the bosom of Brahma like the
tree in the seed.
VII.
THE MANIFESTATIONS OF PSYCHIC
FORCE.
PSYCHIC force is the form of matter known as Vijnana
in active connection with the mental and life-matters.
In the quotation given above from the Ishopanishad,
it has been said that the Devas— the macrocosmic and
microcosmic manifestations of Prana— do not reach
the Atma, inasmuch as it moves faster than even the
mind. The Tattvas of Prana move with a certain
momentum. The mind has greater velocity, and
psychic matter greater still. In the presence of the
higher, the lower plane always appears to be at rest,
and is always amenable to its influence. Creation is a
manifestation of the psychic force on the lower planes
of existence. The first process is, of course, the
appearance of the various macrocosmic spheres with
their various centres. In each of these spheres— the
Prana, the Manas, and the Vijnana-the universal
tattvic rays on their own planes give birth to innu
merable individualities. Each Truti on the plane of
Prana is a life-coil (Pranamaya Kosha). The rays
which give existence to each of these Trutis come from
each and all of the other Trutis, which are situated in
THE MANIFESTATIONS OF PSYCHIC FORCE. 141
the space allotted to each of the five Tattvas and their
innumerable admixtures, and which represent therefore
all the possible tattvic manifestations of life.
On the plane of Manas each mental Truti represents
an individual mind. Each individual mind is given
birth to by mental tattvic rays from the other quarters.
These rays come from all the other Trutis situated
under the dominion of each of the five Tattvas and
their innumerable admixtures; representing therefore
all the possible tattvic phases of mental life.
On the psychic plane, each Truti represents an
individual soul brought into existence by the psychic
Tattvas flying from every point to every other point.
These rays come from every Truti situated under the
dominion of each of the five Tattvas and their innu
merable admixtures ; thus representing all the possible
manifestations of psychic life.
The latter class of Trutis on the various planes of
existence are the so-called gods and goddesses. The
former class are coils which manifest themselves in
earth life.
Each psychic Truti is thus a little reservoir of every
possible tattvic phase of life which may manifest itself
on the lower planes of existence. And so, sending its
rays downwards just like the sun, these Trutis manifest
themselves in the Trutis of the lower planes. Accord
ing to the prevalent phase of tattvic colour in these
three sets of Trutis, the Vijiiana (psychic Truti) selects
its mind, the mind selects its coil, and in the end the
life-coil creates its habitation on earth.
142 NATURE'S FIXER FORCFS.
The first function of the individual Tniti, Yijiiana,
is to sustain the life of the mental Trati just as the
macrocosmic Vijnana sustains the life of the macro-
cosmic mind. And so also does the mental Truti sustain
the life of the individual Truti of Prana. In this state
the souls are only conscious of their subjectivity with
reference to the mind and the Prana. They know that
they sustain the lower Trutis, they know themselves,
they know all the other psychic Trutis, they know the
whole of the macrocosm of Ishvara, the tattvic ray.-;
reflecting every point into their individual conscious
ness. They are omniscient; they are perfectly happy
because they are perfectly balanced.
When the Pranamaya Kosha enters the habitation
of earth, the soul is for the first time assailed by fini-
tude. This means a curtailment, or rather the creation
of a new curtailed consciousness. For long ages the
soul takes no note of these finite sensations, but as
the impressions gain greater and greater strength they
are deluded into a belief of identity with these finite
impressions. From absolute subjectivity conscious
ness is transferred to relative passivity. A new world
of appearances is created. This is their fall. How
these sensations and perceptions, etc., are born, and
how they affect the soul, has been already discussed.
How the soul is awakened out of this forgetful ness
and what it does then to liberate itself will come
further on.
It will be seen at this stage that the soul lives two
lives, an active and a passive. Jn the active capacity
TIIK MANIFESTATIONS OF PSYCHIC FORCK. 143
it goes on governing and sustaining the substantial
life of the lower Trutis. In the passive capacity
it forgets itself, and deludes itself into identity with
the changes of the lower Trutis imprinted upon them
by the external Tattvas. The consciousness is trans
ferred to finite phases.
The whole fight of the soul upon reawakening
consists in the attempt to do away with its passive
capacity and regain its pristine purity. This fight is
Yoga, and the powers which Yoga evokes in the mind
and the Prana are nothing more than tattvic manifes
tations of the psychic force, calculated to destroy the
power of the external world on the soul. This con
stant change of phase in the new unreal finite coils
of existence is the upward march of the life-current
iroin the beginnings of relative consciousness to the
original absolute state.
There is no difficulty in understanding the how of
these manifestations. They are there in the psychic
escrvoir, they simply show themselves when the
lower Trutis assume the state of sympathetic polish
and tattvic inclination. Thus the spectrum only
shows itself when certain objects assume the polish
and form of a prism.
Ordinarily the psychic force does not manifest itself
either in the Prana or the mind in any uncommon
phase. Humanity progresses as a whole, and what
ever manifestations of this force take place, they take
in races as a whole. Finite minds are there-fore slow
to
NATURE'S FINER FORCES.
But all the individuals of a race have not the same
strength of tattvic phase. Some show greater sym
pathy with the psychic force in one or more of its
component tattvic phases. Such organisms are called
mediums. In them the particular tattvic phase of
psychic force with which they are in greater sympathy
than the rest of their kind, makes its uncommon
appearance. This difference of individual sympathy
is caused by a difference of degree in the commissions
and omissions of different individuals, or by the prac
tice of Yoga.
This psychic force may in this way manifest itself
in the shape of all the innumerable possibilities of
tattvic combination. Therefore, so far as theory is
concerned, these manifestations may cover the whole
domain of tattvic manifestations in the visible and
also in the invisible macrocosm, which latter, however,
we know not. These manifestations may violate all
our present notions of time and space, cause and
effect, force and matter. Intelligently utilized, this
force might very well perform the functions of the
vril of The Coming Race. The following essay will
trace some of these manifestations on the plane of the
mind.
VIII.
YOGA— THE SOUL.
I HAVE now described more or less perfectly two
principles of the human constitution— Prana and
Manas. Something has also been said about the
nature and relations of the soul. The gross body was
omitted as needing no special handling.
The five manifestations of each of the two principles
—the Prana and the Manas— it may be mentioned, may
be either fortunate or unfortunate. Those manifesta
tions are fortunate which are consonant with our true
culture, which lead us to our highest spiritual develop
ment, the summum bcniiiin of humanity. Those that
keep us chained to the sphere of recurring births and
deaths may be called unfortunate. On each of the two
planes of life— Prana and Manas— there is a possibility
of double existence. We may have, and, in fact,
in the present conditions of the universe we have, a
fortunate and an unfortunate Prana, a happy and an
unhappy mind. Considering these two to be four, the
number of the principles of the human constitution
may be raised from five to seven. The unhappy
intelligences of the one plane ally themselves with
NATURE'S FINER FORCES.
the unhappy ones of the other, the happy oiies with
the happy, and we have in the human constitution
an arrangement of principles something like the
following :
1. The gross body (Sthiila Sharira).
2. \ The unhappy Prana.
3. I The unhappy Mind.
4. } The happy Prana.
5. » The happy Mind.
6. The soul (Vijnana).
7. The spirit (Ananda).
The fundamcntnm divisionis in the fivefold division
is the Upadhi, the particular and distinct state of matter
(Prakriti) in each case ; in the sevenfold division it is
the nature of Karma with reference to its effect upon
human evolution.
Both the sets of these powers— the blessed and the
unhappy— work upon the same plane, and although
the blessed manifestations tend in the long run towards
the state of Moksha, that state is not reached until the
higher powers — the Siddhis— are induced in the mind
by the exercise of Yoga. Yoga is a power of the soul.
It is, therefore, necessary to say something about the
soul and Yoga, before the higher powers of the mind
can be intelligibly described. Yoga is the science of
human culture in the highest sense of the word. Its
purpose is the purification and strengthening of the
mind. By its exercise the mind is filled with high
aspirations, and acquires divine powers, while the
unhappy tendencies die out. The second and third
YOGA — THK SOUL. 147
principles of this essay are burnt up by the fire of
divine knowledge, and the state of what is called
salvation in life is attained. By and by the fourth
principle, too, becomes neutral, and the soul passes
into a state of Manvantaric Moksha. Higher still
the soul may pass, according to the strength of her
exercise. When the mind, too, is at rest, as in sound
sleep (Sushupti), during life, the omniscience of the
Vijiiana is reached. There is a state higher still — the
state of Ananda. Such are the results of Yoga; I must
now describe the nature of the thing and the process
of acquirement.
So far as the nature of Yoga is concerned I may
say that mankind has reached its present state of
development by the exercise of this great power.
Nature herself is a great Yogi, and humanity has been,
and is being, purified into perfection by the exercise of
her sleepless will. Man need only imitate the great
teacher to shorten for his individual self the road to
perfection. How are we to render ourselves fit for that
great imitation ? What are the steps on the great ladder
of perfection? These things have been discovered
for us by the great sages of yore, and Patanjali's
little book is only a short and suggestive transcript
of so much of our past experiences and future poten
tialities as is recorded in the book of nature. This
little book uses the word Yoga in a double significa
tion. The first is a state of the mind otherwise called
Samadhi; the second is a set of acts and observances
which induce that state in the mind. The definition
NATURK'S FINER FORCES.
o by the sage is a negative one, and is only
applicable on the plane of the mind. The source oi
the positive power lies in the higher principle, the soul.
Yoga, it is said, is the keeping in check of the .
manifestations of the mind. In the very wording of
the definition is involved the supposition of the <
ence of a power which can control and keep in check
the mental manifestations. This power is otherwis
familiar to us as freedom of the will. Although by the
manifestations of egoism (Asmita) on the mental plane
the soul is deluded into regarding herself as a slave
the second and third principles, the fact is not such,
and as soon as the chord of egoism is slackened to a
certain extent, the awakening takes place. This is the
first step in the initiation by nature herself of the race
of man. It is a matter of necessity. The working side
by side with each other of the second and third, and
the fourth and fifth principles, weakens the hold of
natural mental Asmita upon the soul. "I am these,
or of these mental manifestations," says egoism. Su
a state of things cannot, however, last long. These
manifestations arc double in their nature; the one :
just the reverse of the other. Which of them is one
with the Ego-the unhappy or the blessed?
is this question asked than the awakening takes place.
It is impossible to answer any of these questions in the
affirmative, and the soul naturally ends in discovering
that she is a separate thing from the mind, that though
she has been the slave, she might be (what she natur
ally is) the Lord of the mind. Up to this time
YOGA— TIIK SOU!..
soul has been tossed this way or that, in obedience to
the tattvic vibrations of the mind. Her blind sym
pathy with the mental manifestations gives her unison
with the mind, and hence the tossing By the waking
above noticed, the chord of sympathy is loosened The
stronger the nature, the greater the departure from
Instead of the soul being tossed by the
mental vibrations, it is now time that the mind should
vibrate in obedience to the vibrations of the soul
This assumption of lordship is the freedom of the
will, and this obedience of the mind to the vibrations
of the soul is Yoga. The manifestations evoked in
the mind by the external Tattvas must now give way
to the stronger motion coming from the soul/ By and
y the mental colours change their very nature, and
the mind comes to coincide with the soul. In other
words, the individual mental principle is neutralized
and the soul is free in her omniscience.
Let us now trace step by step up to Samadhi the
acquirements of the mind.
Samadhi, or the mental state induced by the prac
tice of Yoga, is of two descriptions. As long as the
mind is not perfectly absorbed in the soul the state is
called Samprajnata. It is that state in which the dis
covery of new truths in every department of nature
follows labour. The second is the state of perfect
mental absorption. It is called Asamprajnata. In
this there is no knowing, no discovering of unknown
It is a state of intuitive omniscience Two
questions are naturally suggested at the awakening
1 5o NATURE'S FINER FORCES.
stage. "If I am these manifestations, which of them
anTl? I think I am none of them. What am I then?
What are these?" The second question is solved in
the Samprajnata Sainadhi, the first in the other. Be
fore entering further into the nature of Samadhi a
word about habitation and apathy. These two are
mentioned by Patanjali as the two means of checking
mental manifestations, and it is very important to
understand them thoroughly. The manifestation of
apathy is the reflection in the mind of the colour of
the soul when she becomes aware of her free nature
and is disgusted consequently at the sway of the
passions. It is a necessary consequence of the awaken -
ing. Habituation is the repetition of the state so as
to confirm it in the mind.
The confirmation of the mind in this state means
a state of ordinary mental inactivity. By this I mean
that the five ordinary manifestations are for the time
being at rest. This being so, the mind is for the time
left free to receive any influences. Here for the first
time we see the influence of the soul in the shape of
curiosity (Vitarka). What is this? What is that?
How is this? How is that? This is the form in
which curiosity shows itself in the mind. Curiosity
is a desire to know, and a question is an expression of
such a desire. But how does man become familiar
with questions? The mental shape of curiosity and
question will be easily understood by paying a little
attention to the remarks I have made on the genesis
of desire. The process of the birth of philosophical
YOGA— THE SOUL. jrT
O
curiosity is similar to that of the birth of desire. In
the latter the impulse conies from the external world
through Prana; in the former directly from the soul.
The place of pleasure in this is supplied by the reflec
tion into the mind of the knowledge of the soul that
Self and independence are better than the bondage of
Non-Self. The strength of .the philosophical curiosity
depends upon the strength of this reflection, and as
this reflection is rather faint in the beginning (as in
the present state of the spiritual development of
humanity it generally is), the hold of philosophical
curiosity upon the mind bears almost no comparison
in strength with the hold of desire.
Philosophical curiosity is then the first step of
menial ascent towards Yoga. We place before our
mind to begin with every possible manifestation of
nature, and try to fit in every possible phase of it with
-very related manifestation. This is, as we shall see
hereafter, Dharana. It is, in plain language, to apply
ourselves to the investigation of all the branches of
natural science one by one.
This is the natural result of curiosity. By this
attempt to discover the relations already existing or
possible, actual or potential, among the phenomena of
nature, another power is induced in the mind. This
power Patanjali calls Yichara, meditation. The radi
cal idea of the word is to go among the various rela
tions of the portions that make up the whole subject
of our contemplation. It is only a deeper hold on the
mind of the philosophical curiosity noticed above.
152 NATURE'S FINER FORCES.
The third state of this Samadhi is what is called
Ananda, liappiness or bliss. As long as there is
curiosity or meditation, the mind is only assuming the
consistency of the soul. This means to say that the
vibrations of the soul are as yet only making way into
the mind, they have not yet succeeded entirely. When,
however, the third stage is arrived at, the mind is
sufficiently polished to receive the full and clear image
of the sixth coil. This image presents itself to the
mind as bliss. Every man who has devoted himself
to the study of nature has been, for however short a
time, in that coveted state. It is very difficult to make
it intelligible by description, but I am sure that the
majority of my readers are not strangers to it.
But whence does this bliss come? What is it? I
have called it a reflection of the soul. But first of
all, what is the soul? From what I have been writing
up to this time, my readers will no doubt surmise that
I understand the soul to be only a picture of the gross
body, the Prana, and the mind, so far only, however,
as its constitution is concerned.
I have mentioned that in the macrocosm the sun
is the centre, and the Prana is the atmosphere of the
second principle, and that the ecliptic marks the shape
of this principle. I have also mentioned that the
individual human principle is only a picture of this
macrocosmic whole. I have mentioned again that in
the macrocosm Virat is the centre and Mann the
atmosphere of the second principle. This atmosphere
is made of the five universal Tattvas, just like Prana,
YOGA - — THK SOUL. 153
the only difference being that the mental Tattvas
undergo a greater number of vibrations per second
than the Tattvas of Prana. I have also said that
the individual mind is an exact picture — the aspect of
course differing with the surroundings of time, just as
in the case of Prana — of the macrocosmic mind.
Now I have to say the same with regard to the soul.
In the macrocosm there is Brahma, for the centre, and
Yijnana for the atmosphere of this principle. As the
earth moves in Prana, as the sun breathes in Mann,
as the Manu (or Virat) breathes in Vijnana, so the
soul breathes in the highest atmosphere of Ananda.
Brahma is the centre of spiritual life, as the sun is
the centre of Prana, and Virat the centre of mental life.
These centres are similar in luminosity to the sun,
but ordinary senses cannot perceive them, because the
number of tattvic vibrations per second is beyond
their power.
The soul of the universe (the Vijnanamaya Kosha),
with Brahma for its centre, is our psychic ideal.
The tattvic currents of this sphere extend over what
we call a Brahmanda. This they do in a way similar
to the tattvic rays of Prana with which we are familiar
through the medium of gross matter. This centre
with this universe forms the self-conscious universe.
In the bosom of this atmosphere exist all the lower
centres.
Under the influence of gross matter the mental
macrocosm registers the external pictures, that is to
say, it gains the power of manifesting itself in the
NATURE'S FINER FORCES.
five ways I have described in the essay on mind.
Under the Brahma, however, the mental macrocosm
(Mann) attains the higher powers under discussion.
This double influence changes, after a time, the nature
of Manu himself. The universe has, as it were, a
new mind after every Manvantara. This change is
always for the better. The mind is ever spiritualizing.
The later the Manu the more spiritual. A time will
come when the present macrocosmic mind will be
entirely absorbed in the soul. The same is the case
with the microcosm of man. Thus Brahma is by
nature omniscient. He is conscious of a self. The
types of everything that was or is to be in process of
time are but so many varying compositions of his
Tattvas. Every phase of the universe, with its ante
cedents and consequents, is in him. It is himself, his
own self-consciousness. One mind is absorbed in him
in the space of fourteen Manvantaras. The motion
of the mental Tattvas is so much accelerated that
they become spiritual. By the time that this takes
place in the universe the vibrations of the Tattvas of
Prana are being accelerated, too, under the influence
of Manu until the Prana itself is turned into the
Manu of the next period. And, again, while this is
being done, the gross matter is similarly developing
itself into Prana.
This is the process of involution, but for the present
let us leave it here and resume the subject in hand.
The human soul is an exact picture of this macro-
cosmic principle. It is omniscient like its prototype,
YOGA — THE SOUL. 155
and has the same constitution. But the omniscience
of the human soul is still latent on account of her for-
getfulness. The sixth principle (absolute) has only
developed a little. Humanity in general has only a
very dim notion of infinity, of Godhead, and of all
such subjects. This means that the rays of the in
finite at this stage of our progress are only just
evoking our sixth principle into active life. When in
process of time the rays of the infinite gather suffi
cient strength our soul will come out in her true
light. We might accelerate this process by Yairagya
(apathy), which, as has been seen, gives strength to
Yoga.
The means of strengthening Yoga deserve separate
consideration. Some of them help to remove those
influences and forces which are antagonistic to pro
gress, others, such as the contemplation of the divine
principle, accelerate the process of the development of
the human soul, and the consequent absorption of the
mind in the soul. At present I have simply to set
forth the nature of the blissful Samadhi, which I
spoke of as being caused by the reflection of the soul
in the mind.
This reflection simply means the assumption by the
mind of the state of the soul. The mind passes from
its own ordinary state to the state of the higher energy
of the soul. The greater number of tattvic vibra
tions per second make their way in the matter of a
lower number of tattvic vibrations per second. This
rising up of the mind, this passing out of itself, the
156 NATURE'S FINER FORCES.
English language recognizes by the name of elation,
and this is the meaning of the word Ananda as quali
fying the third state of the Samprajriata Samtidhi.
The Anandamaya Kosha takes its name from its
being the state of the highest elation. Every moment
of Ananda is a step towards the absorption of the
mind, and by constant scientific meditation the mind
as it were changes its nature, passing for ever into a
higher state of consistency. That state which in
Ananda only appeared in the moment of triumph now
becomes part and parcel of the mind. This confirma
tion of the higher energy is known by the name of
Asmita, which may be translated (as it generally is)
by the word egoism, but must be understood as the
identification of the consciousness with self.
The object in view in this essay is to mark the
stages along the road of mental matter to its final
absorption in the soul. In the last sentences I brought
the mind to the state of Samprajnata Samadhi. It is
in this state that the mind acquires the power of dis
covering new truths, and seeing new combinations of
things existent. As this state has been attained in
the long cycles of bygone ages, man has acquired a
knowledge of science to its present stage of develop
ment, and the attainment of this quantum of know
ledge has been the means (in the manner traced)
whereby our minds have been raised to our present
pitch of perfection, when we have learned to say that
these great powers are native to the human mind. As
I have shown, these powers have become native to
YOGA — THE SOUL.
the mind only after long submission of the mind to
the influence of the soul.
By the constant exercise of this Samadhi the mind
learns to incline towards those cosmic influences that
are in their very nature antagonistic to those evil
powers of our constitution which check our progress.
These powers tend naturally to die out. The ultimate
goal of this path is that state of mind when its mani
festations become entirely potential. The soul, if she
pleases, may propel them by her inherent power into
the domain of the actual, but they lose all power to
draw the soul after them.
When this state is reached, or when it is about to
be reached, certain powers begin to show themselves
in the mind, which in the present cycle are by no
means common. This state is technically called Para-
vairagya, or the higher apathy.
The word Vairagya is usually rendered into English
as apathy, and is looked upon by modern thinkers
with disfavour. This, I believe, is partly owing to a
misconception of the meaning of the word. It is
generally understood, I believe, that misanthropy is
the only indication, or perhaps the highest perfection,
of this mental state. Nothing can be further from
the intention of those sages who put Vairagya down
as the highest means of the attainment of bliss.
Vairagya or apathy is defined by Vyasa in his com
mentary on the ApJiorisms of Yoga as the "final state
of perfected knowledge." It is that state in which
the mind, coming to know the real nature of things,
158 NATURE'S FINER FORCES.
will no longer be deluded into false pleasure by the
manifestations of Avidya. When this upward incli
nation becomes confirmed, when this habit of soaring
towards the divine becomes second nature, the name
of Paravairagya is given to the complementary mental
state.
This state is reached in many ways, and the road is
marked by many clearly defined stages. One way is
the practice of Samprajiiata Samadhi. By the con
stant practice of this Samadhi, to which the mind
runs of itself when once it tastes the bliss of the
fourth stage of that state, the mind is habituated to a
state of faith in the efficacy of the pursuit. This
faith is nothing more than a state of mental lucidity
in which the yet unknown truths of nature begin to
throw their shadows forward. The mind begins, as it
were, to feel truth in any and ever}7 place, and, drawn
by the taste of bliss (Ananda), proceeds with greater
and greater zeal to work out the process of its evolution.
This faith, I may remark, has been called by Patanjali
Shraddha, and the consequent zeal of which I have
spoken, he names Virya.
Confirmed in this zeal and working on, the mani
festation of memory comes in naturally.* This is a
state of high evolution. Every truth comes to be
present before the mind's eye at the slightest thought,
and the four stages of Samadhi make their appearance
again and again till the mind becomes very nearly a
mirror of Nature.
* I may refer the reader to my analysis of memory.
YOGA — THE SOFT.. 159
This corresponds to the state of Paravairagya, which
would in the second place be also attained by the con
templation of the high prototype of the soul. This is
the macrocosmic soul, the Ishvara of Patanjali, which
remains for ever in that entity's soul of pristine purity.
It is this Ishvara of which I have spoken as the self-
conscious universe.
This Ishvara, as I conceive it, is only a macrocosmic
centre, similar in nature to, though higher in function
than, the sun.
As the sun with his ocean of Prana is the prototype
of our life-principle — Pranamaya Kosha — so Ishvara is
the great prototype of our souls. What is the sixth
principle if not a phase of the existence of this great
being prolonged as a separate phase into the lower
principles, yet destined again to merge into its own
true self? Just as I have shown that the principles of
life live in the sun after our terrestrial death, to recur
again and again into actual life, so in a similar way
does the soul live in the Ishvara. We may if we
please look upon this entity as being the group of all
the liberated souls, but we must at the same time
remember that the unliberated souls too are his un
developed reflections, destined in the long run to
attain their original state. It is therefore necessary to
assume the independent existence of Ishvara, and, in
Ishvara, of other souls.
This macrocosmic psychic centre, this ideal of the
sixth principle in man, is the great reservoir of every
actual force in the universe. This is the true type of
160 NATURE'S FINER FORCES.
the perfection of the human soul. The incidents of
mental and physical existence which, however perfect
in themselves, are mere imperfections, find no place
in this centre. In this state there is no misery (the
five comprehensive miseries of Patanjali are enume
rated above), for misery can arise only in the retro
grade process of the first awakening of the mind,
being only caused by sensation, and the inability of
the human sixth principle to draw the mind towards
itself and out of the domain of the senses, to make
it, so to say, what its prototype originally is, the rod
of dominion, and not as sensation has made it, the
instrument of slavery.
By this contemplation of the sixth principle of the
universe, a sympathy is naturally established between
it and the human soul. That sympathy is only
necessary for the universal tattvic law to work with
greater effect. The human soul begins to be cleansed
of the dust of the world, and in its turn affects the
mind in a similar way, and therein the Yogi becomes
conscious of this influence by the slackening of the
fetters forged by Prakriti, and a daily, hourly streng
thening of heavenward aspirations.
The human soul then begins to become a centre of
power for its own little universe, just as Ishvara is the
centre of power in his universe. The microcosm then
becomes a perfect little picture of the macrocosm.
When perfection is attained, all the mental and physio
logical Tattvas of the microcosm, and to a certain
extent of the surrounding world, become the slaves
YOGA— THE SOUL. I6I
of the soul. Whithersoever it may incline, the Tattva<;
are at its back. He may will, and the atmospheric
\ ayu Tattva, with whatever amount of slrencnh he
pleases or is capable of concentrating, will set in motion
any piece of furniture within the reach of his will.
2 may will, and at the instant the Apas Tattva will
slake thirst, cure fever, or, in fact, wash off the o-erms
of any disease he desires. He may will, and, in fine
any and every Tattva on any of the lower planes will
do its work for him. These high powcrs do not
to appear all of a sudden, but show themselves
gradually, and, of course, according to special aptitudes
in special forms.
But a description of these powers is not mv present
business. My only purpose so far is to show in what
way, according to the universal law of nature, the
human soul, by contemplation of the macrocosmic
:th principle, becomes the means for the mind at
taining the state called Paravairagya. The laws of
the working of these high powers may make the sub
ject of some future attempt.
Besides these two, the author of the Aphorisms of
Yoga enumerates five more ways in which' the minds
of those who by the power of previous Karma are
already inclined towards the divine, are seen to work
their way to the state under discussion.
The first way is the habituating of the mind to th
manifestations of pleasure, sympathy, elation, and pity
toward the comfortable, the miserable, and the vicious.
Every good man will tell us that the manifestation of
162 NATURE'S FINER FORCES.
joy at the comfort of another is a high virtue. Why,
what harm is there in jealousy? I think that no other
science except the philosophy of the Tattvas explains
with any amount of satisfaction the reason of such
questions.
We have seen that in a state of enjoyment, comfort,
pleasure, satisfaction, and the like, the Prithivi or the
Apas Tattva prevails in the Prana and the mind. It
is evident that if we put our minds in the same, we
induce either of the two Tattvas into our life and
mental principles. What will be the result? A pro
cess of purification will set in. Both the principles
will begin to be cleansed of any trace of defect which
the excess of any of the remaining Tattvas may have
given to our constitution.
All those physiological or mental causes which in
duce inattention in the mind are removed. Bodily
distempers take their leave, for they are the result of
the disturbance of the balance of the physiological
Tattvas, and comfort, pleasure, and enjoyment are
foreign to these. The one induces the other As the
balance of the Tattvas brings comfort and enjoyment
of life, so the sense of comfort and enjoyment which
colours our Prana and mind when we put ourselves in
sympathy with the comfortable, restores the balance
of our Tattvas.
And when the balance of the Tattvas is restored,
what remains? Disinclination to work, doubt, laziness
and other feelings of that kind can no longer stand, and
the only result is the restoration of the mind to per-
YOGA — THR SOU!,. 163
feet calmness. As says Vyasa in his commentary, the
White Law makes its appearance in the mind. Such
and in a similar way is the result of the manifestations
of the other qualities. But, for such a result to be
achieved, there must be long and powerful application.
The next method is Pranayama, deep expiration
and inspiration. This too conduces to the same end
and in the same way. The breathing of deep breaths
in and out has to some extent the same effect as run
ning- and other hard exercise. The heat that is pro
duced burns out certain elements of disease, which it
is desirable should be burnt. But the practice in its
effects differs for the better from hard exercise. In
hard exercise the Sushumna begins to play, and that
is not good for physiological health. Pranayama,
however, if properly performed, is beneficial from a
physiological as well as from a mental point of view.
The first effect that is produced in Pranayama is the
general prevalence of the Prithivi Tattva. It is un
necessary to remind the reader that the Apas Tattva
carries the breath lowest down, and that the Prithivi
is the next. In our attempt to draw deeper breaths
than usual, the Prithivi Tattva cannot but be intro
duced, and the general prevalence of this Tattva, with
the consequent golden tinge of the circle of light
round our heads, can never fail to cause fixity of pur
pose and strength of attention. The Apas Tattva
next comes in. This is the silvery hue of innocence
which encircles the head of a saint and marks the
attainment of the state of Paravairagya.
164 NATURE'S FINER FORCES.
The next is the attainment of the twofold lucidity
—the sensuous and the cardiac. The sensuous luci
dity is the power of the senses to perceive the changes
of Prana. The previously trained attention, accord
ing to special aptitudes, is centred on any one or
more of the five senses. If centred in the eyes, one
can see the physiological and atmospheric colours of
Prana. I can affirm this by personal experience. I
can see the various colours of the seasons. I can see
rain coming an hour, two hours, and sometimes even
two days before an actual shower. Bright sheets of
the green washed into coolness and purity by the white
make their appearance anywhere about me — in the
room, in the heavens, on the table before me, on the
wall in front. When this happens, I am sure that
rain is in the air, and to come down shortly. If the
green is streaked with red, it takes some time to come,
but it is surely preparing.
These remarks are enough for colour. The power
can be made to show itself by a sustained attempt to
look into space, or anything else, as the moon, a star,
a jewel and so on. The remaining four senses too
attain similar powers, and sounds, smells, tastes, and
touches which ordinary humanity cannot perceive
begin to be perceived by the Yogi.
The cardiac lucidity is the power of the mind to
feel and also that of the senses to perceive thoughts.
In a previous essay (p. 43) I have given a chart of the
head, specifying the places and giving the colours of
the various kinds of mental manifesto/ ions. These
YOGA— THE SOUL. 165
colours are seen by anyone \vlio lias or acquires the
power, and they constitute the surest book to read the
thoughts of any man in. By sustained practice one
will recognize the finest shades.
One can also feel these thoughts. The modifica
tions of thought moving along the universal tattvic
"wires" affect any and every man. They impart each
a distinct impulse to the Pranamaya Kosha, and thus
a distinguishable impulse to the throbs of the brain
and the more easily perceivable throbs of the heart.
A man who studies these throbs of the heart and sits
with his attention centred in the heart (while it is
of course open to every influence) learns to feel every
influence there. The effect on the heart of the mental
modifications of other pecple is a fact which, so far as
quality is concerned, may be verified by the commonest
experience.
This sensuous or cardiac lucidity, as the case may be,
once attained, kills scepticism, and in the end conduces
to the state of Paravairagya.
In the next place, says Patanjali, one may rely upon
the knowledge obtainable through dreams and sleep.
The five ethereal currents of sensation are focussed
in the brain, and from these five centres of force
motion is transmitted to the mental principle. These
various foci serve as connecting links between the
mental and the life principles. The visual currents
produce in the mind the capability of becoming con
scious of colour. In other words, they produce eyes in
the mind. Similarly does the mind develop the faculty
X66 NATURE'S FINER FORCES.
of receiving the impressions of the four remaining
sensations. This faculty is acquired after the ex
posure of ages. Cycles upon cycles pass on, and the
mind is not yet capable of receiving these tattvic
vibrations. The wave of life begins its organized
journey upon earth with vegetable forms. From that
time external tattvic currents begin to affect the vege
table organism, and this is the beginning of what
we call sensation. The modifications of the external
Tattvas through the individualized vegetable life strike
the chords of the latent mind, but it will not yet
respond. It is not in sympathy. Higher and higher
through vegetable forms the life-wave travels; greater
and greater is the force with which it strikes the
mental chords, and better and better is the capability
of that principle to respond to the tattvic calls of life.
When we reach the animal kingdom the external
tattvic foci are just visible. These are the sensuous
organs, each of which has the capability of focussing
in itself its own peculiar tattvic rays. In the lowest
forms of animal life they are just visible, and this is a
sign that the mental principle is then in a compara
tively high state of perfection; it has somewhat begun
to respond to the external tattvic call. It may be re
marked here that this is the superposed relative mind,
and not the absolute original mental Truti, of both
of which I have spoken in a former essay. It is the
uprising of this evolutionary finite structure on all
planes of life that has led a German philosopher to
the conclusion that God is becoming. This is of course
YOGA — THK SOU!.. ib/
true, but it is only true of the finite universe of names
and forms and not of the absolute towards which it is
moving.
To resume. Longer and longer is now the expo
sure of this animal life to the external Tattvas;
greater and greater every day is the strength of these
in their various foci; higher and higher is the forma
tion of these foci ; stronger and stronger is the exter
nal call upon the mind, and more and more perfect
is the mental response. A time comes in the progress
of this evolution when the five mental senses are
perfectly developed, as is marked by the development
of the external senses. The action of the five mental
senses we call the phenomenon of perception. On
the manifestation of this perception is raised the
mighty fabric of those mental manifestations which
I have tried to discuss in the essay on mind. The
way in which this evolution takes place is sketched
there, too.
The external Tattvas of gross matter create gross
foci in a gross body why. nee to send their currents.
The soul does the same. The iattvic currents of the
external soul — Ishvara — create similar centres of action
in connection with the mind. But the tattvic vibra
tions of the soul are finer than those of the life-
principle. The mental matter takes longer time to
respond to the call of Ishvara than it does to answer
to the call of Prana. It is not till the life-wave
reaches humanity that the vibrations of the soul
begin to show themselves in the mind. The foci of
i68 NATURE'S FINER FORCES.
psychic currents are located in what is called the
Vijrianamaya Kosha — the psychic coil. At the time
of the beginning of human life, the psychic foci are
in that same state of perfection as are the animal
foci — the senses, at the time when the life-wave begins
its journey in the animal species. These psychic foci
go on gaining strength, race after race, till we reach
the point which I have called the awakening of the
soul. That process ends in the confirmation of the
state of Paravairagya. From this state there are only
a few steps to the power of what has been called ulterior
or psychic perception. Our former perception we may
now call animal perception. And just as on the basis
of animal perception has been raised the mighty fabric
of inference and verbal authority, so also may be raised
(as indeed it has been by ancient Aryan -:ages) a more
mighty fabric of inference and verbal authority on the
basis of psychic perception. We shall come to that by
and by. In the meantime, let us resume our subject
from the point at which we left it.
As practice confirms in th.e Yogi's mind the state of
Paravairagya, it attains the most perfect calm. It is
open to all sorts of tattvic influences, but without any
sensuous disturbance. The next power that conse
quently shows itself is called Samapatti. I shall
translate this word by the term intuition, and define
it as that mental state in which it becomes possible to
receive the reflection of the subjective and the objective
worlds; it is the means of knowledge at the slightest
motion in whatever manner imparted.
YOGA — THE SOUL. 169
Intuition has four stages.
1. Sa-vitarka — verbal.
2. Nir-vitarka — wordless.
3. Sa-vichara — meditative.
4. Nir-vichara — ultra-meditative.
The state of intuition has been likened to a bright,
pure, transparent, colourless crystal. View through
the crystal whatever object you will and it will most
readily show in itself the colour of that object. And
so does the mind behave in this state. Let fall on it
the tattvic rays which constitute the objective world,
it shows itself in the colours of i'ie objective world.
Let those colours be removed, it is again as pure as
crystal, ready to show in itself any other colours that
may be presented to it. Think of the elementary
forces of nature — the Tattvas; think of the gross
objects where they work; think of the organs of
sense, their genesis, and the method of their work;
think of the soul — liberated or bound, and the mind
readily falls into each of these states. It retains no
particular colour which may oppose or vitiate any
other colour entering it. The first stage of intuition
is the verbal. It is the most common in this age and
therefore the most easily intelligible. Let the reader
think of a mind in which no colour is evoked at the
sound of scientific words. Let him think of thou
sands of those iiKii in whose minds the sounds of
their own language full of high and great ideas is as
strange to them as Hebrew is to the Maori. Take an
uneducated Knglish peasant and read to him Cuuius
1 70 NATURE'S KINKR FORCES.
or 77^6- Tempest. Do you think those beautiful words
will carry to him all they are intended to convey? But
why an uneducated peasant? Did the great Johnson
himself understand the beauties of Milton? Take
asrain a common schoolboy, and read to him in his
o * '
own language the truths of philosophy. Does that
language, even if you give him its dictionary mean
ing, convey any idea to his mind? Take the Upani-
shads, and read them to any pandit who can under
stand Sanskrit grammatically and lexicographically
tolerably well. Does anyone doubt — I do not — that
he does not understand all that those noble words
convey? With such a mind, let him compare the
mind of a really educated man, a mind which almost
intuitively, as it were, takes in the true sense of words,
which is not an easy task even for the highly edu
cated, for prejudice, deep-seated antagonistic theories,
the strength of one's own convictions, and perhaps
some other characteristics of the mind, prove an in
surmountable obstacle. This comparison will show
that intuition is something more than a mere sharpen
ing of the intellect. It is rather the light that is at
the back of everything shining into and through
the intellect which has been purged from all opaque
obstacles, the densest of which is a deeply-rooted and
antagonistic scepticism. Even a John Stuart Mill
could not properly understand the philosophy of Sir
William Hamilton. One of the greatest Oriental
scholars says that Patanjali's system is no philosophy
at all! Another has expressed himself to the effect
YOGA — THK SOUL. I/I
that Patanjali's Aphorisms on Yoga are mere fanati-
cism! There are main- Tantras of which, though we
might translate them verbally into another language,
very few of us really know the meaning. This is a
very grave shortcoming, and sometimes much to be
regretted. It disappears only with the manifestation
of verbal intuition. In this state the Yogi is at once en
rapport \\\\\\ the author of the book, and this is because
his mind is free from every blinding prejudice, and is,
in fact, a pure, bright, colourless crystal, ready to show
any phase of colour that may come in contact with it.
The next stage of intuition is the wordless. In this
you no longer stand in need of books to initiate your
self into the secrets of nature. Your mind becomes
capable of deriving these truths from their fountain-
head — the true pictures of everything in every state of
the objective world which are represented through the
agency of Prana in the universal mind — pictures which
are the souls of these things, their own true selves and
pregnant with every state into which the}' have passed,
or have to pass — the realities of the various and vary
ing phases of the phenomenal world — the characteristic
qualities of things.
These states have for their object the gross pheno
menal world. The next t\vo stages of intuition have
for their object the world of forces — the world of subtle
bodies which lies at the root of the changes of the
gross world. The meditative intuition has for its
object only the present manifestation of the currents of
the subtle bodv — the forces which are already showing
172 NATURE'S FINER FORCES.
or going to show themselves. In this state, for ex
ample, the Yogi knows intuitively the present forces
of the atmospheric Prana as they are gathering
strength enough to give us a shower of rain or hail,
snow or hoarfrost, but he does not know what has
given them their present activity, or whether the
potential will ever become the actual, and if so, to
what extent. He knows the forces that are work
ing at the present moment in that tree, that horse,
that man ; he knows the powers that keep these things
in the state they are in, but he does not know the
antecedents and consequents of that state.
The next has for its object all the three states of
subtle bodies. The present state is of course known,
but with it the Yogi combines the whole history of the
object from beginning to end. Place before him that
rose, and he knows its subtle principle in all its states,
antecedent and consequent. He is familiar with the
little beginnings of the tree, and its growth in various
states; he knows how the budding began, he knows
how the bud opened and how it grew into that beau
tiful flower. He knows what will be its end, how it
will perish, and when. He knows at what time
again the same flower will energize gross matter. Put
before him a closed letter and he knows not only what
that letter contains, but can trace the thoughts to the
brain whence they proceeded, to the hand which traced
the lines, to the room in which they were written, and
so on. It is in this state too that mind knows mind,
without the medium of words.
YOGA — THR SOUL. 173
I hope I have sufficiently explained these four states.
They constitute what is called the objective trance
(Savija Samadhi).
Occasionally these powers show themselves in many
minds. But that simply proves that the favoured
mortal is on the right track. He must make sure of
the point if he would win.
When the last stage of this Samadhi is confirmed
in the mind, our psychic senses gain power over that
amount of certain knowledge which is the portion of
our animal senses. The authority of these senses is
supreme with us, so far as the gross world is concerned.
In a similar way there is left for us no room to doubt the
truth of the knowledge which our psychic senses bring
us. This high power of knowing every stipersensuous
truth with perfect certainty is known as Ritambhara,
or what I have in English called psychic perception.
The knowledge which psychic perception gives us
is by no means to be confounded with the knowledge
r~>
obtained through inference, imagination, or the records
of others' experience.
Inference, imagination, and verbal authority, based
on animal perception, can only work upon knowledge
obtained through the animal senses. But psychic per
ception and inference based upon it have for their object
things of the supersensuous world, the realities which
underlie the phenomenal existence we are familiar with.
That perception takes in the fact of the existence and
the nature of Pmkriti itself, the subtlest state of matter,
just as animal perception takes in gross matter.
174 NATURE'S FINER FORCES.
Animal perception draws the mind towards gross
matter, the world that has given it birth. So does
psychic perception draw the mind towards the soul.
The practice of objective Samadhi destroys itself.
The mind takes in so much of the higher energy of
the soul that it loses its mental consistency. Down
goes the entire structure of unreal names and forms.
The soul lives in herself, and not as now in the
mind.
With this the greater part of my work is done. It
is now clear that what we call man lives chiefly in
the mind. The mind has two entities to affect it.
The one is the life-principle, the other the psychic
principle — the one producing certain changes in the
mind from below, the other from above. These
changes have been recorded, and it has been found
that the dominion of the soul is more desirable than
that of the life-principle. When the mind loses itself
entirely in the soul, man becomes God.
The object of these essays has been roughly to por
tray the nature, function, and mutual relation of the
principles, in other words, to trace the operation of the
universal tat tine law on all the planes of existence.
This has been briefly done. A good deal more
remains to be said about the powers latent in the
Prana and the mind, which show themselves in special
departments of the progress of man. That need not,
however, be entered on at present, and therefore with
some description of the first and last principle of the
cosmos — the spirit — I close this series.
IX.
THE SPIRIT.
Tins is the Anandamaya Kosha, literally the coil of
bliss of the Yeduntins. With the power of psychic
perception, the soul knows the existence of this entity,
but in the present stride of human development it has
hardly made its presence directly felt in the human
constitution. The characteristic difference between
the soul and the spirit is the absence in the latter of
the "/."
It is now the dawn of the day of evolution. It is
the first setting-in of the positive current of the great
breath. It is the first state of cosmic activity after the
night of Malulpralaya. As we have seen, the breath
in every state of existence has three differentiations—
the positive, the negative, and the Sushumna. The
Sushumna is pregnant with cither of the two remain
ing states. This is the state which is described in the
Parameshthi Sukta of the 7^/V Veda as neither Sat
(positive) nor Asat (negative). This is the primary
state of Parabrahman, in which the whole universe
lies hidden like a tree in the seed. As billows rise
and lose themselves in an ocean, the two states of
evolution and involution take their rise in this state,
176 NATURE'S FIXER FORCES.
and are in due time lost in the same. What is Prakriti
itself in this state of potential omnipotence? The
phenomena of Prakriti owe their origin and existence
to the modifications of the great breath. When that
great breath is in the state of Sushumna, can we not say
that Prakriti itself is held in that state by Sushumna?
It is in fact Parabrahman that is all in all. Prakriti is
only the shadow of that substance, and like a shadow
it follows the modifications of the breath. The first
modification of the great breath is the setting in of the
evolutionary (positive) current. In this state Prakriti
modifies itself into the ethers of the first degree, which
make up the atmosphere from which Ishvara draws
life. The subject (Parabrahman), whose breath causes
these prakritic modifications, is in this first state of
evolution known as the Sat, the fountain-head of all
existence. The / is latent in this state and naturally
enough, because it is differentiation which gives birth
to the /. But what is this state? Must man be anni
hilated before he reaches this state of what, from the
standpoint of man, is called Nirvana or Parinirvana?
There is no reason to suppose that it is the state of
annihilation any more than is the condition of latent
heat in water. The simple fact is that the colour
which constitutes the ego becomes latent in the spirit's
higher form of energy. It is a state of consciousness
or knowledge above self, certainly not destroying that
self.
The individual spirit bears the same relation to the
Sat which the individual soul bears to the Ishvara, the
THE SPIRIT. i~-
individual mind to the Yirat, and the individual lifc-
principle to the Prana. Kach centre is given birth
by the tattvic rays of that degree. Each is a drop in
its own ocean. The Upanishad explains this state
under many names. The Chhdndogya^ however, has a
very comprehensive dialogue, on this subject, between
Uddalaka and his son Shvetaketu.
Professor Max Miiller has made some very question
able remarks on certain assertions in this dialogue,
calling them "more or less fanciful." These remarks
could never have fallen from so learned a man had he
known and understood something of the ancient
Science of Breath and the philosophy of the Tattvas.
The Upanishads can never be very intelligible without
this comprehensive science. It must be remembered
that the Upanishads themselves have in many places
clearly laid down that a teacher is wanted for the
proper understanding of their divine words. Now the
teacher taught nothing else but the Science of Breath,
which is said to be the secret doctrine of all secret
doctrines. It is, in fact, the key of all that is taught
in the Upanishads. The little book which these essays
try to explain to the world appears, from its very
arrangement, to be a compilation of various couplets
on the same subject inherited from various esoteric
circles. It is, in fact, as a key to Aryan philosophy
and occult science that this handful of stanzas now
presented to the reader has its chief value. But, ah !
I cannot hope that this little book will serve to dispel
the gloom of ages.
13
178 NATURE'S FINER FORCES.
To return, however, to the dialogue between the
father and the son. It is contained in the sixth
Prapathaka of the Chhdndogya Upanishad.
"'In the beginning, my dear, there was that only
which is (TO oV) one only, without a second. Others
say in the beginning there was that only which is
not (TO M oV) one only, without a second, and from that
which is not, that which is was born.'1'
This is the translation of Professor Max Miiller.
Notwithstanding the authority of his great name, and
real scholarship, I venture to think that the sense of
the Upanishad is totally lost sight of in the translation.
The words of the original are:
Sad eva saumycdamagre asit.
I cannot find any word in the translation giving the
sense of the word idam in the original. Ida in means
"this," and it has been explained as meaning the
phenomenal world; this that is perceived, etc. The
real translation of the text would therefore be:
This [world] was Sat alone in the beginning.
Perhaps in the translation of Professor Max Miiller,
the word "there" is printed by mistake for "this." If
this is the case the defect in the translation is at once
remedied.
The text means that the first state of the world
before differentiation was the state known as Sat.
From what comes afterwards, it appears that this is
the state of the universe in which all its phenomena —
material, mental, and psychic — are held in posse. The
word cva, for which the word "alone," or "only," stands
TIII-: SPIRIT. 179
in the translation, signifies that at the beginning of the
day of evolution the universe had not all five, or even
two or more of the five planes of existence fogctJicr.
Now it has, but in the beginning the Sat alone
existed.
The Sat is one only, without a second. In these two
epithets there is no qualification of time. The Sat is
one alone, and has not, like Prana, Yirat, and Ishvara,
(all three existing simultaneously) a shadowy side of
existence.
The next sentence goes on to say that in the begin
ning there was Asat alone. As Professor Max Muller
renders it: "There (?) was that only which is not."
Now this carries no meaning, notwithstanding the
Greek accompaniment (TO ^ w). That the word Asat
is used in the sense of "that which is not" or briefly
"nothing," there is no doubt. But that such is not
the meaning of the Upanishad there is also no doubt.
The words are used here in the same sense in which
they are used in the "Nosad asit" Hymn of the Rig
Veda.
"Then there was neither the Sat nor the Asat."
This is of course a state quite other than the Sat of the
Upanishad. It is nothing more than the Sushumna
of the Brahmic breath. After this in the beginning
of evolution the Brahman became Sat. This is the
positive evolutionary potential phase. The Asat is
nothing more than the cooler negative life current,
which rules during the night of Mahapralaya. When
the shadowy Prakriti has undergone the preparatory
i So NATURE'S FINKR FORCES.
influence of the negative current, the day of evolution
sets in with the beginning of the positive current.
The dispute as to beginning is merely of a technical
nature. In reality there is no beginning. It is all a
motion in a circle, and from this point of view we
may put whatever state we like in the beginning.
But, argues the Asat philosopher, unless the Maya
undergo the preparatory influence of the Night, there
can be no creation. Hence, according to him, we
must put the Asat in the beginning.
To this the sage Uddalaka would not consent.
According to him the active impressive force is in the
Sat, the positive state, just as all the life-forms take
their origin from Prana (the positive life-matter) and
not from Rayi (the negative life-matter).* It is only
impressibility that exists in the Asat, the real names
and forms of the phenomenal universe do not there
exist. In fact the name Sat has been given to the
primary state of the evolving universe for this very
reason. If we would translate these two words into
English we would have to coin two very unique com
pounds:
Sat — that-in-which-is.
Asat — that-in-which-is-not.
It is only such a rendering that would carry the true
idea, and hence it is after all advisable to retain the
Sanskrit words and explain them as one best may.
That actually existing state in which the names and
forms exist not, cannot very properly stand as the cause
* See the Prashnof>anishait.
THK SPIRIT, l8l
of the names and forms which do exist. Hence the
Sat alone was in the beginning, etc.
The individual spirit has the same relation to the
Sat as the soul has to the Ishvara.
This is enough to show that there is no annihilation
anywhere in the universe. Nirvana simply means the
extinguishment (which is not extinction) of the pheno
menal rays.
THE SCIENCE OF BREATH.
THE SCIENCE OF BREATH
AND THE
PHILOSOPHY OF THE TATTYAS.
(Translated from. tlic Sanskrit.}
[THIS book is couched in the form of a dialogue
between the god Shiva and his wife Parvati. All the
Tantras have the same form. The former is generally
spoken of as Ishvara, the latter as Devi or Shakti.
From its method of composition the treatise does not
seem to have been written by Shiva, the supposed
author of the SJiivaguna. In the first place there arc-
several stanzas in the book, which appear to be the
composition of different authors, put in the present
form by some compiler; and, secondly, the author
says in one place that he was going to describe certain
experiments as he had seen them in the Shiva gaina,
or "Teachings of Shiva."
In the end of one MS., however, it is said that tin-
book comprises the eighth chapter of the Shivagaina.
In the Kcnopanishad the great commentator Shan-
karacharya interprets Uma Haimavati (another name
i86 NATURE'S FINER FORCES.
of Parvati) as Brahma Vidya, the Divine Science or
Theosophia. There the goddess appears as a teacher,
and she may well personify Theosophia. This expla
nation, however, will hardly hold good here. Here
Shiva and Parvati seem to be the positive and nega
tive principles. They are best acquainted with their
own working. The god, the positive principle, ex
plaining to the Shakti, the negative principle, the
various modes in which the finer forces of nature
imprint themselves upon the grosser planes, may be
the symbol of the eternal impression of all thoughts
and living organisms into the Shakti — the passive
matter, Rayi — by Shiva the active principle.]
Said the goddess:
1. Lord Mahadeva, god of gods, be kind to me, and
tell me the wisdom that comprehends everything.
2. How did the universe come forth? How does it
continue? How does it disappear? Tell me, O lord,
the philosophy of the universe.
Said the god :
3. The universe came out of Tattva* [or the Tatt-
vas]; it goes on by the instrumentality of the Tattvas;
it disappears into the Tattvas; by the Tattvas is known
the nature of the universe.
[The universe comprehends all the manifestations
with which we are familiar, either on the physical,
the mental, or the psychic plane. All of them have
* In the original the singular number is often used to denote
the common quality of the five Tattvas— that by which each is
known as such.
THK SC1KXCK OF BRKATH. l8/
come out of the Tattvas. The Tattvas are the forces
which lie at the root of all these manifestations.
Creation, preservation, and destruction, or, more
strictly speaking, appearance, sustenance, and dis
appearance of the phenomena we are acquainted with,
are tattvic changes of state.]
Said the goddess:
4. The knowers of the Tattvas have ascertained the
Tattvas to be the highest root; what, O god, is the
nature of the Tattvas? Throw light upon the Tattvas.
Said the god :
5. Unmanifested, formless, the one giver of light,
is the Great Power; from that appeared the sonorifer-
ous ether (Akasha); from that had birth the tangiferous
ether.
[This Great Power is the Parabrahinan of the
Vedantins, the first change of state which stands at
the crown of evolution. This is the first positive
phase of life. All the Upanishads concur in this. In
the beginning all this was Sat (the positive phase of
Brahma).
From this state come out by degrees the five ethers
-Tattvas or Mahabhutas as they are also called.
"From him came the Akasha and so on,1' says the
Upanishad. This state of Parabrahinan is called in
the text " unmanifested." .Manifestation for us only
begins with the "Kgo," the sixth principle of our
constitution— all beyond that is naturally unmani-
fested.
"Formless"— this epithet is given because forms
T88 NATURE'S FINER FORCES.
only show themselves when the Tattvas and the two
states of matter— the positive and the negative, the
active and the passive — come into existence.
As yet there is only one universal state of matter.
Hence is also given to that state the epithet "one."
He is also called the " giver of light." This light
is the real life. It is this state which changes into
the five ethers, which form the atmosphere of the
sixth principle of the universe.]
6. From the tangiferous ether, the luminiferous
ether, and from this the gustiferous ether; thence was
the birth of the odoriferous ether. These are the five
ethers and they have five-fold extension.
7. From these the universe came forth; by these it
continues; into these it disappears; among these also
it shows itself again.
8. The body is made of the five Tattvas; the five
Tattvas, O fair one, exist therein in the subtle form;
they are known by the learned who devote themselves
to the Tattvas.
[The body— human as well as every other— is made
of the five Tattvas in their gross form. In this gross
body play the five Tattvas in their subtle form. They
govern it physiologically, mentally, psychically and
spiritually. These are therefore the four subtle forms
of the Tattvas.]
9. On this account shall I speak of the rise of
breath in the body; by knowing the nature of inspi
ration and expiration comes into being the knowledge
of the three times.
TIIK SCIKXCR OF BRKATH.
[Man can devote himself most easily to his own
body. On this account have been described here the
laws of the rise of the breath in the body.
Knowledge of the three times— the past, the present
raid the future— is nothing more than a scientific
knowledge of the causes and effects of phenomena.
Know the present tattvic state of things, know its
antecedent and consequent states, and yon have a
knowledge of the three times.]
10. This science of the rise of breath, the hidden
of the hidden, the revealer of the true Good, is a pearl
on the head of the wise.
n. This knowledge is the subtle of the subtle; it
is easily understood; it causes the belief of truth; it
excites wonder in the world of unbelievers; it is the
support among them that believe.
[The Qualities of the Pupil]
12. The science of the rise of breath is to be given
to the calm, the pure, the virtuous, the firm and the
grateful, and to the single-minded devotee of the
Guru.*
13. It is not to be given to the vicious, the impure,
the angry, the untruthful, the adulterer, and him who
has wasted his substance.
\Thc Science of Breath]
14. Hear, thou goddess, the wisdom which is found
in the body; omniscience is caused by it, if well
understood.
* Spiritual teacher.
NATURK'S FINER FORCKS.
15. In the Svara are the Vedas and the Shastras; in
the Svara the highest Gandharva; in the Svara are
all the three worlds; the Svara is the reflection of
Parabrahman.
["In the Svara are the Vedas," etc. Svara, as has
been seen, is the "current of the life-wave." It is the
same as the "intelligence" of the Yedantins. The
assertion in this stanza may have two meanings. It
may mean that the things described in the Vedas are
in the Svara, or it may mean that the description itself
is there. It may mean that both are there. This is
of course an absolute fact. There is nothing in the
manifested universe which has not received existence
from the Great Breath, which is the Prana of the
universe on the highest plane of life.]
16. Without a knowledge of the breath [Svara] the
astrologer is a house without its lord, a speaker with
out learning, a trunk without a head.
17. Whoever knows the analysis of the Nadis, the
Prana, the Tattvas, and the conjunctive Sushumna,
gains salvation.
1 8. It is always auspicious in the seen or the unseen
universe, when the power of breath is mastered; they
say, O fair one, that the knowledge of the science of
breath is also somewhat auspicious.
[This stanza points to the difference between prac
tical and theoretical occultism. The practice is, of
course, highly auspicious, but the theory, too, puts
us in the right track, and is, therefore, "somewhat
auspicious."]
THE SCIENCE OF BREATH. 19!
19. The parts and the first accumulations of the uni
verse were made by the Svara, and the Svara is visible
as the Great Power, the creator and the destroyer.
[For some reflections on this subject the reader is
referred to the essay on Evolution.]
20. A knowledge more secret than the science of
breath, wealth more useful than the science of breath,
a friend more true than the science of breath, has
never been seen or heard of.
21. An enemy is killed by the power of the breath,
friends also are brought together; wealth is obtained
through the power of the breath, and comfort and
reputation also.
22. By the power of breath one gets a female child or
meets a king; by the power of breath are gods propi.
tiated, and by the breath is a king placed in a person's
power.
23. Locomotion is caused by the power of breath;
food, too, is taken by the power of breath; urine and'
fujces are also discharged by the power of breath.
24. All the Shastras and Puranas and the rest, be
ginning with the Yedas and the Upanishads, contain
no principle beyond the knowledge of Svara [the
breath].
25. All are names and forms. Among all these
people wander mistaken. They are fools steeped in
ignorance unless the Tattvas are known.
[Every phenomenon is nothing more than a phase
of tattvic motion.
All the phenomena of the universe are names and
192 NATURE'S FINER FORCES.
forms. All these names and forms live in the Svara
of Parabrahman, or rather in the subtler Tattvas, but
there nothing is distinguishable. They are only dis
tinguished as such when they are imprinted upon the
grosser planes. The impression takes place by the
instrumentality of Rayi, the cooler state of life-matter,
which is only the shade of Prana, the original state.
Hence the names and forms are all unreal.]
26. This science of the rise of breath is the highest
of all the high sciences; it is a flame for illumining
the mansion of the soul.
27. The knowledge cannot be imparted to this man
or that except in answer to a question ; it is therefore
to be known by one's own exertions in and by the
soul alone.
[This is the celebrated dictum, "Know thyself by
thyself," which differs from the Greek aphorism by
the addition of the last two words.]
28. Neither the lunar day, nor the constellations,
nor the solar day, nor planet, nor god; neither rain
nor the Yyatipata, nor the conjunctions Vaidhrita, etc.,
[These are all of them the various phases of the
five different tattvic states. They have a natural
effect upon the terrestrial life. The effect differs with
the thing influenced. The rays of the tattvic state of
time will only be reflected into any organism if the
reflecting surface is akin. The Yogi who has power
over his breath can put it into any tattvic state he
chooses, and the antagonistic effects of time are simply
thrown off.]
THR SCIENCE OF BREATH. 193
29. Nor do the bad conjunctions, O goddess, ever
have power; when one attains the pure power of
Svara, everything has good effect.
30. In the body are the Nadis having many forms
and extensions; they ought to be known in the body
by the wise, for the sake of knowledge.
31. Branching off from the root in the navel, seventy-
two thousand of them extend in the body.
[The Yogis take the navel to be the starting point
of the system of Nadis. Says Patanjali, the great
Yoga philosopher: "The systems of the body are
known by concentration upon the navel." On the
other hand, the Vedantins take the heart to be the
starting point of the system. The former assign as
their reason, the existence in the navel of the power
Kundalini, the latter the existence in the heart of the
cardiac soul (the Lingam Atma), which is the real life
of the gross body. This, however, is immaterial. We
may begin wherever we like, if we only truly under
stand the location of the life-principle, and its various
manifestations.]
32. In the navel is the power Kundalini sleeping
like a serpent; thence ten Nadis go upwards and ten
downwards.
[The power Kundalini sleeps in the developed
organism. It is that power which draws in gross
matter from the mother-organism through the um
bilical cord, and distributes it to the different places
where the seminal Prana gives it form. When the
child separates from the mother the power goes to
NATURE'S FINER FORCES.
sleep. She is no more wanted now. Upon the sup
plies of the Kundalim depend the dimensions of the
body of the child. It is said that it is possible to
awake the goddess even in the developed organism by
certain practices of Yoga.]
33. Two and two of the Nadis go crosswise; they
are thus twenty-four in number. The principal are
the ten Nadis in which act the ten forces.
34. Crosswise, or upwards, or downwards, in them
is manifested the Prana all over the body. They are
in the body in the shape of Chakras supporting all the
manifestations of Prana.
35. Of all these, ten are the chief; of the ten, three
are the highest— Ida, and Pingala, and Sushumna.
36. Gandhan, Hastijihva, Pusha and Yashasvini;
Alambusha, Kuhu, Shankhini, and also Damim.
37. Ida is in the left part, Pingala in the right, Su
shumna in the middle; Gandhari in the left eye.
38. In the right eye Hastijihva; in the right ear
Pusha; Yashasvini in the left ear; in the mouth
Alambusha.
39. Kuhu in the pudendum ; in the anus Shankhini.
In this way one at each outlet stand the Nadis.
40. Ida, Pingala, and Sushumna stand in the way
of the Prana, these ten Nadis extend variously in the
body.
[For a dissertation on these three Nadis the reader
is referred to the essay on Prana. On a small scale
the right and left chambers of the heart, and the
right and left portions of the spinal column are the
THE SCIENCE OF BRKATH. 195
Pingala and Ida. The canal between these two is the
Sushumna. Taking the blood-vessel system to be a
mere reflection of the nervous system, the terminology
might be applied to the nerves alone. It appears,
however, that the Nadis of the Tantrists comprehend
both these systems. In the nervous system there is
the real power, and this must be present everywhere
where there is any manifestation of life.]
41. The above are the names of the Nadis. I now
give the names of the forces: Prana (i), Apana (2),
Samana (3), Udana (.j), and Vyana (5).
42. Naga (6), Kurma (7), and Krikila (8), Deva-
datta (9), and Dhananjaya (10). In the breast lives
always the Prana; the Apana in the circle of the
anus.
43. The Samana in the circle of the navel, the
Udana in the midst of the throat; the Vyana pervades
all the body. These are the ten principal forces.
44. The five beginning with the Prana have been
described. The remaining five forces begin with Naga.
Their names and places too I give.
45. The Naga is known in belching; the Kiirma in
the winking of the eye; the Krikila is known as the
cause of hunger; the Devadatta is known in yawning.
46. The all-pervading Dhananjaya does not leave
even the dead body. All these move in all the Nadis
where they put on the appearance of life.
47. Let the wise man know the manifest movements
of the individualized Prana by the three Nadis — Ida,
Pingala, and Sushumna.
196 NATURE'S FINER FORCES.
48. The Ida is to be known in the left half and the
Pingala in the right [half of the body].
49. The moon is placed in Ida, the sun in Pingala;
Sushumna has the nature of Sambhu, and Samblm is
the self of Hamsa [both inspiration and expiration].
50. Expiration is called Ha; inspiration is Sa; Ha
is the Shiva [the active], and Sa the Shakti [the
passive].
51. The moon appears as Shakti, causing the left
Nadi to flow; causing the right Nadi to flow, the sun
appears as Sambhu [active].
52. Any charity given by the wise while the breath
is in the left nostril is multiplied crores* on crorcs of
times in this world.
53. Let the Yogi look into his face, with one mind
and with attention, and thus let him know fully the
motion of the sun and the moon.
54. Let him meditate upon the Tattva when the
Prana is calm, never when it is disturbed; his desire
will be fulfilled, he will have great benefit and victory.
55. To those men who practise, and thus always
keep the sun and moon in proper order, knowledge of
the past and the future becomes as easy as if they were
in their hand.
56. In the left Nadi the appearance of the breath is
that of the Amrita [nectar] ; it is the great nourisher
of the world. In the right, the motion-imparting
portion, the world is always born.
[The negative phase of Prana has the qualities of
• A crore = 10,000,000.
THlv vSCIK.\'CK OF I5RKATH. 197
Amrita, the giver of eternal life. The negative matter,
the moon, is cooler than the positive matter, the sun.
The former is Rayi, the latter Prana. The former
receives the impressions from the latter, and this plays
the part of imparting impressions to that. The moon,
therefore, is the real life of all names and forms. In
her they live; she keeps them up. She is, therefore,
the Amrita, the nectar of life. The right Nadi is,
from the greater temperature it possesses, the imparter
of names and forms, or, briefly, the motion-imparting
phase of life matter. It is the tendency of the sun to
always cause changes in names and forms, and giving
new impressions in the place of the old. Hence the
sun is the greater destroyer of forms. He is the father
of the forms, but the real preserver is the moon.]
57. In the midst the Sushumna moves very cruelly,
and is very bad in all acts; everywhere in auspicious
acts the left [Nadi] causes strength.
58. In going out the left is auspicious; in going in
the right is auspicious; the moon must be known to
be even, the sun odd.
59. The moon is the female, the sun is the male;
the moon is fair, the sun is dark.* During the flow of
the Nadi of the moon, let calm acts be done.
60. During the flow of the Nadi of the sun harsh
works are to be done ; during the flow of the Sushumna
are to be done acts resulting in the attainment of
psychic powers and salvation.
61. In the bright fortnight the moon comes in first,
* As compared with the moon.
jgg NATURE'S FINER FORCES.
in the dark one the sun; beginning from the first
lunar day they rise one after the other in order, each
after three days.
62. The moon and the sun have each the white
[northward, upward] and the black [southward, down
ward] duration of two and a half Gharis. They flow
in order during the sixty Gharis of a day.
63. Then by a Ghari each [twenty-four minutes]
the five Tattvas flow. The days begin with the Prati-
pata [the first lunar day]. When the order is reversed
the effect is reversed.
64. In the bright fortnight the left [is powerful],
in the dark the right; let the Yogi with attention
bring these into order, beginning with the first lunar
day.
65. If the breath rises* by the way of the moon,
and setst by that of the sun, it confers groups of good
qualities; in the reverse, the reverse.
66. Let the moon flow the whole day through, and
the sun the whole night; he who practises thus is verily
a Yogi.
67. The moon is checked by the sun, the sun by the
moon; he who knows this practice, strides in a moment
over the three worlds [i.e., nothing in the three worlds
can have an evil effect upon him].
68. During Thursdays, Fridays, Wednesdays, and
Mondays the left Nadi gives success in all acts,
especially in the white fortnight.
69. During Sundays, Tuesdays, and Saturdays the
• At sunrise. t At sunset.
Till-; SCIKNCE OF BREATH. !>/.;
right Nadi gives success in all harsh acts, especially
in the black fortnight.
70. During five Gharis each, the Tattvas have their
distinct rise in order, Ghari by Ghari.
71. Thus there are twelve changes during day and
night. Taurus, Cancer, Virgo, Scorpio, Capricornus,
Pisces are in the moon [Y.6\, with these signs the breath
rises in the left Nadi].
72. During Aries, Gemini, Leo, Libra, Sagittarius
and Aquarius, the rise of the breath is in the right
Nadi. From this good or bad is ascertained.
73. The sun is centred in the east and the north, the
moon in the west and south. Let none go to west and
south during the flow of the right Nadi.
74. Let none go to east and north during the flow
of the left Nadi. . . .
75. The wise who desire good should not therefore
go in these directions during these intervals; for then
assuredly will there be suffering and death.
76. When, during the bright fortnight, the moon
flows, it is beneficial to the man; comfort is caused in
mild deeds.
77. When at the time of the rise of the sun-breath
the moon-breath rises, and vice, vcrsd, quarrel and
danger make appearance, and all good disappears.
\_Thc ll'rvtig Sz'(ird.~\
78. When in the morning the wrong breath takes its
rise, that is the sun in place of the moon, and the moon
in place of the sun ; then
200 NATURE'S FINER FORCES.
79. On the first day the mind is confused ; on the
second [occurs] loss of wealth ; on the third they speak
of motion ; on the fourth the destruction of the desired
[object].
80. On the fifth the destruction of worldly position ;
on the sixth the destruction of all objects; on the
seventh disease and pain; on the eighth death.
81. When for these eight days, at all the three
times, the breath is wrong, then the effect is abso
lutely bad; when it is not quite so there is some
good.*
82. When in the morning and the noon there is the
moon, and in the evening the sun, then there is always
success and benefit. The reverse gives pain.
83. Whenever the breath is in the right or the left
Nadi, the journey will be successful, if the right or the
left, as the case may be, is the first step.
96. During the flow of the moon, poison is de
stroyed; during that of the sun, power is obtained over
any body. During Sushumna salvation is obtained.
One power stands in three forms — Pingala, Ida, and
Sirshumna.
97. It may happen that when something is to be
done, the breath is not rightly flowing, or conversely,
when the breath is flowing as it ought to be, there is
* Thus the effects of the wrong breath depend upon its strength.
In the majority of cases there may only be a tendency towards
these effects, or there may only be a dream of, or an anxiety about,
these things.
THK SCIENCE OF BRKATH. 2OT
no occasion for the action to be done. How then
is a man of business to follow the promptings of
Prana?
98. Auspicious or inauspicious acts are always done
day and night. When need be, the proper Nadi is to
be set in motion.
[Ida.-]
99. In those acts which are desired to have durable
effect, in adornment, in going on a distant journey,
in entering an order of life (Ashrama) or a palace, in
amassing wealth,
100. In sinking wells, ponds, tanks, etc., in erecting
columns and idols, in buying utensils, in marriage, in
having clothes, jewelry, and ornaments made,
101. In preparing cooling and nourishing medi
cines, in seeing one's lord, in trade, in the collection
of grain,
102. In going into a new house, in taking charge of
some office, in cultivation, in throwing the seed, in
auspicious peace-making, in going out — the moon is
auspicious.
103. In such acts as beginning to read, etc., in see
ing relations, .... in virtue, in learning from
some spiritual teacher, in rehearsing a Mantra,
104. In reading the aphorisms of the science of
time, in bringing quadrupeds home, in the treatment
of diseases, in calling upon masters,
105. In riding horses and elephants, in doing good
to others, in making deposits,
202 NATURE'S FINER FORCES.
106. In singing, in playing upon instruments, in
thinking of the science of musical sounds, in entering
any town or village, in coronation,
107. In disease, sorrow, dejection, fever and swoon,
in establishing relations with one's people, and masters,
in collecting grain, and fuel, etc.,
108. In the adornment of the person by women,
when rain is coming, in the worship of the teacher,
etc., O fair one, the moon is auspicious.
109. Such acts also as the practice of Yoga are
successful in Ida. In Ida, verily, let one give up the
Akasha and Tejas modifications of Prana.
no. By day or by night all works are successful;
in all auspicious works the flow of the moon is
good.
in. In all harsh acts, in the reading and teaching
of difficult sciences, .... in going on board a
ship,
112. In all bad acts, in drinking, in rehearsing the
Mantras of such a god as Bhairava, ....
113. In learning the Shastras, in going, in hunting,
in .the selling of animals, in the difficult collection of
bricks, wood, stone, and jewels, etc.,
114. In the practice of music, in the Yantras and
Tantras, in climbing a high place or mountain, in
gambling, in theft, in the breaking in of an elephant
or a horse, in a carriage or otherwise,
115. In riding a new donkey, camel, or buffalo, or
THE SCIKNCK OF I5RKATH.
an elephant, or horse, in crossing a stream, in medicine,
in writing,
116. In athletic sports, in killing or producing con
fusion, in practising the six Karnias, etc., in obtaining
power over Yakshinis, Yakshas, Vetalas, Poisons and
Bhutas, etc.,
117. In killing, .... in enmity, in mesmeris
ing,* causing one to do anything at bidding — in draw
ing anyone towards anything, in causing distress and
confusion, in charity, and buying and selling,
118. In practising with swords, in battle, in seek
ing the king, in eating, in bathing, in mercantile
negotiations, in harsh and hot deeds, the sun is
auspicious.
119. Just after eating, .... the sun is auspi
cious. The wise ought to sleep, too, during the flow
of the sun breath.
1 20. All harsh acts, all those various acts which in
their nature must be transitory and temporary, find
success during the sun. There is no doubt in this.
\SushumndI\
121. When the breath moves one moment in the
left and the other in the right, that [state of Prana]
is known as Sushumna. It is the destroyer of all
acts.
[It will be seen that in this section three phases of
the Sushumna arc noticed.
* The man will never have courage and moral turpitude enough
to do the act but when the right Nadi flows.
204 NATURE'S FINER FORCES.
(i) When the breath comes one moment out of one
nostril and the next out of the other.
(ii) When the breath at once flows out of both nos
trils with equal force.
(iii) When the breath flows out of one nostril with
greater force than it does out of the other.
The first is called the unequal state (Vishamabhava).
The second and third are called the Vishuvat or
Vishuva.]
122. When the Prana is in that Nadi the fires of
death burn. It is called Vishuvat, the destroyer of all
actions.
123. When both the Nadis, which ought to flow
one after the other, flow at once, then verily there is
danger for him who is thus afflicted.
124. When it is at one moment in the right, and
the other moment in the left, it is called the unequal
state. The effect is the reverse of what is desired,
and so it ought to be known, O fair one!
125. The wise call it Vishuvat when both the Nadis
flow. Do neither harsh nor mild acts at that time;
both will be fruitless.
126. In life, in death, in asking questions, in income,
or its absence, in success or its want — everywhere the
reverse is the case during the flow of the Vishuvat.
Remember then the Lord of the Universe.
127. The Ishvara is to be remembered by acts such
as the practice of Yoga, nothing else is to be done at
that time by those who desire success, income and
comfort.
THR SCIKXCE OF BRKATII. 205
128. Pronounce a curse or benediction v/hen with
the sun the Sushuinuu flows slowly, and it will be
useless.
129. When the unequal state takes rise, do not so
much as think of journeying. Journeying during this
state undoubtedly causes pain and death.
130. When the Nadi changes or the Tattva changes,
nothing auspicious shall be done by way of charity,
etc.
131. In the front, in the left and above is the moon.
On the back, on the right and below is the sun. In
this way the wise ought to know the distinction
between the full and empty.
[Two more phases of conjunction have been noticed :
(i) Sandhya Sandhi; (ii) Vedoveda. According to
some philosophers these do not exist. These two
are said to be but the names of the two foregoing
ones. This, however, is not the thesis of the pre
sent writer. He holds that both these states exist
separately.
(i) The Sandhya Sandhi is that Sushumna through
which disappearance takes place into the higher
matter beyond. The physiological Sushumna is the
reservoir of man's potential physiological life. From
that state either the positive or the negative phase of
life takes its birth.
But the Sushumna is the child of a higher phase of
life. The positive and negative mental forces accord
ing to similar laws give birth to this potential Prana-
maya Kosha. The world, as some writers have said,
206 NATURE'S FINER FORCES.
is the outcome of mental motion (Sankalpa, Manah
Sphurana). The state of the conjunction of these
two mental states is the Sandhya Sandhi. The same
name seems to have been given to the higher Sti-
shumna. When the two phases of mental matter are
neutralized in the Susliuinna, the Pranamaya Kosha
loses its vitality and disappears.
(ii) This is that state in which is thrown the reflec
tion of the Higher Atma, and whence it is possible
for it to come into the mind.]
132. The messenger who is above, in front, or on
the left, is in the way of the moon, and he who is
below, at the back and on the right, is in the way of
the sun.
133. The conjunction through which disappearance
takes place in the subtle matter beyond, which has no
beginning, is one, and is without [potential] nourish
ment or confusion, is called Sandhya Sandhi.
134. Some say there is no separate Sandhya Sandhi,
but the state in which the Prana is in the Vishuvat is
called Sandhya Sandhi.
135. There is no separate Vedoveda, it does not
exist. That conjunction is called Vedoveda by which
the highest Atma is known.
\Thc
Said the goddess:
136. Great lord! god of the gods! in thy mind is
the great secret which gives salvation to the world;
tell me all of it.
THE SCIENCE OF BREATH. 2O/
Said the god :
137. There is no god beyond the secret knowledge
of breath; the Yogi who is devoted to the scienee of
breath is the highest Yogi.
138. Creation takes place from the five Tattvas; the
Tattva disappears in Tattva; the five Tattvas consti
tute the objects of the highest knowledge; beyond
the five Tattvas is the Formless.
139. The Prithivi, the Apas, the Tejas, the Vayu,
and the Akasha are the five Tattvas; everything is
of the five Tattvas. Revered is he who knows this.
[How everything — every possible phenomenon of
the soul, the mind, the Prana, and the gross matter —
is of the Tattvas, the introductory essays have tried
to explain.]
140. In the beings of all the worlds the Tattvas
are the same all over; from the earth to the Satya-
loka the arrangement only of the system of Nadis
differs.
[The nervous system is different in all the Lokas.
It has been said many a time that the tattvic rays
flying in every direction from every point give birth
to innumerable Trutis, which are miniature pictures
of the macrocosm. Now, it \vill be easy to under
stand that these pictures are formed on different
planes, which are differently inclined to the solar
axis, and lie at different distances from the sun. Our
planet is at a certain distance from the sun, and life is
so arranged on this planet that the lunar and solar
life-currents must have equal force if the organism is
208
NATURE'S FINER FORCES.
to be maintained. The Tattvas also must be balanced.
There may be other planes of life in which the respec
tive powers of the two currents and the Tattvas may
be greater or less than they are on the earth. This
difference will secure a difference in the arrangements
of the Nadis, and also in their shape.
We experience this sort of thing even on our earth.
Different animals and vegetables have different shapes.
This is simply on account of the different Trutis on
different planes, differently inclined to the solar axis.
Suppose for the sake of illustration that the following
is the sphere of the macrocosmic Prana:
Works on astrology assign different organs to these
astral divisions, and I shall, for the purpose of explana
tion, assume these without further explanation.
THE SCIENCE OF BREATH.
209
Thus we have, on a larger scale, the following
diagram :
These twelve regions comprehend the whole body
in and out. Now, suppose there is a plane A B having
a certain inclination to the axis of the sun, S. From
ever)- point in the twelve regions rays fall in every
Truti of the plane A P>. Then there are other planes,
C D and K F, etc. It is evident that the rays falling
on all these planes from the twelve regions, will vary
in relative strength and position on different planes.
It is evident that on all these planes the different
organs will differ in shape, in strength, and in relative
position. This gives birth to more or less varying
nervous systems in all the Lokas, and the various
shapes of the organisms of the earth.
210 NATURE'S FINER FORCES.
As in evolution the necessities of the mind are being
changed, the Pranamaya Koshas change their planes,
and it is thus that they are changed on earth according
to the occult theory of evolution.]
141. In the left as well as in the right there is the
five-fold rise [of the Tattvas]. The knowledge of the
Tattvas is eight-fold. Hear me, fair one, I will tell
thee.
142. The first is the number of the Tattvas; the
second the conjunction of breath; the third is the
signs of the breath; the fourth the place of the
Tattvas ;
143. The fifth is the colour of the Tattvas; the sixth
is the Praua itself; the seventh is their taste; the eighth
is the mode of their vibration.
144. Hear of the three-fold Prana— the Vishuvat, the
active [sun], the passive [the moon]— in these eight
forms.* There is nothing, O lotus-faced goddess,
beyond the breath .
145. When by the effect of time the power of seeing
does come it must be seen with great effort. The
Yogis act for the purpose of deceiving time.
[The Yogis act for the purpose of deceiving time.
Time is the order of appearance of the various tattvic
phases of a living organism. In man this order is
regulated by his previous Karma. By the power of
previous Karma, the human organism assumes different
receptive states, and in accordance with the receptivity
* The active is the Chara, the motor, the passive is the Achara
or Sthira, the receiver of motion.
THE SCIENCE OF BREATH. 2II
the tattvic influences of time— the solar Praua— cause
pains or enjoyments of diffeivnt sorts.
By the practice of Yoga the Yogi masters the tattvic
changes of his body. Time is cheated. If he pushes
the germ of disease out of his body no epidemic will
ever affect him.]
146. U-t a man shut his ears with his thumbs his
nostrils with the middle ringers, his mouth with' the
last fingers and those last but one, and his eyes by the
remaining- fingers.
147- In this state the five Tattvas are gradually
known as the yellow, the white, the red, the blue, and
the spotted without any other distinct Upadhi [differ
entia].
148. Looking into a mirror, let the breath be thrown
upon it; thus let the wise man know the difference of
the Tattvas by their forms.
149- Quadrangular, semi-lunar, triangular, spheri
cal, and spotted arc respectively the forms of the five
Tattvas.
150. Thus the first, Prithivi, flows midway; the
second, Apas, flows downwards; the third, Ao-ni flows
upwards; the fourth, Vayu, flows at acute angles; the
A kasha flows between every two.
151- The Apas Tattva is white; the Prithivi yellow
the Agni red; the Vayu sky-blue; the Akasha fore
shadows every colour.
152. First of all flows the Vayu Tattva; secondly,
the Tejas; thirdly, the- Prithivi: and fourthly, the"
Apas.
2i2 NATURE'S FINER FORCES.
153. Between the two shoulders is located the
Agni; in the root of the navel Vayu; in the knees
the Apas; in the feet the Prithivi; in the head the
Akasha.
154. The Prithivi Tattva is sweet; the Apas astrin
gent; the Tejas pungent; the Vayn acid; the Akasha
bitter.
155. The Vayu flows eight fingers' breadth; the
Agni four; the Prithivi twelve; the Apas sixteen.
156. The upward motion tends to death; the down
ward to calmness ; the one at acute angles to restless
ness; the middle one to endurance; the Akasha is
common to all.
157. During the flow of the Prithivi are performed
acts which are expected to live long; during the Apas
passing acts; during the Tejas harsh acts; during the
Vayu killing, etc.
158. Nothing ought to be done during the Akasha
except the practice of Yoga; all other acts will remain
without their desired effect.
159. During the Prithivi and the Apas success is
obtained; death comes in the Tejas; reduction in the
Vayu. The Akasha is known by the tattvic philo
sophers to be altogether useless.
160. During the Prithivi income is late; during the
Apas, immediate; loss is made manifest by the Tejas
and the Vayu ; Akasha is altogether useless.
161. The Prithivi Tattva is yellow, has slow motion,
moves in the middle, comes in its flow up to the end
of the sternum, is heavy in sound, has slight heat in
THK SCIKXCK OF BRKATH. ^13
temperature. It gives success in works which are
expected to stay long.
162. The Apas Tattva is white, has rapid motion,
moves downwards, conies in its flow sixteen fingers
downwards [np to the navel], is heavy in sound, is
cool in temperature. It gives success in auspicious
works.
163. The Tejas Tattva is red, moves in whirls
(Avartagah), moves upwards, comes in its flow four
fingers downwards [up to the end of the chin], is very
high in temperature. It gives birth to harsh actions
[actions which, so to say, set one on fire].
164. The Vayu Tattva is sky-blue, moves at acute
angles, conies in flow eight fingers downwards, is hot
or cool in temperature. It gives success in those
works which are transitory.
165. The Akasha Tattva is the common surface of
all, foreshadows the qualities of all the Tattvas. It
gives Yoga to the Yogis.
166. Yellow and quadrangular, sweet and moving in
the middle, and the giver of enjoyment is the Prithivi
Tattva, which flows twelve fingers downwards.
167. White, semi-lunar, astringent, moving down
wards, and the causer of benefit is the Apas Tattva,
which is sixteen fingers in flow.
168. Blue, spherical, acid, moving at acute angles,
the giver of locomotion is the Vayu Tattva, which is
eight fingers in flow.
169. Foreshadowing all colours, of the shape of an
ear, bitter in taste, moving everywhere through the
214 NATURE'S FINER FORCES.
giver of Moksha is the Akasha Tattva, which is use
less in all worldly works.
170. The Prithivi and the Apas are auspicious
Tattvas, the Tejas is moderate in its effects, the
Akasha and Vayu are inauspicious and cause loss and
death to mankind.
171. The Apas Tattva is in the east, the Prithivi in
the west, the Vayu in the north, the Tejas in the
south, the Akasha in the middle.
172. When the Prithivi and the Apas are in the
moon, and the Agni in the sun, then verily there is
success in mild and harsh acts respectively.
173. The Prithivi causes income during the day,
the Apas during the night; death comes in the Tejas;
reduction in the Vayu ; the Akasha sometimes burns.
174. In fitness for living, in success, in income, in
cultivation [or, according to one reading, in enjoyment
and growth], in amassing wealth, in understanding the
meaning of the Mantras, in questions about battle, in
going and coming,
175. Benefit results during the Apas Tattva; aus
picious stay, wherever it is, during the Prithivi; by
the Vayu they go away elsewhere; the Akasha and
the Tejas cause loss and death.
176. In the Prithivi comes the thought of roots
(Mula); in the Apas and the Vayu that of living
beings; in the Tejas comes the thought of minerals;
in the Akasha there is void.
177. In the Prithivi one thinks of [literally there
are] beings of many feet; in the Apas and Vayu of
THE SCIKXCE OK LRKATII. 215
bipeds; in the Tejas of quadrupeds; in the Akasha of
the footless.
178. Mars is said to be the Tejas, the Sun the Prith-
ivi, Saturn the Apas, and Rahu the Vayu in the right
Nadi.
179. The Moon is the Apas, Jupiter the Prithivi,
Mercury the Vayu, and Venus the Tejas in the left
Nadi ; for all acts verily.
[The tattvic value of the planets described in these
two verses seems to be the opinion of a few only.
The opinion of the writer, which is also the opinion
of the great astrologer Vardhamihira, is expressed in
stanza 180.]
180. Jupiter is the Prithivi; the Moon and Venus
are the Apas; the Sun and Mars are the Tejas; the
Dragon, the Ketu, and Saturn are Vayu; Mercury is
the Akasha.
181. Say during the Prithivi that the question is
about earthly things [roots, Mfila] ; during the Apas
about life; during the Tejas about minerals; during
the Akasha about nothing.
182. When the breath, leaving the Sun and the
Moon, goes to the Rahu know that it [Prana] is in
motion and desires another place.
183. Pleasure [i], growth [2], affection [3], playful
ness [4], success [5], laughing [6], in the Prithivi and
the Apas; want of power to work in the organs [7],
fever [8], trembling [9], going out of one's country
[10] in the Tejas and Vayu.
184. Loss of the life substance [n], and death [12]
216 NATURE'S FINER FORCES.
in the Akasha— these twelve are the phases of the
moon [i.e., the forms, etc., which the negative matter
assumes] ; they ought always to be known to be with
pains by the wise.
[These twelve are the phases of the moon. The
moon here means the power which gives sustenance
to names and forms. That power, the Ravi, appears
in twelve forms, according to tattvic changes.
The flow of the left Nadi in its diurnal course is
not meant here.]
185. In the east, the west, the south, and the
north, the Tattvas, Prithivi, etc., are powerful, so let
it be said.
1 86. Fair one, the body must be known as made of
the five Mahabhutas— the Prithivi, the Apas, the
Tejas, the Vayu, and the Akasha.
187. Bone, muscle, skin, Nadi and hair— this is the
five-fold Prithivi as laid down by the Brahmvidya [the
divine science].
188. The male seed, the female germs, fat, urine,
and saliva— this is the five-fold Apas as laid down by
the divine science.
189. Hunger, thirst, sleep, light, drowsiness— this is
the five-fold Agni as laid down by the divine science.
190. Removing, walking, smelling, contraction and
inflation— this is the five-fold Vayu as laid down by the
divine science.
191. Desire to have, desire to repel, shame, fear and
forgetful ness— this is the five-fold Akasha as laid down
by the divine science.
THK SCIENCE OF BREATH. 217
192. The Pritliivi has five qualities, the Apas four,
the Tejas three, the Vayu two, the Akasha one. This
is a portion of tattvic knowledge.
193. The Pritliivi is fifty Palas; the Apas forty
Palas; the Tejas thirty; the Vayu twenty; the Akasha
ten.
194. In the Pritliivi income is delayed; in the Apas
it conies at once; in the Vayu it is very little; in the
Agni even what is in hand is destroyed.
195. [The lunar mansions] Dhanishtha [i], Rohini
[2], Jyeshtha [3], Anaradha [4], Shravana [5], Abhijit
[6], and Uttarashadha [7] — these are said to be the
Pritliivi Tattva.
196. Bharani [i], Krittika [2], Pushya [3], Magha
[4], Pfirvaphalguni [5], Purvabhadrapada [6], and
Svati [7], these are said to be the Tejas Tattva.
197. Purvashadha [i], Ashlesha [2], Mfila [3], Ardra
[4], Revati [5], Uttarabhadrapada [6], and Shata-
bhishaj [7] — these are the Apas Tattva, beloved!
198. Vishakha [i], Uttaraphalgum [2], Hasta [3],
Chitra [4], Punarvasu [5], Ashvini [6], and Mrigashir-
sha [7] — these are the Vayu Tattva.
199. Whatever good or evil the messenger enquires
about, standing towards the flowing Nadi, conies not
to pass as he desires. In the empty Nadi it is the
reverse.
200. Even when the Nadi is full, but the Tattva is
not congenial, there is no success. The sun or the
moon gives success only when combined with the
congenial Tattva.
2i8 NATURE'S FINER FORCES.
201. Rama got victory in an auspicious Tattva; so
did Arjuna. The Kauravas were all killed in battle
on account of the antagonistic Tattva.
202. By the acquired rapidity of other births, or by
the kindness of the Guru, some men come to know
the nature of the Tattvas by a mind purified by
habit.
[Meditation on the Five Tattvasl\
203. Meditate upon the Prithivi Tattva with L [or
Lam] as its algebraical symbol, as being quadrangular,
yellow, sweet-smelling, and conferring a colour as
pure as that of gold, freedom from disease and light
ness of the body.
204. Meditate upon the Apas Tattva with V [or
Vam] as its algebraical symbol, as being semi-lunar,
white as the moon, and giving endurance of hunger
and thirst, etc., and producing a sensation similar to
that of a plunge in water.
205. Meditate upon the Tejas Tattva with R [or
Ram] as the algebraical symbol, as being triangular,
red, and giving the power of consuming a great
amount of food and drink, and the endurance of burn
ing heat.
206. Meditate upon the Vayti, with P [or Pain] as
the algebraical symbol, as being spherical, sky-blue,
and giving the power of going into space, and flying
like birds.
207. Meditate upon the Akasha Tattva with H [or
Ham] as the algebraical symbol, formless, foreshadow-
THE SCIKIS'CE OF BRKATH. 219
ing many colours, and as giving the knowledge of the
three times, and the powers Anima, etc.
208. Where there is a man who knows the science
of breath, there can be no wealth better than him.
It is known that by the knowledge of breath one gets
good fruit without much ado.
[77/6- Auspicious Victory^
Said the goddess:
209. Great lord, god of gods, giver of happiness, the
science of the rise of breath is a very lofty science; how
does it comprehend the knowledge of the three times?
Said the god :
210. Fair one, the knowledge of three times refers
to three things, and nothing else:
(i) Fortune.
(ii) Victory in battle.
(iii) Good or bad [end of other actions].
211. On account of the Tattva any act is good or
bad in effect; on account of the Tattva comes victory
or discomfiture; on account of the Tattva comes
scarcity and abundance of wealth. The Tattvas are
said to show themselves in these three states.
vSaid the goddess:
212. Great lord, god of gods, the all-comprehending
ocean of this world is the greatest friend and help
mate of men; [is it] he who causes the fulfilment of
all his works?
Said the god:
213. The Prana alone is the highest friend, the
220 NATURE'S FINER FORCES.
Prana is the greatest helpmate. Fair one, there is no
friend better than Prana.
Said the goddess:
214. How does the force of Prana stand in the
body? What is the appearance of Prana in the body?
How is the Prana known by the Yogis to be acting
in the Tattvas?
Said the god :
215. In the city of the body the Prana is the lord
protector; while going in, it is ten fingers, while
going out, twelve.
[This section refers to the human Aura. The
subtle Prana surrounds the human gross body like a
halo of light. The natural length from the body to
the circumference of this halo is twelve fingers of
the man whose Prana is measured. This length is
affected during the ordinary course of inspiration and
expiration. At the time of inspiration the length is
reduced to ten fingers; at the time of expiration it is
restored to twelve. During certain other actions, too,
the length varies. Thus, in walking, the length of
Prana becomes twenty-four; in running forty-two.
In cohabitation, it becomes sixty-five; in sleeping,
one hundred. In eating and speaking, it becomes
eighteen.
In ordinary men, the length is twelve fingers. The
ordinary length is, however, reduced in extraordinary
men. Thus:
In those men who are free from desire, the length
of Prana is reduced by one finger; it becomes eleven.
THE SCIENCE OF BREATH. 221
In men who arc always pleasant, always hilarious,
the length is ten fingers.
A poet has nine fingers, a speaker has eight, a seer
has seven, a levitator has six, and so on.]
216. In walking it is twenty-four fingers, in running
forty-two; in cohabitation sixty-five; in sleeping a
hundred fingers.
217. The natural length of Prana, O goddess, is
twelve fingers. In eating and speaking it stretches to
eighteen fingers.
218. When the Prana is reduced by one finger free
dom from desire is the result. Pleasure results when
it is reduced by two; poetical power when by three;
219. Power of speech when by four; second sight
when by five ; levitation when by six ; great rapidity
when by seven;
220. The eight Siddhis when by eight; the nine
Nidhis when by nine; the ten figures when by ten;
the loss of the shadow when by eleven;
221. When it is reduced by twelve the inspiratory
and expiratory motions drink of the fountain of im
mortality in the sun [the centre of Prana]. When the
Prana fills the body up to the end of the nails even,
for whom then is food?
222. Thus has been described the law of Prana. It
can be known by the teaching of a Guru, not by
millions of sciences and Shastras.
223. If by chance the moon does not set in in the
morning, and the sun in the evening, they do so
respectively after mid-day and midnight.
222 NATURE'S FINER FORCES.
[Battle.]
224. In warfare in distant countries the moon is
victorious; in near places the sun. When the foot
raised first in walking belongs to the flowing Nadi,
complete success is the result.
225. In beginning a journey, in marriage, in enter
ing any town, etc., in all auspicious acts, the flow of
the moon is good.
226. By putting the enemy's army towards the empty
Nadi, and one's own towards the full, when the Tattva
is congenial, one may conquer the whole world.
227. Let one give battle in the direction towards
which the breath flows; victory is certain, even if
Indra be in front.
228. If a man puts a question about battle, he will
win if he is towards the flowing Nadi; will lose if he
is towards the other.
229. The Prithivi Tattva points to wounds in the
belly; the Apas in the feet; the Agni in the thighs;
the Vayu in the hands;
230. The Akasha in the head. These five-fold
wounds have been described in the Science of Breath.
231. He whose name has even letters wins, if lie
asks the question during the flow of the moon. He
who has an odd number of letters in his name wins if
he asks the question during the flow of the sun.
232. When the question is put during the moon
there will be a peaceful termination ; during the sun
the fight must come.
233. During the Prithivi Tattva, the fight will be
THR SCIENCE OF BREATH. 223
equal. During the Apas the result will be equal.
During the Tejas there will be defeat. During the
Yuyu and the Akasha death will ensue.
234. When by some cause the flow of the breath is
not clearly felt at the time of the question, let the wise
man resort to the following expedient.
235. Sitting motionless let him have a flower thrown
upon himself. The flower will fall on the full side. So
let him give the answer.
236. Here or elsewhere the knower of the laws of
breath is very powerful; who is more powerful than
he?
Said the goddess:
237. These are the laws of victory when men fight
among themselves; how does victory come when they
fight with Yama [the god of death].
Said the god :
238. Let him meditate upon the lord when the
Prana is calm; during the flow of the moon and then
give up life when after that the two Pranas coincide.
He will have what he desires — great benefit and
success.
239. The whole manifested world has come out of
the unmanifested. That manifested world disappears
in the unmanifested when the fact is known.
[The Year.}
260. On the first lunar day of the white fortnight of
the month of Chaitra, let the wise Yogi see both the
224 NATURE'S FINER FORCES.
northward and southward journey of the sun by an
analysis of the Tattvas.
[On this day begins the Samvat year of the era of
King Vikramaditya.]
261. If at the time of the rise of the moon, the
Prithivi, the Apas, or the Vayu Tattva be flowing, all
kinds of grain will be plentiful.
262. The flow of the Tejas and the Akasha gives
fearful famines. This is the nature of time. In this
way is known the effect of time in the year, the month,
and the day.
263. If the Sushumna, which is bad in all worldly
concerns, be flowing, there will be confusion in the
land, subversion of the kingdom, or fear thereof,
epidemic and all sorts of diseases.
264. When the sun passes into Aries, let the Yogi
meditate upon the breath, and, finding out the pre
valent Tattva, tell the world what will be the nature
of the next year.
[On this day begins the solar year. The tattvic
colour of universal Prana — the external one — at any
time is determined by the positions of the sun and
moon and by those of the planets, whose presence
exercises a very potent influence upon the tattvic value
of any moment. This tattvic value changes according
to a universal law.
If at any time the Apas Tattva is flowing, it can
never abruptly pass into the Tejas, but must do so
grade by grade. These atmospheric Tattvas run
many minor courses. Hence it is possible, though
THE SCIENCE OF BREATH. 225
extremely difficult and complicated, to calculate from
the tattvic value of one moment the tattvic value of
any future moment.
The living world is always affected by these tattvic
changes. In the act of breathing nature has furnished
a very exact and faithful scale for the measurement of
tattvic changes. Hence the Yogi, who can live in
conformity with time and space can foretell the future
very easily. Ah! but how difficult is it to live in
perfect conformity with time and space !]
265. The good aspect of the year, the month, and
the day is known by the Tattvas, Prithivi, etc., and
the bad one by the Akasha and the Vayu.
266. If the Prithivi Tattva flows there will be plenty
and prosperity in the kingdom, and the earth will be
full of good crops; there will be much comfort and
enjoyment.
267. If the Apas Tattva flows there will be plenty
of rain, plenty of grain, no want, great comfort, and
well-grown fields.
268. If the Agni Tattva flows there will be famine,
subversion, or fear thereof; there will be fearful epi
demics and the least possible rain.
269. If the Vayu Tattva flows when the sun goes
into Aries, there will be confusion, accidents, famine,
little rain, or the Itis.
[The Itis are six afflictions which distress the crops
— too much rain, etc.]
270. If the Akasha Tattva flows when the sun goes
into Aries, there will be want of grain and of comfort.
226 NATURE'S FINER FORCES.
271. When the full breath is in its own proper place,
with its own proper Tattvas, success of all sorts is the
result. If the sun and the moon are the reverse, grain
must be laid up [against a scarcity].
272. If the Agni Tattva flows there will be in
equality of prices; if Akasha, there will be continuous
scarcity. Let things be laid up then; there will be a
rise in the prices two months thereafter.
273. When the breath is changing into the sun it
gives birth to fearful diseases. When the Akasha and
the Vayu are conjoined with the Tejas, the earth will
become the picture of hell.
[The disturbance of tattvic balance is disease; hence
every Tattva has its own diseases.]
[Disease.]
274. In the Prithivi Tattva there is its own disease;
in the Apas Tattva the disease of the same Tattva;
and so in the Tejas, the Vayu, and the Akasha, similar
and hereditary diseases.
[When two men come together their Pranas ex
change colour. It is on this account that one can
measure from the momentary reflection in one's own
body the colour of any other man that is near him.
The present of every man is the father of his future.
Hence one can predict the end of any disease, or the
time of death.
All that has been ascertained to be true on these
heads has been described in the various sections of
this book.]
THE SCIENCE OF BREATH. 227
275. When the messenger [querent] comes first to
wards the empty half of the body, and then towards
the full half, he about whom the question is put will
surely live, even if he be [apparently] lying in the
swoon [of death].
276. If the question is put to the Yogi while sitting
in the same direction with the patient, he will live
even though many a disease may have gathered
strength in his body.
277. When the breath is in the right nostril, and
the messenger speaks of his affliction in piteous
accents, the patient will live. During the moon the
effect is ordinary.
2/8. If the question be asked while holding the
picture of the patient towards the Prana and looking
at it, the patient will live.
279. When during the flow of the sun or moon, the
Yogi gets into a carriage and the question is put to
him while there, the messenger will have success in
his desire.
280. When at the time of the question the Yogi
sits upstairs while the patient is downstairs, he will
certainly live. If the patient be upstairs, he will
certainly go to the house of Yama [the god of death].
281. If at the time of the question the messenger is
towards the empty nostril, but speaks the reverse of
what he desires, he will have success. If the reverse
is the case, the result too is the reverse.
282. When the patient is towards the moon and
the asker towards the sun the patient will certainly
228 NATURE'S FIXER FORCES.
die, even if he be surrounded by hundreds of phy
sicians.
283. When the patient is towards the sun, and the
asker towards the moon, then too the patient dies,
even if Sambhii be his protector.
284. When one Tattva is out of its proper time,
people are subdued by disease; when two are wrong,
they cause misfortune to friends and relations; if it
is out of place for two fortnights death is the result.
[The Prediction of Dcath^\
285. At the beginning of a month, a fortnight, and
a year, let the wise man try to find out the time of
death from the movements of the Prana.
286. The lamp of the five Tattvas receives its oil
from the moon. Protect it from the solar force; life
will thereby become long and stationary.
287. If by mastering the flow of breath, the sun is
kept in check, life is prolonged. Even solar time is
cheated.
288. The moon falls from heaven giving the nectar
of life to the lotuses of the body. By the constant
practice of good actions and Yoga one becomes im
mortal by the lunar nectar.
289. Make the moon flow during the day, the sun
during the night. He who practises thus is verily a
true Yogi.
290. If for one night and day the breath flows con
tinuously by one Nadi, death will ensue in three years.
291. He whose breath flows by the Pingala two
THE SCIENCE OF BREATH. 22Q
whole days and nights continuously has, as the
knowers of the Tattvas say, two years more to live.
292. If the moon continuously flows during the
night and the sun during the day, death will come
within six months.
293. When the sun flows altogether, and the moon
is altogether unseen, death comes in a fortnight. So
says the Science of Death.
294. He whose breath flows from one nostril for
three nights continuously has, so say the wise, a year
only to live.
295. Take a vessel of the Kansiya alloy [bell-metal].
Fill it with water, and see in it the reflection of the
sun. If in the midst of the reflection is seen a hole
the seer will die within ten days. If the reflection is
smoky, death will come the same day. If it is seen
towards the south, west, or north death will come
within six, two or three months respectively. Thus
has been described the measure of life by the omni
scient.
296. If a man sees the figure of the messenger of
death he is sure to die.
[The messenger of death has red or reddish clothes,
matted hair, diseased teeth, oil-besmeared body, a
weeping and red-hot face, a body besmeared with
ashes, flying flames of fire, having long heavy rods,
and standing towards the empty Nadi.]
297. When the skin is cool but the inside is hot,
death must come within a month.
298. When a man changes suddenly and unaccount-
230 NATURE'S FINER FORCES.
ably from good habits to bad, or from bad habits to
good, he is sure to die.
299. He whose breath coining out of the nose is
cool, but corning out of the mouth is hot like fire, is
sure to die of great heat.
300. He who sees hideous figures, and bright light
without making out the flame, dies before nine
months.
301. He who suddenly begins to feel heavy bodies
light, and light bodies heavy, and he who being dark
in colour begins in disease to look gold -coloured, must
die.
302. He whose hands, chest, and feet become at once
dry after bathing, has not ten nights to live.
303. He who becomes dim of sight, and cannot see
his face in the pupil of another's eye must assuredly
die.
304. Now will I tell thee something about the
shadow-figure (Chhaya Purusha). Xnowing this, man
very soon becomes the knower of the three times.
305. I shall speak of those experiments by means of
which even distant death is known. I shall describe
all these in accordance with Shivagama.
306. Going to a lonely place and standing with the
back towards the sun let a man look with attention at
the neck of the shade he throws on the ground.
307. Let him see this for as long a time as he can
calmly repeat the words: "Om kram parabrahmane
namah" for one hundred and eight times. Then let
him look up into the sky. He will thus see Shankara
THE SCIENCE OF BREATH. 231
[the figure of a being capable of appearing in many
colours].
308. By doing this for six months, the Yogi becomes
the lord of those who walk on earth ; in two years he
becomes absolutely independent and his own master.
309. He obtains the knowledge of the three times
and great bliss. There is nothing impossible for the
constant practice of Yoga.
310. The Yogi who sees this figure in the clear
heavens having a dark colour, dies within six months.
311. When it is yellow there is fear of disease; when
it is red there will be loss; when it has many colours
there will be great confusion and dejection.
312. If the figure be wanting in feet, shanks,
abdomen and the right arm a relation is sure to die.
313. If the left arm is wanting the wife will die;
when the chest and the right arm is wanting, death
and destruction will come.
314. When the faeces and gas escape together, the
man is sure to die in ten days.
315. When the moon flows altogether, and the sun
is not seen at all, death comes surely in a month. So
says the Science of Death.
316. Those whose death is near cease to see the
Arandhati, the Dhruva, the steps of Vishnu, and the
circle of the mothers as they are pointed out to them.
317. The Arandhati is the tongue; the Dhruva the
tip of the nose ; the eyebrows are the steps of Vishnu ;
the pupil of the eye the circle of the mothers.
318. The man who ceases to see the eyebrows dies
232 NATURE'S FINER FORCES.
within nine days; he who ceases to see the pupil of
the eye dies within five days ; he who ceases to see the
nose dies within three days ; he who ceases to see the
tongue dies within one day.
319. The pupil of the eye is seen by pressing the
eye near the nose.
[The Nddts.}
320. The Ida is also technically called Ganga; the
Pingala Yamuna; the Sushumna Sarasvati; the con
junction is called Prayaga.
321. Let the Yogi sit in the posture called Padma-
sana, and perform Pranayama.
322. The Yogis must know the Piiraka, the Rechaka,
and the third, Kumbhaka, for obtaining power over
the body.
323. The Puraka causes growth and nourishment,
and equalizes the humours; the Kumbhaka causes
stability, and increases the security of life.
324. The Rechaka takes away all sins. He who
practises this reaches the state of Yoga.
325. In the Kumbhaka hold the air in as much as
possible; let it go out by the moon and in by the sun.
326. The sun drinks the moon, the moon drinks the
sun; by saturating one with the other, one may live as
long as the moon and the planets.
327. The Nfidi flows in one's own body. Have
power over that; if it is not let go through the mouth
or nose, one becomes a young man.
328. When the mouth, nose, eyes, and ears are
THE SCIENCE OE BREATH. 233
stopped by the fingers, the Tattvas begin to take their
rise before the eyes.
329. He who knows their colour, their motion, their
taste, their places, and their signs, becomes in this
world equal to the god Rudra.
330. He who knows all this, and reads it always, is
freed from all pain and gets what he desires.
331. He who has the knowledge of breath in his
head, has fortune at his feet.
332. Like the One in the Vedas, and the sun in the
universe, is the knower of the Science of Breath to
be honoured. He who knows the Science of Breath
and the Philosophy of the Tattvas, knows that even
millions of elixirs are not equal to it.
334. There is nothing in the world which will release
you of the debt of the man who gives you the know
ledge of the word [Om] and of breath.
335. Sitting in his own place, with measured food,
and sleep, let the Yogi meditate upon the highest Atma
[whose reflection the Breath is]. Whatever he says
will come to pass.
THE END.
GLOSSARY-
GLOSSARY.
ABHIJIT, one of the lunar mansions.
ABHINIVESHA, the technical name for that weakness of the mind
which causes fear of death. It is one of the five "miseries" of
the Yogis.
AGAMA, one of the three means of knowledge. The knowledge
which comes to us from the experience of researches of others,
which we take on authority, is said to come from Agama. The
Vedas are called Agama for the same reason.
Aoxi, fire. A name of the luminiferous ether, otherwise called
the Tejas Tattva. Its colour is red. Other colours result from
a composition with other Tattvas.
AHANKARA, egoism.
AHAVANIYA, one of three fires which were maintained in an ancient
Hindu household.
AKASHA, the name of the first Tattva, the sonoriferous ether.
This is a very important Tattva. All the other Tattvas come
out of it, and live and work in it. All the forms and ideas of
the universe live in it. There is no living thing in the world
which is not preceded by Akasha or followed by it. This is
that state from which we may expect every other substance
and every other Tattva to immediately come out, or, more
strictly, in which everything is, but is not seen.
AI.AMBUSHA, or ALAMMUKHA, a tube in the human body which
is said to open in the mouth; therefore the alimentary canal.
AMBAIUSHA, one of the five hells. The qualities of the Apas
Tattva are found here in painful excess.
AMRITA, the nectar of the gods.
ANANDA, that state of bliss in which the soul merges into the spirit.
It also means the spiritual state of tattvic atmosphere.
238 NATURE'S FINER FORCKS.
ANANDAMAYA KOSHA, the spiritual coil, the spiritual monad.
ANARADHA, the seventeenth lunar mansion.
ANDHATAMISHRA, the hell where the qualities of the Akasha Tattv.i
are found in painful excess.
ANUMANA, inference.
APANA, that manifestation of the life principle which throws out
of the system things which it no longer requires, such as faeces,
urine, etc.
APANTARTAMAH, a Vedic Rishi, said to have incarnated as Vyasa
Krishna Dvaipayana, the author of the Mahuhhdrata, etc.
APAS, the name of one of the five Tattvas, translated into English
as the gustiferous ether.
ARDRA, one of the lunar asterisms.
ASAMpRAjiNATA, the higher state of mental trance, in which the
mind is perfectly absorbed in the soul. The lower state is known
as Samprajnata.
ASAT, the negative breath or phase of matter.
ASHLESHA, a lunar mansion.
ASHViNi, the first lunar mansion.
ASMITA, (i) a synonym of Ahankara; egoism, (ii) Making part or
parcel of self, (iii) The notion that the self is nothing separate
from percepts and concepts.
AVIDYA, false knowledge.
BHARANI, the second lunar mansion.
BHI")TAS, the shells of the departed spirits.
BRAHMA (with the short a), also known as Parabrahman, the One
Absolute, from which comes out the universe.
BRAHMA (with the long a), the self-conscious universe, the sixth
principle of the universe.
BRAHMADANDA, the vertebral column.
BRAHMANDA, the universe. Literally, the Egg of Brahma.
BRAHMARANDHRA, the hole in the head through which the soul
of the Yogi passes out of the body. The spinal canal ends in
this.
BRAHMAVIDYA, the Divine Science, Theosophia.
BUDDHI, understanding.
GLOSSARY.
239
CH, the symbol for one of those vessels which emanate from the
heart.
CHH, the symbol for another of them.
CHAITRA, a lunar month of the Indian Calendar, corresponding
generally to February-March.
CHAKRA, a circle, a disc.
CHAKSHUS, the eye; the ocular modification of Prana.
CHAXDRA, the moon, the left breath.
CHANDRAI,OK:A, the lunar sphere.
CHATURYUGA, the four Yugas— Satya, Treta, Dvapara and Kali-
put together; a period of 12,000 Daiva years.
CHHANDOGYA, the name of a Upanishad, a class of treatises on
the Indian Ksoteric Philosophy.
CHITRA, one of the lunar asterisms.
DAIVA, pertaining to the gods (Devas). A Daiva day = one year of
men. A Daiva year = 365 such days.
DAMINI, the name of one of the vessels of the human body, pro
bably the one with all its ramifications which proceeds to the
breast of the female (?). I have not yet found it described any
where.
DKVACHAN, a Tibetan term now used in English to denote that
state of bliss which one enjoys, after death, in the lunar sphere.
DEVADATTA, one of the ten modifications of the life principle.
DHANANJAYA, one of the ten modifications of the life principle.
DHANISHTHA, a lunar mansion.
DHARANA, concentration of the mind.
DRKSHKANA, the third part of a sign of the Zodiac.
DUHKKHA, pain.
DVADASHANSHA, the twelfth part of a sign of the Zodiac.
DVKSHA, that manifestation of the mind which repels disagreeable
things.
G, the symbol for one of the vessels which branch from the heart.
GANDHARI, the Nadi which goes to the left eye.
GANDHARVA, a heavenly musician.
GAXGA, a technical term for the sun breath.
240 NATURE'S FINER FORCES.
GARGYA SAURYAYANA, the name of an ancient philosophical
student mentioned in the Upanishads.
GARHAPATYA, one of the three household fires.
GH, the symbol for one of the tubes which proceed from the heart
to branch off all over the body.
GHARI, or GHATI, (i) a period of twenty-four minutes, (ii) A lunar
Ghati is somewhat less — one-sixtieth of a lunar day.
GHRANA, the organ of smell, the odoriferous modification of
Praua.
HA, i (i) the technical symbol for the process of expiration, (ii)
HAM, ; The symbol for the Akasha Tattva, the neuter nominative
of the same.
HAMSA, from Ham and Sa, is the technical name of Parabrahman,
because in this state both the positive and negative motions lie
in posse.
HAMSACHARA, the technical term for the process of breathing.
HASTA, a lunar mansion.
HASTIJIHVA, a Nadi which goes to the right eye.
HORA, the half of a Zodiacal sign.
IDA, the Nadi which spreads in the left part of the body; the left
sympathetic.
INDRA, the ruler of the gods; the wielder of the thunderbolt.
ISHOPANISHAD, the name of a Upanishad.
ISHVARA, the sixth principle of the universe (according to the
septenary division); the same as Brahma.
J, the symbol for one of the twelve stem Nadis which branch off
from the heart.
JAGRATA, the waking state.
JH, the symbol for one of the stem Nadis proceeding from the
heart.
JYKSHTHA, a lunar mansion.
K, the symbol for one of the Nadis proceeding from the heart.
KAJ.A, a division of time =* i * minutes.
GLOSSARY. 241
KALASUTRA, the name of a hell in which the qualities of the
Vayu Tattva are found in painful excess.
KAIJ, the name of a cycle of 2,400 Daiva years. The Iron
Age.
KAMAI,A, the lotus. A centre of nervous force in the body.
KANSIYA, an alloy of zinc and copper, largely used in making
vessels.
KASHTHA, a division of time = 3 } seconds.
KATHOPANISIIAD, one of the Upanishads.
KH, the symbol for a Nadi proceeding from the heart.
KOMAI.A, literally, soft.
KRAM, the Tantrik symbol for the idea of the human mind, step
ping beyond the ordinary bounds of the visible and thus looking
into the invisible. The ancient Tantrik philosophers had sym
bols to denote almost every idea. This was absolutely necessary
to them, because they held that if the human mind were fixed
upon any object with sufficient strength for a certain time, it
was sure by the force of will to attain the object. The attention
was secured generally by constantly muttering certain words,
and thus keeping the idea always before the mind. Symbols
were therefore used to denote every idea. Thus "Hrien" de
notes modesty, "Kliw" denotes love, "Aiw" denotes protection,
"Shaum" denotes welfare, and so on. Similar symbols were
used to name blood-vessels, etc. The Tantrik science is now
almost entirely lost; there is at present no available compre
hensive key to the symbolical terminology, and much of the
symbolical language is, therefore, unfortunately, up to the pre
sent time, simply unintelligible.
KRIKII,A, that manifestation of the life principle which causes
hunger.
KRITTIKA, the third lunar mansion.
KUHU, that Nadi which goes to the generative organs.
KUMBHAKA, the practice in Pranayama of drawing as deep a
breath as possible and holding the inspired air in as long as
possible.
Kf'RMA, that manifestation of the life principle which cause:
twinklings of the eye.
242 NATURE'S FINER FORCES.
LAM (L), the symbol for the Prithivi Tattva.
LOKA, a sphere of being.
MAGHA, the tenth lunar mansion.
MAHABHUTA, a synonym of Tattva.
MAHAKALA, the hell in which the qualities of the Prithivi Tattva
are found in painful excess.
MAHAMOHA, one of the five miseries of Patanjali. A synonym of
Raga (desire to obtain or retain).
MAHESHVARA, the great Lord, the great Power.
MAHURTA, a division of time = forty-eight minutes.
MANAS, mind; the third principle of the universe from below.
MANOMAYA KOSHA, the mental coil. The individualized mind
which is, as it were, a sheath for the spiritual energy to manifest
itself in, in the particular way we find the mind working.
MANU, the Being conceived as the substratum of the third prin
ciple of the universe from below. The idea of the humanity of
one of those cycles known as Manvantaras.
MANUSHA, pertaining to men; human. Manusha day, the ordi
nary day of twenty- four hours; Manusha year, the ordinary
solar year. The lunar month is known as the day of the fathers
(Pitriya), the solar year itself is known as the clay of the
gods.
MANVANTARA, a cycle of seventy-one Chaturyugas, during which
one Manu reigns, i.e., during which exists humanity of a certain
type.
MANVANTARIC, pertaining to a Manvantara.
MATARISHVA, literally, he who sleeps in space. Applied to Prana
as performing the functions of recording the acts of men, etc.
MERU, also called Sumeru. The Puranas speak of its being a
mountain (Parvata, Achala), on which is situated Svarga, the
heaven of India, containing the cities of gods, with celestial
spirits for inhabitants. It is, in fact, spoken of as the Olympus
of the Hindus. The fact is that Meru is no mountain of earthly
mould, such as we are familiar with on the face of our earth. It
is the boundary line which divides the atmosphere of earth
from the upper air, the pure ether, or, in our terminology, the
GLOSSARY. 243
Mem is the bounding circle of the terrestrial Prana. This side
the circle is our planet, with its atmosphere; that side the celes
tial Prana, the abode of the celestials. The sage Vyasa describes
the Bhurloka (or earth) as extending from sea level to the back
of the Mem. On the face of the so-called mountain live the
celestials, hence the earth's boundary is its back. This line is
called a mountain from its fixed, unchangeable position.
MOHA, forget fulness. It is a synonym of Asmita, one of the five
"miseries" of Patanjali.
MOKSHA, that state of being in which the downward tendencies
of the mind absolutely die out, and in which, therefore, the mind
remains merged in the soul without the danger of rebirth.
MRIGASHIRSHA, a lunar mansion.
MUI«A, a lunar asterism.
N, the symbol for one of those Nadis which ramify from the
heart.
NADI, this word means a tube, a vessel. It is applied indiscrimi
nately to blood-vessels and nerves. The idea of the word is that
of a tube, a vessel, or even a line, along which something flows,
be it a liquid or the current of a force.
NAGA, that manifestation of life which causes belching.
NAMAH, obeisance.
NASAD ASIT, a hymn of the Rig Veda, the one hundred and twenty-
ninth of the tenth Mandala, which begins with these words. In
this hymn is found the germ of the Science of Breath.
NAVANSHA, the ninth part of a sign of the Zodiac.
NIDRA, dreamless sleep.
NIMRSHA, a division of time = -*-^ of a second. Literally, it means
the twinkling of the eye.
NIRVANA, the extinguishment of the downward tendencies of the
mind. It is a synonym of Moksha.
NIRVICHARA, the ultra-meditative intuition in which, without the
least effort of thought, the past and future, the antecedents and
consequents of a present phenomenon at once make their ap
pearance in the mind.
NIRVITARKA, a kind of intuition (Sampatti), the wordless in-
244 NATURE'S FINER FORCES.
tuition. It is that state of mental lucidity in which the truths
of nature shine of themselves without the intervention of
words.
PADA, foot; that modification of life matter which acts in walking.
PADMA, a synonym of Kauiala.
PAI«A, a measure, a weight, about i-J oz.
PAM (P), the algebraical symbol for the Vayu Tattva. Pain is the
neuter nominative of the letter Pa, the first letter of the word
Pavana, a synonym of Vayu.
PANCHI-KARANA, literally, the word means making five-fold. It
has been roughly translated as the division into five. It means
the process of a minimum of a Tattva being composed with
those of others. Thus, after the process, every molecule, say of
the Prithivi Tattva, will consist of eight minima.
p . , . . _ Prithivi Akasha Vayu Agiii Apas
~~T~ + ~~8~~ + ~T~ + ST + ~8~
And so on. In Ananda the Tattvas are single. In Vijnana and
afterwards each is five-fold, and hence each has a colour, etc.
PANI, hand ; manual power.
PARABRAHMAN, this is now well known as the causeless cause of
the Universe, the One Absolute All.
PARABRAHMANE, the dative of Parabrahman, meaning "to Para-
brahma."
PARAMKSHTHI SUKTA, the "Xasad asit" hymn noticed above is
also called the Parameshthi Sukta.
PARAVAIRAGVA, that state of the mind when its manifestations
become absolutely potential, and lose all power of coining into
the actual without the nod of the soul. In this state every high
power makes its appearance easily in the mind.
PARINIRVANA, the last state in which the human soul can live,
and the psychic, mental, and physiological influences have no
power on that.
PATANJAU, the author of the Aphorisms of Yoga, the science of
mental application and embellishment.
PAYU, excretive organs; the modification of Prana which goes to
make up these.
GLOSSARY. 245
lvA, the Nadi, and the system of Nadis which works in the
right half of the body; the right sympathetic.
PITRIYA, pertaining to the fathers. Pitriya day means the lunar
month.
PITTA, a synonym of Agni; means heat, temperature.
PRAKRITI, the undifferentiated cosmic matter.
PRALAYA, the cessation of the creative energies of the world; the
period of rest.
PRAMAXA, means of knowledge. These are: (i) Senses, (ii) Infer
ence, (iii) Authority ; or, in other words, the experience of others.
PRANA, the life principle of the universe and its localized mani
festation; the life principle of man and other living beings. It
consists of an ocean of the five Tattvas. The suns are the
different centres of the ocean of Prana. Our solar system is
filled to its extremest limit with Prana, and it is in this ocean
that move the various heavenly bodies. It is held that the
\vhole ocean of Prana, with the sun and moon and other planets,
is a complete picture of every living organism on earth, or, for
that matter, of any planet. Hence is Prana spoken of some
times as a person, a living being. All the manifestations of life
in the body are known as minor Pranas. The pulmonary mani
festation is known as Prana by preeminence. The positive
phase of matter is also so called as distinguished from Rayi, the
negative phase of life matter.
PRAXAMAYA KOSHA, the coil of life; the life principle.
PRANAYAMA, the practice of drawing deep breaths, keeping the
indrawn air inside as long as possible, and then breathing the
lungs out as empty as possible.
PRAPATHAKA, a chapter of the Chhandogya Upanishad.
PRASHNOPANISHAD, one of the Upauishads.
PRATYAKSHA, perception.
PRAYAGA, really the conjunction of the three rivers, tho Ganges,
the Jumna, and the now nowhere visible Sarasvati at Allahabad.
In the terminology of the Science of Breath it is applied to the
conjunction of the right and left streams of breath.
PRITIIIVI, one of the five Tattvas; the odoriferous ether.
PUNARVASU, one of the lunar mansions.
246 NATURE'S FINER FORCES.
PHRAKA, the process in Pranayjima of filling the lungs with ns
much air as possible, drawing as deep a breath as possible.
PURVABHADRAPAPA, one of the lunar mansions.
PURVASHADHA, one of the lunar mansions.
PusiiA, the name of the Nadi which goes to the right ear.
PUSHYA, one of the lunar mansions.
RAGA, (i) that manifestation of the mind which seeks to retain
pleasure-giving objects, (ii) A mode of music. There are eight
modes of music, and each of these has several minor modes
called Raginis. Each Ragini has again several harmonies.
RAGINI (see Raga).
RAM, neuter nominative of Ra; stands as the symbol for the Agni
Tattva.
RASANA, the organ of taste.
RAURAVA, the hell in which the qualities of the Tejas Tattva are
found in painful excess.
RAYI, the negative phase of matter, distinguished from the posi
tive phase by its impressibility. In fact, it is the cooler life-
matter, while the hotter is named Prana.
RECHAKA, the practice in Pranayama of driving the breath out cf
the lungs.
REVATI, one of the lunar mansions.
RIG VEDA, the oldest and most important of the Vedas.
RITAMBHARA, the faculty of psychic perception by which the
realities of the world are known with as much truth and exact
ness as the external things are known by ordinary perception.
ROIIINI, the fourth lunar mansion.
SA, the symbol for the process of inspiration. The Shakti, the
receptive modification of life-matter, is also called Sa.
SADHAKAPITTA, the temperature of the heart, said to be the cause
of intelligence and understanding.
SAMADHI, trance; the state in which the mind is so much absorbed
in the object of its pursuit, or in the soul, as to forget itself in
the object of its attention.
SAMANA, that manifestation of life which in the abdomen is said to
cause the absorption and distribution of food all over the body.
GLOSSARY. 247
SAMimf, the male principle; the positive phase of matter. A
name of the god Shiva.
SAMPRAJNATA, a kind of Samadhi; that in which the mental
application is rewarded by the discovery of truth.
SANDHI, the conjunction of the positive and negative phases of
an}- force. This is a synonym of Sushumna. The conjunction
of two Tattvas. When one Tattva passes into another the
Akasha intervenes. In fact, there can be no change from one
state of matter to another without this all-pervading Tattva
intervening. This intervening state is, however, not the Sandhi.
By tattvic conjunction a new conjunct Tattva is always pro
duced. This is indicated by the length of the breath. Thus,
when the Agni and the Yayu conjoin, the length is somewhere
between these two. Similarly for other Tattvas. If the positive
and negative phases in any object make their appearance in
regular immediate succession for some time, they will be said to
be in conjunction (Sandhi). If, however, coming from opposite
directions, they cancel each other, the result is either Akasha or
Sushumna. The reader will perceive that there is very little
difference, and sometimes none at all, in the states of Akasha,
Sandhi, and Sushumna. If Akasha remains stationary, it is
Sushumna; if Sushumna tends towards production, it becomes
Akasha. In fact, Akasha is that state which immediately fore
shadows any other tattvic state of being.
SANSKARA, acquired velocity; acquired habits. A synonym of
Vasana.
SARASVATI, the goddess of speech.
SAT, the first state of the universe, in which every form of the
living universe, even Ishvara himself, lay latent. It is that state
from which the non-composite Tattvas are first emitted.
SATYA, veracity; truthfulness; truth.
SAVICHARA, the meditative intuition. (See Nirvitarka and Nir-
vichara.)
SAVITARKA, a kind of intuition ; the verbal intuition.
SIIAKTI, a power; the negative phase of any force; the consort of
a god, the god being the positive phase of the force.
SHANK H. A.YAU, the name of a drm>-.
248 NATURE'S FINER FORCES.
SHANKHINI, a Nadi, with all its ramifications, which goes to the
anus.
SHASTRA, the sacred books of the Hindus. The six schools of
philosophy.
SHATABHISHAJ, a lunar mansion.
SHATACHAKRA NIRUPANA, the name of a work on the philosophy
of the Tantrists.
SHIVAGAMA, the name of an ancient book. The present treatise
on the Science of Breath contains only the subject of one
chapter of that book, which is now nowhere found.
SHRAVANA, a lunar mansion.
SHROTRA, ear; the auditory phase of life-matter.
SHVF.TAKETU, the name of an ancient philosopher who is repre
sented in the Chhandogya Upanishad as reading Brahmavidya
with his father Gautama.
SMRITI, the faculty of retentive memory.
STHULA, gross.
SxmUA SHARIRA, the gross body as distinguished from the higher
subtle principles.
SUKHA, the feeling of pleasure,
the sun.
, the solar sphere.
SORYAMANDAI«A, the portion of space where the influence of the
sun reaches.
SUSHUMNA, (i) the Nadi which spreads in the middle of the body.
(ii) The spinal chord, with all its ramifications. (Hi) That state of
force which is pregnant of both the negative and positive phases;
when neither the moon-breath nor the sun-breath flows, the
Prana is said to be in Sushuruna.
SUSHUPTI, dreamless sleep, the state of the soul when the
manifestations of the mind experienced in dream are at
rest.
SVAPNA, a dream.
SVARA, the current of the life-wave; the Great Breath; the breath
of man. The Great Breath, on whatever plane of life, has five
modifications, the Tattvas.
SVATI, a lunar mansion.
GLOSSARY. 249
T, the name of one of the Nadis which ramify from the heart.
TAMAS, a synonym of Avidya.
TAXTRA, a class of treatises on the science of the human body
and soul. They comprehend a great deal of Yoga. The language
which they use is highly symbolical, and the formulae of their
faith are little more than algebraical expressions without, ;it
present, any available key.
TATTVA, (i) a mode of motion, (ii) The central impulse which
keeps matter in a certain vibratory state, (iii) A distinct form of
vibration. The Great Breath gives to Prakriti five sorts of ele
mentary extension. The first and the most important of these
is the Akasha Tattva; the remaining four are the Prithivi, Vayu,
Apas, and Agni. Every form and every motion is a manifesta
tion of these Tattvas singly or in conjunction, as the case may be.
TEJAS, this is one of the Tattvas; the luminiferons ether. The
synonyms of this word are Agni, and, rarely, Raurava.
TH, the name of one of the Nadis which ramify from the heart.
TRKTA, the second cycle of the Chaturyuga, a period of 3,600
Daiva years.
TRJNSHAXSHA, the thirtieth part of a sign of the Zodiac.
TRUTI, (i) a division of time. One hundred and fifty Trutis equal
one second, (ii) A measure of space; as much as the sun or
moon takes a Truti of time to move over. A Truti is a perfect
picture of the whole ocean of Prana. It is the astral germ of
every living organism.
TURA, the higher notes of music opposed to Komala.
TURIYA, the fourth state of consciousness. The state of absolute
consciousness. The first three states are: (i) waking, (ii) dream
ing, (iii) sleep.
TVAK, skin.
UDANA, (i) that manifestation of life which carries us upwards.
(ii) That manifestation by which life recedes into rest.
UDALAKA, an ancient philosopher who appears as teacher in the
Pmsh nopa n is had.
UTTARABHADHRAPADA, a lunar mansion.
UTTARA GITA, the name of a Tantrik work.
250 NATURE'S FINER FORCES.
I" fTARAPHALGl'N"!, a lunar mansion.
UTTARASHADHA, another luuar mansion.
YAIDHRITA, or VAIDHRITI, the twenty-seventh Yoga. There an-
twenty-seven Yogas in the ecliptic. "The Yoga," says Cole-
brooke, "is nothing else than a mode of indicating the sum of
the longitudes of the sun and moon"; and so it is.
YAIRAGYA, indifference to the pleasing objects of the world.
YAK, the goddess of speech; another name of Sarasvati.
YAM (V), the symbol of the Apas Tattva, from Yari, a synonym of
Apas.
\ ASANA, the habit and tendency engendered in the mind by the
doing of any act.
YAYU, one of the Tattvas; the tangiferous ether.
YKDAS, the four sacred books of the Hindus.
YEDOVEDA, a manifestation of the Sushumna.
YKTAiyA, an evil spirit.
YICHARA, meditation.
YIJNANA, literal!}, it means knowing. Technically, it is the
psychic matter and its manifestations.
YIJNANAMAYA KosHA, the psychic coil of the spirit.
YIKALPA, complex imagination.
VINA, a string instrument of music.
YINDU, point.
YIPALA, a measure of time, % of a second.
VIPARYAYA, false knowledge, one of the five manifestations of
mind recognized by the sage Patanjali.
ViRAT, the immediate father of Manu, and son of Rrahtna. The
akashic state of psychic matter from \vhich proceed the mental
Tattvas which constitute Manu.
YISHAKHA, a lunar asterisui.
VISHAMABHAVA, unequal state. This is a manifestation of Su
shumna. In this the breath flows one moment out of one
nostril and the next out of the other.
VISHRAMOPANISHAD, the name of a Upanishad translated in the
text.
VISHUVA, YISHUVAT. this is a manifestation of Sushumna.
GLOSSARY. 251
YiTAKKA, philosophical curiosity.
YVA.VA, that manifestation of life which causes everv part of the
1-ody to keep its shape.
Yvi.sA, an ancient philosopher, the author of the Mahdhlidrata,
a commentator on the aphorisms of Yoga, the aphorisms of the
Yedanta and other work--.
YVATIPATA. one of the twenty-seven Yogas. (See Vai<!hrita.)
YAKS MA, a class of demi-gods.
YAKSHINI, the female Yaksha.
YAMI-XA, in the terminology of the {Science of Breath used for
the flowing left Nad:.
YASHASHVINI, the Nadi which goes to the left ear.
YUC.A, the science of application, attention, and the em1>ellisli-
ment of the hin-.i^n i!:i;id.
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