The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
which are ultimately reducible to ether (Ākāsha). Ākāsha, however, and scientific “Ether” are not in all respects the same. The latter is an ultimate substance, not “matter,” having vibratory movements and affording the medium for the transmission of light. Ākāsha is one of the gross forces into which the Primordial Power (Prakriti-Shakti) differentiates itself. Objectively considered it is a vibration¹ in and of the substance of Prakriti of which it is a transformation in which the other forces are observed to be operating. Lastly, Ākāsha is not an ultimate, but is itself derived from the supersensible Tanmātra, with its quality (Guna) whereby Ākāsha affects the senses; and this Tanmātra is itself derived from the mental I-making principle (Ahangkāra), or personal consciousness produced from the superpersonal Jīva-consciousness as such (Buddhi), emanating from the root-energy, or Prakriti-Shakti the cause and basis of all forms of “material” force or substance. At the back of both “matter” and mind, there is the creative energy (Shakti) of the Supreme who is the cause of the universe and Consciousness itself.
Matter affects the Jīva in five different ways, giving rise in him to the sensations of smell, taste, sight, touch and feel, and hearing.
As already explained, the Tanmātras are supersensible, being abstract qualities, whilst the senses perceive their variations in particular objects only. These sense-particulars are produced from the generals or Universals.
1 It is Spandanashīla (vibratory), according to Sāngkhya; for the products share the character of the original vibrating Prakriti, and these products are not, like Prakriti itself, all-pervading (Vibhu). The Vaisheshika Sūtrakāra regards it as a motionless, colourless (Nīrūpa) continuum (Sarvavyāpī). It is not an effect and is Vibhu, therefore it cannot vibrate (Gatikriyā). The Commentators argue that, as it is a Dravya, or thing, it must possess the general quality (Dharma) of Dravya or Kriyā—that is, action. See my Volume on “Matter”.
From the Shabda Tanmātra and from the combinations of the latter with the other Tanmātras are produced the gross Bhūtas (Mahābhūta), which as things of physical magnitude perceivable by the senses approach the Western definition of discrete sensible “matter”. These five Mahābhūtas are Ākāsha (Ether), Vāyu (Air), Tejas (Fire), Apas (Water), and Prithivī (Earth). Their development takes place from the Tanmātra, from one unit of that which is known in sensible matter as mass (Tamas), charged with energy (Rajas) by the gradual accretion of mass and redistribution of energy. The result of this is that each Bhūta is more gross than that which precedes it until “Earth” is reached. These five Bhūtas have no connection with the English “elements” so called, nor, indeed, are they elements at all, being derived from the Tanmātra. Dynamically and objectively considered they are (proceeding from Ākāsha) said to be five forms of motion, into which Prakriti differentiates itself: viz., non-obstructive, all-directed motion radiating lines of force in all directions, symbolised as the “Hairs of Shiva,”¹ affording the space (Ākāsha) in which the other forces operate; transverse motion² and locomotion in space (Vāyu); upward motion giving rise to expansion (Tejas); downward motion giving rise to contraction (Apas); and that motion which produces cohesion, its characteristic of obstruction being the opposite of the non-obstructive ether in which it exists and from which it and the other Tattvas spring. The first is sensed by hearing through its quality (Guna) of sound (Shabda);¹ the second by touch through resistance and feeling;² the third by sight as colour;³ the fourth by taste through flavour; and the fifth by the sense of smell through its odour, which is produced by matter only in so far as it partakes of the solid state.⁴
1 “Kashmir Shaivaism,” p. 132, where it is suggested that the lines of the magnetic field are connected with the lines of Dik (direction) as the lines of ethereal energy.
2 Vāyu, as the Prapanchasāra Tantra says, is characterised by motion (Chalanapara). The Sanskrit root Vā=to move. See Sushruta, Vol. II, p. 2, ed. Kaviraj Kunja Lala Bhishagratna.
The hard and stable obstructive “earth” is that which is smelt, tasted, seen, and touched, and which exists in space which is known by hearing—that is, the sounds in it. The smooth “water” is that which is tasted, seen, and touched, in space. “Fire” is what is seen and touched—that is, felt as temperature—in space. “Air” is what is so felt in space. And sound which is heard is that by which the existence of the “Ether” is known. These Bhūtas when compounded make up the material universe. Each thing therein being thus made of all the Bhūtas, we find in the Tantras that form, colour, and sound, are related, a truth which is of deep ritual significance. Thus, each of the sounds of speech or music has a corresponding form, which have now been made visible to the eye by the Phonoscope.⁵ Thus the deaf may perceive sounds by the eye, just as, by the Optophone the blind may read by means of the ear.
1 According to Western notions, it is the air which is the cause of sound. According to Indian notions, Ether is the substratum of (Āshraya) of sound, and Air (Vāyu) is a helper (Sahakārī) in its manifestation.
which are ultimately reducible to ether (Ākāsha). Ākāsha, however, and scientific “Ether” are not in all respects the same. The latter is an ultimate substance, not “matter,” having vibratory movements and affording the medium for the transmission of light. Ākāsha is one of the gross forces into which the Primordial Power (Prakriti-Shakti) differentiates itself. Objectively considered it is a vibration¹ in and of the substance of Prakriti of which it is a transformation in which the other forces are observed to be operating. Lastly, Ākāsha is not an ultimate, but is itself derived from the supersensible Tanmātra, with its quality (Guna) whereby Ākāsha affects the senses; and this Tanmātra is itself derived from the mental I-making principle (Ahangkāra), or personal consciousness produced from the superpersonal Jīva-consciousness as such (Buddhi), emanating from the root-energy, or Prakriti-Shakti the cause and basis of all forms of “material” force or substance. At the back of both “matter” and mind, there is the creative energy (Shakti) of the Supreme who is the cause of the universe and Consciousness itself.
Matter affects the Jīva in five different ways, giving rise in him to the sensations of smell, taste, sight, touch and feel, and hearing.
As already explained, the Tanmātras are supersensible, being abstract qualities, whilst the senses perceive their variations in particular objects only. These sense-particulars are produced from the generals or Universals.
1 It is Spandanashīla (vibratory), according to Sāngkhya; for the products share the character of the original vibrating Prakriti, and these products are not, like Prakriti itself, all-pervading (Vibhu). The Vaisheshika Sūtrakāra regards it as a motionless, colourless (Nīrūpa) continuum (Sarvavyāpī). It is not an effect and is Vibhu, therefore it cannot vibrate (Gatikriyā). The Commentators argue that, as it is a Dravya, or thing, it must possess the general quality (Dharma) of Dravya or Kriyā—that is, action. See my Volume on “Matter”.
From the Shabda Tanmātra and from the combinations of the latter with the other Tanmātras are produced the gross Bhūtas (Mahābhūta), which as things of physical magnitude perceivable by the senses approach the Western definition of discrete sensible “matter”. These five Mahābhūtas are Ākāsha (Ether), Vāyu (Air), Tejas (Fire), Apas (Water), and Prithivī (Earth). Their development takes place from the Tanmātra, from one unit of that which is known in sensible matter as mass (Tamas), charged with energy (Rajas) by the gradual accretion of mass and redistribution of energy. The result of this is that each Bhūta is more gross than that which precedes it until “Earth” is reached. These five Bhūtas have no connection with the English “elements” so called, nor, indeed, are they elements at all, being derived from the Tanmātra. Dynamically and objectively considered they are (proceeding from Ākāsha) said to be five forms of motion, into which Prakriti differentiates itself: viz., non-obstructive, all-directed motion radiating lines of force in all directions, symbolised as the “Hairs of Shiva,”¹ affording the space (Ākāsha) in which the other forces operate; transverse motion² and locomotion in space (Vāyu); upward motion giving rise to expansion (Tejas); downward motion giving rise to contraction (Apas); and that motion which produces cohesion, its characteristic of obstruction being the opposite of the non-obstructive ether in which it exists and from which it and the other Tattvas spring. The first is sensed by hearing through its quality (Guna) of sound (Shabda);¹ the second by touch through resistance and feeling;² the third by sight as colour;³ the fourth by taste through flavour; and the fifth by the sense of smell through its odour, which is produced by matter only in so far as it partakes of the solid state.⁴
1 “Kashmir Shaivaism,” p. 132, where it is suggested that the lines of the magnetic field are connected with the lines of Dik (direction) as the lines of ethereal energy.
2 Vāyu, as the Prapanchasāra Tantra says, is characterised by motion (Chalanapara). The Sanskrit root Vā=to move. See Sushruta, Vol. II, p. 2, ed. Kaviraj Kunja Lala Bhishagratna.
The hard and stable obstructive “earth” is that which is smelt, tasted, seen, and touched, and which exists in space which is known by hearing—that is, the sounds in it. The smooth “water” is that which is tasted, seen, and touched, in space. “Fire” is what is seen and touched—that is, felt as temperature—in space. “Air” is what is so felt in space. And sound which is heard is that by which the existence of the “Ether” is known. These Bhūtas when compounded make up the material universe. Each thing therein being thus made of all the Bhūtas, we find in the Tantras that form, colour, and sound, are related, a truth which is of deep ritual significance. Thus, each of the sounds of speech or music has a corresponding form, which have now been made visible to the eye by the Phonoscope.⁵ Thus the deaf may perceive sounds by the eye, just as, by the Optophone the blind may read by means of the ear.
1 According to Western notions, it is the air which is the cause of sound. According to Indian notions, Ether is the substratum of (Āshraya) of sound, and Air (Vāyu) is a helper (Sahakārī) in its manifestation.
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