The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
2 Touch is not here used in the sense of all forms of contact, for form and solidity are not yet developed, but such particular contact as that by which is realised the thermal quality of things.
3 Fire is the name for that action which builds and destroys shapes.
4 All matter in the solid state (Pārthiva) giving rise to smell is in the state of earth—e.g., metals, flowers, etc.
5 When words are spoken or sung into a small trumpet attached to the instrument, a revolving disk appears to break up into a number of patterns, which vary with the variations in sound.
In the same Shāstra various colours and figures (Mandalas) are assigned to the Tattvas to denote them. Ākā- sha is represented by a transparent white circular diagram in which, according to some accounts there are dots (Chhidra=hole), thus displaying the interstices which Ākā- sha produces; for Ākāsha, which is all-pervading, intervenes between each of the Tattvas which are evolved from it.
Vāyu is denoted by a smoky grey, six-cornered diagram;¹ Tejas, red, triangular diagram; Apas, white, crescent-shaped diagram; and Prithivī, yellow, quadrangular diagram which as the superficial presentation of the cube well denotes the notion of solidity.
Similarly, to each Devatā also there is assigned a Yantra, or diagram, which is a suggestion of the form assumed by the evolving Prakriti or body of that particular Consciousness.
The gross body is, then, a combination of the compounds of these Mahābhūtas, derivable from the Ākāsha (“Ether”) Tattva.
The Bhūtas and the Tanmātra, as parts of these compounds, pervade the body, but particular Bhūtas are said to have centres of force in particular regions. Thus the centres (Chakra) of “Earth” and “Water” are the two lower ones in the trunk of the body. “Fire” predominates in the central abdominal region, and “Air” and “Ether” in the two higher centres in the heart and throat. These five Tanmātras, five Bhūtas, and the ten senses (Indriyas) which perceive them, are known as the twenty gross Tattvas which are absorbed in Yoga in the centres of the bodily trunk. The remaining four subtle mental Tattvas (Buddhi, Ahangkāra, Manas) and Prakriti have their special centres of activity in the head. Again, the Bhūtas may be
1 See as to this and the other diagrams the coloured plates of the
Chakras.
specially displayed in other portions of the bodily organism. Thus, Prithivī displays itself as bone or muscle; Āpas as urine and saliva; Tejas as hunger and thirst; Vāyu in grasping and walking. Fire is manifold, its great mystery being saluted by many names. So Tejas manifests both as light and heat, for, as Helmholtz says, the same object may effect the senses in different ways. The same ray of sunshine, which is called light when it falls on the eyes, is called heat when it falls on the skin. Agni manifests in the household and umbilical fires; as Kāmāgni in the Mūlādhāra centre; in Vadavā or submarine fire and in the “Lightning” of the Sushumnā in the spinal column.
Matter thus exists in the five states etheric,¹ aerial,² fiery,³ fluid,⁴ and solid.⁵ Prithivī does not denote merely what is popularly called “Earth”. All solid (Pārthiva) odorous substance is in the Prithivī state. All substance in the fluid (Āpya) state is in the Āpas state, as everything which has cohesive resistance is in that of Prithivī. This latter, therefore, is the cohesive vibration the cause of solidity of which the common earth is a gross compounded form. All matter in the aerial (Vāyava) condition is in the Vāyu state. These are all primary differentiations of cosmic matter into a universe of subtly fine motion. The Tattvas regarded objectively evoke in the Indriyas smell, taste, sight, touch, and hearing.
1 All-pervading (Sarvavyāpī), though relatively so in Sāngkhya, and colourless (Nīrūpa). As to vibration, v. ante.
2 With movements which are not straight (Tiryag-gamana-shīla).
3 Illuminating (Prakāsha) and heating (Tāpa).
4 Liquid (Tarala), moving (Chalanashīla). It has the quality of Sneha, whereby things can be rolled up into a lump (Pinda), as moistened flour or earth. Some solid things become liquid for a time through heat; and others become solids, the Jāti (species) of which is still water (Jalatva).
5 Without hollow, dense (Ghana), firm (Dridha), combined (Sanghata), and hard (Kathina).
The gross body is thus a combination of the compounds of these Mahābhūtas, derivable ultimately from Ether (Ākāsha), itself evolved in manner described.
2 Touch is not here used in the sense of all forms of contact, for form and solidity are not yet developed, but such particular contact as that by which is realised the thermal quality of things.
3 Fire is the name for that action which builds and destroys shapes.
4 All matter in the solid state (Pārthiva) giving rise to smell is in the state of earth—e.g., metals, flowers, etc.
5 When words are spoken or sung into a small trumpet attached to the instrument, a revolving disk appears to break up into a number of patterns, which vary with the variations in sound.
In the same Shāstra various colours and figures (Mandalas) are assigned to the Tattvas to denote them. Ākā- sha is represented by a transparent white circular diagram in which, according to some accounts there are dots (Chhidra=hole), thus displaying the interstices which Ākā- sha produces; for Ākāsha, which is all-pervading, intervenes between each of the Tattvas which are evolved from it.
Vāyu is denoted by a smoky grey, six-cornered diagram;¹ Tejas, red, triangular diagram; Apas, white, crescent-shaped diagram; and Prithivī, yellow, quadrangular diagram which as the superficial presentation of the cube well denotes the notion of solidity.
Similarly, to each Devatā also there is assigned a Yantra, or diagram, which is a suggestion of the form assumed by the evolving Prakriti or body of that particular Consciousness.
The gross body is, then, a combination of the compounds of these Mahābhūtas, derivable from the Ākāsha (“Ether”) Tattva.
The Bhūtas and the Tanmātra, as parts of these compounds, pervade the body, but particular Bhūtas are said to have centres of force in particular regions. Thus the centres (Chakra) of “Earth” and “Water” are the two lower ones in the trunk of the body. “Fire” predominates in the central abdominal region, and “Air” and “Ether” in the two higher centres in the heart and throat. These five Tanmātras, five Bhūtas, and the ten senses (Indriyas) which perceive them, are known as the twenty gross Tattvas which are absorbed in Yoga in the centres of the bodily trunk. The remaining four subtle mental Tattvas (Buddhi, Ahangkāra, Manas) and Prakriti have their special centres of activity in the head. Again, the Bhūtas may be
1 See as to this and the other diagrams the coloured plates of the
Chakras.
specially displayed in other portions of the bodily organism. Thus, Prithivī displays itself as bone or muscle; Āpas as urine and saliva; Tejas as hunger and thirst; Vāyu in grasping and walking. Fire is manifold, its great mystery being saluted by many names. So Tejas manifests both as light and heat, for, as Helmholtz says, the same object may effect the senses in different ways. The same ray of sunshine, which is called light when it falls on the eyes, is called heat when it falls on the skin. Agni manifests in the household and umbilical fires; as Kāmāgni in the Mūlādhāra centre; in Vadavā or submarine fire and in the “Lightning” of the Sushumnā in the spinal column.
Matter thus exists in the five states etheric,¹ aerial,² fiery,³ fluid,⁴ and solid.⁵ Prithivī does not denote merely what is popularly called “Earth”. All solid (Pārthiva) odorous substance is in the Prithivī state. All substance in the fluid (Āpya) state is in the Āpas state, as everything which has cohesive resistance is in that of Prithivī. This latter, therefore, is the cohesive vibration the cause of solidity of which the common earth is a gross compounded form. All matter in the aerial (Vāyava) condition is in the Vāyu state. These are all primary differentiations of cosmic matter into a universe of subtly fine motion. The Tattvas regarded objectively evoke in the Indriyas smell, taste, sight, touch, and hearing.
1 All-pervading (Sarvavyāpī), though relatively so in Sāngkhya, and colourless (Nīrūpa). As to vibration, v. ante.
2 With movements which are not straight (Tiryag-gamana-shīla).
3 Illuminating (Prakāsha) and heating (Tāpa).
4 Liquid (Tarala), moving (Chalanashīla). It has the quality of Sneha, whereby things can be rolled up into a lump (Pinda), as moistened flour or earth. Some solid things become liquid for a time through heat; and others become solids, the Jāti (species) of which is still water (Jalatva).
5 Without hollow, dense (Ghana), firm (Dridha), combined (Sanghata), and hard (Kathina).
The gross body is thus a combination of the compounds of these Mahābhūtas, derivable ultimately from Ether (Ākāsha), itself evolved in manner described.
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