The Serpent Power. Arthur Avalon

Чтение книги онлайн.

СКАЧАТЬ to be such, this is due to the action of Shakti as Māyā. The ultimate and simplest physical factor from which the universe has arisen is motion of and in a substance called “ether,” which is not scientific “matter.” The motions of this substance give rise from the realistic point of view to the notion of “matter.” Matter is thus at base one, notwithstanding the diversity of its forms. Its ultimate element is on the final analysis of one kind, and the differences in the various kinds of matter depend on the various movements of the ultimate particle and its succeeding combinations. Given such unity of base, it is possible that one form of matter may pass into another.

      The Indian theory here described agrees with the Western speculations to which we have referred, that what the latter calls “scientific matter” does not really—that is, permanently—exist, but says that there are certain motions or forces (five in number) which produce the appearance of “matter,” and which are ultimately reducible to ether (Ākāsha). Ākāsha, however, and scientific “ether” are not in all respects the same. The latter is an ultimate physical 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 vibration{238} which produces the psychical experience of space 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 Tanmatra is itself derived from the mental I-making principle (Ahangkāra), or personal consciousness produced from the super-personal Jīva-consciousness as such (Buddhi), emanating from the root-energy, or Prakriti, the cause and basis of all forms of “material” force or substance. At the back of “matter” there is mind, and at the back of mind 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 Tanmātra are supersensible, being abstract qualities, whilst the senses perceive their variations in particular objects only. These sense-particulars are produced from the generals.

      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 Mahābhūta are Ākāsha (Ether), Vāyu (Air), Tejas (Fire), Apas (Water), and Prithivi (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, symbolized as the “Hairs of Shiva,”{239} affording the space (Ākāsha) in which the other forces operate; transverse motion{240} 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);{241} the second by touch through resistance and feeling;{242} the third by sight as color;{243} the fourth by taste through flavor; and the fifth by the sense of smell through its odor, which is produced by matter only in so far as it partakes of the solid state.{244}

      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 Tantra that form, color, 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.{245} Thus the deaf may perceive sounds by the eye, just as, by the Optophone, the blind may read by means of the ear.

      In the same Shāstra various colors and figures (Mandalas) are assigned to the Tattvas to denote them. Ākāsha is represented by a transparent white circular diagram in which, according to some accounts there are dots (Chhidra), thus displaying the interstices which Ākāsha 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;{246} Tejas, red, triangular diagram; Apas, white, crescent-shaped diagram; and Prithivī, yellow, by the 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 centers of force in particular regions. Thus the centers (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 centers 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 centers of the bodily trunk. The remaining four subtle mental Tattvas (Buddhi, Ahangkāra, Manas) and Prakriti have their special center of activity in the head. Again, the Bhūtas may be specially displayed in other portions of the bodily organism. Thus, Prithivī displays itself as bone or muscle; Apas 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 affect 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 center; Vadavā or submarine fire and in the “Lightning” of the Sushumnā in the spinal column.

      Matter thus exists in the five states etheric,{247} aerial,{248} fiery,{249} fluid,{250} and solid.{251} 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 Apas 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 Vayu 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.

      The gross body is thus a combination of the compounds of these Mahābhūta, derivable ultimately from ether (Ākāsha), itself evolved in manner described.

      The gross and subtle bodies above described are vitalized and held together as an organism by Prāna, which is evolved from the active energy (Kriyā Shakti) of the Linga Sharīra. Prāna, or the vital principle, is СКАЧАТЬ