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Natures Finer Forces

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Natures Finer Forces A ND T H E PH ILO SO PH Y O F TH E TATTVAS AN L A T E D F ROLI T H E SA NSKRIT W IT H I N RODUC ORY A ND E X P L ANA ORY T R S , T T T ’ NATURE S FINER FO RCES . RE P R INT E D F ROBI T H E H E OS OP H IS ” VV IT II BIODIF IC A T IONS T T , A ND ADD IT IO NS M . A . F . T . R A M A P R A S A D , , S Its one ab solu e at rib u e Wt h i s 7 88 e ern al ceaseless o ion i s c alled t t t , “ t , M t , “ ” in eso eric arlan ce the reat B reat w ic is the e et ual mo ion of the t p G h , h h p rp t niverse in the sen se o f limitles s ever - resent S a ce U , , p p . — v H . P . B la a lsky The S a me! Dart) m e T R A ND R V D H I D E IS E E DIT ION . LONDON T H E E P P UB L IS H ING E TH OSO HICAL SOCI TY . 1 6 1 NEW B O N D S RE , T E T , IV . CONTENTS. The T att vas Evolution T he Mutu al Rel ation of the T attvas and of the Principle s P réna T h e Mind T he Cosmic Picture - Gallery T h e M anifes tation s of Psychic Force — Yoga Th e Soul T he Spiri t T he Science of Bre ath GLOSSARY ff to the book now o ered to the public . In the ninth ' and tenth volumes of Tize Tbeasop/z zst I wrote certain “ ’ ” essays on Nature s Finer Forces . The subj ect of ' these essays interested the readers of T/ze Tlzeosop/z zst I of so much , that was asked to issue the series essays f or in book form . On reading the essays this purpose I found that in order to make a book they must be r - almost entirely rearranged and perhaps e written . of re- However, not being equal to the task writing I I what had once written , determined to publish a translation of the book in Sanskrit on the Science of T attvas . Breath and the Philosophy of the As , more over, without these essays the book would have been I quite unintelligible , decided to add them to the book by way of an illustrative introduction . This accord in l T e 772 030 51 s g y has been done . The essays in fi 3 1 modifica have been reprinted with certain additions , I tions and corrections . Besides , have written several more essays in order to make the explanations more complete and authoritative . I was confirmed in this course by one more c on vi PREFACE . sideration . The book contains a good deal more than I the essays touched upon , and 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 b of India , and it will leave no dou t 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 T attvic of the Law from the Upanishads . There is a good deal in the book which can only be i n shown to be true by long and d ligent experime t . Those who are devoted to the pursuit of truth with out prej udice will no doubt be ready to wait before they form any opinion about such portions of the s . book . Others it is useless to rea on with To the former class of students I have to say one I t word more . From my own experience can tell hem o o that the more they study the bo k, the more wisd m z me t they are sure to find in it , and let hope tha ere I e long shall have a goodly numb r of colleagues , who Will with me try their best to explain and illustrate the book still better and more thoroughly . RAMA P RA Sfi D. MEERUT, INDIA , N ovember th 1 88 . 5 , 9 PREFACE TO THE SECOND AND REVISED EDITION. T H E points on which revision has been attemp ted are : ( 1 ) the style of printing has been made uniform “ ” of on with the rest the books printed the H . P . B . Press ; (2 ) consistency in transliteration of Sanskrit of cor terms has been studied , and a number errors 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 ’ — an Prasad s essays appreciation , however, which is not extended to certain portions of the Tantrik work he has so ably translated . G . R . S . M . 1 8 . LONDON , 94 NA TURE’S F INER F ORCES , A ND THEIR INF LUENCE UPON I H UM A N LIF E A ND DEST NY . T H E TATTVAS. T H E T attvas are the five modifications of the Great Breath . Acting upon Prakriti this Great Breath throws it into five states , having distinctive vibratory ff . motions , and performing di erent functions The first outcome of the evolutionary state of Barabrah man is the Akasha Tattva . After this come in order the Vayu , the Tejas , the Apas and the Prithivi . They are variously known as M ahabhfitas . The word Akasha is generally translated into English by the ef/zer . to word Unfortunately , however, modern Eng lish science sound is n ot known t o be the di stinguish also ing quality of ether . Some few might have the idea that the modern medium of light is the same as ’ Akasha . This , I believe , is a mistake . The lumini n ot ferous ether is the subtle T ejas Tattva , and the Akasha . A ll the five subtle T attvas might no doubt f or A be called ethers , but to use the term ether kasha , ’ F IN R 2 NATURE S E FORCES . without any distinguishing epithet , is misleading . e \V might call Akasha the sonoriferous ether , the t an iferous u stif erous Vayu the g ether , Apas the g . as ether, and Prithivi the Odoriferous ether Just 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 e explanation , so do ther exist the four remaining ethers , elements of refined matter, without which it O f will be found that the phenomena 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 dirce 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 d irec tion of the wave ; B C the direction of the . C A vibration is the line along which , seeing that in expansion the symmetrical arrangements of the atoms of a body are t e not changed , the vibrating atom must turn to its symmetrical position in the line A B . The Tejas Tattva of the ancients is then exactly the T H T A T A E T V S . 3 of so luminiferous ether the moderns , far as the nature of the vibration is concerned . There is no concep a tion , however, Of the four remaining ethers , at ll events in a direct manner, in modern science . The r o of s vib ati ns Akasha , the sonoriferous ether , con ti tute sound ; and it is quite necessary to recogni z e the d of istinctive character this form Of motion . The experiment of the b ell in a vac uum goes to prove that the vibrations o f the atmosphere propagate as sound . Any other media , however , such the earth the a re to and metals , known transmit sound in u on e various degrees . There m st , therefore , be some thing in all these media which gives birth to sound the vibration which con stitutes sound . That some ‘ thing is the Indian Akasha . A s - But ka ha is all pervading , just as is the lumini o . n ot to fer us ether Why , then , is sound transmitted our ears when a vacuum is produced in the bell - jar ? ’ The real fact is that we must ma iz e a a zfi renee between the vibrations of the elements whi c h constitute sound w and light , etc . , and the vibrations Of the media hich s r is n ot tran mit these impressions to ou senses .
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