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03 The Mutual Relation of the Tatwas and of the Principles

III. The Mutual Relation of the Tatwas and of the Principles

The akasa is the most important of all the tatwas. 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 cessation of forms. It is out of akasa that every form comes, and it is in akasa that every form lives. The akasa is full of forms in their potential state. It intervenes between every two of the five tatwas, and between every two of the five principles.

The evolution of the tatwas is always part of the evolution of a certain definite form. Thus the manifestation of the primary tatwas is with the definite aim of giving what we may call a body, a Prakritic form to the Iswara. In the bosom of the Infinite Parabrahma, there are hidden unnumerable such centers. One center takes under its influence a certain portion of the Infinite, and there we find first of all coming into existence the akasa tatwa. The extent of this akasa limits the extent of the Universe, and out of it the Iswara is to come. With this end comes out of this akasa the Vayu tatwa. This pervades the whole Universe and has a certain center that serves to keep the whole expanse together, and separate as one whole, from other universes (Brahmandas).

It has been mentioned, and further on will be more clearly explained, that every tatwa has a positive and a negative phase. It is also evident on the analogy of the sun that places more distant from the center are always negative to those which are nearer. We might say that they are cooler than these, as it will be seen later on the heat is not peculiar to the sun only, but that all the higher centers 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 akasa, every 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 akasic state. Thus, while some of this space remains filled up by the Brahmic Vayu on account of the constant outflow of this tatwa from the parabrahmic akasa, the remainder is rapidly turned into akasa. This akasa is the mother of the Brahmic agni tatwa. The agni tatwa working similarly gives birth through another akasa to the apas, and this similarly to the prithivi. This Brahmic prithivi thus contains the qualities of all the preceding tatwas besides a fifth one of its own.

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 Iswara, and this ocean, with everything 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 akasa. This second akasa is full of what are called Manus in their potential state. The Manus are so many groups of certain mental forms, the ideals 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 akasa, in the same way as Brahma did out of the parabrahmic akasa. First and uppermost in the mental sphere is the Vayu, and then in regular order the taijas, the apas, and the prithivi. This mental matter follows the same laws, and similarly begins to pass into the third akasic 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 test here for himself that the more distant portions of the solar system are cooler than the nearer ones. Every little atom of Prana is comparatively cooler than the adjacent 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 tatwas of Prana, which are there being constantly supplied from the sun, the rest of the Prana passes into the akasic state.

It might be noted down here that the whole of this Prana is made up of innumerable little points. In the future I shall speak of these points of as trutis, and might say here that it is these trutis that appear on the terrestrial plane as atoms (anu 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 tatwas.

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 constituents, all the four tatwas, 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 color or colors of the prevalent tatwa or tatwas of a solar atom of that substance. The greater the heat to which any substance is subjected the nearer does the element approaches its solar state. Heat destroys for the time being the terrestrial coatings of the solar atoms.

The spectrum of sodium thus shows the presence of the yellow prithivi, that of lithium, the red agni and the yellow prithivi, that of cesium, the red agni, the 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 that make up all put altogether, the wide expanse of the solar prana, pass into the akasic state. While the sun keeps up a constant supply of these atoms, those that are passing into the akasic state pass on the other side into the planetary vayu. Certain measured portions of the solar akasa naturally separate themselves from others, according to the differing creation that is to appear in those portions. These portions of akasa 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 akasa that is the immediate mother of the Earth, first gives birth to the terrestrial Vayu. Every element is now in the state of the Vayu tatwa, which may now be called gaseous. The Vayu tatwa is spherical in shape, and thus the gaseous planet bears similar outlines. The center 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:

  1. The superposed influence of the solar heat;
  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 superficial 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 akasa through which comes a supply from the solar Prana. It therefore begins to move in a circle, and thus a rotary 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 center itself. Therefore that center itself, 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 that gives the earth its peculiarities. A loka that is nearer to the sun than our planet cannot have the same conditions of life. Hence, while the sun draws the earth towards itself, those laws of life that have given it a constitution, on which ages 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 remain where it is. These are the centrifugal and the centripetal forces, and their action results in giving the earth its annual revolution.

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 akasic state. This akasic state gives birth to the igneous (pertaining to the agni tatwa) state of terrestrial 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 tatwa, the reader will remember, is cohesive resistance. Let us apply heat to this ice. As this heat passes into the ice, it is indicated by the thermometer. When the temperature rises to 78 degrees, the ice changes its state. But the thermometer no longer indicates the same amount of heat. 78 degrees of heat have become latent.

Let us now apply 536 degrees 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 entirely to counteract the heat that keeps it in the gaseous state, the vapor passes into the akasa state, and from thence into the taijas state. It is not necessary that the whole of the vapor should at once pass into the next state. The change is gradual. As the cold is gradually passing into the vapor, the taijas modification is gradually appearing out of, and through the intervention of akasa, 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 degrees, the second akasa comes into existence. Out of this second akasa comes the liquid state at the same temperature, the whole heat having again passed into the akasa state, and therefore no longer indicated by the thermometer.

When cold is applied to this liquid, heat again begins to come out, and when it reaches 78 degrees, this heat having come out of and through the akasa, into which it had passed, the whole liquid had passed into the igneous state. Here it again begins to pass into the akasa state. The thermometer begins to fall down, and out of this akasa 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 akasa state, which becomes the substratum of a higher phase, and the heat which is absorbed passes into another akasa 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 described above points out many important truths about the relation of these tatwas to each other.

First of all it explains that very important assertion of the Science of Breath which says that every succeeding tatwic state has the qualities of all the foregoing tatwic 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 akasa 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 akasa. Out of this comes the taijas state of matter. This is that state in which the latent heat of steam becomes patent. It will be observed that this state has no permanence. The taijas form of water, as indeed 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 any cause any substance passes into the taijas state, the surrounding objects begin at once to react upon it with such force as at once to force it into the next akasa state. Those things that 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 influence, in the taijas (igneous) state. Thus an atom of gaseous water before passing into the liquid state has already remained in the three states, the akasa, the gaseous, and the taijas. It must, therefore, have all the qualities of the three tatwas, and so it no doubt has. Cohesive resistance is only wanted, and that is the quality of the prithivi tatwa.

Now when this atom of liquid water passes into the icy state, what do we see? All the states that have preceded must again show themselves. Cold will cancel the latent heat of the liquid state, and the akasa state will come out. Out of this akasa state is sure to come the gaseous state. This gaseous (Vayava) state is evidenced by the gyrations and other motions that are set up in the body of the liquid by the mere application of the cold. The motion, however, is not of very long duration, and as they are ceasing (passing into the akasa state) the taijas state is coming out. This too, however, is not of long duration, and as this is passing into the akasa state, the ice is coming into existence.

It will be easy to see that all four states of terrestrial matter exist in our sphere. The gaseous (Vayava) is there in what we call the atmosphere; the igneous (taijas) is the normal temperature of earth life; the liquid (apas) is the ocean; the solid (prithivi) is the terra firma. None of these states, however, 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 tatwas are found intermixed with each other to a greater degree 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 agni and vayu, apas with agni than with vayu, and vayu with agni more than with any other. It would thus appear from the above, according to the science of tatwas, that the flame and other luminous bodies on earth are not in the terrestrial taijas (igneous) state. They are in or near the solar state of matter.