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LIFE
BY
SIR
JOHN WOODROFFE
PUBLISHERS
GANESH &
Co.,
1922
MADRAS
FOREWORD
TAKE
the opportunity given by the publication of the second volume of this series to deal
I
"
first
which
affects
am
all.
"
"
therein described as an
adherent of
"
"
"
Shaktaism
and as
the
commending
it
is,
do not
mean
is
it
defect)
of this,
and
nor
Neither Burgundian
free-companion
Nullius addictus jurare
Armagnac."
in verba
where
magistri.
in
But, as
describing
have said
else-
VI
Vedanta
do
I,
my
pace
make
critic,
which
is
it
in
that
Itself,
its
and
still
efficacy
a part.
light of,
Reason or
Nor
is directly
lies
it
realised as
it is
is
Those who
knowledge
in this fashion
talk
of their
highest praise
is
own
Scripture.
of
There the
bestowed on reason.
for
show want
See
Vichara in the
On
the
lect.
upon and deeply pondered (Afantavyo, Nidhidhyasitavyah}. What else is the meaning of
Jnana- Yoga ?
Nor, notwithstanding my personal views
of
the
anyone.
their
What
affair
in
"
do
commend "
it
to
is
Scripture,
which
interfere unasked.
One
have no desire
of the
manv
to
notions.
Vll
for
thought of India,
of
Competency
make
the
there
is
mental
subject
profound
or Adhikara
That
volumes.
is
to the
one
of
of
which
this
hope
to
series
of
that
digestion.
Talking
here (see
Moderne
"
of
food
curious to note
"
La Science
Picard
is
it
Professeur
245) that
all
its
the characteristics of
equilibrium, chemical
qualities in
is
bute
of
Life.
It
is
noteworthy that in
this
"
"
living
substance.
truth
VUl
is
If
"
the meaning of the phrase will to believe ".
there be a really detached search for truth
He is a foolish and
excessively rare.
inconsiderate man who would deprive others of
the meal of food, material or intellectual, which
it
is
satisfies
them, though
it
him.
you a story
It
interests
".
Well
me
but
am telling a story.
am the last person
also
I
to
myself so much
main Indian Concepts
may
be of use either to
that
is
enough
for
me.
is
enough
own
If
for
his
IX
Each will answer the speculative queswhich all ask, particularly to-day, accord-
other.
tions
of their intellectual
As regards
required
is sincerity,
is
the
it
for
suf-
of
Religion
Health,
procuring
To
(Apurna)
And
Disease.
"
so
it is
said
Apurnam-
or as
the Whole,
So one
after.
Shrlyantra
man
called
life
the
of
is
has
Sarvarogahara or the
Death
As such above
".
his head
of
is
shown
Nectar [Amrita
it
counts.
is
what
The
notion
man
that
is
the
After
mere cleverness
is
enough
Hindu
not a
is
one.
What
And
no one.
in
others,
if
the use of
is
emphasis
is laid
on Kriya (action)
which however may be given a more extended sense than that in which it is there
ordinarily used.
-
To pass
matter
to the subject
book
Bernard said
of this
merely as Claude
is
"
theory of it
"
fashionable
colloidal solution
said
that,
for
".
It
has been
a truer track.
If I
remember
rightly
English Chemist
who
more Matter
that
it
is
is
it
is
on
was an
(as such)
it is
seen,
and in the
Life of
shakti}.
we know
all lives) of
J.
is
XI
him)
see
said
Him.
can't say
Without
Him
without
is
"
not so
Him
all is
much
Darwin
(as
believe in
called
God.
understand nothing
darkness."
the existence of
The question
God but what
were
God
not
it
crude,
beliefs of
some
have associated with this word. Merely physical explanations have availed nothing and will
The Vedanta has dealt with
avail nothing.
the question very profoundly in distinguishing
the Vital Body [Pranamaya Kosha] from the
Physical
making
Body
the
Kosha} which
is
the vehicle of
all
the animal
instinct
are
Life and
of
it
in the
Supreme
instinct
Soul
Xll
as
well
as
to
infallible
and
though
sensibility,
not
is
it
As regards
evolution also,
would
it
think
is
form
If
of
Divine Power
example A, B,
for
{Daivi
be three
C,
distinct species in
C,
it is
not
produces C, but
it
is
the one
which produces A,
Power which has appeared
B and
shakti}
as
Power
(Mafia-
That
C.
as A, appears also
as C.
as an
[Prasarti] of
Consciousness
which appeared
to
as
liberate
A,
now
Some
"
"
interfering
But
in
my
xm
it
opinion
is
more
present or future
is
way
to
link
is futile
it
"
In the same
"
for the
missing
directly His.
search
B and
and
The
C.
between
each.
So
A and
Supreme
in a tree,
one
not based on
is
this
doctrine
fessor P. N.
as
Life or
is
Mukhyopadhyaya
who see
formal,
except
when
the All
Matter
vitalised,
If
them
or
is
to those
no difference,
materialised or
when
Spirit is
when
materialised or again
tualised ".
so well says in
"
volume
(Puma] there
when Life is
is
As Pro-
Mind.
It
is
not
all
in
all,
enough
to
dispose of a solution
"
a solution arises
of
Matter
XIV
we
say, as
itself.
which
is
something which
is
stated
much
better in this
which
is
is
into
the
which
"
"
living
form, which
way towards
keys
to
is
liberation
a gross mani-
to
Matter
organise
the
first
stage on
Pure Experience.
thus towards
chief
able
is
is
It is
One
of the
of
Indian
an understanding
be called,
only the
appearance in subtle and gross forms of an
inherent tendency in pure Being Consciousness, as the nidus of all the manifested tendenelse
cies or Sangskaras.
it
is
it.
If it is
XV
a
in
particular
no
self,
But
form.
origin, for
Life
has,
in
it-
it is
Being in all Its fullness. ConsciousIt is graness again has not itself evolved.
Eternal
liberated
dually
notion.
not
It is
assumed
found
which
is
quite
different
at the end.
If it
be
will not be
it
Its
existence
\Sangkocha]
Mind
with
and
Matter.
association
through
is
as
It is eternal.
contraction
with these
last
two.
As
And
so
constituting shapes
to
The
practical
effect
of
philosophy or
In this
primary importance.
case the aim is Wholeness and Power and that
is
religion
is
of
as distinct
Sadhana
The high
there are several degrees) is selfpurification and the worship of God as Shaktiman or the Supreme Possessor of Power. I
hope
(for
to deal
\Shakti
a Shakta
is
XVI
of
worshipper
it
in Its
which
is
is
that the
to esta-
//"
blish unity
name
His
form
feminine
writer,
known
now
as
"
of
God
of the
worship,
aH
deceased,
he should
who
be,
is
admitted
aspect as Power.
of their
not
Bengali
well
so
namely Bhudeva
those
who
truly
It is
realise
not possible
Power which
contact
in
that
their
Supreme
it
was
that
has
which first
he was of worth.
Christianity
man
It
XV11
how can
But
hundreds
of
abode
a
is
Deralaya or
Power itself.
power which is weakened or
the Divine
of
Life itself
increased
in the
and
is
to
ive realisation
of,
in,
the enduring
in
itself,
of
of
is
an universe.j Abundant
life is
successful undertaking of
How
in
to
gain
it
is
the
all
work
needed
human
life
for the
activity.
of Sadha-nii.
Bui
backed
reasons for
gestion
is
doctrine
by
now
it.
the
is
like.
lieve
"
repetition of the
and better
it
Some appear
to be-
xvm
But
not
will
others
believe
this
without
when
it
Whole (Puma)
contraction or
implied in
all
the
that
says
of
of
each
its
ultimate
self is
which the
reasons
Reality
the unlimited
individual
is a
Abhinava Gupta's Paramarthasara. That Really Real is the Inner Self and unlimited Being of
which life in Mind and Matter is a limited form.
It is unbroken {A khan da)
It is Hale or Whole.
Bliss of
which
fragment.
It
all
is
Power exists in
Spirit,
which
is
changeless Bliss,
is
the
XIX
From this
each form may make contact
follows that
which
own
essential Self,
which
is
and
life
all
itself,
limited
his
the
power
says or the
beneficial
all
Health
is
however it
Mind and
Life of
to
all lives
its
results
To understand
itself.
necessary to
is
"with
know
this
the nature of
operations
meaning
of
"
which pro-
West one
to
it
because of
its
abuses.
It is
true
that
when
it
obtained.
In
the
XX
is
nothing
The
necessarily
true distinction
is
In
Wrong.
the
Might
same way
in the
in the service of
it
teaches
which
of
achieving
Bhoga
they did.
if
Dancing Teas
like
".
everything
It
else,
is
weak on
It is
an
doctrine in this line of thought that perfection can best be attained if each seeker of
old
it
perfects
himself in
all
common human
own particular
However humble
whatever
it
him only
place
functions
Whole,
strength.
in
be.
himself,
and
actions
when
they
The
in
his
relation
Life.
be
it
with
life
acquire
individual life
avocation
let
all its
with the
meaning and
is
then lived
But
it
must
XXI
known what
bo
Life
volume attempts
To
is.
to
give
answer.
What is
called the
Power
Doctrine of
West.
in
"
"
"
Philosophy
is
now
New Thought"
as
of Life
"
and
in
vogue in the
it is
doctrine) says
"
".
Spiritual
"
is
healing
taught and practised by the
"
"
followers of what is called Christian Science
to
whom
mind
man's
matter
of
"
is
mortal mind
a kind of
is
"
Maya.
Theosophy
liie
value
which
of
his
re-called
cultural
to
An American
Indian
is
establishing
reviewing one of
have published on Tantra
critic
haps
the
most
elaborate
"
by him.
its
In
inheritance.
the
system
a fact
its
of
"
perauto-
which he
credit
for auto-
was
not under-
Indian sense,
XX11
movements
instances
now
the
of
are further
approximation,
which
is
either
place,
of
These
side.
and practices
doctrines
which are
it is
true very
itself
kind
it
They
to
be spooned out
the
is
to
West which
is
any
by strangers. To-day
great not only politic-
worship
in its Art, Science and
its keen
research and
Philosophy,
and
elaboration of
in
fresh ideas.
how
to
say
will be the starting
This
She
which
foreign invader.
" "
I
point
of
is still
learning
if
be
it
her
said
activities.
XX111
within
it,
death.
Moreover, though
like
everything
I
is
it,
any
other.
It
others that
of
is
If
it
a theory has
we more
information.
"
for
"
it
the East,
any truth
may be discovered without help from
up independently.
in
West
Probably
no
really
new
is
true.
of
such
that
as
thought
to
which
have referred,
is
the
one Spirit that that being is pure Consciousness and Bliss of immeasurable power, that
:
are two of
it,
for
powers and
power (Shakti] and
its
the possessor of
that
can
XXIV
"
and
matter,
may
that
it
possess
without physical
moving
connection and others, and that mind can
influence mind by telepathy and hypnotism
The
{Vashlkaranam} and in other ways.
recent theory, for instance, of the American
Dr. Abrams that there is vibration {Span da] of
;;uch
the
"
matter
as
ultimate
"
electric
definite
or
pathological
tissue,
conditions of
the blood
may
be
the
them
disease
suffering,
is
to control the
vibrations
strongly
reminiscent
its
of
is
the
sound-vibra-
affects
that
it
appeared
XXV
him
"
old
all
to
may
that
in these
"
An Indian
says
that the speculations of
He
".
by
resist
which
smile
the
No one
".
Let
such
speculations
him
will begrudge
him
for
that,
own.
those Indians
do not think
and philosophy
religion
be
who
Naturally
of the
much
will
be
Europeans who
(as they think) are picking up ancient Indian
errors and putting
them forward as new
saddened)
Western
truths.
Others
likely be
of a different
way
of
thinking will
Indian teaching,
for the latter.
But
first said
after
what.
all
then
it
The
some case
does
not
question
is
is
made
matter
is it
out
who
true and
XXVI
therefore useful
a question
which we should
My
friend Professor P. N.
Mukhyopadhyaya
has
been
J.
W,
LIFE
(PRANASHAKTI)
I
"
Life
\Saho"
The Life of
vacha Prano'smi}.
"
"
He
all
'
said
lives
'
am
pranasya
Me
who am
pranali]
[Sa
Adore
Life"
(Prano'swi,
"
Mam
itpasasva}.
Kaushitaki Up.,
IN the West,
into that
ised,
the
"
which
latter
non-living,
"
"
"
and
laid
was
on
Kena-Up.
2.
divided
commonly
organised
former being
characteristic of
these
is
is
the
inert
thus
matter
32;
dead
substance,
matter.
"
As
brute
is
and
An
being apparent.
created between the two
"
so
is
discontinuity,
absolute gulf
the greatest
2
of all gulfs
and what
more
or
namely
is
alive.
less
between what
that
"
"
Organisation
is
dead
means
arrangement
a whole suited
systematic
of
to
all
one another
to
and
to
which has
last,
of
organic with
The term
is
living protoplasm.
site
unorganised or
"
dead
"
and as oppomatter.
An
Power as Life
own
common to
It
is
thus
of its
ment
of
suited to fulfil
be
to
sort of function.
any
whole
It is
said
complicated structural
the molecules and atoms are
constituted
of
elements, and
described in fact as miniature solar systems.
The supposed,
atoms
these
units
self-moving, electric
constitute
distinct
of
structural
soon as
And
we lift
so inert in
its
so
it
that
"
as
outward aspect
is
seen to possess
characterised
which
exists is organised.
Le Bon
"
Evolution of Matter
".
Accoiding to
Sangkhya and Monistic Vedanta all matter is
a compound of derivates from one primordial
Nothing
is
again
Energy
Substance
This and
shakti.
its
modes are
is
in
perpetual
the essential charac-
ultimate
the
of
and Mava-
called Prakriti
Substance-Energy.
For this reason the Hindus call the world
"
"
"
"
which means the
moving thing
Jagat
teristic
because everything
less
Spirit
or
is in
movement
Consciousness,
phenomenal world
all
is
that
common
and
unmoving
distinction,
between
[A char a]
in the
in
exists
change-
just as
there
parlance,
in
It
in
moving
things,
is
true
ordinary
[Chara]
but
this
and even
to
of
of
according
to
the views
now
held, the
Power as Life
movement and
in
constant
reservoir
of
the atom
tremendous energy.
itself is
has
It
question
of
motion,
as related
to living
view
modern ideas
of
relating to
2nd
an ultra-physical nature
intra-atomic activities and to moleof
movement.
There is no Indian equivalent of the phrase
"
"
"
The term " Jada generally
dead
matter.
means anything without locomotive movement
cular
in
may
itself.
be relatively Jada.
numbed with
cold
is
said to be in the
is
state
ot
mental action.
One
Jada when he
said to be Jadasada.
for physical or
move-
In fact
langkara.
form
Everything in Vedanta
that.
is
nothing
is
consciousness [Chit].
Everything
as
its
material
again,
regards
body, is Mayashakti or the finitising principle, Creatrix of
of
shakti
as
ground
of
everything there
is
in itself
Again Mayais
appearance
Gunas (Triguitamayl}*
three
of
Consciousness.
is
(Svarupd]
Power which
constituted
That
is
in
never
exist
Sattva
is
apart
veiled though
in differing
conscious
degrees.
or
is
any phenoConsciousness be
What
then
we
call
as
unof
unconsciousness
ousness
that
in
is
But there
guna and
is
of
the Chit
which
it
reflects.
In
See
"
Reality
"
by the Author.
Power as Life
What may
in
be Sachctana
Thus
another.
in
(conscious)
may
be
Achetana
dumb,
blind,
idiot,
how words
illustrated
who
told
statue
is
wanted out
of
"
"
that is it
dead
gave him because it was
had ceased to be able to be worked upon.
;
From
is
essentially
in
and
Matter,
and
and
less
most veiled in
less
who
veiled
in
gross
matter,
plants,
animals
and man,
in
Akarmanya
8
manifestation
the
of
sciousness, that
is
(Shakti) of Con-
Power
Consciousness as Power.
other
its
Gunas which
efficiency,
and
are
the
resistance
or
principles
inertia
in
of
are
Motion exists
peculiar
in
both
to
living
forms
of
substance.
substance,
undetermined
in
the
other.
complex
in living substance.
Organisation
is
"
See
Shakti and Shakta," by the author. Chapter on Chit-Shakti.
Power as Life
was supposed
tability
to
Thus
irri-
be a fundamental
we
of
the
a spasm.
is
distinguished
Jagadish
Bose.
By
Indian
scientist
Sir
the
is
electric
this
electric
obscured
form
of
Consciousness in
matter.
He
has thus shown by his ingenious experiments the fatigue of metals and its disap-
Whilst
mind
it
is of
which
stimuli
we
Life,
exists
it
see
the
of
that
is
of
extreme
mobility
and
it
has
been
10
"
said
This sensibility
matter so contrary to
what popular observation seems to indicate is
becoming more and more familiar to physiadds
This
cists.
is
why
of
'
of
matter/ utterly meaningless twentyfive years ago, has come into common use.
life
The study
of
mere matter
it is
likely,
it-
due
to
common
Then
ent in
properties
is
the substance
what
is
answer
is
matter
which
of
Le Bon
we
living and
call
is
in
living
substance.
matter.
"
matter differ-
not living ?
in the negative.
non-living
kinds
".
It
is
the
The
same
substance as in
There
are
not
two
The chemico-mechanical
II
Power as Life
from
mineral
The
materials.
is
Nature
living bodies.
beings
what
manner they
fact
constructs all
man
with similar
in
to
exists
difference
the
in
Consciousness which
is
their
essence.
of
matter
The
more
may by
beings.
living
being
is
tissues of living
made up
of
an
compose molecular
edifices
rest
jelly
processes of
life.
12
of
very
great
mobility.
particularly
Protoplasm
"
"
chemical substance
is
things,
living
known
as
which
all
tractility,
built
up the
with
its
it
is
complicated structure
constitute
plexity
cell, itself a
Of
in
Inorganic forms
molecular edifices of small comstructure,
whereas
compounds
which none
of the
known laws
of
and
Contains
a
Power as Life
13
and properties
structure
laws
to
which none
of the
No
chemistry are applicable.
formula can express their composition and no
old
of
On them
theory explains their properties.
depend the majority of the phenomena of life.
The
The writer
reactions.
above speaks
the
of
10
from
the
whom we
quote
chemical edifices
which
laboratories but
man
is
the
cells
unable
compounds
bodies.
"
admirably adapted
10
to
precise so
cit.,
293295.
14
What
they accomplish every moment of our existence is far above what can be realised by the
living being
is,
we
call
is
it
it
the
as
aggregate,
What
be
life,
which
What
then
is
that
which
plant,
animal, and
man?
between that we call life and non-living substance ? For it must be admitted that there are
obvious differences between the two, otherwise
man would not have made the distinction. It
is sometimes forgotten, in the desire to unify
the characteristic of phenomenal Reality that it is made up of differences
it
is
sity,
we may
Power
15
as Life
correspondence which are the phenomenal indications of the unity of Creative Reality Itself.
beings
which
tells
us
Life
nothing.
is
be that
to
assimilates,
rate
all
popularly
of
it
called
"
living
any
what is
of
substance
at
"
alone.
its
movements.
energy which
it
is
gigantic
carries within
its
It
itself.
dissociates.
it
of
the atom
16
for
as regards
In
is intra-
Even
movement
of transport.
so called
animal
may
be
Some
external conditions.
there
is
the
Then
reaction
to
and that
in
self-initiated
all
movement
is
c^ll.
movement
cells,
only.
These
cells are
17
Power as Life
or
leaves.
cannot
breathing creatures.
through
its
Amaeba,
we
It is therefore supposed
taking place.
that the interchange of gases which constitutes the breathing process takes place all over
ration
surface of
the
apparent
takes
(principles
of
and repulsion,
operation) in the
"
Whether " non-living
universal
interstices of matter.
whether
is
it is
capable of growth.
in
The
for
process
chemical
thus individualised by
of elements borrowed from the
and matter
incorporation
medium with
is
itself.
show evident
been said
to
crystalline
form corresponds
The
one.
successive
material
to the
molecules
transformations
way,
affiliation.
to
anatomical
go
through
assume the
a representation, in a
The
All
18
of
course
is
not
to
fact
healing or righting
this
merely present
is
characteristic
essential
tendency
not
an
the universe as a
of
whole
So again
In certain conditions
liquids
crystallise
spontaneous
crystallisation
observed.
The
produced
by
identical
ture
in
with
Adaptation,
if
appears
crystalline bodies
admitted
vital
to
be
which are
activities
are
conditions
response
to
Power
as Life
19
also
an element
of
whether there
purposiveness in them.
in
it.
some only
the
is
Mind
act
Sangskaras
or
their
ends,
that
tendency
and
according
to
their
innate tendencies
presented
as
inherent
to
realise
to
object
is
its
consciousness.
end
of
by nature
fitted to
the action
is
the
accomplish.
realisation
In some cases
of
a chemico-
is
in fact
distinguishing
in
freedom that
characteristic
of
we
to
find the
living
sub-
stance.
It
to the
20
Each has
its
normal
we
matter,
the
in
may
be
statement
generalised
summed up
that
living-
matter
of
is
biologically
in
forms
of
living
described
as
an organism rich
the
material,
matter are
organisation
control.
lines
of
that
an
11
See Le Dantec
Life".
"
of
Power as Life
thing
21
whole course
the
in
Freedom and
its
existence.
mental characteristic
of living matter.
And
this
is
process
of
an
in
has within
Either
the potency of life.
view is apt to introduce confusion and obliteLife is a term which
rate real differences.
it
expresses a distinction.
If
we
call all
matter
we
alive
which
it
is
ordinarily understood,
doctrine
sound.
unity.
is in
It
To
it
The
namely
position taken
this matter, as in so
by Shakta
many others,
22
On
Life.
is
is
Power,
of
it
is
But
right to
immanent
To the
whether
Vitalist,
is
torm
or new,
old
says that he
it
is
not a product
of
stance which
with
its
is
and
regulated
and behaviour, or
<
in
motions
calculable
"
matter in which
live
which
is
and
less
practical purposes
is
it
less calculable,
becomes
until
incalculable.
look
for the
Power
appearance
(Shakti)
matter and
life.
which
This
of
is
is
life,
the
It
we must
but to
cause
examined
the
of both
so fundamental
it is
for
and
later in
review
Power as Life
23
its
East and
West
as to the
so called origin.
According
to the
as
four
kinds of matter
the
as
liquors
12
property of spirituous
the result of the fermentation of
intoxicating
is
rice
unintoxicating
The
and molasses.
in-
stinctive
external stimuli, as
closing
of
much
of iron
It is
under
common
13
transcends
product of matter.
12
and
not
the
that
Prithivi.
The
is
fifth
Akasha
is
24
two
from
which
else,
of
tinguished
Mind and
schools
latter
motion,
one
is
not con-
but
are
dis-
in
that
the
another
is
also
a separate
admit.
ness of the
self,
Nor
is
of
is
not a
the mo-
the conscious-
is
Life
16
17
or
according to the Sangkhya is not a Vayu
bio-mechanical force nor any mere mechanical
impulsion
resulting
of
14
As
Atma.
rest
16
Seal, 241.
17
the root
Va
to
move.
Power as Life
Vayu. Life is a reflex activity, a resultant of
the various concurrent activities of the mind
and senses. 18
disturbing
This,
effect
it
on the
is
said,
explains the
vitality of pleasurable
with the Sangkhyas that Life is neither a biomechanical force, nor the result of its operation,
deny
that
it
is
of the con-
to
the
senses,
for
it
regulates the
18
That is Ego (Ahangkara), the emotional (Manah)
and sensori-motor (Jnanendriya and Karmendriya)
Manas, as derived, co-ordinately with the Tanmatra, from Ahangkara or individualised Prakriti.
20
Bhuta.
21
Seal, oj.cif.,242.
26
development
from
mean
deprivation
of
The
life.
is
called
22
which
is
which
(jn
the
exists
or Shakti
is
which
Consciousness and
manifests as Consciousness-unconsciousness. 23
from
the root
An
*'
to
Power as Life
That Power
Action.
power
The
is
27
Knowledge or
either of Will,
Lite Principle
[Kriya-shakti}.
form
is a
But the
of active
Powers are
Wherever
there
is
is
the other.
The
Principle
is
to
Atma with
relation of the
of
God
be
"
organises or builds
55
having experience
24
25
the special
certain form of
as Power.
2tma
up as a means
Prana
in
its
(or
of
general
Pradhana.
"
Hindu Realism,"
In the
J. C. Chatterjee.
the Devi as Life-Principle is depicted
of a red colour in a boat floating on a sea of blood.
Tantras
The
is compounded of A-fat+man.
means All-spreading just as Brahman does.
"
"
According to some the root is As " to be ( Asmi,
Sum, I am) or An to breathe the Spirit," which
has the same significance.
26
This term
root At
28
sense as the
nor
is
Breathing
is
an attribute
festations of Life,
stance.
is
It
"
not breath,
is
except in a secondary
only one of the mani-
breathing
it
sense.
Life Principle
of living sub-
manifestation of
the
Life-
Breath
Principle.
is
the same
name
as
its
chief characteristic
the
mark
And
of vegetable, animal, and human nature.
"
"
thus the word
means
literally
Spirit
breath.
Man must speak in terms of material
existence, and he here selected what
seemed to him the least material, the most
unsubstantial.
A breath may be felt. The
is
the
Prana
atter
is
the
is
the
Prana
of all
Pranas.
Brahman
as Prana.
The
The
special
29
Power as Life
relation,
the
of
activity
Pranl
the
of
The
Brahman.
all
Breathing
is
life.
microcosmic manifestation
of
the macrocosmic
Rhythm
to
is of
any universe,
going breath,
27
His inbreathing
The body
is
of
28
the Lord as Time.
all
five sheaths,
which are
we
inward,
proceed
food or matter,
27
28
With
life,
less
and
less gross as
Nishvasa.
3.
30
and
of
differs
30
food
bliss.
which
geneous,
the
or
it
made up
But the
vital
undivided whole,
34
It
body.
35
regions,
as
is
The
vitalises.
self
33
30
32
is
of
latter is hetero-
of distinct or
sical
or life-body
parts.
2'
well defined
which
within
lies
an homogeneous
is
not cut
off
into
distinct
Unlike the
body known as the Pinda.
it
has no specialised organs each
latter
is an
It
discharging a special function.
cal
self.
the seed
of
3t]
in
breathing
the germination
creatures.
into
29
Annamaya.
31
Parichchhinna.
32
Pranamaya Atma.
33
Sadharana.
34
35
36
Sarvapindavyapin.
Asadharana.
In
the viviparous
Placental
(no
a-placental
Power as Life
Prana
seed
this
goes,
31
that
when
is
When
enters.
the
their
may
cells
Prana
organism ceases
which the
time the
the
to
Vital Prin-
though
continue a sort of
for a
life of
own.
Prana
is
but on
itself in
ten different
names,
of
Apana^
ways under
which the
Vyana
Samana,
ten different
Prana,
and
Udana
like
all
later
explained.
Prana
stitutive
or
Ayuh
principles of the
aspects namely as
the
first
Brahman
It
(Life)
Prana
as
is
cause and as
a
name
the Cause
of,
other con-
effect.
for the
that
is
In
Supreme
Power
the
Svedaja or Usmaja were spontaneously or a-sexually generated from inorganic matter through the
action of moisture and heat such as maggots in
corrupting flesh. See Raghava Bhatta Comm. on
Sharada Tilaka,
1, 27, 29.
also
32
'
43
Eternal.
"
35 43
He who worships Me
as Life
38
Kaushltaki-Up.,
Brahmeti). Ib. 21.
39
Maitri-Up.,
32:
is
Brahman (Prano
51.
40
Chhandogya-Up.,
2-2.
41
Prana
4105.
Brihadaranyaka-Up., 4
Kaushitaki,
21,
3.
"Thou
He who
art
Devatas and
43
44
Who
Kaushitaki-Up., 3
Ib.
(He who
is
Prajnatma).
Brahman
Prana
is
art both."
"They
as
Prana."
1-5-3.
45
Up.,
"
I
1.
"
Shiro-
Power as Life
33
3547
all
4i)
we two
We
of the
World (Jagatprana}
".
is
It
this
Supreme
Life that
51
52
all
beings
issue, enjoy their individual lives, and then
54
It is thus the Cause of the
re-enter into it.
4(5
47
4S
One
19
Cited in
Comm.
to v. 1 to
Brihad.-Up.
Kamakalavilasa*
50
Jagadatmatvat.
51
Cited by Natanandanatha in
Comm.
to v. 12 of
Kamakalavilasa.
52
53
Mukhyah Pranah.
Prana
is
Chh.-Up.,
11.
123
15-3.
Brahman. Chh.-Up.,
3-184.
54
1115.
Prana is Ra because
Chh.-Up.,
12
all beings enjoy (Ramante) Br.-Up., 5
Prana
in
1.
34
As such.
universe.
this universe.
also
endless,
itself.
56
Life
As
eternal.
is
55
Life eternal
It
it is
is
an
dropped and
now resumed.
Prana
is
Para-
{Agui) (which
60
59
;
exhi61
beyond matter.
Eternal Life is the persistent and true 62 which
63
is enshrined by all name and form.
It is
bited in matter,
55
56
57
58
59
Up.,
*
cl
though
itself
3.
154.
Maitri-Up.,
Maitri-Up.,
Ibid.,
69, 61,
45.
69.
It
(as
68 and 77.
Brahman)
is
Tejomaya. Br.-
2-5-4.
Ibid. ,6
It
is
11.
Amritamaya.
Br.-Up., 2
54
163.
2120.
63
Ib. 9
163.
and AdhPrano va
35
Power as Life
formless. 64
have
All
Supreme Brahman
is
immersed.
is
its
causal sense,
Supreme Power
the
it
66
then, in
ITife
it
is
[Shakti] in
its
name
for
aspect as
That Power
is in itself
is, it is
Fran a
or
about.
04
65
53 67
material
not matter.
is
and
leads
"
not
is
It
that
and controller
said
guides
to
"
On
be so called
because
it
23
Pranat.
67
because
it
tion of Life.
builds
The
iti
abhigiyate.
(Prakritivada Diet.).
first
36
Matter
which
for this
in
is
The Vedanta
itself.
clearly
its
the
68
,
and within
it is
the
69
Pranic sheath
subtle
body of
Consciousness, and Mind, Life, and Body are
forms of its Power (Shakti}.
If
it
be remembered that
all
is in
essence
be clearly
mind
70
understood.
of
itself.
68
Annamaya Kosha.
69
Pranamaya Kosha.
70
Vijnanarnaya Kosha.
71
Manas
of the
is least
the higher
Judgment and
functioning as Reason,
so forth, Consciousness
aware
In
Manomaya Kosha.
71
which
Power as Life
37
again is a veiled form of consciousness. Another form of the mental principle is Prana or
Life. Though not specifically called mind, it is
nevertheless
that
wholly immersed
consciousness of
body.
For
soever
way
the
function
operation
is
is
in all matter,
living or not
living
material energies in
of
present
whether we
when it
such a way as
;
what-
mental
the
Consciousness
Matter.
work
but
call
Prana or the
And
to build
in
Principle
is
food,
the
72
the
lower
Maitri-Up.,
of
72
is
it is
sums up these
that
the
the
Life-
Matter (and
is
Lower Mind
the
statement
the essence
which
Principle,
of
the
of
life),
Higher Mind
is
the essence
613.
up
so the Maitri-Upanishad
relations
it
directs the
is
at
mind which
in
principle,
and
of
aspect
its
38
body of Bliss
Mind. 73
The
manifests
Vital
Principle
All
functions.
various
may
is
reduced
be
to
in matter
and
centripetal
in
itself
movement
the
Higher
which are
and
physically
and
cohesion
on
affinity
bodies
molecules.
form
of
attraction
is
In osmotic pheno-
74
73
and
repulsions,
acting
in
vijna-
vijnanasya.
Power as Life
bosom
39
of
liquids,
All
such
is
the
directions
in
attracting
75
according to the functions.
name
Prana
is
also the
Prana
which
is
appropriation or injection.
representative
of
the centripetal
It is
the vital
movement
of
76
Udana.
76
Shvasa.
See Brihad.-Up.,
137
5-143.
40
treating
jection,
The
which
latter
the
is
function
vital
specific
and
pulsion
and
priates
and
by
what
ejection,
is
dislike.
injects
or
ejection
not needed.
rid
of
instanced by
all
excretion
It
is
gets
expulsion such as
defecation, urination, sweating, nasal and aural
forms
of
elimination, and
excretion,
semination,
by Pranavayu and
Apanavayu.
77
On
parturition.
is
received in the
in
womb
the root
Va^to move is
Thus
Nishvas2, as in Yajnavalkya
described as Shvasanishvasarupa.
of
Prana.
where Prana
So
is
41
Power as Life
in operation in volcanic eruptions
it
and oozing
of
like.
It
vital functions
into these
greater particularity, vital functions are classified under three additional classes.
The
third
Vayti is
of
Udanavayu
is
of
is
not
Prana
42
nor
is
Pranavayu
the
air
is
indrawn.
Five subsidiary Vayus are also enumerated,
concerned in the functions of belching, eyelid
also
with the
rigor mortis?
there are others,
identified
way
as
limbs,
being
83
speech
84
offspring,
82
vitality
in
the
80
On
It is
this
82
83
Br.-Up.,
1-3-27.
lb. 9
13-19.
Ib.,
1-4-17.
85
account apparently
Vayu, as
where
in
Brihad.-Up.,
1.
Vatah pranah;
yana Up.,
is
141.
Power
86
food,
43
as Life
source of
all
earthly
life.
The abovementioned
have each a centre
are
commonly
is
material
the
87
of operation
which centres
principal
What
is
"Ether,"
"Air,"
"Water"
"Fire,"
and
"
15
87
it is the
Aditya is Prana. Prashna-Up.,
outer Prana (Vahih prana), Ib. 38.
"
88
See A. Avalon's
Serpent Power ". These are
the five physical centres.
are not here concerned with the sixth or mental Ajna chakra. The
"
" "
"
words
ether
air
are not to be understood in
the English sense of the terms. See 0/>. cit.
9
We
44
77/6'
is
World as Power
in the spine.
The
that
portion
of
which passes
Apaua is not in
the spine
the
Chakra
in the
Vyana
is
its
operation
is
from
is
this
though the
process of
reproduction namely semination is from the
urethra governed by the Svadhishthana tract. 89
centre,
vision.
90
89
Power as Life
the order of the
Pr anew ay us
given) emerald
Mind and
Matter.
The
sixth
is
the subtle
and
is
It
is
less subtle
made from
fifth
to
movement
which
except
Prana
is
first
form
of
two are
with
Kriya Shakti.
form
(Murta).
91
46
Tamas
The
Mass.
or
highest
number
movement
Mass and thus
pulse of
of
vibrations
of
in the
is
each
these
centres
50 in number
letters,
in
of
we
if
include Ksha,
the
if
we
which we become
sensible by reason of the Dhvani or Sound
which is their revealer. Thus Dhvani is not
or
the
rate
vibration
of
letter
but
surrounding
The
it.
producing
"
and
is
caused
is
sound-waves
itself
(Varna)
movement, which
93
92
of
air
letter
revealer
its
by the contact
of
known
as
is
in
eternal
"the
9a
sound
"
Brahman does
not
47
Power as Life
which
not
is
the
produced by
striking
of
"
things together
is
through
when, on
a proper
94
For
Varna].
initiation, a
this reason,
Mantra
is
given,
on examination, found to be
constituted in such a way that any Tattva is
if
the disciple
is,
in
repeat
in
if
it,
[Uchchh-vasa],
ejected,
or
if
ing [Shvasa],
injected,
lines that
when
so
much
in deficiency
when
so
of the Tattva is
much
of the
Tatfva
is
The
object
is
to
obtain an
48
equipoise,
as near as
may
be, of
the Tattvas
12,
10, 6, 4 con-
in
Praua
the second,
in the
third,
fifth,
Udana
sixth.
From
this
it
of
called the
Supreme Vayu
after of
the psychic
centre
which
are
vital
in
to
Power as Life
governed by
starting
49
from the
letters increases
above scheme
last
4,
2,
observed that
be
will
It
it.
To
4.
of
perfect the
in
Apana had
it;
and so on.
tion
to
which
six
of vibra-
and
Letters" represents
to the
making
all
of the
universe
made known
to
other
senses.
why
The
there can
by
touch,
as
in
;
We
treat disease
96
The colour treatment has been tried for several
diseases and the effect of various colours on the
mind
is
well known.
50
The
stands for a
the
of
thereby.
Yoga-
movement which
constitution
affected
is
the
In
invariably acknowledged.
is
exists also in
Akasha
is
operative
in
Tejas in
in Hydropathy,
solid
and
form
of
This
last
medical treatment.
fact
light,
Ap
liquids.
unnatural then
be in
is
is
the grossest
How
gross and
(if it
like?
The
will
more
clearly
Kundalin! Shaktl.
51
Power as Life
Ajna centre.. Ha
Ksha.
Psychic function
or Antahkarana-
(external)
region (eye-
vritti
brows)
16 vowels
Udana form of
vital force
(Utterance)
Anahata chakra
Prana
12 consonants
form
j
1
(heart)
vita
force
(Injection)
Samana form
Manipura chakra
(stomach)
of
vital force
(Assimilation)
Svadhisht ha na
chakra
Apana
form
of
vital force
(geni-
(Ejection)
tals)
Vyana form o f
vital force
'
(Distribution)
Vata or Vayu,
as
"
"
Air,"
Pitta,
Bile
"
some merriment
is
The
or
52
is
continuum
as
the
of
individual
which the
in
centres
move.
plurality
The
last
is
"
"
Earth
which is literally translated
but really means any matter in solid state.
Prithivi
Ayurveda
purposes,
The
solids.
which
translated
"
Air
".
the
is
is
Vayu.
carbon
things.
Air
is
and
It
floating matter in
of air,
It
mechanical combination.
is
not the
same
in a
97
deal
town
at
(Bhuta Shakti).
as in the country,
"
Shakti as Matter
"
Power as Life
53
but
the
menstruum
in
Vayu
which
is
air,
not
the
Va which means
primary
"
to
move
sense, motivity.
"
and
A kasha
in its
Possibly as a sub-
is,
or
may be
Vyoma may in
it
and as also any kind of electro-motor or molecular force and is in fact the power whereby
the other principles of the body move. For
"
In
without it they are said to be
cripples ".
short
it
is
which
98
The
54
means
Kapha which
Bile and
literally
means
fit
to
be ejected; but
in those planes
The
its
function
of
Pitta
or Agni
(Fire)
is,
its
four
of
again
subdivisions
as in
the case
that
is
the
principle
equipoise of these
health.
99
100
See
Kapha
is Apa
If
Keat
principles
(Pitta)
is
essential
to
Ibid.
Thus Pachaka
Power
dries
heat
55
as Life
up,
is
nates there
These
irregularity everywhere.
is
which is
All Life as movement arises under
affected.
conditions of heat and moisture which as the
called
Doshas
and Dushya
that
is
102
manifestation
of
Divinity
are
the objects of
on
Morgan
as that
which
is,
first
and which
members
of
is
similarly performed by
the
which may be
same group
subject
of
all
animals, and
to modification
Instinct
as
102
See Prapanchasara
15,
under
is
also
race-habit.
101
Literally Faults because of the diseases to
their disharmony leads.
the
which
fat, etc.
56
a Sangskara or tendency
festing
as
Power
vital
On
in Prana.
its first
it
but
is
the
whole series
commence
now patent, in
tendency,
now
of
latent
which the
The
belongs.
evolution
individual
displaying instinct
behaviour
of
inorganic matter
to
is
apparently
fixed and calculable and seems mechanical.
This fixedness
from out
this
consciousness
of
and
self-directed
movement
arise.
It
is
heat and
moisture diffused
Power as Life
exist in
gross,
57
subtle
Agni,
is
not
made
to material
Heat but
to that
which
which one
its gross transformations is material Heat
many forms some subtle, some gross. Fire
projects the universe, in
of
in
is
103
104
105
106
Rig- Veda,
X. 129.
Kama
Tejas.
I.
that is
"
64.
Ichchha or creative
will.
58
stored
up
in
There are
Vedantists resolve
all activity,
It
which
is
not
physical, vital,
subtle
cosmic
or mois-
of
ture
itself.
Whilst
all
directly
manifestation
manifestation
is
manifested.
is
movement, whilst
transformation of one
is
to
come
forth as flame.
It is
Power as Life
59
that
is
as
both
and
organised
What
grades of
life.
of
in
all
tially
it
Mind
is
or
obscure
it
as Matter.
the
varied
forms
of
it,
But
this
These
displaying
the
in
These forms
an order or law of succes-
these collocations.
appear according to
sion under conditions
of causality, space,
in the
world
time
all effects
do
So-called in-
60
110
however differing as
or animal organisms
forms are thus essentially and ultimately
one
in
Substance- Energy.
respect of their
Metaphysical continuity
of forms.
graded continuity
evolution there
is
is
111
indicated
in
the
At each stage
a going forth
of
(Prasara) of
brium.
points
of
relatively
stable
The
ary process.
redistribution of
the
at
various
mass and
no
Organic compounds are either vegetable (Sthavara or Achara Bhuta or immoveables) or animal
(Asthavara or Chara or Jangama Bhuta). Both are
compounded of the five forms of sensible matter
(Bhuta) in greater or less proportions.
111
See Seal Of), cit., 17, 55. on the Sangkhya
So it
citing Patanjala Sutras and Vyasa Bhashya.
said Jalabhumyoh parinamikam rasadivaishvarupam sthavareshu drishtam. Tatha sthavaranam
jangameshu jangamanam sthavareshu (the evolved
properties of Rasa and the like are seen in immoveis
ables that
And
these properties of
in animals and
these properties of animals are seen in vegetables
is
vegetables.
is
immoveables).
Power as Life
no
The
vegetable and
is
question
whether
is
power
buted to the Cause as a special form of functioning which is Prana or the Life Principle.
transformation of Energy due to
collocations of the threefold tendencies of the
All change
is
material cause in
varied
its
The
products.
112
are
matter.
113
The
latter
is
compound
of state.
of
the
From
made
world
is
produced.
These show
vital
all
forms
phenomena
sentiency,
waking and
112
Tanmatra.
113
Bhuta.
sleep,
health, disease
62
and
consciousness
latent
and
pleasure
116
pain.
Bhanumat! speaks
of
are
capable
of
Chakrapani in the
such consciousness as
known
well
taste.
114
Seal 169
115
See as
plant
116
life,
119
They
feel pleasure
and pain
Seal
Antah-samjna bhavantyete sukhaduhkhasamanvitah (these have inner consciousness consisting of pleasure and pain).
117
Vrikshastu chetanayanto'pi tamashchhannajnanataya shastropadesha-vishaya eva. (Trees though
possessed of consciousness by reason of their consciousness being overspread by Tamas are esteemed
Ib.
The
vested
It is affected by thunder
it dries up under the
touch of heat; the creeper finds its way and is
therefore not eyeless it drinks through its root and
;
63
Power as Life
and when cut down they
is said) I
There
it.
The
is
die.
is
"Therefore
(it
living organism, in
12
no unconsciousness there."
next
The
life
and
lastly
man.
life
all
is
life
is
m
heat
"
and
It is
is
born
called
"
from
pierces up
Udbhijja that is that which
the ground such as grasses, creepers and other
These spring from seeds. Lifeplant forms.
merely contained in the
seed but in the seed and environing conditions.
not
potentiality
is
The animal
seed
is
taste.
64
body.
plant-seed,
is
in
air,
or
Ushmaja,
These conditions
are common to plant life and the followIt was supposed
ing forms of animal life.
by some of the ancients both in the East
and West that there was a sort of spontanemoisture
or
heat-born.
ous
of
life
matter
Not im-
may
122
Tilaka,
65
Power as Life
123
or ovum, and ingeneration without seed
organic matter without either of these cannot
,
rise
give
The
to
next
was
124
the
Andaja or
oviparous animals and the highest and last the
division
of the
which
like
123
124
Bija.
Seal Op.
Prapathaka
125
cit. 9
6.
Umasvati, the author of the Jaina work Tattvarthadhigama. Seal Op. cit., 188.
66
The
constituents
of
the
called Dhatu, of
derived
derived
from
woman
is
and sometimes
called Strl-shukra
which
Shonita
mean menstrual
connection
blood which
is
does not
Artava.
All
bones
of
built
by a reverse process it
its interstices in which, by
calcium salt, the bone is formed.
deposit of
Marrow
is
is
formed
also
by the tunnelling
it is
of
the
the essence.
Semen (Shukra)
is
Power as Life
67
exists not
in
the
form
in
127
organs.
known
channels
subtile
worked up
is
which it is
The tissues
the
generates
seven
child.
to
wishes
body.
the
developed seed in
female (Strlshukra)
Ojah
is
all
die ".
to
It
The Devatas
all,
may
which gives
when
it
dies,
be
vital-
man
also
of these
genital
of the
ejected in
the
the Shukra-
as
in the
seven Chakras
128
127
"
it
body.
128
Dakini,
Hakim,
68
the
principles
of
Heat
(Tejas)
Phlegm
which are excretions (Mala) of substance of
which the body is ridding itself.
These three are called Doshas. V&ta is classiPrana, Apana and so forth above
All
metabolic
mentioned.
processes are
called Pitta, which has also five subdivisions
into
fied
which are
to
supply
to
the body
its
economy when,
and sustentative
equipoise
among
functions,
the
they ensure an
different
vital
and
" whole
".
When
the equilibrium
is
disturbed,
Power as Life
69
esse
As
excretions of
organisms.
of the
129
by channels
or Nadis which are both gross and visible as
nerves and arteries, and also subtile and inis
intersected
The
"
Eye
of
Food
"
is
made
13
Thus
of the extra-
growths in
it.
This
is
See
Vol. 3.
130
By
Sir
Conan Doyle
a Spiritualist," p 137.
in his
"Wanderings
of
70
laid
Energy-
evolution on the
highest rnan
Evolution takes place
material plane ends.
In
the
the bonds
of
which
Eternal
It
of
has involved
Rhythm
ot
This
Itself.
the
Divine
is
in
the
Mother as
"
"
sees
that is
Substance-Energy. He who
creates Otherness resolves it into Herself again.
"
"
That is His
Play fLlla). Those who enter
into the spirit of it and follow its laws gather the
fruits of the world.
It is
given
to
man
alone
to
Mother
as
She
is in
131
not
life in
See as
Power".
Herself
seeks not
Her
Self.
to these
Yoga-Nadl, Avalon's
"
Serpent
71
Poiver as Life
knows them
Life of
all
to
Lives which
self.
But there
that
is
Here
is
is
Devotion
Her form.
Her
form
of Devotion,
Form, as universe.
"
the so-called
lower form"
to
when
For
also another
too Siddhi of
obtained
is
as
the form
that
is
recognised as
recognition
is
itself
strengthening of individual power. In Karmayoga without attachment both ends and aims
are served.
APPENDIX
LIFE
'
manifestation
of
Brahman which
is
the
Ground
Principle.
the
is
74
"
again.
it
Yada vai
The
because without
/.
Prana
is
The radix
is Brahman
it
they
all
cease.
of
(as Chit).
of the
How
World
('
Stress
of
experienceChit involving Stress
meaning Power to evolve or appear as a
Power as Life
75
Consciousness) ?
On
reflection
on the nature
Consciousness, we
svarupa lakshanas
freedom
It
is
Eka
find
that
It
it
this
Ether
of
possesses three
wholeness and
Piirna It is Avadhita
unrestricted). The whole
unity,
viz.,
;
of
is
uncircurnscribed,
Stress-system operates in this Ether.
Though the Ether as Chit never really loses Its
nature (anyathabbava), it appears, by reason of the
(i.e.,
is
moved.
two aspects,
(Shakti)
viz. 9 static
that
is,
'
unspeakable Fact.
Let us consider the Motion-aspect. How can we
state the Movement ? Stress is resolved into three
76
maximum
minimum
of
what
veiling to
maximum
manifestation (or
Manifestation
Since
it
is
it
is
is
alternately coiled
Movement,
elements
two
an uncoiling and
By the former
coiling process (vikasha and laya).
we have in the world an hierarchy of samashtis
vyashtis (genera and species) having at the one end
(1)
finittsing
Ishvara as the
process
Summum
(2)
Genus and
at the
other the
both Samashti
Power as Life
77
c
'
is
a resultant of
Evolution-
two tenden-
viz.,
In the case
Where
X
is
this
is
uncoiling.
we have A
Where
coiling.
in excess,
the
point.
we must have
variable,
and their
ratio
is
in relation to X.
is
an abstrac-
78
we have
a critical stage.
Suppose the earth is
towards
the Sun
round
and
after a
round
eddying
been
has
it
will
cease
reached,
certain critical stage
to go round and round, but will be pulled to the
centre and merged in it vide the career of a piece
In eddying away
of straw in an eddy in water.
;
we must
Power as Life
79
permanent scheme
of
the
planets,
relatively fixed.
of bodies
etc.,
is
and that
in
may
thereby be produced)
atoms
is
still
its
kind.
80
(of a
certain kind) up
to a limit
beyond it, it produces either no sensation
The Mutation
or sensation of a different kind.
;
Theory
of the
cell
itself
under
similar
conditions
Power as Life
an ape which
81
(Shakti) by which an old Form is transformed into a new when, for example, by changing the
"
"
the modern chemist hopes that
atomic number
"
"
he will be able to transmute a base metal (say
Power
mercury)
into
Principle
"
"
of Control.
gold,
form
of
in
Control
of
Control
a
disposition
of
stress (Power)
which
constitutes a
the mind.
worthy
When,
of special note
82
finitising process
differentiating and
then integrating, and then differentiating again.
(1) It
is
It
is
rhythmic
(2)
ing to
maximum
veil-
(coiling
and
uncoiling).
Principle of Control.
(5) A Principle of
new
sustainer of a
(6)
Since
and Vyashti
Control
form.
is
we must have
Samashti
graded series
to
that
of
C over C
alone.
Power
Now,
83
as Life
veiling
may involve
this
more
which
articulate
in
its
the
more or
is
Whole
(finitisation)
hidden
and the
is
;
it
is
We
to
we may
84
They
Annarnaya).
out,
"
"
inert.
various concentric
But
koshas.
(gross) kosha
potential).
actual),
kosha.
these
in
are
it
all
One kosha
and
except the
coiled
yet
has
It
alone
up
is
we have
the five
annyamaya
involved,
uncoiled (evolved,
motions
Science deals
Physical
motions (approximately),
all
(i.e.,
proper to this
with some of
and we have
85
Power as Life
"
"
the
certain
the assemblage
of
"
subtle
"
stresses determining
The moment
itself.
"
this
"
before, a
new
seize
new
set of
motions manifests
long as its
as the play of forces
" scene
"
is
of
me
in
present
human
life,
the scene
is
86
In
kosha,
pectively.
Nature.
Like the colours in a rainbow, they give us but
"
"
working and approximate boundaries.
Nor
is
"
lutely
it
closed curves
it,
warrant
it.
When,
for
it is
Power
87
as Life
The
We
as a whole in all
its
different
is
am
able to
contained within
draw
or
amounts
of energy.
Physical Science till lately
only the 100; and stated its doctrine of transformation and conservation of energy on that basis.
knew
The
whole matter
To what extent
does a given Form release or unveil the nature of
the Spiritual Ether (Chit) of which it is a mode ?
root of the
is
88
Matter as a
Form
is
Form
though even
in
of existence
a veiling
and
we must have
binding
clear traces of unity, organisation and freedom, as
Science by her discovery of atomic systems and the
"
"
evolution
of those
spontaneous
systems is
it
in
to
all
which
their operations
is
more
fully explained.
*'
Serpent
Power" where
this matter
Power
89
as Life
All, there is
no difference
Printed
when
by
J.
K.
everything
Arm,
at the
is spiritualised.
Vusujita
Press,
Adyar, Madras.