physical, manifestations; the form that it brings into manifestation is A'kâsha, the mighty element of Ether; not the ether of modern science, of course, although that is its physical representative. Then into that the next tanmâtra, the next power due to a modification of consciousness, is sent forth; the A'kâsha, with the primary vibration within it, receives the second vibration sent out by Íshvara, and this, pervading the matter around it, brings about the next modification of matter, the element Vâyu, or Air. Vâyu, permeated, ensouled and enveloped in A'kâsha, receives a fresh impulse from Íshvara, the third tanmâtra, or power resulting from a modification of consciousness; this tanmâtra, working on Vâyu, produces the modification of matter called the element Agni, or Fire, and this fire-matter is permeated, ensouled, and enveloped in Vâyu, as Vâyu in A'kâsha. A similar process brings into manifestation the elements Apas and Prithivî. The "magnetic field" of an atom is composed of all the tanmâtras and elements above it. Try to realise this process if you can, though I know the conception is difficult. What has occurred? A modification of life or consciousness in Íshvara, manifested as a power, a vibration; everything depends on vibration; ancient and modern science speak alike on this. The universe is made up of vibrations, the vibrations which are the modifications of the Divine out-pouring of life. These clothe themselves in fundamental forms of matter, out of which all multiplicity is developed. These modifications in matter, these great, or primary, elements are also called tattvas. Tanmâtras, then, are the powers sent out by modifications of consciousness, and these are awkwardly translated by the word rudiments; we have next the modifications in matter, the great elements, the primary elements, or tattvas. The first of the tattvas is called A'kâsha; then Vâyu, then Agni, then Apas, then Prithivî, the five following one after the other; the keynote of this evolution is that the modification of the previous higher tattva is reproduced within the lower, pervades it and expands outside it. If you will take the _Vishnu Purâna_, the second chapter, and read over again the evolution of the five tattvas, you will find that the Sanskrit word which is used comes from a root which means to pervade as well as to enclose, giving the idea of permeation as well as of expanding around to form an envelope. And you must understand that the central life of each tattva is the preceding tattva with its tanmâtra; that, with the new tanmâtra, makes up the life; and the outer form is the new tattva that by that productive action comes into existence.