The Astronomy of Paracelsus, therefore, does not deal with corporeal, material, visible, cosmic bodies; but with _virtutes_ (virtues) or powers and _semina_ (germs), or essences, all of which are spiritual and substantial; because a power without substance is inconceivable; “power and substance,” “matter and force” being convertible terms, states of one unity, divided only in our conception of the modes of its manifestation. A “star”, in fact, means a _state_, and a “fixed star” a fixed state of a power in nature; or as it is called in Sanscrit, a _Tattwa_, which means a state of _That_ or Being, and as all Being is a manifestation of Life or Consciousness, the “stars” are certain states of that universal Life or All-consciousness, in other words, states of the _Mind_. “You should know that the constellations of the planets and stars on the sky, with all the firmament, do not cause the growth of our body, our colour, appearance, or behaviour; and have nothing to do with our virtues and qualities. Such an idea is ridiculous; the motion of Saturn interferes with nobody’s life, and makes it neither longer nor shorter, and, even if there had never been a planet called “Saturn” on the sky, there would be people born having saturnine natures. For all that the planet Mars is of a fiery nature, Nero was not its child, and although they are of the same nature (the same kind of energy being manifested in either of them) neither one of them received it from the other.” (“De Ente Astrorum,” _Paramirum_ C. I. 2.) Perhaps it will not be out of place, for the purpose of facilitating a comprehension of what Paracelsus meant by the term “Astronomy,” to take a glance at the Indian teaching in regard to the _Tattwas_. According to these doctrines, the Universe is a manifestation of _That_ (existence or being), manifesting itself as Life (_Prana_) within the universal _Akâsa_ (primordial matter, which, for all practical purposes, may be regarded as the “cosmic ether” of space). Prana manifests itself upon the various planes of existence in various _Tattwas_ or forms of existence, corresponding to the principles in the constitution of man enumerated above. Of these seven Tattwas five are manifested, corresponding to the five senses of the human body, and they are called as follows:—[13] 1. _Akasa Tattwa_; the _one_ element forming the substantial basis of the other four, and corresponding to that which upon the physical plane becomes ultimately manifested as audible sound. 2. _Vayou Tattwa_; representing the principle which renders possible the sensation of feeling or “touch,” upon all planes of existence. 3. _Taijas Tattwa_; that form of existence which represents that state which manifests itself upon all planes as Light. 4. _Apas Tattwa_; that principle which renders possible the sensation of taste upon all planes of existence. 5. _Prithivi Tattwa_; that principle which renders possible the sensation of smell upon all planes of existence.