“Astronomy” means the knowledge of the stars, and to the conception of the modern mind it is the science of “celestial bodies,” such as are seen at night on the sky; but to the ancient philosophers all visible things were the symbols and representations of invisible powers, thoughts and ideas, and the expression “Astronomy,” as used by Paracelsus, is, therefore, something quite different from the science of the star-gazers, and refers to the various states of the mind existing in the macrocosm of nature as well as in the microcosm of man. “The very word “celestial” or “heavenly,” refers to something superior to our grossly material nature, and an idea of what are the “stars” with which ancient astronomy and astrology deal, may be formed by studying the signification of the planets referred to in the previous chapter on the Constitution of Man.
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.