touch with each one of the four globes and a part of it. The
same is true of any aggregation of prakriti--of the earth itself
and of all things in it, including man. As there are four
atoms in each one, so there are four earths, four globes,
consubstantial, one for each of the four elements, and in touch
with it. One is formed of prakritic atoms--the globe we know;
another, of the ether forming their envelopes; another, of the
prana envelopes of ether, and a fourth of the manasa around the
pranic atom. They are not "skins"; they are consubstantial.
And what is true of atoms or globes is true of animals. Each has
four "material" bodies, with each body on the corresponding globe
--whether of the earth or of the Universe. This is the physical
basis of the famous "chain of seven globes" that is such a
stumbling-block in Hindu metaphysics. The spirit passes through
four to get in and three to get out--seven in all. The Hindu
understands without explanation. He understands his physics.

The Hindu physics teaches, with ours, that "the ether is the
source of all energy," but, it adds, "as prana is the source of
all life, and manasa of all mind."

"When the prakritic atom is vibrating in chord with its etheric
envelope," say our textbooks, "we have physical phenomena
--light, heat, electricity." "Yes," says the Hindu teacher; "but
when the atom and its ether and its prana are vibrating in chord,
we have life and vital phenomena added to the energy. When the
atom and its ether, prana, and manasa are vibrating in chord, we
have mind and mental phenomena added to the life and energy."
Each atom has energy, life, and mind in posse. In the living
leaf the prakriti, ether, and prana are sounding the threefold