The Seven Principles of Man · 3

It may partially aspire and partially tend downwards. This is the normal experience of the average man. All life is a battlefield, and the battle rages in the lower manasic region, where Manas wrestles with Kâma for empire over man. Anon aspiration conquers, the chains of sense are broken, and the lower Manas, with the radiance of its birthplace on it, soars upwards on strong wings, spurning the soil of earth.But alas! too soon the pinions tire, they flag, they flutter, they cease to beat the air; and downwards falls the royal bird whose true realm is that of the higher air, and he flutters heavily to the bog of earth once more, and Kâma chains him down.

When the period of incarnation is over, and the gateway of death closes the road of earthly life, what becomes of the lower Manas in the case we are considering?

Soon after the death of the physical body, Kâma-Manas is set free, and dwells for a while on the astral plane clothed with a body of astral matter. From this all of the manasic ray that is pure and unsoiled gradually disentangles itself, and, after a lengthy period spent on the lower levels of Devachan, it returns to its source, carrying with it such of its life-experiences as are of a nature fit for assimilation with the Higher Ego. Manas thus again becomes one during the latter part of the period which intervenes between two incarnations. The manasic Ego, brooded over by Âtma-Buddhi – the two highest principles in the human constitution, not yet considered by us – passes into the devachanic [Page 42] state of consciousness, resting from the weariness of the life-struggle through which it has passed. The experiences of the earth-life just closed are carried into the manasic consciousness by the lower ray withdrawn into its source. They make the devachanic state a continuation of earth-life, shorn of its sorrows, a completion of the wishes and desires of earth-life, so far as those were pure and noble. The poetic phrase that “the mind creates its own heaven” is truer than many may have imagined, for everywhere man is what he thinks, and in the devachanic state the mind is unfettered by the gross physical matter through which it works on the objective plane.The devachanic period is the time for the assimilation of life experiences, the regaining of equilibrium, ere a new journey is commenced. It is the day that succeeds the night of earth-life, the alternative of the objective manifestation. Periodicity is here, as everywhere else in nature, ebb and flow, throb and rest, the rhythm of the Universal Life. This devachanic state of consciousness lasts for a period of varying length, proportioned to the stage reached in evolution, the Devachan of the average man being said to extend over some fifteen-hundred years.

Meanwhile, that portion of the impure garment of the lower Manas which remains entangled with Kâma gives to the desire-body a somewhat confused consciousness, a broken memory of the events of the life just closed. If the emotions and passions were strong and the manasic element weak during the period of incarnation, the desire-body will be strongly energised, and will persist in its activity for a considerable length of time after the death of the physical body. It will also show a considerable amount of consciousness, as much of the [Page 43] manasic ray will have been overpowered by the vigorous kâmic elements, and will have remained entangled in them. If, on the other hand, the earth-life just closed was characterised my mentality and purity rather than by passion, the desire-body, being but poorly energised, will be a pale simulacrum of the person to whom it belonged, and will fade away, disintegrate and perish before any long period has elapsed.

The “spook” already mentioned (ante, p. 20-21) will now be understood. It may show very considerable intelligence, if the manasic element be still largely present, and this will be the case with the desire-body of persons of strong animal nature and forcible though coarse intellect.For intelligence working in a very powerful kâmic personality will be exceedingly strong and energetic, though not subtle or delicate, and the spook of such a person, still further vitalised by the magnetic currents of persons yet living in the body, may show much intellectual ability of a low type.But such a spook is conscienceless, devoid of good impulses, tending towards disintegration, and communications with it can work for evil only, whether we regard them as prolonging its vitality by the currents which it sucks up from the bodies and kâmic elements of the living, or as exhausting the vitality of these living persons and polluting them with astral connections of an altogether undesirable kind.

Nor should it be forgotten that, without attending séance-rooms at all, living persons may come into objectionable contact with these kâmic spooks. As already mentioned, they are attracted to places in which the animal part of man is chiefly catered for; drinking houses, gambling saloons, brothels – all these places are [Page 44] full of the vilest magnetism, are very whirlpools of magnetic currents of the foulest type. These attract the spooks magnetically, and they drift to such psychic maelstroms of all that is earthly and sensual. Vivified by currents so congenial to their own, the desire-bodies become more active and potent; impregnated with the emanations of passions and desires which they can no longer physically satisfy, their magnetic current reinforce the similar currents in the live persons, action and reaction continually going on, and the animal natures of the living become more potent and less controlled by the will as they are played on by these forces of the kâmic world. Kâma-loka (from loka, a place, and so the place for Kâma) is a name often used to designate that plane of the astral world to which these spooks belong, and from this ray forth magnetic currents of poisonous character, as from a pest-house float out germs of disease which may take root and grow in the congenial soil of some poorly vitalised physical body.

It is very possible that many will say, on reading these statements, that Theosophy is a revival of mediaeval superstitions and will lead to imaginary terrors. Theosophy explains mediaeval superstitions, and shows the natural facts on which they were founded and from which they drew their vitality. If there are planes in nature other than the physical, no amount of reasoning will get rid of them and belief in their existence will constantly reappear; but knowledge will give them their intelligible place in the universal order, and will prevent superstition by an accurate understanding of their nature, and of the laws under which they function.And let it be remembered that persons whose [Page 45] consciousness is normally on the physical plane can protect themselves from undesirable influences by keeping their minds clean and their wills strong. We protect ourselves best against disease by maintaining our bodies in vigorous health; we cannot guard ourselves against invisible germs, but we can prevent our bodies from becoming suitable soil for the growth and development of the germs. Nor need we deliberately throw ourselves in the way infection. So also as regards these malign germs from the astral plane. We can prevent the formation of Kâma-manasic soil in which they can germinate and develop, and we need not go into evil places, nor deliberately encourage receptivity and mediumistic tendencies. A strong active will and a pure heart are our best protection.

There remains the third possibility for Kâma-Manas, to which we must now turn our attention, the fate spoken of earlier as “terrible in its consequences, which may befall the kâmic principle”. It may break away from its source made one with Kâma instead of with the higher Manas. This is fortunately, a rare event, as rare at one pole of human life as the complete re-union with the higher Manas is rare at the other. But still the possibility remains and must be stated.

The personality may be so strongly controlled by Kâma that, in the struggle between the kâmic and manasic elements, the victory may remain wholly with the former. The lower Manas may become so enslaved that its essence may be frayed and thinner and thinner by the constant rub and strain, until at last persistent yielding to the promptings of desire bears its inevitable fruit, and the slender link which unites the higher to [Page 46] the lower Manas, the “silver thread that binds it to the Master”, snaps in two.Then, during earth-life, the lower quaternary is wrenched away from the Triad to which it was linked, and the higher nature is severed wholly from the lower. The human being is rent in twain, the brute has broken itself free, and it goes forth unbridled, carrying with it the reflections of that manasic light which should have been its guide through the desert of life. A more dangerous brute it is than its fellows of the unevolved animal world, just because of these fragments in it of the higher mentality of man. Such a being, human in form but brute in nature, human in appearance but without human truth, or love or justice – such a one may now and then be met with in the haunts of men, putrescent while still living, a thing to shudder at with deepest, if hopeless compassion. What is its fate after the funeral knell has tolled?

Ultimately, there is the perishing of the personality that has thus broken away from the principles that can alone give it immortality. But a period of persistence lies before it. The desire-body of such a one is an entity of terrible potency, and it has this unique peculiarity, that it is able under certain rare circumstances to reincarnate in the world of men.It is not a mere “spook” on the way to disintegration; it has retained, entangled in its coils, too much of the manasic element to permit of such natural dissipation in space. It is sufficiently an independent entity, lurid instead of radiant, with manasic flame rendered foul instead of purifying, as to be able to take to itself a garment of flesh once more and dwell as man with men. Such a man – if the word [Page 47] may indeed be applied to the mere human shell with brute interior – passes through a period of earth-life the natural foe of all who are still normal in their humanity. With no instincts save those of the animal, driven only by passion, never even by emotion, with a cunning that no brute can rival, a deliberate wickedness that plans evil in fashion unknown to the mere frankly natural impulses of the animal world, the reincarnated entity touches ideal vileness.Such soil the page of human history as the monsters of iniquity that startle us now and again into a wondering cry, “Is this a human being?” Sinking lower with each successive incarnation, the evil force gradually wears itself out, and such a personality perishes separated from the source of life. It finally disintegrates, to be worked up into other forms of living things, but as a separate existence, it is lost. It is a bead broken off the thread of life, and the immortal Ego that incarnated in that personality has lost the experience of that incarnation, has reaped no harvest from that life-sowing. Its ray has brought nothing back, its lifework for that birth has been a total and complete failure, whereof nothing remains to weave into the fabric of its own eternal Self. [Page 48]

SUBTLE FORMS OF THE FOURTH AND FIFTH PRINCIPLE

The student will already have fully realised that “an astral body” is a loose term that may cover a variety of different forms. It may be well at this stage to sum up the subtle types sometimes inaccurately called the astral that belong to the fourth and fifth principles.

During life a true astral body may be projected – formed, as its name implies, of astral matter – but, unlike the etheric double, dowered with intelligence, and able to travel to a considerable distance from the physical body to which it belongs. This is the desire-body, and it is, as we have seen, a vehicle of consciousness. It is projected by mediums and sensitives unconsciously, and by trained students consciously.It can travel with the speed of thought to a distant place, can there gather impressions from surrounding objects, can bring back those impressions to the physical body. In the case of a medium it can convey them to others by means of the physical body still entranced, but as a rule when the sensitive comes out of trance, the brain does not retain the impressions thus made upon it, and no trace is left in the memory of the experiences thus acquired. Sometimes, but this is rare, the desire-body is able sufficiently to affect the brain by the vibrations it set up, to leave a lasting impression thereon, and then the sensitive is able to recall the knowledge acquired during trance. The student learns to impress on his brain the knowledge gained in the desire-body, his will being active while that of the medium is passive.[Page 49]

This desire-body is the agent unconsciously used by clairvoyants when their vision is not merely the seeing in the astral light. This astral form does then really travel to distant places, and may appear there to persons who are sensitive or who chance for the time to be in an abnormal nervous condition. Sometimes it appears to them – when very faintly informed by consciousness – as a vaguely outlined form, not noticing its surroundings. Such a body has appeared near the time of death at places distant from the dying person, to those who were closely united to the dying by ties of the blood, of affection, or of hatred. More highly energised, it will show intelligence and emotion, as in some cases on record, in which dying mothers have visited their children residing at a distance, and have spoken in their last moments of what they had seen and done. The desire-body is also set free in many cases of disease – as is the etheric double – as well as in sleep and in trance. Inactivity of the physical body is a condition of such astral voyagings. The desire-body seems also occasionally to appear in séance-rooms, giving rise to some of the more intellectual phenomena that takes place. It must not be confounded with the “spook” already sufficiently familiar to the reader, the latter being always the kâmic or Kâma-Manasic remains of some dead person, whereas the body we are now dealing with is the projection of an astral double from a living person.

A higher form of subtle body, belonging to Manas, is that known as the Mâyâvi Rûpa, or “body of illusion”. The Mâyâvi Rûpa is a subtle body formed by the consciously directed will of the Adept or disciple; it may, or may not, resemble the physical body, the form given [Page 50] to it being suitable to the purpose for which it is projected. In this body the full consciousness dwells, for it is merely the mental body rearranged. The Adept or disciple can thus travel at will, without the burden of the physical body, in the full exercise of every faculty, in perfect self-consciousness. He makes the Mâyâvi Rûpa visible of invisible at will – on the physical plane – and the phrase often used by chelâs and others as to seeing an Adept “in his astral”, means that he was visited by them in his Mâyâvi Rûpa. If he so chose, he can make it, indistinguishable from a physical body, warm and firm to the touch as well as visible, able to carry on a conversation, at all points like a physical human being. But the power thus to form the true Mâyâvi Rûpa is confined to Adepts and chelâs; it cannot be done by the untrained student, however psychic he may naturally be, for it is a manasic and not a psychic creation, and it is only under the instruction of his Guru that the chelâ learns to form and use the “body of illusion”.

THE HIGHER MANAS

The immortal Thinker itself, as will by this time have become clear to the reader, can manifest itself but little on the physical plane at the present stage of human evolution. Yet we are able to catch some glimpses of the powers resident in it, the more as in the lower Manas we find those powers “cribbed, cabined and confined” indeed, but yet existing. Thus we have seen (p. 37) that the lower Manas “is the organ of the freewill in physical man”. Freewill resides in Manas itself, [Page 51] in Manas the representative of Mahat, the Universal Mind. From Manas comes the feeling of liberty, the knowledge that we can rule ourselves – really the knowledge that the higher nature in us can rule the lower, let that lower nature rebel and struggle as it may. Once let our consciousness identify itself with Manas instead of with Kâma, and the lower nature becomes the animal we bestride, it is no longer the “I”. All its plungings, its struggles, its fights for mastery, are then outside us, not within us, and we rein it in and hold it as we rein in a plunging steed and subdue it to our will.

On this question of freewill I venture to quote from an article of my own that appeared in the Path – “Unconditioned will, alone can be absolutely free: the unconditioned and the absolute are one: all that is conditioned must, by virtue of that conditioning, be relative and therefore partially bound. As that will evolves the universe, it becomes conditioned by the laws of its own manifestation. The manasic entities are differentiations of that will, each conditioned by the nature of its manifesting potency, but, while conditioned without, it is free within its own sphere of activity, so being the image in its own world of the universal will in the universe. Now as this will, acting on each successive plane, crystalises itself more and more densely as matter, the manifestation is conditioned by the material in which it works, while, relatively to the material, it is itself free.So at each stage the inner freedom appears in consciousness, while yet investigation shows that, that freedom works within the limits of the plane of manifestation on which it is acting, free to work upon the lower, yet hindered as to manifestation by the unresponsiveness of the lower to its impulse. [Page 52] Thus the higher Manas, in whom resides free will, so far as the lower quaternary is concerned – being the offspring of Mahat, the third Logos, the Word, i.e., the Will in manifestation – is limited in its manifestation in our lower nature by the sluggishness of the response of the personality to its impulses. In the lower Manas itself – as immersed in that personality - resides the will with which we are familiar, swayed by passions, by appetites, by desires, by impressions coming from without, yet able to assert itself among them all, by virtue of its essential nature, one with that higher Ego of which it is the ray.It is free, as regards all below it, able to act on Kâma and on the physical body, however much its full expression may be thwarted and hindered by the crudeness of the material in which it is working. Were the will the mere outcome of the physical body, of the desires and passions, whence could arise the sense of the “ I “ that can judge, can desire, can overcome? It acts from a higher plane, is royal as touching the lower whenever it claims the royalty of birthright, and the very struggle of its self-assertion is the best testimony to the fact that in its nature it is free. And so, passing to lower planes, we find in each grade this freedom of the higher as ruling the lower, yet, on the plane of the lower, hindered in manifestation. Reversing the process and starting from the lower, the same truth becomes manifest. Let a man’s limbs be loaded with fetters, and crude material iron will prevent the manifestation of the muscular and nervous force with which they are instinct: none the less is that force present, though hindered for the moment in its activity. Its strength may be shown in its very efforts to break the chains that bind it there, [Page 53] is no power in the iron to prevent the free giving out of the muscular energy, though the phenomena of motion may be hindered. But while this energy cannot be ruled by the physical nature below, its expenditure is determined by the kâmic principle; passions and desires can set it going, can direct and control it. The muscular and nervous energy cannot rule the passions and desires, they are free as regards it, it is determined by their interposition.Yet again Kâma may be ruled, controlled, determined by the will; as touching the manasic principle it is bound, not free, and hence the sense of freedom in choosing which desire shall be gratified, which act performed. As the lower Manas rules Kâma, the lower quaternary takes its rightful position of subserviency to the higher triad, and is determined by a will it recognises as above itself, and, as it regards itself, a will that is free. Here in many a mind will spring the question, ‘And what of the will of the higher Manas; is that in turn determined by what is above it, while it is free to all below? But we have reached a point where the intellect fails us, and where language may not easily utter that which the Spirit senses in those higher realms. Dimly only can we feel that there, as everywhere else, "the truest freedom must be in harmony with law, and that voluntary acceptance of the function of acting as channel of the Universal Will must unite into one perfect liberty and perfect obedience”.

This is truly an obscure and difficult problem, but the student will find much light fall on it by following the lines of thought thus traced.

Another power resident in the higher Manas and manifested on the lower planes by those in whom the higher Manas is consciously master, is that of creation [Page 54] of forms by the will. The Secret Doctrine says: “Kriyashakti”. The mysterious power of thought which enables it to produce external, perceptible, phenomenal results by its own inherent energy. The ancient held that any idea will manifest itself externally if one’s attention is deeply concentrated upon it. Similarly an intense volition will be followed by the desired results” (vol. I, p. 312). Here is the secret of true “magic”. and as the subject is an important one, and as Western science is beginning to touch its fringe, a separate section is devoted to its consideration farther on, in order not to break the connected outline here given on principles.

Again we have learned from H.P.Blavatsky that Manas, or the higher Ego, as “part of the essence of the Universal Mind, is unconditionally omniscient on its own plane”, when it has fully developed self-consciousness by its evolutionary experiences, and “is the vehicle of all knowledge of the past and present, and the future”. When this immortal entity is able through its ray, the lower Manas, to impress the brain of a man, that man is one who manifests abnormal qualities, is a genius or seer. The conditions of seership are thus laid down: -

“The former [the visions of the true seer] can be obtained by one of two means: (a) on the condition of paralysing at will the memory and the instinctual independent action of all the material organs and even cells in the body of flesh, an act which, when once the light of the higher Ego has consumed and subjected for ever the passional nature of the personal lower Ego, is easy, but requires an adept; (b) of being a reincarnation of one who, in a previous birth, had attained through extreme purity of life and efforts in the right direction [Page 55] almost to a Yogi-state of holiness and saintship. There is also a third possibility of reaching in mystic visions the plane of the higher Manas; but it is only occasional, and does not depend on the will of the seer, but on the extreme weakness and exhaustion of the material body through illness and suffering. The Seeress of Prevorst was an instance of the latter case; and Jacob Boehme of our second category” (Lucifer, November, 1890, p. 183).

The reader will now be in a position to grasp the difference between the workings of the higher Ego and of its ray. Genius, which sees instead of arguing, is of the higher Ego; true intuition is one of its faculties. Reason, the weighing and balancing quality which arranges the facts gathered by observation, balances them one against the other, argues from them, draws conclusions from them – this is the exercise of the lower Manas through the brain apparatus; its instrument is ratiocination; by induction it ascends from the known to the unknown, building up a hypothesis; by deduction it descends again to the known, verifying its hypothesis by fresh experiment.

Intuition, as we see by its derivation, is simply insight – a process as direct and swift as bodily vision. It is the exercise of the eyes of the intelligence, the unerring recognition of a truth presented on the mental plane. It sees with certainty, its vision is unclouded, its report unfaltering. No proof can add to the certitude of its recognition, for it is beyond and above the reason. Often our instincts, blinded and confused by passions and desires, are miscalled intuitions, and a mere kâmic impulse is accepted as the sublime voice of the higher Manas. Careful and prolonged self-training is necessary, ere the voice can be recognised with certainty, but of [Page 56] one thing we may feel very sure: so long as we are in the vortex of the personality, so long as the storms of desires and appetites howl around us, so long as the waves of emotion toss us to and fro, so long the voice of the higher Manas cannot reach our ears. Not in the fire or the whirlwind, not in the thunderclap of the storm, comes the mandate of the higher Ego: only when there has fallen the stillness of a silence that can be felt, only when the very air is motionless and the calm is profound, only when the man wraps his face in a mantle which closes his ears even to the silence that is of earth, then only sounds the voice that is stiller than the silence, the voice of his true Self.

On this H. P. Blavatsky has written in Isis Unveiled: “Allied to the physical half of man’s nature is reason, which enables him to maintain his supremacy over the lower animals, and to subjugate nature to his uses. Allied to his spiritual part is his conscience, which will serve as his unerring guide through the besetment of the senses; for conscience is that instantaneous perception between right and wrong which can only be exercised by the spirit, which, being a portion of the divine wisdom and purity, is absolutely pure and wise.Its promptings are independent of reason, and it can only manifest itself clearly when unhampered by the baser attractions of our dual nature. Reason being a faculty of our physical brain, one which is justly defined as that of deducing inferences from premises, and being wholly dependent on the evidence of other senses, cannot be a quality pertaining directly to our divine spirit. The latter knows – hence all reasoning, which implies discussion and argument, would be useless. So an entity which, if it must be considered as a direct emanation from the [Page 57] eternal Spirit of wisdom, has to be vied as possessed of the same attributes as the essence of the whole of which it is part. Therefore it is with a certain degree of logic that the ancient Theurgists maintained that the rational part of a man’s soul (spirit) never entered wholly into the man’s body, but only overshadowed him more or less through the irrational or astral soul, which serves as an intermediary agent, or a medium between spirit and body.The man who has conquered matter sufficiently to receive the direct light from his shining Augoeides, feels truth intuitionally; he could not err in his judgement, notwithstanding all the sophisms suggested by cold reason, for he is illuminated. Hence prophesy, vaticination, and the so-called divine inspiration, are simply the effects of this illumination from above by our own immortal spirit” (Volume I, page 305-306).

This Augoeides, according to the belief of the Neo-Platonists, as according to the Theosophical teachings, “sheds more or less its radiance on the inner man, the astral soul” (Volume, page 315) i.e.., in the now accepted terminology, on the Kâma-Manasic personality or lower Ego. (In reading Isis Unveiled, the student has to bear in mind the fact that when the book was written, the terminology was by no means even as fixed as it is now; in Isis Unveiled is the first modern attempt to translate into Western language the complicated Eastern ideas, and further experience has shown that many of the terms used to cover two or three conceptions may with advantage be restricted to one and thus rendered precise. Thus the “astral soul” must be understood in the sense given above.) Only as this lower Ego becomes pure from all breath of passion, as the lower Manas frees itself from Kâma, can the “shining one” impress [Page 58] it; H.P. Blavatsky tells how initiates meet this higher Ego face to face. Having spoken of the trinity in man, Âtma-Buddhi-Manas, she goes on: “It is when this trinity, in anticipation of the final triumphant reunion beyond the gates of corporeal death, became for a few seconds a unity, that the candidate is allowed, at the moment of the initiation, to behold his future self. Thus we read in the Persian Desatir of the ‘resplendent one’; in the Greek philosopher-initiates of the Augoeides – the self-shining ‘blessed vision resident in the pure light’; in Porphyry, that Plotinus was united to his ‘god’ six times during his lifetime, and so on” (Isis Unveiled, Volume II, pages 114-115).

This trinity made into unity, again, is the “Christ” of all mystics. When in the final initiation, the candidate has been outstretched on the floor or altar stone and has thus typified the crucifixion of the flesh, or lower nature, and when from this “death” he has “risen again” as the triumphant conqueror over sin and death, he then, in the supreme moment, sees before him the glorious presence and becomes “one with Christ,” is himself the Christ. Thenceforth he may live in the body, but it has become his obedient instrument; he is united with his true Self, Manas made one with Âtma-Buddhi, and through the personality which he inhabits he wields his full powers as an immortal spiritual intelligence. While he was still struggling in the toils of the lower nature, Christ, the spiritual Ego, was daily crucified in him; but in the full Adept Christ has arisen triumphant, lord of himself and of nature. The long pilgrimage of Manas is over, the cycle of necessity is trodden, the wheel of rebirth ceases to turn, the Son of man has been made perfect by suffering. [Page 59]

So long as this point has not been reached, “the Christ” is the object of aspiration. The ray is ever struggling to return to its source, the lower Manas ever aspiring to re-become one with the higher. While this duality persists the continual yearning towards reunion felt by the noblest and purest natures is one of the most salient facts of the inner life, and it is this which clothes itself as prayer, as inspiration, as “seeking after God,” as the longing for union with the divine. “My soul is athirst for God, for the living God”, cries the eager Christian, and to tell him that this intense longing is a fancy and is futile to make him turn aside from you as one who cannot understand, but whose insensibility does not alter the fact. The Occultist recognises in this cry the inextinguishable impulse upwards of the lower Self to the higher from which it is separated, but the attraction of which it vividly feels. Whether the person pray to the Buddha, to Vishnu, to Christ, to the Virgin, to the Father, it matters not at all; these are questions of mere dialect, not of essential fact. In all the Manas united to Âtma-Buddhi is the real object, veiled under what name the changing time or race may give; at once the ideal humanity and the “personal God”, the “God Man” found in all religions, “God incarnate”, the “Word made flesh”, “the Christ who must be born in each", with whom the believer must be made one.

And this leads us on to the last planes with which we are concerned, the planes of Spirit, using that much abused word merely as the opposite pole to matter; here only very general ideas can be grasped by us, but it is necessary none the less to try to grasp these ideas if we are to complete, however poorly our conception of man. [Page 60]

PRINCIPLES -6- and -7- ÂTMA – BUDDHI, THE SPIRIT