--------
* True—­from the standpoint of Aryan Exotericism and the Upanishads, not
quite so in the case of the Arahat or Tibetan esoteric doctrine;  and it
is only on this one solitary point that the two teachings disagree, as
far as we know.   The difference is very trifling, though, resting as it
does solely upon the two various methods of viewing the one and the same
thing from two different aspects.  (See Appendix, Note iv.)
--------

I shall now state what is meant (in the Aryan doctrine) by the seven principles above enumerated.

I. Prakriti.  This is the basis of Sthulasariram, and represents it in the above-mentioned classification.

II.  Prakriti and Sakti.  This is the Lingasariram, or astral body.

III.  Sukti.  This principle corresponds to your Kamarupa.  This power or force is placed by ancient occultists in the Nabhichakram.  This power can gather akasa or prakriti, and mould it into any desired shape.  It has very great sympathy with the fifth principle, and can be made to act by its influence or control.

IV.  Brahmam and Sakti, and Prakriti.  This again corresponds to your second principle, Jiva.

This power represents the universal life-principle which exists in Nature.  Its seat is the Anahatachakram (heart).  It is a force or power which constitutes what is called Jiva, or life.  It is, as you say, indestructible, and its activity is merely transferred at the time of death to another set of atoms, to form another organism.

V. Brahma and Prakriti.  This, in our Aryan philosophy, corresponds to your fifth principle, called the physical intelligence.  According to our philosophers, this is the entity in which what is called mind has its seat or basis.  This is the most difficult principle of all to explain, and the present discussion entirely turns upon the view we take of it.

Now, what is mind?  It is a mysterious something, which is considered to be the seat of consciousness—­of sensations, emotions, volitions, and thoughts.  Psychological analysis shows it to be apparently a congeries of mental states, and possibilities of mental states, connected by what is called memory, and considered to have a distinct existence apart from any of its particular states or ideas.  Now in what entity has this mysterious something its potential or actual existence?  Memory and expectation, which form, as it were, the real foundation of what is called individuality, or Ahankaram, must have their seat of existence somewhere.  Modern psychologists of Europe generally say that the material substance of brain is the seat of mind; and that past subjective experiences, which can he recalled by memory, and which in their totality constitute what is called individuality, exist therein in the shape of certain unintelligible mysterious impressions and changes in the nerves and nerve-centres of the cerebral hemispheres.  Consequently, they say, the mind—­the individual mind—­is destroyed when the body is destroyed; so there is no possible existence after death.