In fact, from the first appearance of life* up to Tureeya Avastha, or the state of Nirvana, the progress is, as it were, continuous.

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* In the Aryan doctrine, which blends Brahmam, Sakti, and Prakriti in
one, it is the fourth principle then, in the Buddhist esotericisms the
second in combination with the first.
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We ascend from that principle up to the seventh by almost imperceptible gradations.  But four stages are recognized in the progress where the change is of a peculiar kind, and is such as to arrest an observer’s attention.  These four stages are as follows:—­

(1) Where life (fourth principle) makes its appearance.

(2) Where the existence of mind becomes perceptible in conjunction with life.

(3) Where the highest state of mental abstraction ends, and spiritual consciousness commences.

(4) Where spiritual consciousness disappears, leaving the seventh principle in a complete state of Nirvana, or nakedness.

According to our philosophers, the fifth principle under consideration is intended to represent the mind in every possible state of development, from the second stage up to the third stage.

IV.  Brahmam and Sakti.  This principle corresponds to your “spiritual intelligence.”  It is, in fact, Buddhi (I use the word Buddhi not in the ordinary sense, but in the sense in which it is used by our ancient philosophers); in other words, it is the seat of Bodha or Atmabodha.  One who has Atmabodha in its completeness is a Buddha.  Buddhists know very well what this term signifies.  This principle is described in the “Fragments” as an entity coming into existence by the combination of Brahmam and Prakriti.  I do not again know in what particular sense the word Prakriti is used in this connection.  According to our philosophers it is an entity arising from the union of Brahmam and Sakti.  I have already explained the connotation attached by our philosophers to the words Prakriti and Sakti.

I stated that Prakriti in its primary state is Akasa.*

If Akasa be considered to be Sakti or power** then my statement as regards the ultimate state of Prakriti is likely to give rise to confusion and misapprehension unless I explain the distinction between Akasa and Sakti.  Akasa is not, properly speaking, the crown of the astral light, nor does it by itself constitute any of the six primary forces.  But, generally speaking, whenever any phenomenal result is produced, Sakti acts in conjunction with Akasa.  And, moreover, Akasa serves as a basis or Adhishthanum for the transmission of force currents and for the formation or generation of force or power correlations.***