Now the link between the Immortal Triad and the Perishable Quaternary is Manas, which is dual during earth life, or incarnation, and functions as Higher Manas and Lower Manas. Higher Manas sends out a Ray, Lower Manas, which works in and through the human brain, functioning there as brain-consciousness, as the ratiocinating intelligence. This mingles with Kama, the passional nature, the passions and emotions thus becoming a part of Mind, as defined in Western Psychology. And so we have the link formed between the higher and lower natures in man, this Kama-Manas belonging to the higher by its manasic, and to the lower by its kamic, elements. As this forms the battleground during life, so does it play an important part in post-mortem existence. We might now classify our seven principles a little differently, having in view this mingling in Kama-Manas of perishable and imperishable elements: { Atma. _Immortal_. { Buddhi. { Higher-Manas. _Conditionally Immortal_. Kama-Manas. { Prana. _Mortal_. { Etheric Double. { Dense Body. Some Christian writers have adopted a classification similar to this, declaring Spirit to be inherently immortal, as being Divine; Soul to be conditionally immortal, _i.e._, capable of winning immortality by uniting itself with Spirit; Body to be inherently mortal. The majority of uninstructed Christians chop man into two, the Body that perishes at Death, and the something--called indifferently Soul or Spirit--that survives Death. This last classification--if classification it may be called--is entirely inadequate, if we are to seek any rational explanation, or even lucid statement, of the phenomena of post-mortem existence. The tripartite view of man's nature gives a more reasonable representation of his constitution, but is inadequate to explain many phenomena. The septenary division alone gives a reasonable theory consistent with the facts we have to deal with, and therefore, though it may seem elaborate, the student will do wisely to make himself familiar with it. If he were studying only the body, and desired to understand its activities, he would have to classify its tissues at far greater length and with far more minuteness than I am using here. He would have to learn the differences between muscular, nervous, glandular, bony, cartilaginous, epithelial, connective, tissues, and all their varieties; and if he rebelled, in his ignorance, against such an elaborate division, it would be explained to him that only by such an analysis of the different components of the body can the varied and complicated phenomena of life-activity be understood. One kind of tissue is wanted for support, another for movement, another for secretion, another for absorption, and so on; and if each kind does not have its own distinctive name, dire confusion and misunderstanding must result, and