It is said that in cases where tendencies of a man's mind are entirely material, and all spiritual aspirations and thoughts were altogether absent from his mind, the seventh principle leaves him either before or at the time of death, and the sixth principle disappears with it. Here, the very proposition that the tendencies of the particular individual's mind are entirely material, involves the assertion that there is no spiritual intelligence or spiritual Ego in him, it should then have been said that, whenever spiritual intelligence ceases to exist in any particular individual, the seventh principle ceases to exist for that particular individual for all purposes. Of course, it does not fly off anywhere. There can never be any thing like a change of position in the case of Brahmam.* The assertion merely means that when there is no recognition whatever of Brahmam, or spirit, or spiritual life, or spiritual consciousness, the seventh principle has ceased to exercise any influence or control over the individual's destinies. -------- * 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.