I may mention in this connection that our philosophers have associated seven occult powers with the seven principles or entities above-mentioned. These seven occult powers in the microcosm correspond with, or are the counterparts of, the occult powers in the macrocosm. The mental and spiritual consciousness of the individual becomes the general consciousness of Brahmam, when the barrier of individuality is wholly removed, and when the seven powers in the microcosm are placed en rapport with the seven powers in the macrocosm. There is nothing very strange in a power, or force, or sakti, carrying with it impressions of sensations, ideas, thoughts, or other subjective experiences. It is now a well-known fact, that an electric or magnetic current can convey in some mysterious manner impressions of sound or speech, with all their individual peculiarities; similarly, I can convey my thoughts to you by a transmission of energy or power. Now, this fifth principle represents in our philosophy the mind, or, to speak more correctly, the power or force above described, the impressions of the mental states therein, and the notion of self-identity or Ahankaram generated by their collective operation. This principle is called merely physical intelligence in the "Fragments." I do not know what is really meant by this expression. It may be taken to mean that intelligence which exists in a very low state of development in the lower animals. Mind may exist in different stages of development, from the very lowest forms of organic life, where the signs of its existence or operation can hardly be distinctly realized, up to man, in whom it reaches its highest state of development. In fact, from the first appearance of life* up to Tureeya Avastha, or the state of Nirvana, the progress is, as it were, continuous. -------- * 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. -------- 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.