develop active conscious life; and that to the question "how can unconsciousness generate consciousness?" the answer would be: "Was the seed which generated a Bacon or a Newton self-conscious?" Note V. To our European readers, deceived by the phonetic similarity, it must not be thought that the name "Brahman" is identical in this connection with Brahma or Iswara, the personal God. The Upanishads--the Vedanta Scriptures--mention no such God, and one would vainly seek in them any allusions to a conscious deity. The Brahman, or Parabrahm, the absolute of the Vedantins, is neuter and unconscious, and has no connection with the masculine Brahma of the Hindu Triad, or Trimurti. Some Orientalists rightly believe the name derived from the verb "Brih," to grow or increase, and to be in this sense the universal expansive force of Nature, the vivifying and spiritual principle or power spread throughout the universe, and which, in its collectivity, is the one Absoluteness, the one Life and the only Reality. --H.P. Blavatsky Septenary Division in Different Indian Systems We give below in a tabular form the classifications, adopted by Buddhist and by Vedantic teachers, of the principles in man:-- Classification in Vedantic Classification in Esoteric Buddhism Classification Taraka Raja Yoga (1.) Sthula sarira Annamaya kosa Sthulopadhi (2.) Prana Pranamaya kosa (3.)The Vehicle of Prana (4.) Kama rupa (a) Volitions Manomaya kosa (5.) Mind/& feelings &c. Sukshmopadhi (b) Vignanam Vignanamayakosa (6.) Spiritual Soul Anandamayakosa Karanopadhi (7.) Atma Atma Atma From the foregoing table it will be seen that the third principle in the Buddhist classification is not separately mentioned in the Vedantic division as it is merely the vehicle of prana. It will also be seen that the fourth principle is included in the third kosa (sheath), as the said principle is but the vehicle of will-power, which is but an energy of the mind. It must also be noticed that the Vignanamayakosa is considered to be distinct from the Manomayakosa, as a division is made after death between the lower part of the mind, as it were, which has a closer affinity with the fourth principle than with the sixth and its higher part, which attaches itself to the latter, and which is, in fact, the basis for the higher spiritual individuality of man. We may also here point out to our readers that the classification mentioned in the last column is for all practical purposes connected with Raja Yoga, the best and simplest. Though there are seven principles in man, there are but three distinct Upadhis (bases), in each of which his Atma may work independently of the rest. These three Upadhis can be separated by an adept without killing himself. He cannot separate the seven principles from each other without destroying his constitution. --T.S.