real seats of perception. What is the use of having one organ for the nose, and one for the eyes, and so on? Why will not one serve the purpose? To make it clear to you,--I am talking, and you are listening, and you do not see what is going on around you because the mind has attached itself to the organ of hearing, and has detached itself from the sight organ. If there were only one organ the mind would hear and see at the same time, it would see and hear and smell at the same time, and it would be impossible for it not to do all three at the same time. Therefore it is necessary that there should be separate organs for all these centres. This has been borne out by modern physiology. It is certainly possible for us to see and hear at the same time, but that is because the mind attaches itself partially to both centres, which are the organs. What are the instruments? We see that these are really made of the gross materials. Here they are,--eyes, nose, and ears, etc. What are the organs? They are also made of materials, because they are centres. Just as this body is composed of gross material for transforming _prâna_ into different gross forces, so these finer organs behind, are composed of the fine elements, for the manufacture of _prâna_ into the finer forces of perception and all kindred things. All these organs or _indriyas_ combined, plus the internal instrument or _antahkarana_, are called the finer body of man,--the _linga_ (or _sûkshma_) _sarira_. It has a real form, because everything material must have a form. Behind the _indriyas_ is what is called the _manas_, the _chitta_ in _vritti_, what might be called the vibratory state of the mind, the unsettled state. If you throw a stone into a calm lake, first there will be vibration, and then resistance. For a moment the water will vibrate and then it will react on the stone. So, when any impression comes on the _chitta_, or “mind stuff,” it vibrates a little. This state of the mind is called the _manas_. Then comes the reaction, the will. There is another thing behind this will which accompanies all the acts of the mind, which is called egoism, the _ahamkâra_, the self-consciousness, which says “I am,” and behind that is what is called _Buddhi_, the intellect, the highest form of nature’s existence. Behind the intellect is the true Self of man, the _Purusha_, the pure, the perfect, who is alone the seer, and for whom is all this change. The Purusha is looking on at all these changes; he himself is never impure; but by implication, what the Vedantists call _adhyâsam_, by reflection, he appears to be impure. It is like a red flower held before a piece of crystal; the crystal will look red; or a blue flower and the crystal will look blue; and yet the crystal itself is colorless. We will take for granted that there are many selves; each self is pure and perfect, but it is all these various divisions of gross matter and fine matter that are imposing on the self, and making it variously colored.