Now what does Plato teach? He speaks of the _interior_ man as constituted of two parts—one immutable and always the same, formed of the same _substance_ as Deity, and the other mortal and corruptible. These “two parts” are found in our upper _Triad_, and the lower _Quaternary_ (_vide_ Table). He explains that when the Soul, _psuche_, “allies herself to the Nous (divine spirit or substance[20]), she does everything aright and felicitously”; but the case is otherwise when she attaches herself to _Anoia_, (folly, or the irrational animal Soul). Here, then, we have _Manas_ (or the Soul in general) in its two aspects: when attaching itself to _Anoia_ (our _Kama rupa_, or the “Animal Soul” in “Esoteric Buddhism,”) it runs towards entire annihilation, as far as the personal Ego is concerned; when allying itself to the _Nous_ (Atma-Buddhi) it merges into the immortal, imperishable Ego, and then its spiritual consciousness of the personal that _was_, becomes immortal. THE DISTINCTION BETWEEN SOUL AND SPIRIT. ENQ. Do you really teach, as you are accused of doing by some Spiritualists and French Spiritists, the annihilation of every personality? THEO. We do not. But as this question of the duality—the _individuality_ of the Divine Ego, and the _personality_ of the human animal—involves that of the possibility of the real immortal Ego appearing in _Séance rooms_ as a “materialised spirit,” which we deny as already explained, our opponents have started the nonsensical charge. ENQ. You have just spoken of _psuche_ running towards its entire annihilation if it attaches itself to _Anoia_. What did Plato, and do you mean by this? THEO. The _entire_ annihilation of the _personal_ consciousness, as an exceptional and rare case, I think. The general and almost invariable rule is the merging of the personal into the individual or immortal consciousness of the Ego, a transformation or a divine transfiguration, and the entire annihilation only of the lower _quaternary_. Would you expect the man of flesh, or the _temporary personality_, his shadow, the “astral,” his animal instincts and even physical life, to survive with the “spiritual Ego” and become sempiternal? Naturally all this ceases to exist, either at, or soon after corporeal death. It becomes in time entirely disintegrated and disappears from view, being annihilated as a whole. ENQ. Then you also reject _resurrection in the flesh_? THEO. Most decidedly we do! Why should we, who believe in the archaic esoteric philosophy of the Ancients, accept the unphilosophical speculations of the later Christian theology, borrowed from the Egyptian and Greek exoteric Systems of the Gnostics?