In our analysis of man’s nature we have so far considered only the perishable elements which make up the lower man, and have arrived at the fourth principle or plane—that of desire—without having touched upon the question of Mind. But even so far as we have gone it must be evident that there is a wide difference between the ordinary ideas about Mind and those found in Theosophy. Ordinarily the Mind is thought to be immaterial, or to be merely the name for the action of the brain in evolving thought, a process wholly unknown other than by inference, or that if there be no brain there can be no mind. A good deal of attention has been paid to cataloguing some mental functions and attributes, but the terms are altogether absent from the language to describe actual metaphysical and spiritual facts about man. This confusion and poverty of words for these uses are due almost entirely, first, to dogmatic religion, which has asserted and enforced for many centuries dogmas and doctrines which reason could not accept, and secondly to the natural war which grew up between science and religion just as soon as the fetters placed by religion upon science were removed and the latter was permitted to deal with facts in nature. The reaction against religion naturally prevented science from taking any but a materialistic view of man and nature. So from neither of these two have we yet gained the words needed for describing the fifth, sixth, and seventh principles, those which make up the Trinity, the real man, the immortal pilgrim. The fifth principle is _Manas_, in the classification adopted by Mr. Sinnett, and is usually translated Mind. Other names have been given to it, but it is the knower, the perceiver, the thinker. The sixth is _Buddhi_, or spiritual discernment; the seventh is _Atma_, or Spirit, the ray from the Absolute Being. The English language will suffice to describe in part what _Manas_ is, but not _Buddhi_, nor _Atma_, and will leave many things relating to _Manas_ undescribed.