How precise and true is Plato’s expression, how profound and philosophical his remark on the (Human) Soul or Ego, when he defined it as “a compound of the _same_ and the _other_.” And yet how little this hint has been understood, since the world took it to mean that the Soul was the Breath of God, of Jehovah. It is “the _same_ and the _other_,” as the great Initiate‐Philosopher said; for the Ego—the “Higher Self” when merged with and in the Divine Monad—is Man, and yet the _same_ as the “_other_”; the Angel in him incarnated is the same with the Universal Mahat. The great classical writers and philosophers felt this truth, when saying that: There must be something within us which produces our thoughts. Something very subtle; it is a breath; it is fire; it is ether; it is quintessence; it is a slender likeness; it is an intellection; it is a number; it is harmony.(190) All these are the Mânasas and Râjasas; the Kumâras, Asuras, and other Rulers and Pitris, who incarnated in the Third Race, and in this and various other ways endowed mankind with Mind. There are Seven Classes of Pitris, as shown below, three Incorporeal and four Corporeal; and two kinds, the Agnishvâtta and the Barhishad. And we may add that, as there are two kinds of Pitris, so there is a double and a triple set of Barhishad and Agnishvâtta. The former, having given birth to their Astral Doubles, are reborn as Sons of Atri, and are the “Pitris of the Demons,” or Corporeal Beings, on the authority of Manu;(191) while the Agnishvâtta are reborn as Sons of Marîchi, a Son of Brahmâ, and are the “Pitris of the Gods.”(192) The _Vâyu Purâna_ declares the Seven Orders of Pitris to have been originally the _first Gods_, the Vairâjas, whom Brahmâ, with the eye of Yoga, beheld in the eternal spheres, and who are the _gods of the gods_.... The _Matsya_ ... adds, that the Gods worshipped them.(193) The _Harivamsha_ distinguishes the Vairâjas as one class of the Pitris only,(194) a statement corroborated in the Secret Teachings, which, however, identify the Vairâjas with the _elder_ Agnishvâttas(195) and the Râjasas, or Âbhûtarajasas, who are Incorporeal without even an Astral Phantom. Vishnu is said, in most of the MSS., to have incarnated in and through them. In the Raivata Manvantara, again, Hari, best of gods, was born of Sambhûti, as the divine Mânasa—originating with the deities called Râjasas.(196) Sambhûti was a daughter of Daksha, and wife of Marîchi, the father of the Agnishvâtta, who, along with the Râjasas, are ever associated with Mânasas. As remarked by a far more able Sanskritist than Wilson, Mr. Fitzedward Hall: Mânasa is no inappropriate name for a deity associated with the Râjasas. We appear to have in it _mânasam_—the same as _manas_—with the change of termination required to express male personification.(197)