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Updated: May 25, 2025
The Theosophical books state these principles as follows: The Body, or Rupa; Vitality, or Prana-Jiva; Astral Body, or Linga-Sharira; Animal Soul, or Kama-Rupa; Human Soul, Manas; Spiritual Soul, or Buddhi; and Spirit, or Atma.
This teaching holds that God is a Personal Being, possessing Omnipotence, Omniscience, and Omnipresence. It is also held that there are two substances, or principles, higher, that the material energies or substance, namely, Manas, or Mind, and Atman, or Spirit.
The five senses are concerned with five objects in five ways. Know, by the inference of reason, their similitude of attributes. That which is called Chitta is superior to the multitude of senses. Superior to Chitta is Manas. Superior to Manas is Buddhi, and superior to Buddhi is Kshetrajna. At first a living creature perceives different objects through the senses.
It is Manas, the animal intelligence, and the animal soul or Jiva, both half material illusions, that sin and suffer and transmigrate from one body into the other till they purify themselves. The spirit merely overshadows their earthly transmigrations. When the Ego has reached the final state of purity, it will be one with the Atma, and gradually will merge and disappear in Parabrahm.
At Manas the survivors of the Tungan movement proper had collected for final resistance, and all that desperation could suggest for holding the place had been done. Kinshun appeared before Manas on September 2. On the 7th his batteries were completed, and he began a heavy fire upon the northeast angle of the wall.
Of these seven principles, the last or higher Three, namely, the Atma, Buddhi, and Manas, compose the higher Trinity of the Soul the part of man which persists; while the lower Four principles, namely, Rupa, Prana-Jiva, Linga-Sharira, and Kama-Rupa, respectively, are the lower principles, which perish after the passing out of the higher principles at death.
Nor do we recognise, in the text under discussion, the general system of Kapila. The text declares the objects, i.e. sounds and so on, to be superior to the senses; but in Kapila's system the objects are not viewed as the causes of the senses. For the same reason the statement that the manas is higher than the objects does not agree with Kapila's doctrine.
But of whatever grade the entity's intellect may be, it is always a fluctuating and on the whole a gradually diminishing quantity, for the lower Manas is being drawn in opposite directions by the higher Triad which acts on it from above its level and the Kâma which operates from below; and therefore it oscillates between the two attractions, with an ever-increasing tendency towards the former as the kâmic forces wear themselves out.
It was the development of the lower manas that was the keynote of the selection; for the Fifth Root-Race was to show out that development of the lower manas. I say "lower manas" rather than "manas"; because the full development of the mânasic principle in man is reserved for the Fifth Round, and not for the Fourth, and we, of course, are still in the Fourth Round.
The number eleven is confirmed by scriptural and Smriti passages, cp. Gi. Where more organs are mentioned, the different functions of the manas are meant; and references to smaller numbers are connected with special effects of the organs, such as accompanying the soul, and the like. Here terminates the adhikarana of 'the going of the seven. Up. Up. And the best. Samh. Up.
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