Theos-Talk Archives (June 2004 Message tt00172)

June 21 2004

Best wishes for the Solstice


Re: Thrill - Spice sought by sixth sense !


Dear Friend:

Thinking over this point I have observed that one of the main problems
with us all is that we know so little. We can do many intricate and
interesting things with new technology, but, the final question seems
to be: "For what use?"  

How far does the ability to do things our fathers could not (the
Internet is a sample) help in making all of us equally "happy?" 

Supposing one were able to secure for themselves (and family ?) land,
houses, cars, boats, planes, amusements, games, leisure and the means
to do anything -- to travel, to view any pat of the world and see any
movie or other pictures of thrilling events, to have the best of
health supervision ... and all the rest left undefined, but available
on call. Does this lead to a real satisfaction Do we feel "fulfilled
?"

The problem with mankind in general and each of us in particular is
that we are "mind-beings.

It is special, a delicate, a very curious, and a dangerous situation.
Why dangerous? Let me try and exemplify this.

We all know there are wisdom and virtue as ideals. We also know that
there are certain things we enjoy doing. We like them. They gives us
pleasure. But does that make them right in their enjoyment? Or is it
a very selfish state?

The real question, I think, is: "Why are we alive?" Then: "What in
us is "alive?"

Then other questions seem to press in around us. I have found that
many of us have had similar experiences, and from those arose
questions, such as:  

"Who are we, in the final analysis?" "What are our powers?"

"Are we ruled by our likes and desires?"  

"Are we the victims of our circumstances?"  

"Why is there so much difference between "pleasure" and "necessity" --
a series of pressures on us that demands curtailing our "pleasure" and
making ourselves do things we don't really like? "

Have we ever noticed that extensive "doing what we like" becomes
boring? Why?

Why are many who are wealthy and can buy all the "pleasures" they want
unhappy? Why do they go to extremes of selfishness, and even tyranny
and cruelty to others?

Let us look at our "mind." Is it not something that distinguishes the
stage in evolution we call "Mankind?"

Here are some observations that might help:


=========================================


	
CONSCIOUSNESS


"Our consciousness is one and not many, nor different from other
consciousnesses...consciousness itself...the one consciousness of each
person is the Witness or Spectator [his Higher Self] of the actions
and experiences of every state we are in or pass through. It
therefore follows that the waking condition of the mind is not
separate consciousness.

"The one consciousness pierces up and down through all the states or
planes of Being, and serves to uphold the memory--whether complete or
incomplete--of each state's experience.

"Thus in waking life, Sat experiences fully and knows. In dream
state, Sat again knows and sees what goes on there, while there may
not be in the brain a complete memory of the waking state just
quitted. In Sushupti--beyond dream and yet on indefinitely, Sat still
knows all that is done or heard or seen.

"The way to salvation must be entered. To take the first step raises
the possibility of success. Hence it is said, 'When the first
attainment has been won, Moksha (salvation) has been won.'

"The first step is giving up bad associations and getting a longing
for knowledge of God; the second is joining good company, listening
to their teachings and practicing them; the third is strengthening
the first two attainments, having faith and continuing in it..."
G. NOTES 98-100


"...the plane of action is thought itself, that is to say--ideas.
Action is merely the sequence of the concretion of thought."
FRIENDLY P. p. 246


"Man, made of thought, occupant only of many bodies from time to time,
is eternally thinking. His chains are through thought, his release
due to nothing else. His mind is immediately tinted or altered by
whatever object it is directed to. By this means the soul is enmeshed
in the same thought or series of thoughts as is the mind. If the
object be anything that is distinct from the Supreme Self then the
mind is at once turned into that, becomes that, is tinted like that.
This is one of the natural capacities of the mind. It is naturally
clear and uncolored...It is movable and quick, having a disposition to
bound from one point to another. Several words would describe it.
Chameleon-like it changes color, sponge-like it absorbs that to which
it is applied, sieve-like it at once loses its former color and shape
the moment a different object is taken up...it becomes that to which
it is devoted."	GITA NOTES p. 141-2


"No act is performed without a thought at its root either at the time
of performance or as leading to it. These thoughts are lodged in that
part of the man which we have called Manas-the mind, and there remain
as subtle but powerful links with magnetic threads that enmesh the
solar system, and through which various effects are brought out...the
whole system to which this globe belongs is alive, conscious on every
plane, though only in man showing self-consciousness...the slightest
impression...is not lost but only latent...in proportion to the
intensity of his thought will be the intensity and depth of the
picture..."	OCEAN OF THEOSOPHY, p. 91-2


"The same power to perceive is possessed by all alike. The
differences in beings consists in the range of perception which has
been acquired through evolution, and this applies to all lives below
Man, to Man himself, and to all beings higher than Man. In THE VOICE
OF THE SILENCE it is said that "Mind is like a mirror; it gathers
dust while it reflects," and in other writings it is spoken of as "the
mirror of the Soul." 

We cannot fail to see that we act in accordance with the ideas of life
that we hold' that what we call "our mind" is a number of ideas held
by us as a basis for thought and actions; that we change our ideas
from time to time, as we find occasion for such change; but that at
all times we act from the basis of the ideas presently held...

We are prone to accept and hold only such ideas as are in accord with
out personal desires...The real "worship" is devotion to an ideal.
Here "the Self of All" is the ideal, and the action indicated is to
think and act for, and as, the One Self in all things, without
self-interest in the results. We are not attached to results by our
acts, but by our thoughts; freedom comes from a renunciation of
self-interest in the fruit of actions."	GITA NOTES, p. 161-2


"This means that each human being has the power to see and know all
things, however restricted that power may be at any given time; that
the restriction lies in the more or less narrow range of the ideas
that he adheres to, and which form the basis for his actions. This
self-limited range of perception, not only prevents the full exercise
of his powers as Self, but acts as a bar to the right understanding of
his observation and experience."	GITA NOTES, p. 166-7



CONSCIOUSNESS IN MAN


"..."Mind" is manas, or rather its lower reflection, which, whenever
it disconnects itself, for the time being, with kama, becomes the
guide of the highest mental faculties, and is the organ of the
free-will in physical man...." 
HPB ARTICLES, Vol. II, p. 13


That which is known as you is the result of one continuous existence
of an entity. Your present body and your soul (or the personality)
are the results of a series of existences. Your Karma is a result of
co-existence. The individuality, or spirit, is the cause of the soul
and personality, or what is called "you." You are the manifestation
of an entity and are the result of many appearances of that entity
upon this stage of action in various personalities." WQJ Articles,
Vol. II, p. 452 


"..."Mind" is manas, or rather its lower reflection, which, whenever
it disconnects itself, for the time being, with kama, becomes the
guide of the highest mental faculties, and is the organ of the
free-will in physical man...." 
HPB ARTICLES, Vol. II, p. 13


That which is known as you is the result of one continuous existence
of an entity. Your present body and your soul (or the personality)
are the results of a series of existences. Your Karma is a result of
co-existence. The individuality, or spirit, is the cause of the soul
and personality, or what is called "you." You are the manifestation
of an entity and are the result of many appearances of that entity
upon this stage of action in various personalities." WQJ Articles,
Vol. II, p. 452 


"Happy is the man physically pure, for if his external soul (astral
body, the image of the body) is pure, it will strengthen the second
(the lower Manas), or the soul which is termed by him the higher
mortal soul, which, though liable to err from its own motives, will
always side with reason against the animal proclivities of the body.
In other words, the ray of our Higher Ego, the lower Manas, has its
higher light, the reason or rational powers of the Nous, to help it in
the struggle with Kamic desires. The lusts of man arise in
consequence of his perishable material body, so do other diseases,
says Plato..."	HPB ARTICLES, Vol. I, p. 27-8	[ see VOICE p. 12 fn ]


"Man is a perfected animal, but before he could have reached
perfection even on the animal plane, there must have dawned on him the
light of a higher plane. Only the perfected animal can cross the
threshold of the next higher, of the human plane, and as he does so
there shines upon him the ray from the supra-human plane. Therefore,
as the dawn of humanity illumines the animal plane, and as a guiding
star lures the Monad to higher consciousness, so the dawn of divinity
illuminates the human plane, luring the monad to the supra-human plane
of consciousness.... Man...is however, "the vehicle of a fully
developed Monad, self-conscious and deliberately following its own
line of progress..."	WQJ ART I 27-8	
(see ISIS I 305, SD I 571-2, HPB ART III 440-1, HPB ART II
271)



PERSONALITY -- LOWER MANAS



"Maya [illusion] is the perceptive faculty of every Ego which
considers itself a Unit, separate from and independent of the One
Infinite and Eternal Sat or 'be-ness'" WQJ ARTICLES Vol. I,
pp. 29-31


PERSONALITY In Occultism--which divides man into 7 principles,
considering him under three aspects of the divine, the thinking or the
rational, and the animal man--the lower quaternary or the purely
astro-physical being; while by Individuality is meant the Higher
Triad, considered as a Unity. Thus the Personality embraces all the
characteristics and memories of one physical life, which the
Individuality is the imperishable Ego which re-incarnates and clothes
itself in one personality after another. T. GLOS. p. 252


"The astral through Kama (desire) is ever drawing Manas down into the
sphere of material passions and desires. But if the better man or
Manas tries to escape the fatal attraction and turns its aspirations
to Atma-Spirit--the Buddhi (Ruach) conquers and carries Manas with it
to the realm of eternal Spirit."	S D I p. 244-5


"The life principle acts from the time of fetal existence until death.
The lower principles are fed continuously during that time from the
astral plane; that which constitutes the individual monad
reincarnates at the time of birth, but whether or not the highest
principles may assimilate with the germ during a lifetime, and to
which extent they will either assimilate or be lost, will depend on
the will and the exertions of the individual." 
THEOS. ART. & NOTES, p. 118-9


"That which is known as you is the result of one continuous existence
of an entity. Your present body and your soul (or the personality)
are the results of a series of existences. Your Karma is a result of
co-existence. The individuality, or spirit, is the cause of the soul
and personality, or what is called "you." You are the manifestation
of an entity and are the result of many appearances of that entity
upon this stage of action in various personalities." WQJ
ART., II, p. 452 




HIGHER ASPECT OF THE LOWER MANAS


"Man is a perfected animal, but before he could have reached
perfection even on the animal plane, there must have dawned on him the
light of a higher plane. Only the perfected animal can cross the
threshold of the next higher, of the human plane, and as he does so
there shines upon him the ray from the supra-human plane. Therefore,
as the dawn of humanity illumines the animal plane, and as a guiding
star lures the Monad to higher consciousness, so the dawn of divinity
illuminates the (28) human plane, luring the monad to the supra-human
plane of consciousness.... Man...is however, "the vehicle of a fully
developed Monad, self-conscious and deliberately following its own
line of progress... WQJ Articles, I p. 27-8
(see ISIS I 305, SD I 571-2, HPB ART III 440-1, HPB ART II
271)




KAMA - THE SENSE OF SEPARATENESS



"...the path which is not manifest is with difficulty attained by
corporeal beings." The difficulty here stated is that caused by the
personality, which causes us to see the Supreme as different as
separate from ourselves. The tendency of human beings is to think and
act as persons in their relations with other human beings and with
manifested nature in general, and although they may ardently desire to
act "for and as the Self," they find themselves constantly falling
under the sway of the purely personal feeling of separateness."	GITA
NOTES, p. 181-2


Kama (Sk) Evil desire, lust, volition; the cleaving to existence.
Kama is generally identified with Mara, the tempter. T.
GLOS., p. 170


Sukshopadhi (Sk) ...the principle (in Taraka Raj-Yoga) containing
both the higher and the lower Manas and Kama. It corresponds to the
Manomaya Kosha of the Vedantic classification and to the Svapna state
(esoterically: dual Manas -- see GLOS. 205) GLOS. 312 (See
also, S.D. I, p. 157) 


"The Soul of man (i.e., the personality) per se, is neither immortal,
eternal, nor divine."	KEY,
p. 106


"From the fact that the soul (Higher Manas) is conjoined in the body
with the organ of thought (Lower Manas), and thus with the whole of
Nature, lack of discrimination follows, produces misconceptions of
duties and responsibilities." PATANJALI, p. 24-5




INDIVIDUALITY -- HIGHER MANAS + BUDDHI + ATMA


"It may be conceived that the "Ego" in man is a monad that has
gathered to itself innumerable experiences through aeons of time,
slowly unfolding its latent potencies through plane after plane of
matter. It is hence called the "eternal pilgrim."

The Manasic, or mind principle, is cosmic and universal. It is the
creator of all forms, and the basis of all law in nature. Not so with
consciousness.  

Consciousness is a condition of the monad as the result of embodiment
in matter and the dwelling in a physical form.  

Self-consciousness, which from the animal plane looking upward is the
beginning of perfection, from the divine plane looking downward is the
perfection of selfishness and the curse of separateness. It is the
"world of illusion" that man has created for himself.  

"Maya is the perceptive faculty of every Ego which considers itself a
Unit, separate from and independent of the One Infinite and Eternal
Sat or 'be-ness'"  

The "eternal pilgrim" must therefore mount higher, and flee from the
plane of self-consciousness it has struggled so hard to reach..

The complex structure that we call "Man" is made up of a congeries of
almost innumerable "Lives."...the "Eternal Pilgrim," the Alter-Ego in
man, is a monad progressing through the ages...The human monad or Ego
is...akin to all below it and heir to all above it, linked by
indissoluble bonds to (31) spirit and matter ...the Manasic, or mind
element, with its cosmic and infinite potentialities, is not merely
the developed "instinct" of the animal. Mind is the latent or active
potentiality of Cosmic Ideation, the essence of every form, the basis
of every law, the potency of every principle in the universe....man
senses and apprehends nature just as nature unfolds in him. When,
therefore, the Monad has passed through the form of the animal ego,
involved and unfolded the human form, the higher triad of principles
awakens from the sleep of ages and over-shadowed by the "Manasa-putra"
and built into its essence and substance.."	WQJ ARTICLES Vol.
I, pp. 29-31


INDIVIDUALITY One of the names given in Theosophy and Occultism to
the Human Higher EGO. We make a distinction between the immortal and
divine Ego, and the mortal human Ego which perishes. The latter, or
"personality" (personal Ego) survives the dead body only for a time in
the Kama Loka; the Individuality prevails forever. T. GLOS. p..
154-5


PERSONALITY In Occultism-which divides man into 7 principles,
considering him under three aspects: 1. of the divine, 2. the
thinking or the rational, and 3. the animal man-the lower quaternary
or the purely astro-physical being; while by Individuality is meant
the Higher Triad, considered as a Unity. This the Personality
embraces all the characteristics and memories of one physical life,
while the Individuality is the imperishable Ego which reincarnates and
clothes itself in one personality after another."	T.
GLOSS., p. 252


The Occultist would call the "Higher Ego" the immortal Entity, whose
shadow and reflection is the human Manas, the mind, limited by its
physical senses. The two may be well compared to the Master-artist
and the pupil-musician...In the course of natural evolution our
"brain-mind" will be replaced by a finer organism, and helped by the
6th and the 7th senses. Even now there are pioneer minds who have
developed these senses.."	HPB -- T A & N p. 208

AUGOEIDES (Gr.) ... "Luminous Self," or our Higher Ego. But
Occultism makes of it something distinct from this. It is a mystery.
The Augoides is the human divine radiation of the EGO which, when
incarnated, is but its shadow--pure as it is yet.." T. GLOSSARY,
p. 43-4


" SPIRIT...in Theosophical teachings "Spirit" is applied solely to
that which belongs directly to Universal Consciousness, and which is
its homogeneous and unadulterated emanation.  

Thus, the higher Mind in Man or his Ego (Manas) is, when linked
indissolubly with Buddhi, a spirit; while the term "Soul", human or
even animal (the lower Manas acting in animals as instinct), is
applied only to Kama-Manas, and qualified as the living soul. This is
nephesh, in Hebrew, the "breath of life."   

SPIRIT is formless and immaterial, being, when individualized, of the
highest spiritual substance --Suddhasatwa, the divine essence, of
which the body of the manifesting highest Dhyanis are formed...
Spirit, in short, is no entity in the sense of having form; for, as
Buddhist philosophy has it, where there is a form, there is a cause
for pain and suffering. But each individual spirit-- this
individuality lasting only throughout the manvantaric life-cycle-- may
be described as a centre of consciousness, a self-sentient and
self-conscious centre; a state, not a conditioned individual. This
is why there is such a wealth of words in Sanskrit to express the
different States of Being, Beings, and Entities, each appellation
showing the philosophical difference, the plane to which such unit
belongs, and the degree of its spirituality or materiality..."
GLOS. 306


"...the higher Mind in Man, or his Ego (Manas) is, when linked
indivisibly with Buddhi, a spirit..." GLOS
306-7


"...Occultism calls this the seventh principle [Atma], the synthesis
of the six, and gives it for vehicle the Spiritual Soul, Buddhi...in
conjunction these two are One, impersonal and without any attributes
(on this plane)..." KEY, 120


"The SPIRITUAL divine EGO is the Spiritual Soul, or Buddhi in close
union with Manas, the mind-principle, without which it is no EGO at
all, but only the Atmic Vehicle." KEY 176


"Buddhi becomes conscious by the accretions it gets from Manas after
every new incarnation..."	SD I 244


"Plato defines Soul (Buddhi) as "the motion that is able to move
itself." "Soul"..."is the most ancient of all things, and the
commencement of motion," thus calling Atma-Buddhi "Soul,"... which we
do not."	KEY 114


"It is by development that the soul becomes spirit, both being at the
lower and the higher rungs of one and the same ladder whose basis is
the UNIVERSAL SOUL or spirit." H.P.B. Articles, Vol. II, p.
306


"...there is no impossibility in supposing [ that the Ego is a "god on
a higher plane"] so surrounded by the clouds of matter as to become
latent or hidden until the time when the form suitable for this plane
is evolved...that Ego, who is the Spectator of all things...[the Self]
..."	THEOS. FORUM ANSWERS, p. 108

"...Pythagoras...described the Soul as a self-moving Unit (monad)
composed of 3 elements, the Nous (Spirit), the phren (mind), and the
thumos (life, breath or the Nephesh of the Kabalists), which 3
correspond to our "Atma-Buddhi," (higher Spiritual-Soul), to Manas
(the EGO), and to Kama Rupa in conjunction with the lower reflection
of Manas."	KEY, p. 94, 


"Manas is immortal, because after every new incarnation it adds to
Atma-Buddhi something of itself, and thus assimilating itself to the
Monad, shares its immortality. Buddhi becomes conscious by the
accretions it gets from Manas after every new incarnation and the
death of man."	SD I 243-4


"The supreme energy resides in the Buddhi, latent--when wedded to
Atman alone, active and irresistible when galvanized by the essence of
"Manas," and when none of the dross of the latter commingles with that
pure essence to weigh it down by its finite nature. Manas, pure and
simple, is of a lower degree, and of earth earthy..."
M L p. 341-2


"...man and Soul have to conquer their immortality by ascending
towards the unity."	KEY 102


"...the Soul of man (or his higher "principles, and attributes")...(as
defined by Pythagoras, Plato, and Timmaeus of Locris)...[ are derived
] from the Universal World Soul...AEther (Pater Zeus)..."
KEY 104


"...the reasoning soul comes from within the Universal Soul..."	KEY
105


"From the fact that the soul (Higher Manas) is conjoined in the body
with the organ of thought (Lower Manas), and thus with the whole of
Nature, lack of discrimination follows, produces misconceptions of
duties and responsibilities." PATANJALI 24-5


"the soul is the Perceiver; is assuredly vision itself pure and
simple; unmodified; and looks directly upon ideas." PAT 26


"Spirit is universal...It cannot know itself except as Soul. Spirit
is the "power to become;" Soul is "the becoming." Spirit is the
power to see and know; Soul is the seeing and knowing. Soul is the
accumulation of perceptions and experiences by means of which
Spiritual Identity is realized." (see GLOS 306) Q & A, p. 21



"What then is the universe for, and for what purpose is man the
immortal thinker here in evolution? It is all for the experience and
emancipation of the soul, for the purpose of raising the entire mass
of manifested matter up to the stature, nature, and dignity of
conscious god-hood. The great aim is the reach self-consciousness;
not through a race or a tribe of some favored nation, but by and
through the perfecting, after transformation, of the whole mass of
matter as well as what we now call soul. Nothing is or is to be left
out. The aim for present man is his initiation into complete
knowledge, and for the other kingdoms below him that they may be
raised up gradually from stage to stage to be in time initiated also.
This is evolution carried to its highest power; it is a magnificent
prospect; it makes of man a god, and gives to every part of nature
the possibility of being some day the same; there is strength and
nobility in it, for by this no man is dwarfed and belittled, for no
one is so originally sinful that he cannot rise above all sin."	OCEAN,
pp. 60-1


"Starting upon the long journey immaculate; descending more and more
into sinful matter, and having connected himself with every atom in
manifested Space--the Pilgrim, having struggled through and suffered
in every form of life and being, is only at the bottom of the valley
of matter, and half through his cycle, when he has identified himself
with collective Humanity. This, he has made in his own image. In
order to progress upwards and homewards, the "God" has to now ascend
the weary uphill path of the Golgotha of Life. It is the martyrdom of
self-conscious existence. Like Visvakarman he has to sacrifice
himself to himself in order to redeem all creatures, to resurrect from
the many into the One Life. Then he ascends into heaven indeed;
where, plunged into the incomprehensible absolute Being and Bliss of
Paranirvana, he reigns unconditionally, and whence he will re-descend
again at the next "coming," which one portion of humanity expects in
its dead-letter sense as the second advent, and the other as the last
"Kalki Avatar." SD I 268



LIGHTING UP OF MANAS ( THE HUMAN MIND )
	

"...divine man dwelt in his animal--though externally human --form;
and, if there was instinct in him, no self-consciousness came to
enlighten the darkness of the latent 5th principle [Manas]. When
moved by the law of Evolution, the Lords of Wisdom infused into him
the spark of consciousness, the first feeling it awoke to life and
activity was a sense of solidarity, of one-ness with his spiritual
creators. As the child's first feeling is for its mother and nurse,
so the first aspirations of the awakening consciousness in primitive
man were for those whose element he felt within himself, and who yet
were outside, and independent of him. DEVOTION arose out of that
feeling, and became the first and foremost motor in his nature; for
it is the only one which is natural in our heart, which is innate in
us, and which we find alike in human babe and the young of the animal.
This feeling of irrepressible, instinctive aspiration in primitive man
...(211) It lives undeniably, and has settled in all its ineradicable
strength and power in the Asiatic Aryan heart from the 3rd Race direct
through it first "mind-born" sons,--the fruits of Kriyasakti. As time
rolled on the holy caste of Initiates produced but rarely, and from
age to age, such perfect creatures: beings apart, inwardly, though
the same as those who produced them, outwardly...the 3rd primitive
race...was called into being, a ready and perfect vehicle for the
incarnating denizens of higher spheres, who took forthwith their
abodes in these forms born of Spiritual WILL and the natural divine
power in man. Its physical frame alone was of time and of life, as it
drew its intelligence direct from above. It was the living tree of
divine wisdom; and may therefore be likened to the Mundane Tree of
the Norse Legend, which cannot wither and die until the last battle of
life shall be fought, and while its roots are gnawed all the time by
the dragon Niddhogg; for even so, the first and holy son of
Kriyasakti had his body gnawed by the tooth of time, but the roots of
his inner being remained for ever undecaying and strong, because they
grew and expanded in heaven not on earth. He was the first of the
FIRST, and he was the seed of all the others. There were other "Sons
of Kriyasakti" produced by a second spiritual effort, but the first
one has remained to this day the Seed of divine Knowledge, the One and
the Supreme among the terrestrial "Sons of Wisdom." SD I 210-211


"No sooner had the mental eye of man been opened to understanding,
than the Third Race felt itself one with the ever-present as the ever
to be unknown and invisible ALL, the One Universal Deity...feeling in
himself his inner God, each felt he was a Man-God in his nature,
though an animal in his physical Self... (SD II 272) the evolution of
Spirit into matter could never have been achieved; nor would it have
received its first impulse, had not the bright Spirits sacrificed
their own respective super-ethereal essences to animate the man of
clay, by endowing each of his inner principles with a portion, or
rather, a reflection of that essence." SD II 273

	
FREE-WILL


"Every atom is endowed with and moved by intelligence, and is
conscious in its own degree, on its own plane of development. This is
a glimpse of the One Life... selfishness is the curse of
separateness..." WQJ ART I 29

"Every man has a god within, a direct ray from the Absolute, the
celestial ray from the One..."	TRANS 53


"Free-will can only exist in a man who has both mind and
consciousness, which act and make him perceive things both within and
without himself." Consciousness is a condition of the monad as a
result of embodiment in matter and the dwelling in a physical form."
WQJ ART I 29



"..."Mind" is manas, or rather its lower reflection, which whenever
it disconnects itself, for the time being, with kama, becomes the
guide of the highest mental faculties, and is the organ of the
free-will in physical man...."	HPB ARTICLES,
Vol. II, p. 13