les and holds them together in a definite organism; it is the
life-breath within the organism, the portion of the universal
Life-Breath, appropriated by the organism during the span of existence
that we speak of as "a life". Kama is the aggregate of appetites,
passions, and emotions, common to man and brute. Manas is the Thinker
in us, the Intelligence. Buddhi is the vehicle wherein Atma, the
Spirit, dwells, and in which alone it can manifest.

Now the link between the Immortal Triad and the Perishable Quaternary
is Manas, which is dual during earth life, or incarnation, and
functions as Higher Manas and Lower Manas. Higher Manas sends out a
Ray, Lower Manas, which works in and through the human brain,
functioning there as brain-consciousness, as the ratiocinating
intelligence. This mingles with Kama, the passional nature, the
passions and emotions thus becoming a part of Mind, as defined in
Western Psychology. And so we have the link formed between the higher
and lower natures in man, this Kama-Manas belonging to the higher by
its manasic, and to the lower by its kamic, elements. As this forms
the battleground during life, so does it play an important part in
post-mortem existence. We might now classify our seven principles a
little differently, having in view this mingling in Kama-Manas of
perishable and imperishable elements:

{ Atma.
_Immortal_. { Buddhi.
{ Higher-Manas.

_Conditionally Immortal_. Kama-Manas.

{ Prana.
_Mortal_. { Etheric Double.
{ Dense Body.

Some Christian writers have adopted a classification similar to this,
declaring Spirit to be inherently immortal, as being Divine; Soul to
be conditionally immortal, _i.e._, capable of winning immortality by
uniting itself with Spirit; Body to be inherently mortal. The majority
of uninstructed Christians chop man into two, the Body that perishes
at Death, and the something--called indifferently Soul or
Spirit--that survives Death. This last classification--if
classification it may be called--is entirely inadequate, if we are to
seek any rational explanation, or even lucid statement, of the
phenomena of post-mortem existence. The tripartite view of man's
nature gives a more reasonable representation of his constitution, but
is inadequate to explain many phenomena. The septenary division alone
gives a reasonable theory co