THEOSOPHY – THE WORD

JIVA

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When a person has attained Moksha and the body dies:
... The Jiva (Soul) goes with Sukshma Sarira from the heart of the body, to the Brahmarandra in the crown of the head, traversing Sushumna, a nerve connecting the heart with the Brahmarandra. The Jiva breaks through the Brahmarandra and goes to the region of the Sun (Suryamandala) through the solar Rays. Then it goes, through a dark spot in the Sun, to Paramapadha ... The Jiva is directed on its way by the Supreme Wisdom acquired by Yoga. The Jiva thus proceeds to Paramapadha by the aid of Athivahikas (bearers in transit), known by the names of Archi, Ahas, Purvapaksha, Uttarayana, Samvatsara, Aditya, Prajapatis, and lastly, chiefly with the aid of Amanava (an incarnation of Vishnu). The Archis, and others here mentioned are certain pure souls and not the ordinary night, day, month, year, air, etc.

[The Secret Doctrine Vol.I, p132]

“The first after the ‘One’ is divine Fire; the second, Fire and Æther; the third is composed of Fire, Æther and Water; the fourth of Fire, Æther, Water, and Air.” The One is not concerned with Man-bearing globes, but with the inner invisible Spheres. “The ‘First-Born’ are the LIFE, the heart and pulse of the Universe; the Second are its MIND or Consciousness.”

(c) The second Order of Celestial Beings, those of Fire and Æther (corresponding to Spirit and Soul, or the Atma-Buddhi) whose names are legion, are still formless, but more definitely “substantial.” They are the first differentiation in the Secondary Evolution or “Creation” – a misleading word. As the name shows, they are the prototypes of the incarnating Jivas or Monads, and are composed of the Fiery Spirit of Life. It is through these that passes, like a pure solar beam, the ray which is furnished by them with its future vehicle, the Divine Soul, Buddhi. These are directly concerned with the Hosts of the higher world of our system. From these twofold Units emanate the threefold.

[The Secret Doctrine Vol.I, p216]

The Fourth are substantial Entities. This is the highest group among the Rupas (Atomic Forms). It is the nursery of the human, conscious, spiritual Souls. They are called the “Imperishable Jivas,” and constitute, through the order below their own, the first group of the first septenary host – the great mystery of human conscious and intellectual Being. For the latter are the field wherein lies concealed in its privation the germ that will fall into generation. That germ will become the spiritual potency in the physical cell that guides the development of the embryo, and which is the cause of the hereditary transmission of faculties and all the inherent qualities in man.

[The Secret Doctrine Vol.I, p218]

Then: “The functions of Jiva on this Earth are of a five-fold character. In the mineral atom it is connected with the lowest principles of the Spirits of the Earth (the six-fold Dhyanis); in the vegetable particle, with their second – the Prana (life); in the animal, with all these plus the third and the fourth; in man, the germ must receive the fruition of all the five. Otherwise he will be born no higher than an animal”. Namely, a congenital idiot. Thus in man alone the Jiva is complete. As to his seventh principle, it is but one of the Beams of the Universal Sun. Each rational creature receives only the temporary loan of that which has to return to its source; while his physical body is shaped by the lowest terrestrial lives, through physical, chemical, and physiological evolution. “The Blessed Ones have nought to do with the purgations of matter.”

[The Secret Doctrine Vol.I, p224]

THE SPARK HANGS FROM THE FLAME BY THE FINEST THREAD OF FOHAT. IT JOURNEYS THROUGH THE SEVEN WORLDS OF MAYA (a). IT STOPS IN THE FIRST (Kingdom), AND IS A METAL AND A STONE; IT PASSES INTO THE SECOND (Kingdom), AND BEHOLD – A PLANT; THE PLANT WHIRLS THROUGH SEVEN FORMS AND BECOMES A SACRED ANIMAL (the first shadow of the physical man).

[The Secret Doctrine Vol.I, p238]

This relates to the greatest problem of philosophy – the physical and substantial nature of life, the independent nature of which is denied by modern science because that science is unable to comprehend it. The reincarnationists and believers in Karma alone dimly perceive that the whole secret of Life is in the unbroken series of its manifestations, whether in, or apart from, the physical body. Because if

“Life, like a dome of many-coloured glass,
Stains the white radiance of Eternity”.

yet it is itself part and parcel of that Eternity; for life alone can understand life.

What is that “Spark” which “hangs from the flame?” It is JIVA the MONAD in conjunction with MANAS, or rather its aroma – that which remains from each personality, when worthy, and hangs from Atma-Buddhi, the Flame, by the thread of life. In whatever way interpreted, and into whatever number of principles the human being is divided, it may easily be shown that this doctrine is supported by all the ancient religions.

[The Secret Doctrine Vol.I, p238]

On our nascent globe things proceed differently. The Monad or Jiva, as said in Isis Unveiled, Vol.I, p. 302, is, first of all, shot down by the law of Evolution into the lowest form of matter – the mineral. After a sevenfold gyration encased in the stone (or that which will become mineral and stone in the Fourth Round), it creeps out of it, say, as a lichen. Passing thence, through all the forms of vegetable matter, into what is termed animal matter, it has now reached the point in which it has become the germ, so to speak, of the animal, that will become the physical man. All this, up to the Third Round, is formless, as matter, and senseless, as consciousness. For the Monad or Jiva per se cannot be even called spirit: it is a ray, a breath of the ABSOLUTE, or the Absoluteness rather, and the Absolute Homogeneity, having no relations with the conditioned and relative finiteness, is unconscious on our plane. Therefore, besides the material which will be needed for its future human form, the monad requires (a) a spiritual model, or prototype, for that material to shape itself into; and (b) an intelligent consciousness to guide its evolution and progress, neither of which is possessed by the homogeneous Monad, or by senseless though living matter.

[The Secret Doctrine Vol.I, p246-7]

... primordial substance beyond the zero line – there where we place Mulaprakriti, the “root-Principle” of the world stuff and ofall in the world.

[The Secret Doctrine Vol.I, p522]

It teaches that before evolution began, Prakriti (Nature) was in a condition of laya or absolute homogeneity, as “matter exists in two conditions, the sukshma, or latent and undifferentiated, and the sthula or differentiated condition.” Then it became anu, atomic. It teaches of SuddHa-satva – “a substance not subject to the qualities of matter, from which it is quite different,” and adds that out of that substance the bodies of the inhabitants of Vaikunthaloka (the heaven of Vishnu), the gods, are formed. That every particle or atom of Prakriti contains Jiva (divine life), and is the sarira (body) of that Jiva which it contains, while every Jiva is in its turn the sarira of the supreme spirit, as “Parabrahman pervades every Jiva, as well as every particle of matter.”

[The Secret Doctrine Vol.I, p522]

... jiva, as the Hindus call it, a centre of POTENTIAL VITALITY, with latent intelligence in it, and, in the case of compound Souls – an intelligent active EXISTENCE.

[The Secret Doctrine Vol.I, p567]

For what can the sentence, “there are three who bear witness: the Spirit and the Water and the Blood ”– mean, if they bear no relation to, or connection with, the more philosophical statement of the great Vedanta teacher, who, speaking of the sheaths (the principles in man) Jiva, Vijnanamaya etc., which are in their physical manifestation, “water and blood” or life, adds that atman (spirit) alone is what remains after the subtraction of the sheaths and that it is the ONLY witness, or synthesized unity. The less spiritual and philosophical school, solely with an eye to a trinity made three witnesses out of “one,” thus connecting it more with earth than with heaven.

[The Secret Doctrine Vol.I, p570-1fn]

The Monads (Jivas) are the Souls of the atoms, both are the fabric in which the Chohans (Dhyanis, gods) clothe themselves when a form is needed.

[The Secret Doctrine Vol.I, p619]

Archaic Scripture teaches that at the commencement of every local Kalpa, or Round, the earth is reborn; “as the human Jiva (monad), when passing into a new womb, gets re-covered with a new body, so does the Jiva of the Earth; it gets a more perfect and solid covering with each Round after re-emerging once more from the matrix of space into objectivity”. This process is attended, of course, by the throes of the new birth or geological convulsions.

[The Secret Doctrine Vol.II, p46]

THE GREAT CHOHANS (Lords)CALLED THE LORDS OF THE MOON, OF THE AIRY BODIES (a). “BRING FORTH MEN (they were told), MEN OF YOUR NATURE. GIVE THEM (i.e., the Jivas or Monads) THEIR FORMS WITHIN. SHE (Mother Earth or Nature) WILL BUILD COVERINGS WITHOUT (external bodies). MALES-FEMALES WILL THEY BE. LORDS OF THE FLAME, ALSO ...

[The Secret Doctrine Vol.II, p75]

The real line of evolution differs from the Darwinian, and the two systems are irreconcilable, except when the latter is divorced from the dogma of “Natural Selection” and the like. Indeed, between the Monera of Hæckel and the Sarisripa of Manu, there lies an impassable chasm in the shape of the Jiva; for the “human” Monad, whether inmetalized in the stone-atom, or invegetalized in the plant, or inanimalized in the animal, is still and ever a divine, hence also a HUMAN Monad. It ceases to be human only when it becomes absolutely divine. The terms “mineral,” “vegetable” and “animal” Monad are meant to create a superficial distinction: there is no such thing as a Monad (jiva) other than divine, and consequently having been, or having to become, human. And the latter term has to remain meaningless unless the difference is well understood. The Monad is a drop out of the shoreless Ocean beyond, or, to be correct, within the plane primeval differentiation. It is divine in its higher and human in its lower condition – the adjectives “higher” and “lower” being used for lack of better words – and a monad it remains at all times, save in the Nirvanic state, under whatever conditions, or whatever external forms.

[The Secret Doctrine Vol.II, p185-6]

Man is doomed. When alone, the indiscrete (undifferentiated Element) and the Vahan (Buddhi) – the cause of the causeless – break asunder from manifested life”-- “unless cemented and held together by the middle principle, the vehicle of the personal consciousness of JIVA”; explains the Commentary. In other words, the two higher principles can have no individuality on Earth, cannot be man, unless there is (a) the Mind, the Manas-Ego, to cognize itself, and (b) the terrestrial false personality, or the body of egotistical desires and personal Will, to cement the whole, as if round a pivot (which it is, truly), to the physical form of man. It is the Fifth and the Fourth principles – Manas and Kama rupa – that contain the dual personality: the real immortal Ego(if it assimilates itself to the two higher) and the false and transitory personality, the mayavi or astral body, so-called, or the animal-human Soul – the two having to be closely blended for purposes of a full terrestrial existence.

[The Secret Doctrine Vol.II, p241-2]

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For instance, the group of the sedimentary would answer to the compound (chemically speaking) body of man or his first principle; the organic to the second (some call it third) principle or jiva, etc., etc.

[Mahatma Letters to A.P. Sinnett, Letter 66, Chronological Edition or Letter 172, Barker Numbering.]

The correspondence between a mother-globe and her child-man may be thus worked out. Both have their seven principles. In the Globe, the elementals (of which there are in all seven species) form (a) a gross body, (b) her fluidic double (linga sariram), (c) her life principle (jiva); (d) her fourth principle kama rupa is formed by her creative impulse working from centre to circumference; (e) her fifth principle (animal soul or Manas, physical intelligence) is embodied in the vegetable (in germ) and animal kingdoms; (f) her sixth principle (or spiritual soul, Buddhi) is man (g) and her seventh principle (Atma) is in a film of spiritualized akasa that surrounds her. The three evolutions completed, palpable globe begins to form. The mineral kingdom, fourth in the whole series, but first in this stage leads the way. Its deposits are at first vaporous, soft and plastic, only becoming hard and concrete in the seventh ring. When this ring is completed it projects its essence to globe B – which is already passing through the preliminary stages of formation, and mineral evolution begins on that globe. At this juncture the evolution of the vegetable kingdom commences on globe A. When the latter has made its seventh ring its essence passes on to globe B. At that time the mineral essence moves to globe C and the germs of the animal kingdom enter A. When the animal has seven rings there, its life principle goes to globe B, and the essences of vegetable and mineral move on. Then comes man on A, an ethereal foreshadowing of the compact being he is destined to become on our earth. Evolving seven parent races with many offshoots of sub-races, he, like the preceding kingdoms completes his seven rings and is then transferred successively to each of the globes onward to Z. From the first man has all the seven principles included in him in germ but none are developed. If we compare him to a baby we will be right; no one has ever, in the thousands of ghost stories current, seen the ghost of an infant, though the imagination of a loving mother may have suggested to her the picture of her lost babe in dreams. And this is very suggestive. In each of the rounds he makes one of the principles develop fully. In the first round his consciousness on our earth is dull and but feeble and shadowy, something like that of an infant. When he reaches our earth in the second round he has become responsible in a degree, in the third he becomes so entirely. At every stage and every round his development keeps pace with the globe on which he is. The descending arc from A to our earth is called the shadowy, the ascending to Z the “luminous.”

[Mahatma Letters to A.P. Sinnett, Letter 67, Chronological Edition or Letter 185, Barker Numbering.]

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And if for “Isvara” we say the “One Life”, of the Buddhists, it will come to just the same thing. The “One Life” of “Parabrahma” is the primum mobile of every atom and is nonexistent apart from it.

[C.W.IV, p423-4]

But it is not the soul, the fifth, least of all the sixth principle, but the life atoms of the jiva, the second principle. At the end of 3000 years, sometimes more, and sometimes less, after endless transmigrations all these atoms are once more drawn together, and are made to form the new outer clothing or the body of the same monad (the real soul) which had already been clothed with [them] two or three thousands of years before. Even in the worst case, that of the annihilation of the conscious personal principle, the monad or individual soul is ever the same as are also the atoms of the lower principles which, regenerated and renewed in this ever-flowing river of being, are magnetically drawn together owing to their affinity, and are once more reincarnated together. Such was the true occult theory of the Egyptians.

[C.W.IV, p559]

That which maintains the consciousness of its individuality is the sixth principle in conjunction with the seventh and a portion of the fifth and its vehicle the fourth—the triad thus constituting the conscious monad. Life-atoms or “life principle” (the Jiv) that escapes at death has no consciousness in its disintegrated condition, nor has this any bearing upon the “grand purposes of creation.”

[C.W.IV, p560]

... the Jiva is “a form of force, indestructible and when disconnected with one set of atoms, becoming attracted immediately by others”.

[C.W.V, p109]

The “Jiva,” or life principle which animates man, beast, plant or even a mineral, certainly is “a form of force indestructible,” since this force is the one life, or anima mundi, the universal living soul, and that the various modes in which the various objective things appear to us in nature in their atomic aggregations, such as minerals, plants, animals, &c., are all the different forms or states in which this force manifests itself. Were it to become, we will not say absent, for this is impossible, since it is omnipresent, but for one single instant inactive, say in a stone, the particles of the latter would lose instantly their cohesive property and disintegrate as suddenly – though the force would still remain in each of its particles, but in a dormant state. Thus the continuation of the sentence which states that, when this indestructible force is “disconnected with one set of atoms, it becomes attracted immediately by others” does not imply that it abandons entirely the first set, but only that it transfers its vis viva or living power, the energy of motion, to another set. But because it manifests itself in the next set as what is called Kinetic energy, it does not follow that the first set is deprived of it altogether; for it is still in it, as potential energy, or life latent.This is a cardinal and basic truth of occultism, on the perfect knowledge of which depends the production of every phenomenon. Unless we admit this point, we should have to give up all the other truths of occultism. Thus what is “meant by the life-atom going through endless transmigrations” is simply this: we regard and call in our occult phraseology those atoms that are moved by Kinetic energy as “life-atoms,” while those that are for the time being passive, containing but invisible potential energy, we call “sleeping atoms,” regarding at the same time these two forms of energy as produced by the one and same force, or life.

[C.W.V, p112-3]

... the “lower principles” mentioned in the footnote are – the 1st, 2nd and the 3rd. They cannot include the Kamarupa, for this “rupa” belongs to the middle, not the lower principles. And, to our correspondent’s further query, “do the atoms of these (the 4th and the 5th) also re-form after going through various transmigrations to constitute over again the 4th and the lower 5th of the next incarnation” – we answer – “they do.” The reason why we have tried to explain the doctrine of the “life atoms” at such length, is precisely in connection with this last question, and with the object of throwing out one more valuable hint.

[C.W.V, p117]

That Manas – the seat of Jiv, that spark which runs the round of the cycle of births and rebirths with the Monad, from the beginning to the end of a Manvantara – is the real Ego. That (a) the Jiv follows the divine monad that gives it spiritual life and immortality into Devachan – that therefore, it can neither be reborn before its appointed period, nor reappear on Earth visibly or invisibly in the interim; and (b) that, unless the fruition, the spiritual aroma of the Manas – or all these highest aspirations and spiritual qualities and attributes that constitute the higher SELF of man become united to its monad, the latter becomes as Non-existent;...

[C.W.VII, p179-80]

As far as the writer knows, Occultism does not teach that the LIFE-PRINCIPLE – which is per se immutable, eternal, and as indestructible as the one causeless cause, for it is THAT in one of its aspects – can ever differentiate individually. The expression in Five Years of Theosophy must be misleading, if it led to such an inference. It is only each body – whether man, beast, plant, insect, bird, or mineral-- which, in assimilating more or less the life principle, differentiates it in its own special atoms, and adapts it to this or another combination of particles, which combination determines the differentiation. The monad partaking in its universal aspect of the Parabrahmic nature, unites with its monas on the plane of differentiation to constitute an individual. This individual, being in its essence inseparable from Parabrahm, also partakes of the Life-Principle in its Parabrahmic or Universal Aspect. Therefore, at the death of a man or an animal, the manifestation of life or the evidences of Kinetic energy are only withdrawn to one of those subjective planes of existence which are not ordinarily objective to us. The amount of Kinetic energy to be expended during life by one particular set of physiological cells is allotted by Karma -- another aspect of the Universal Principle – consequently when this is expended the conscious activity of man or animal is no longer manifested on the plane of those cells, and the chemical forces which they represent are disengaged and left free to act in the physical plane of their manifestation. Jiva – in its universal aspect – has, like Prakriti, its seven forms, or what we have agreed to call “principles.” Its action begins on the plane of the Universal Mind (Mahat) and ends in the grossest of the Tanmatric five planes – the last one, which is ours. Thus though we may, repeating after Sankhya philosophy, speak of the seven prakritis (or “productive productions”) or after the phraseology of the Occultists of the seven jivas – yet, both Prakriti and Jiva are indivisible abstractions, to be divided only out of condescension for the weakness of our human intellect. Therefore, also, whether we divide it into four, five or seven principles matters in reality very little.

[C.W.IX, p76fn]

(1) Modern Science, tracing all vital phenomena to the molecular forces of the ordinal protoplasm, disbelieves in a Vital Principle, and in its materialistic negation laughs, of course, at the idea. Ancient Science, or Occultism, disregarding the laugh of ignorance, asserts it as a fact. THE ONE LIFE – is deity itself, immutable, omnipresent, eternal. It is “subtle supersensuous matter” on this lower plane of ours, whether we call it one thing or the other; whether we trace it to the “Sun-force” – a theory by B.W. Richardson, F.R.S. – or call it this, that, or the other. The learned Dr. Richardson – an eminent authority – goes further than words, for he speaks of the life-principle as of “a form of MATTER”(!!). Says the great man of science: “I speak only of a veritable material agent, refined, it may be, to the world at large, but actual and substantial: an agent having quality of weight and of volume; an agent susceptible of chemical combination, and thereby of change of physical state and condition; an agent passive in its action, moved always, that is to say, by influences apart from itself, obeying other influences; an agent possessing no initiative power, no vis, or energia naturae, but still playing a most important, if not a primary part in the production of the phenomena resulting from the action of the energia upon visible matter”. As one sees, the Doctor plays at blind man’s buff with occultism, and describes admirably the passive “life-elementals” used, say, by great sorcerers to animate their homunculi. Still the F.R.S. describes one of the countless aspects of our “subtle supersensous-matter-life-principle.”

(2) And the Hindu philosophers are right. It is here that we have real need of the divisions of everything – Prakriti, Jiva, etc. – into principles to enable us to explain the action of Jiva on our low planes without degrading it. Thence, while the Vedantin philosopher may be content with four principles in his universal Kosmogony, we occultists need at least seven to enable ourselves to understand the difference of the Protean nature of the life-principle once it acts on the five lower spheres or planes.

Our readers, enamoured with Modern Science, at the same time as with the occult doctrines – have to choose between the two views of the nature of the Life-Principle, which are the most accepted now, and – the third view – that of the occult doctrines. The three may be described as follows:
I. That of the scientific “molecularists” who assert that life is the resultant of the interplay of ordinary molecular forces.
II. That which regards “living organisms” as animated by an independent “vital principle,” and declares “inorganic” matter to be lacking this.
III. The Occultist or Esoteric standpoint, which looks upon the distinction between organic and inorganic matter as fallacious and non-existent in nature. For it says that matter in all its phases being merely a vehicle for the manifestation through it of LIFE – the Parabrahmic Breath – in its physically pantheistic aspect (as Dr. Richardson would say, we suppose) it is a super-sensuous state of matter, itself the vehicle of the ONE LIFE, the unconscious purposiveness of Parabrahm.

(3) It is just this. A human being can “live” quite separated from his Spiritual Soul – the 7th and 6th principles of the ONE LIFE or “Atma-Buddhi”; but no being – whether human or animal – can live separated from its physical Soul, Nephesh or the Breath of Life (in Genesis). These “seven souls” or lives (that which we call Principles) are admirably described in the Egyptian Ritual and the oldest papyri. Chabas has unearthed curious papyri and Mr. Gerald Massey has collected priceless information upon this doctrine; and though his conclusions are not ours, we may yet in a future number quote the facts he gives, and thus show how the oldest philosophy known to Europe – the Egyptian – corroborates our esoteric teachings.

[C.W.IX, p78-80]

But how can a Vedantin speak of Jivas as though these were separate entities and independent of JIVATMA, the one universal soul! This is a purely Visishtadwaita doctrine which asserts that Jivatma is different in each individual from that in another individual? He asks “why paranirvana could not be attained by any jiva at any time.” We answer that if by “jiva” he means the “Higher Self” or the divine ego of man, only – then we say it may reach Nirvana, not Paranirvana, but even this, only when one becomes Jivanmukta, which does not mean “at any time.” But if he understands by “Jiva” simply the one life which, the Visishtadwaitas say, is contained in every particle of matter, separating it from the sarira or body that contains it, then, we do not understand at all what he means. For, we do not agree that Parabrahm only pervades every Jiva, as well as each particle of matter, but say that Parabrahm is inseparable from every Jiva, as from every particle of matter since it is the absolute, and that IT is in truth that Jivatma itself crystallized – for want of a better word.

[C.W.XI, p468]

Atman, or Jiva, “the One Life”, which permeates the Monadic Trio. (One in three and three in One)

Prana, the Breath of Life, the same as Nephesh. At the death of a living being, Prana re-becomes Jiva.

[C.W.XII, p607]

Prana, on earth at any rate, is thus but a mode of life, a constant cyclic motion from within outwardly and back again, an out-breathing and in-breathing of the ONE LIFE, or Jiva, the synonym of the Absolute and Unknowable Deity. Prana is not abstract life, or Jiva, but its aspect in a world of delusion. In The Theosophist, May 1888, p. 478, Prana is said to be “one stage finer than the gross matter of the earth”.

[C.W.XII, p607fn]

Prana and the Auric Envelope are essentially the same and again as Jiva it is the same as the Universal Deity. The seven steps of Antaskarana correspond with the Lokas.

[C.W.XII, p672]

Although the student can no longer look on Prana as one of the Seven Principles, since it is the Universal Life, he must not forget that it vivifies all, as Pranic energy. Every Principle is a differentiation of Jiva, and the life-motion in each is Prana, “the Breath of Life.” It is Nephesh: and Jiva becomes Prana only when the child is born. Thus Kamdepends on Prana without which there would be no Kama. Prana wakes the Kamic germs to life, and it makes all desires vital and living.

Prana is not, it must be remembered, the production of the countless “lives” that make up the human Body, nor of the congeries of the cells and atoms of the Body. It is the parent of the “lives,” not their product. As an example, a sponge may be immersed in an ocean; the water in the sponge’s interior may be compared to Prana; the water outside is Jiva. Prana is the motor-principle in life. The Body leaves Prana, Prana does not leave it. Take out the sponge from the water, and it becomes dry – thus symbolizing death.

[C.W.XII, p707]

The aura is an individualization of a Universal Life Principle (Jiva) and endures with a man in spite of his periodical changes of state and planes. The aura is the origin of the feeling of sympathy and antipathy; it is a magnetic emanation of prana but in combination with manas and buddhi. In this connection it may be noted that memory is the effect of buddhi upon manas.

[C.W.XIII, p364]

The latter [human Monads or Egos] are gradually formed and strengthened during their incarnation-cycle by constant additions of individuality from the personalities in which incarnates that androgynous, half-spiritual, half-terrestrial principle, partaking of both heaven and earth, called by the Vedantins Jiva and Vijnanamaya Kosa, and by the Occultists the Manas (mind); that, in short, which uniting itself partially with the Monad, incarnates in each new birth. In perfect unity with its (seventh) Principle, the Spirit unalloyed, it is the divine Higher Self, as every student of Theosophy knows. After every new incarnation Buddhi-Manas culls, so to say, the aroma of the flower called personality, the purely earthly residue of which – its dregs – is left to fade out as a shadow. This is the most difficult – because so transcendentally metaphysical – portion of the doctrine.

[C.W.XIV, p49-50]

... [the vehicle] of Jiva or Prana (life) is the Linga-Sarira ...

[C.W.XIV, p209fn]

--oOo--