This is the basis of Sthulasariram, and represents it in
the above-mentioned classification.

II. Prakriti and Sakti. This is the Lingasariram, or astral body.

III. Sukti. This principle corresponds to your Kamarupa. This power or
force is placed by ancient occultists in the Nabhichakram. This power
can gather akasa or prakriti, and mould it into any desired shape. It
has very great sympathy with the fifth principle, and can be made to act
by its influence or control.

IV. Brahmam and Sakti, and Prakriti. This again corresponds to your
second principle, Jiva.

This power represents the universal life-principle which exists in
Nature. Its seat is the Anahatachakram (heart). It is a force or power
which constitutes what is called Jiva, or life. It is, as you say,
indestructible, and its activity is merely transferred at the time of
death to another set of atoms, to form another organism.

V. Brahma and Prakriti. This, in our Aryan philosophy, corresponds to
your fifth principle, called the physical intelligence. According to
our philosophers, this is the entity in which what is called mind has
its seat or basis. This is the most difficult principle of all to
explain, and the present discussion entirely turns upon the view we take
of it.

Now, what is mind? It is a mysterious something, which is considered to
be the seat of consciousness--of sensations, emotions, volitions, and
thoughts. Psychological analysis shows it to be apparently a congeries
of mental states, and possibilities of mental states, connected by what
is called memory, and considered to have a distinct existence apart from
any of its particular states or ideas. Now in what entity has this
mysterious something its potential or actual existence? Memory and
expectation, which form, as it were, the real foundation of what is
called individuality, or Ahankaram, must have their seat of existence
somewhere. Modern psychologists of Europe generally say that the
material substance of brain is the seat of mind; and that past
subjective experiences, which can he recalled by memory, and which in
their totality constitute what is called individuality, exist therein in
the shape of certain unintelligible mysterious impressions and changes
in the nerves and nerve-centres of the cerebral hemispheres.
Consequently, they say, the mind--the individual mind--is destroyed when
the body is destroyed; so there is no possible existence after death.

But