Sanskrit for “mind.” Manas is dual in nature and has been divided into “Higher” and “Lower” Manas. Modern practice within the Theosophical Society seems to incline towards the use of the terms “CAUSAL BODY” and “Mental Body” rather than the expression “Higher and Lower ...

Manas (Sk.). Lit., “the mind”, the mental faculty which makes of man an intelligent and moral being, and distinguishes him from the mere animal; a synonym of Mahat. Esoterically, however, it means, when unqualified, the Higher EGO, or the sentient reincarnating Principle in man.

February 1, 2014 - In the chapter titled “Manas” ... is usually translated Mind. Other names have been given to it, but it is the knower, the perceiver, the thinker....

This confusion and poverty of words for these uses are due almost entirely, first, to dogmatic religion, which has asserted and enforced for many centuries dogmas and doctrines which reason could not accept, and secondly to the natural war which grew up between science and religion just as soon as the fetters placed by religion upon science were removed and the latter was permitted to deal with facts in nature. The reaction against religion naturally prevented science from taking any but a materialistic view of man and nature. So from neither of these two have we yet gained the words needed for describing the fifth, sixth, and seventh principles, those which make up the Trinity, the real man, the immortal pilgrim. The fifth principle is Manas, in the classification adopted by Mr.

MANAS is the fifth human principle in the sevenfold classification which may incline toward the higher or buddhic or the lower, the desire principle (kāma). See also MANAS; HUMAN CONSTITUTION. © Copyright by the Theosophical Publishing House, Manila

Manasa(s) (Sanskrit) Mānasa [from mānasa intelligent from manas mind] Adjective of manas; in theosophical literature, title for the Sons of Wisdom or manasaputras, those intellectual beings, spiritual pitris or dhyanis, who endowed humanity with manas or intelligence; hence, the immortal ...

Without the Manas, the Monad “can have no consciousness or perception of things on this earthly plane. ‘The highest sees through the eye of the lowest’ in the manifested world; Purusha (Spirit) remains blind without the help of Prakrit (matter) in the material spheres; and so does Atma-Buddhi without Manas” (SD II:123 fn.).

In addition to our emotions we have minds. This mind—known in Theosophy as manas–can become focused on and identified either with buddhi, the spiritual nature, or with kama. When it is identified with buddhi, it is called buddhi-manas, and along with consciousness itself, atma, ...

When MANAS the Thinker or Mind, the fifth human PRINCIPLE, instead of being drawn downwards by KAMA, the desire nature, combines with Buddhi, we speak of Buddhi-Manas or enlightened mind. Helena P.

Manas (Sans.) Lit., the "Mind." The mental faculty which makes of a man an intelligent and · moral being, and distinguishes him from the mere animal; a synonym of Mahat. Esoterically, however, it means, when unqualified, the Higher Ego or the sentient · reincarnating Principle in man.

Literally, Sons of Mind. They are said to have given mind to the human race during the Third Root Race. It is an inclusive term to denote those advanced beings that Helena P. Blavatsky indicated had incarnated on this globe to advance the human race. They are referred to by many different names ...

In the Theosophical approach, the Human Soul, Manas or Mind, is viewed as operating in a twofold manner, i.e. a higher and a lower aspect of Mind.

It is a compound, a resultant of the mingling of the nature of manas, the thinking ego, with kama. It may do no harm to repeat that the kind of kama exhibited by the ordinary person is selfish passional desire. It is only the rarest human beings who know much about the higher aspects of kama, such as divine desire, although there are many men and women whose compassionate humanitarian interests and activities are lifting them slowly to those highest planes of desire. Therefore the technical name in theosophy for the personality is kama-manas.

The Transcendentalists and Theosophy · Past Classes & Recordings · Bhagavad Gita · Classes (Español) The Vortex · Donate · There is a spiritual consciousness, the Manasic mind illumined by the light of Buddhi, that which subjectively perceives abstractions; and the sentient consciousness (the lower Manasic light), inseparable from our physical brain and senses.

Raghavan N. Iyer was both a brilliant university professor and spiritual teacher, whose theosophical work will have a profound influence on the spiritual development of Humanity.

And this is exactly the Theosophical idea of Manas, for Manas is the immortal individual, the real "I," that clothes itself over and over again in transient personalities, and itself endures for ever.

Kama-Manas corresponds in Indian Theosophical terminology approximately to what we call the ego or the lower I of man as it lives in the intellectual or mind soul.

Now some of our Theosophists have got into the habit of using the words "Self" and "Ego" as synonymous, of associating the term "Self" with only man's higher individual or even personal "Self" or Ego, whereas this term ought never to be applied except to the One universal Self. Hence the confusion. Speaking of Manas, the "causal body," we may call it — when connecting it with the Buddhic radiance — the "HIGHER EGO," never the "Higher Self."

In the exoteric though allegorical and symbolical Puranas (the sacred and ancient writings of Hindus), it is the title given to the mind-born Sons of Brahma, the Kumara.[2] All our "Egos" are thinking and rational entities (Manasa-putras) who had lived, whether under human or other forms, in the precedent life-cycle (Manvantara), and whose Karma it was to incarnate in the man of this one.[3]

These, then, are what we call the two principles or aspects of Manas, the higher and the lower; the former, the higher Manas, or the thinking, conscious Ego gravitating toward the spiritual Soul (Buddhi); and the latter, or its instinctual principle, attracted to Kama, the seat of animal desires and passions in man. (Blavatsky, Key, 120) In the Key, HPB expressed the desire that Theosophists could agree on a simplified nomenclature, using English instead of the Sanskrit terminology: