H.P.B. explains the dual nature of mind thus:
In its very essence it is THOUGHT, and is, therefore, called in its plurality Manasaputra, "the Sons of the (Universal) mind." This individualized "Thought" is what we Theosophists call the real human EGO, the thinking Entity imprisoned in a case of flesh and bones. This is surely a Spiritual Entity, not Matter, and such Entities are the incarnating EGOS that inform the bundle of animal matter called mankind, and whose names are Manasa or "Minds." But once imprisoned, or incarnate, their essence becomes dual; that is to say, the rays of the eternal divine Mind, considered as individual entities, assume a two-fold attribute which is (a) their essential inherent characteristic, heaven-aspiring mind (higher Manas), and (b) the human quality of thinking, or animal cogitation, rationalized owing to the superiority of the human brain, the Kama-tending or lower Manas. One gravitates toward Buddhi, the other, tending downward, to the seat of passions and animal desires. (The Key to Theosophy, pp. 181-2)
The above quotation points out that mere intellect is a hindrance to spirituality, unless man understands the very purpose of life. A person on the road to self-discovery knows that the purpose of life is to allow our Godhead to manifest here, while we are in a body, i.e., to allow the Divine Will to prevail. However, the Higher Manas cannot influence the lower as long as it is immersed in a personal life of sense-gratification and self-aggrandizement. Hence, although omnipotent on its own plane, the higher is quite helpless on our plane. Thus:
The "Higher EGO" cannot act directly on the body, as its consciousness belongs to quite another plane and planes of ideation: the "lower" Self does: and its action and behaviour depend on its free will and choice as to whether it will gravitate more towards its parent ("the Father in Heaven") or the "animal" which it informs, the man of flesh. The "Higher Ego," as part of the essence of the UNIVERSAL MIND, is unconditionally omniscient on its own plane, and only potentially so in our terrestrial sphere, as it has to act solely through its alter ego—the Personal Self. (Raja-Yoga or Occultism)
Why is the Higher Manas unable to act on this plane? Higher Manas, a Manasaputra, has its being on its own (Arupa) plane. In each incarnation, it sends out a ray, which has to incarnate in a vehicle, that is an already differentiated astral substance. The moment it incarnates in such a vehicle, it is completely shut off from its divine parent. Yet, this ray, the lower Manas, is one in essence with the Higher Manas. Hence, H.P.B. states that the fate of incarnated consciousness standing on "Antaskarana" will depend upon whether it will be pulled down by Kama or pulled upwards towards its divine parent Atma-Buddhi. When it is pulled down by Kama, man becomes worse than an animal, while in conjunction with the divine parent, man becomes a god. This is allegorized in the Bible, when Jesus Christ was crucified between the two thieves—representing two aspects of mind. In the allegory, one thief
railed on him, saying, if thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds; but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise (The Gospel According to St. Luke, Chap. 23, verses 39-43)
H.P.B. states in Transactions that "Whenever we remain deaf to the Voice of our Consciousness, we crucify the Christos within us" (p. 69). In The Crest-Jewel of Wisdom, Sri Shankaracharya says:
Therefore mind is the cause of man's bondage, and in turn of his liberation; when darkened by the powers of passion it is the cause of bondage, and when pure of passion and darkness it is the cause of liberation. Where discernment and dispassion are dominant, gaining purity, the mind makes for liberation; therefore let the wise man who seeks liberation strengthen these two in himself as the first step. Mind is the name of the mighty tiger that hunts in the forest glades of sensuous things; let not the wise go thither, who seek liberation. (Verses 175-77)
Further, H.P.B. describes what happens when mind is influenced by intellectual knowledge and selfishness in the following words:
Great intellect and too much knowledge are a two-edged weapon in life, and instruments for evil as well as for good. When combined with Selfishness, they will make of the whole of Humanity a footstool for the elevation of him who possesses them, and a means for the attainment of his objects; while, applied to altruistic humanitarian purposes, they may become the means of the salvation of many. (S.D., II, 163)
The transformation of intellectual mind into the spiritual mind involves several steps: (1) To become aware of the limitations of our Lower Manas. (2) To understand the purpose of life—which is not only to live to benefit mankind but to allow the God within to act outwardly—to manifest its powers in terms of universal love and compassion to all that lives. (3) To acquire right knowledge in order to equip ourselves to be of service to humanity.
To help us to conquer the personal self, H.P.B. states that we should free our Lower Manas from the clutches of Kama. Man can then activate his Free-will and Buddhi. When he succeeds, he will become more than a man—a god. Then, we will be able to listen to the song of Krishna within. Venugopal and Muralidhara are among Krishna's names. Venu and Murali mean flute. Venugopal means one who plays the flute. Muralidhara means the holder of the flute. Flute has nine holes; so too, the body of man is called the "nine-gated city." When we are able to attune our heart and mind and synchronize our body to the melody of Krishna, then we shall succeed in producing a grand symphony.
(Concluded)
