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organ of its own in the human brain, but that it has seats in every organ of the body.
"No good ground exists for speaking of any special organ, or seat of memory," writes Professor
G. T. Ladd. (12) "Every organ, indeed, every area, and every limit of the nervous system has its
own memory" (Elements of Physiological Psychology, p. 553).
The seat of memory, then, is assuredly neither here nor there, but everywhere throughout the
human body. To locate its organ in the brain is to limit and dwarf the Universal Mind and its
countless Rays (the Manasaputra) which inform every rational mortal. As we write for
Theosophists, first of all, we care little for the psychophobian prejudices of the Materialists who
may read this and sniff contemptuously at the mention of "Universal Mind" and the Higher
noetic souls of men. But, what is memory, -- we ask. "Both presentation of sense and image of
memory, are transitory phases of consciousness," we are answered. But what is Consciousness
itself? -- we ask again. We cannot define Consciousness, Professor Ladd tells us. (Ibid.) Thus,
that which we are asked to do by physiological psychology is, to content ourselves with
controverting the various states of Consciousness by other people's private and unverifiable
hypotheses; and this, on "questions of cerebral physiology where experts and novices are alike
ignorant," to use the pointed remark of the said author. Hypothesis for hypothesis, then, we may
as well hold to the teachings of our Seers, as to the conjectures of those who deny both such
Seers and their wisdom. The more so, as we are told by the same honest man of science, that "if
metaphysics and ethics cannot properly dictate their facts and conclusions to the science of
physiological psychology . . . in turn this science cannot properly dictate to metaphysics and
ethics the conclusions which they shall draw from facts of Consciousness, by giving out its
myths and fables in the garb of well ascertained history of the cerebral processes" (p.544).
Now, since the metaphysics of Occult physiology and psychology postulate within mortal man
an immortal entity, "divine Mind," or Nous, whose pale and too often distorted reflection is that
which we call "Mind" and intellect in men -- virtually an entity apart from the former during the
period of incarnation -- we say that the two sources of "memory" are in these two "principles."
These two we distinguish as the Higher Manas (Mind or Ego), and the Kama-Manas, i.e., the
rational, but earthly or physical intellect of man, incased in, and bound by, matter, therefore
subject to the influence of the latter: the all-conscious SELF, that which reincarnates periodically
-- verily the WORD made flesh! -- and which is always the same, while its reflected "Double,"
changing with every new incarnation and personality, is, therefore, conscious but for a life-
period. The latter "principle" is the Lower Self, or that, which manifesting through our organic
system, acting on this plane of illusion, imagines itself the Ego Sum, and thus falls into what
Buddhist philosophy brands as the "heresy of separateness. "The former, we term
INDIVIDUALITY, the latter Personality. From the first proceeds all the noetic element, from
the second, the psychic, i.e., "terrestrial wisdom" at best, as it is influenced by all the chaotic
stimuli of the human or rather animal passions of the living body.
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STUDIES IN OCCULTISM
48
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 behavior 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. Now,
although the former is the vehicle of all knowledge of the past, the present, and the future, and
although it is from this fountain-head that its "double" catches occasional glimpses of that which
is beyond the senses of man, and transmits them to certain brain cells (unknown to science in
their function), thus making of man a Seer, a soothsayer, and a prophet; yet the memory of
bygone events -- especially of the earth earthy -- has its seat in the Personal Ego alone. No
memory of a purely daily-life function, of a physical, egotistical, or of a lower mental nature --
such as, e.g., eating and drinking, enjoying personal sensual pleasures, transacting business to the
detriment of one's neighbor, etc., etc., has aught to do with the "Higher" Mind or EGO. Nor has it
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