“Enq: But, as I understand it, Buddhi represents in this simile the forest, and Manas-taijasi the trees.
Taijasi means the radiance in consequence of its union with Buddhi; i.e., Manas, the human soul, illuminated by the radiance of the divine soul. Therefore, Manas-taijasi may be described as radiant mind; the human reason lit by the light of the spirit; and Buddhi-Manas is the revelation of the divine plus human intellect and self-consciousness.
And if Buddha is immortal, how can that which is similar to it, i.e., Manas-taijasi, entirely lose its consciousness till the day of its new incarnation? I cannot understand it.
Theo: You cannot, because you will mix up an abstract representation of the whole with its causal changes of form.
Remember that if it can be said of Buddhi-Manas that it is unconditionally immortal, the same cannot be said of the lower Manas, still less of Taijasi, which is merely an attribute.
Neither of these, neither Manas nor Taijasi, can exist apart from Buddhi, the divine soul, because the first (Manas) is, in its lower aspect, a qualificative attribute or the terrestrial personality, and the second (Taijasi) is identical with the first, because it is the same Manas only with the light of Buddhi reflected on it.
In its turn, Buddhi would remain only an impersonal spirit without this element which it borrows from the human soul, which conditions and makes of it, in this illusive Universe, as it were something separate from the universal soul for the whole period of the cycle of incarnation.
Say rather that Buddhi-Manas can neither die nor lose its compound self-consciousness in Eternity, nor the recollection of its previous incarnations in which the two – i.e., the spiritual and the human soul – had been closely linked together.
But it is not so in the case of a materialist, whose human soul not only receives nothing from the divine soul, but even refuses to recognize its existence.
You can hardly apply this axiom to the attributes and qualifications of the human soul, for it would be like saying that because your divine soul is immortal, therefore the bloom on your cheek must also be immortal; whereas this bloom, like Taijasi, is simply a transitory phenomenon.”
H. P. Blavatsky