“Theo (cont): In its very essence it is THOUGHT, and is, therefore, called in its plurality Manasa putra, “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 latter have no room in Devachan, nor can they associate with the divine triad which ascends as ONE into mental bliss.
Yet it is the Ego, the Manasic Entity, which is held responsible for all the sins of the lower attributes, just as a parent is answerable for the transgressions of his child, so long as the latter remains irresponsible.
Enq: Is this “child” the “personality”?
Theo: It is. When, therefore, it is stated that the “personality” dies with the body it does not state at all. The body, which was only the objective symbol of Mr. A. or Mrs. B., fades away with all its material Skandhas, which are the visible expressions thereof.
But all that which constituted during life the spiritual bundle of experiences, the noblest aspirations, undying affections, and unselfish nature of Mr. A. or Mrs. B. clings for the time of the Devachanic period to the EGO, which is identified with the spiritual portion of that terrestrial Entity, now passed away out of sight.
The Actor is so imbued with the role just played by him that he dreams of it during the whole Devachanic night, which vision continues till the hour strikes for him to return to the stage of life to enact another part.”
H. P. Blavatsky