(13) Since the superior (or spiritual) center is in the midst of the other two, its analogue in the physical body is the heart--the most spiritual and mysterious organ in the human body. The second center (or the link between the superior and inferior worlds) is elevated to the position of greatest physical dignity--the brain. The third (or lower) center is relegated to the position of least physical dignity but greatest physical importance--the generative system. Thus the heart is symbolically the source of life; the brain the link by which, through rational intelligence, life and form are united; and the generative system--or infernal creator--the source of that power by which physical organisms are produced. The ideals and aspirations of the individual depend largely upon which of these three centers of power predominates in scope and activity of expression. In the materialist the lower center is the strongest, in the intellectualist the higher center; but in the initiate the middle center--by bathing the two extremes in a flood of spiritual effulgence--controls wholesomely both the mind and the body.

(1) IF we consider now the Springing up of the Life, and in what Place of the Body it is where the Life is generated, then we shall rightly find the whole Ground of Man, and there is nothing so secret in Man but that it may be found. For we must needs say, that the Heart is the Place, wherein the noble Life is generated, and the Life again penetrates the Heart.

(15) While all the Mysteries recognized the heart as the center of spiritual consciousness, they often purposely ignored this concept and used the heart in its exoteric sense as the symbol of the emotional nature, In this arrangement the generative center represented the physical body, the heart the emotional body, and the brain the mental body. The brain represented the superior sphere, but after the initiates had passed through the lower degrees they were instructed that the brain was the proxy of the spiritual flame dwelling in the innermost recesses of the heart. The student of esotericism discovers ere long that the ancients often resorted to various blinds to conceal the true interpretations of their Mysteries. The substitution of the brain for the heart was one of these blinds.

(108) For the brain sitteth in the severe birth or geniture, and in its own body it is the meek power of the heart, and signifieth the new birth, which is new regenerated in the midst or centre of the austereness of death and wrath, in its heaven, and presseth forth through death into life.

(107) Now here it stayeth, and qualifieth, mixeth or uniteth with the spirit of life in the heart, and is a royal seat of the spirit of the heart; for thus far the spirit of the heart's power presseth forth, and there is it approved.

(70) Timaeus: as if to fence off two separate chambers, for men and for women—by placing the midriff between them as a screen. That part of the soul, then, which partakes of courage and spirit, since it is a lover of victory, they planted more near to the head, between the midriff and the neck, in order that it might hearken to the reason, and, in conjunction therewith, might forcibly subdue the tribe of the desires whensoever they should utterly refuse to yield willing obedience to the word of command from the citadel of reason. And the heart,

(4) That body again in man is the heart within man, for in it the prânas (which are everything) rest, and do not go beyond.

(110) For when the new spirit in the brain is well settled, then it goeth to its mother again, into the heart; and then it stands as a perfect spirit or will, or as a newborn person, which, in man, is called the soul.

(16) The three degrees of the ancient Mysteries were, with few exceptions, given in chambers which represented the three great centers of the human and Universal bodies. If possible, the temple itself was constructed in the form of the human body. The candidate entered between the feet and received the highest degree in the point corresponding to the brain. Thus the first degree was the material mystery and its symbol was the generative system; it raised the candidate through the various degrees of concrete thought. The second degree was given in the chamber corresponding to the heart, but represented the middle power which was the mental link. Here the candidate was initiated into the mysteries of abstract thought and lifted as high as the mind was capable of penetrating. He then passed into the third chamber, which, analogous to the brain, occupied the highest position in the temple but, analogous to the heart, was of the greatest dignity. In the brain chamber the heart mystery was given. Here the initiate for the first time truly comprehended the meaning of those immortal words: "As a man thinketh in his heart, so is he." As there are seven hearts in the brain so there are seven brains in the heart, but this is a matter of superphysics of which little can be said at the present time.

(23) I explain: A living body is illuminated by soul: each organ and member participates in soul after some manner peculiar to itself; the organ is adapted to a certain function, and this fitness is the vehicle of the soul-faculty under which the function is performed; thus the seeing faculty acts through the eyes, the hearing faculty through the ears, the tasting faculty through the tongue, the faculty of smelling through the nostrils, and the faculty of sentient touch is present throughout, since in this particular form of perception the entire body is an instrument in the soul's service.

The vehicles of touch are mainly centred in the nerves- which moreover are vehicles of the faculty by which the movements of the living being are affected- in them the soul-faculty concerned makes itself present; the nerves start from the brain. The brain therefore has been considered as the centre and seat of the principle which determines feeling and impulse and the entire act of the organism as a living thing; where the instruments are found to be linked, there the operating faculty is assumed to be situated. But it would be wiser to say only that there is situated the first activity of the operating faculty: the power to be exercised by the operator- in keeping with the particular instrument- must be considered as concentrated at the point at which the instrument is to be first applied; or, since the soul's faculty is of universal scope the sounder statement is that the point of origin of the instrument is the point of origin of the act.

Now, the faculty presiding over sensation and impulse is vested in the sensitive and representative soul; it draws upon the Reason-Principle immediately above itself; downward, it is in contact with an inferior of its own: on this analogy the uppermost member of the living being was taken by the ancients to be obviously its seat; they lodged it in the brain, or not exactly in the brain but in that sensitive part which is the medium through which the Reason-Principle impinges upon the brain. They saw that something must be definitely allocated to body- at the point most receptive of the act of reason- while something, utterly isolated from body must be in contact with that superior thing which is a form of soul of that soul apt to the appropriation of the perceptions originating in the Reason-Principle.

Such a linking there must be, since in perception there is some element of judging, in representation something intuitional, and since impulse and appetite derive from representation and reason. The reasoning faculty, therefore, is present where these experiences occur, present not as in a place but in the fact that what is there draws upon it. As regards perception we have already explained in what sense it is local.

But every living being includes the vegetal principle, that principle of growth and nourishment which maintains the organism by means of the blood; this nourishing medium is contained in the veins; the veins and blood have their origin in the liver: from observation of these facts the power concerned was assigned a place; the phase of the soul which has to do with desire was allocated to the liver. Certainly what brings to birth and nourishes and gives growth must have the desire of these functions. Blood- subtle, light, swift, pure- is the vehicle most apt to animal spirit: the heart, then, its well-spring, the place where such blood is sifted into being, is taken as the fixed centre of the ebullition of the passionate nature.

(53) So heaven is the heart in nature, wherein all the powers are, as in the stars and elements, and it is a soft, supple and meek matter of all powers, as the brain in man's head is.

(2) But what inducement is there to renounce the affairs of men, to become indifferent to life?—In the first case, the physical body suffers no wear and tear; in the second, the vitality is left unharmed. And he whose physical frame is perfect and whose vitality is in its original purity,—he is one with God. Heaven and earth are the father and mother of all things. When they unite, the result is shape. When they disperse, the original condition is renewed. But if body and vitality are both perfect, this state is called fit for translation. Such perfection of vitality goes back to the minister of God. Lieh Tzŭ asked Kuan Yin, saying, "The perfect man can walk through solid bodies without obstruction. He can pass through fire without being burnt. He can scale the highest heights without fear. How does he bring himself to this?" "It is because he is in a condition of absolute purity," replied Kuan Yin. "It is not cunning which enables him to dare such feats. Be seated, and I will tell you. "All that has form, sound, and colour, may be classed under the head thing. Man differs so much from the rest, and stands at the head of all things, simply because the latter are but what they appear and nothing more. But man can attain to formlessness and vanquish death. And with that which is in possession of the eternal, how can mere things compare?

(18) Understand [or consider] it right; it is the Source- spirit [or working Spirit] out of the Gall which kindles the Heart, whereby the Life was stirred, which is choked as soon as the Tincture in the Blood of the Heart is extinguished. The right Soul has no Need of such Going-forth, it is much more subtle than the Brimstone- spirit, though (in the Life-time) it is in one only Substance.