(6) 'But he who has understanding and whose mind is always firmly held, his senses are under control, like good horses of a charioteer.'

(442) soothing and civilizing the wildness of passion by harmony and rhythm? Quite true, he said. And these two, thus nurtured and educated, and having learned truly to know their own functions, will rule 5 over the concupiscent, which in each of us is the largest part of the soul and by nature most insatiable of gain; over this they will keep guard, lest, waxing great and strong with the fulness of bodily pleasures, as they are termed, the concupiscent soul, no longer confined to her own sphere, should attempt to enslave and rule those who are not her natural-born subjects, and overturn the whole life of man? Very true, he said. Both together will they not be the best defenders of the whole soul and the whole body against attacks from without; the one counselling, and the other fighting under his leader, and courageously executing his commands and counsels? True. And he is to be deemed courageous whose spirit retains in pleasure and in pain the commands of reason about what he ought or ought not to fear? Right, he replied. And him we call wise who has in him that little part which rules, and which proclaims these commands; that part too being supposed to have a knowledge of what is for the interest of each of the three parts and of the whole? Assuredly. And would you not say that he is temperate who has these same elements in friendly harmony, in whom the one ruling principle of reason, and the two subject ones of spirit and

(14) The five senses always hold counsel in the power of the whole body, and when a conclusion is formed, the same is uttered [or pronounced] by the united council [lit. judge] in its [the council's] centre, or in the midst of the body, as a word, in the heart; for the heart is the fountainspring of all powers, whence the word itself taketh its rise [or ariseth]. In this par. a new translation has been substituted for Sparrow's original rendering.

(4) 'The senses they call the horses, the objects of the senses their roads. When he (the Highest Self) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer.'

(146) Therefore I can bring it no further than from the heart into the brain, before the princely throne of the senses, and there it is shut up in the firmament of heaven; and it goeth not back again through the qualifying or fountain spirits into the mother of the heart, that it might come on to the tongue, for if that were done I would tell it with my mouth, and make it known to the world.

(18) So also the tongue sharpeneth, articulateth and distinguisheth all that which the five senses in the head bring through the heart on to the tongue; and the spirit goeth forth from the tongue through the Mercurius or tone in that place, as it was decreed or concluded by the council of the five senses, and executeth it all. Of the Mouth.

(10) It remains, then, poised in wisdom within itself; it could not enter into any other; those others look to it and in their longing find it where it is. This is that "Love Waiting at the Door," ever coming up from without, striving towards the beautiful, happy when to the utmost of its power it attains. Even here the lover does not so much possess himself of the beauty he has loved as wait before it; that Beauty is abidingly self-enfolded but its lovers, the Many, loving it as an entire, possess it as an entire when they attain, for it was an entire that they loved. This seclusion does not prevent its sufficing to all, but is the very reason for its adequacy; because it is thus entire for all it can be The Good to all.

Similarly wisdom is entire to all; it is one thing; it is not distributed parcelwise; it cannot be fixed to place; it is not spread about like a colouring, for it is not corporeal; in any true participation in wisdom there must be one thing acting as unit upon unit. So must it be in our participation in the One; we shall not take our several portions of it, nor you some separate entire and I another. Think of what happens in Assemblies and all kinds of meetings; the road to sense is the road to unity; singly the members are far from wise; as they begin to grow together, each, in that true growth, generates wisdom while he recognizes it. There is nothing to prevent our intelligences meeting at one centre from their several positions; all one, they seem apart to us as when without looking we touch one object or sound one string with different fingers and think we feel several. Or take our souls in their possession of good; it is not one good for me and another for you; it is the same for both and not in the sense merely of distinct products of an identical source, the good somewhere above with something streaming from it into us; in any real receiving of good, giver is in contact with taker and gives not as to a recipient outside but to one in intimate contact.

The Intellectual giving is not an act of transmission; even in the case of corporeal objects, with their local separation, the mutual giving is of things of one order and their communication, every effect they produce, is upon their like; what is corporeal in the All acts and is acted upon within itself, nothing external impinging upon it. Now if in body, whose very nature is partition, there is no incursion of the alien, how can there be any in the order in which no partition exists?

It is therefore by identification that we see the good and touch it, brought to it by becoming identical with what is of the Intellectual within ourselves. In that realm exists what is far more truly a kosmos of unity; otherwise there will be two sensible universes, divided into correspondent parts; the Intellectual sphere, if a unity only as this sphere is, will be undistinguishable from it- except, indeed, that it will be less worthy of respect since in the nature of things extension is appropriate in the lower while the Intellectual will have wrought out its own extension with no motive, in a departure from its very character.

And what is there to hinder this unification? There is no question of one member pushing another out as occupying too much space, any more than happens in our own minds where we take in the entire fruit of our study and observation, all uncrowded.

We may be told that this unification is not possible in Real Beings; it certainly would not be possible, if the Reals had extension.

(7) If vigor of sensation is considered by us to be an eligible thing, we should much more strenuously endeavour to obtain prudence; for it is as it were the sensitive vigor of the practical intellect which we contain. And as through the former we are not deceived in sensible perceptions, so through the latter we avoid false reasoning in practical affairs.

(49) Now where the Mercurius soundeth and is elevated or predominant, there the Mercurius of the spirit goeth also in, and is thereby affected, and bringeth it [the sound] before the princely throne in the head, where it is to be approved by the other four counsellors.

(44) Now if the spirit is pleased therewith, then it bringeth the same to the heart, and the heart giveth it to the passages or issuings forth of the powers or fountainveins in the whole body; and then the mouth and hands and feet fall to work.

(22) Have not all men then Mind? Thou sayest well, O thou, thus speaking. I, Mind, myself am present with holy men and good, the pure and merciful, men who live piously. [To such] my presence doth become an aid, and straightway they gain gnosis of all things, and win the Father's love by their pure lives, and give Him thanks, invoking on Him blessings, and chanting hymns, intent on Him with ardent love. And ere they give up the body unto its proper death, they turn them with disgust from its sensations, from knowledge of what things they operate. Nay, it is I, the Mind, that will not let the operations which befall the body, work to their [natural] end. For being door-keeper I'll close up [all] the entrances, and cut the mental actions off which base and evil energies induce.

(36) Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.

(50) And if the spirit is pleased therewith, then it [the spirit] bringeth the same before its mother into the heart, and the heart, or the fountain of the heart, giveth it [the sound] to all the powers in the whole body; and then the mouth and hands lay hold on it.

(13) And in the head is the divine councilseat or throne, and [the throne] signifieth God the Father, and the five senses or qualities are the counsellors, which have their influences out of the whole body, out of all the powers.

(47) When pure perception without judicial action of the mind is reached, there follows the gracious peace of the inner self.

(4) He that hath an ear, let him hear what the Spirit saith unto the churches;

(6) He that hath an ear, let him hear what the Spirit saith unto the churches;

(6) He that hath an ear, let him hear what the Spirit saith unto the churches;

(6) Seeing then that my Knowledge has been received by seeking and knocking, I therefore write it down for a Memorial, that I might occasion a Desire in any to seek after them, and thereby my Talent might be improved, and not be hid in the Earth. But I have not written this for those that are wise beforehand, that know all Things, and yet know and comprehend nothing, for they are fully satisfied already, and rich; but I have written it for the Simple, as I am, that I may be refreshed with those that are like myself. Further of the Sulphur, Mercurius, and Sal.

(3) But in the world of sense we can perceive That evermore the circles are diviner As they are from the centre more remote Wherefore if my desire is to be ended In this miraculous and angelic temple, That has for confines only love and light, To hear behoves me still how the example And the exemplar go not in one fashion, Since for myself in vain I contemplate it." "If thine own fingers unto such a knot Be insufficient, it is no great wonder, So hard hath it become for want of trying." My Lady thus; then said she: "Do thou take What I shall tell thee, if thou wouldst be sated, And exercise on that thy subtlety. The circles corporal are wide and narrow According to the more or less of virtue Which is distributed through all their parts. The greater goodness works the greater weal, The greater weal the greater body holds, If perfect equally are all its parts. Therefore this one which sweeps along with it The universe sublime, doth correspond Unto the circle which most loves and knows.