(3) Of all these genera, those [species] which are animal have [many] roots, which stretch from the above below, whereas those which are stationary —these from [one] living root send forth a wood of branching greenery up from below into the upper parts. Moreover, some of them are nourished with a two-fold form of food, while others with a single form. Twain are the forms of food—for soul and body, of which [all] animals consist. Their soul is nourished by the ever-restless motion of the World ; their bodies have their growth from foods [drawn] from the water and the earth of the inferior world. Spirit, with which they all are filled, being interblended with the rest, doth make them live; sense being added, and also reason in the case of man—which hath been given to man alone as a fifth part out of the æther. Of all the living things [God] doth adorn, extend, exalt, the sense of man alone unto the understanding of the Reason of Divinity. But since I am impressed to speak concerning Sense, I will a little further on set forth for you the sermon on this [point]; for that it is most holy, and [most] mighty, not less than in the Reason of Divinity itself. VII

(95) Hearken, there belongs more than so to this; thy animated or soulish Spirit must first qualify, operate or unite with the innermost Birth or Geniture in God, and stand in the Light, that it may rightly know and understand the astral Birth or Geniture, and that it may have a free and open Gate into all the Births or Genitures, else thou wilt not be able to write a holy and true Philosophy, but as it were full of Lice and Fleas, and to wit be found a Mocker against God. [Or many evil Beasts and creeping Vermine.]

(97) I. Behold! thou canst not deny it, that the Life in a Creature exists in the Heat of the Heart, and in that Life also stands the Light of the animated or soulish Birth or Geniture.

(2) It is of this Soul especially that we read "All Soul has care for the Soulless"- though the several Souls thus care in their own degree and way. The passage continues- "Soul passes through the entire heavens in forms varying with the variety of place"- the sensitive form, the reasoning form, even the vegetative form- and this means that in each "place" the phase of the soul there dominant carries out its own ends while the rest, not present there, is idle.

Now, in humanity the lower is not supreme; it is an accompaniment; but neither does the better rule unfailingly; the lower element also has a footing, and Man, therefore, lives in part under sensation, for he has the organs of sensation, and in large part even by the merely vegetative principle, for the body grows and propagates: all the graded phases are in a collaboration, but the entire form, man, takes rank by the dominant, and when the life-principle leaves the body it is what it is, what it most intensely lived.

This is why we must break away towards the High: we dare not keep ourselves set towards the sensuous principle, following the images of sense, or towards the merely vegetative, intent upon the gratifications of eating and procreation; our life must be pointed towards the Intellective, towards the Intellectual-Principle, towards God.

Those that have maintained the human level are men once more. Those that have lived wholly to sense become animals- corresponding in species to the particular temper of the life- ferocious animals where the sensuality has been accompanied by a certain measure of spirit, gluttonous and lascivious animals where all has been appetite and satiation of appetite. Those who in their pleasures have not even lived by sensation, but have gone their way in a torpid grossness become mere growing things, for this lethargy is the entire act of the vegetative, and such men have been busy be-treeing themselves. Those, we read, that, otherwise untainted, have loved song become vocal animals; kings ruling unreasonably but with no other vice are eagles; futile and flighty visionaries ever soaring skyward, become highflying birds; observance of civic and secular virtue makes man again, or where the merit is less marked, one of the animals of communal tendency, a bee or the like.

(37) But when he saw that he was so fair and beautiful, and found or felt his inward Birth and great Power or Authority, then his Spirit, which he had generated in his Body, which is his ANIMAL (or animated) or Life-spirit, or Son, or Heart, exalted itself, intending to triumph over the divine Birth, and to lift up or extol itself above the Heart of God. Note, The Author calls the soulish Birth the ANIMAL Birth, from Anima, which signifies the Soul; but seeing the Scripture otherwise understands by the Word Animal the perished or corrupted Soul, or Animalem hominem, the Animal Man, or the corrupted natural Man, that is, the Adamical bestial Man, and so he being advertised of it, he altered that Expression, and used it no more any further. Here observe the Depth.