(34) From thence floweth forth the Form of the Triad, being preexistent; not the first Essence, but that whereby all things are measured.

(9) And this inner vision, what is its operation?

Newly awakened it is all too feeble to bear the ultimate splendour. Therefore the Soul must be trained- to the habit of remarking, first, all noble pursuits, then the works of beauty produced not by the labour of the arts but by the virtue of men known for their goodness: lastly, you must search the souls of those that have shaped these beautiful forms.

But how are you to see into a virtuous soul and know its loveliness?

Withdraw into yourself and look. And if you do not find yourself beautiful yet, act as does the creator of a statue that is to be made beautiful: he cuts away here, he smoothes there, he makes this line lighter, this other purer, until a lovely face has grown upon his work. So do you also: cut away all that is excessive, straighten all that is crooked, bring light to all that is overcast, labour to make all one glow of beauty and never cease chiselling your statue, until there shall shine out on you from it the godlike splendour of virtue, until you shall see the perfect goodness surely established in the stainless shrine.

When you know that you have become this perfect work, when you are self-gathered in the purity of your being, nothing now remaining that can shatter that inner unity, nothing from without clinging to the authentic man, when you find yourself wholly true to your essential nature, wholly that only veritable Light which is not measured by space, not narrowed to any circumscribed form nor again diffused as a thing void of term, but ever unmeasurable as something greater than all measure and more than all quantity- when you perceive that you have grown to this, you are now become very vision: now call up all your confidence, strike forward yet a step- you need a guide no longer- strain, and see.

This is the only eye that sees the mighty Beauty. If the eye that adventures the vision be dimmed by vice, impure, or weak, and unable in its cowardly blenching to see the uttermost brightness, then it sees nothing even though another point to what lies plain to sight before it. To any vision must be brought an eye adapted to what is to be seen, and having some likeness to it. Never did eye see the sun unless it had first become sunlike, and never can the soul have vision of the First Beauty unless itself be beautiful.

Therefore, first let each become godlike and each beautiful who cares to see God and Beauty. So, mounting, the Soul will come first to the Intellectual-Principle and survey all the beautiful Ideas in the Supreme and will avow that this is Beauty, that the Ideas are Beauty. For by their efficacy comes all Beauty else, but the offspring and essence of the Intellectual-Being. What is beyond the Intellectual-Principle we affirm to be the nature of Good radiating Beauty before it. So that, treating the Intellectual-Kosmos as one, the first is the Beautiful: if we make distinction there, the Realm of Ideas constitutes the Beauty of the Intellectual Sphere; and The Good, which lies beyond, is the Fountain at once and Principle of Beauty: the Primal Good and the Primal Beauty have the one dwelling-place and, thus, always, Beauty's seat is There.

(6) For neither can he who perceiveth It, perceive aught else; nor he who gazeth on It, gaze on aught else; nor hear aught else, nor stir his body any way. Staying his body's every sense and every motion he stayeth still. And shining then all round his mond, It shines through his whole soul, and draws it out of body, transforming all of him to essence. For it is possible, my son, that a man's soul should be made like to God, e'en while it still is in a body, if it doth contemplate the Beauty of the Good.

(10) But how comes the soul not to keep that ground?

Because it has not yet escaped wholly: but there will be the time of vision unbroken, the self hindered no longer by any hindrance of body. Not that those hindrances beset that in us which has veritably seen; it is the other phase of the soul that suffers and that only when we withdraw from vision and take to knowing by proof, by evidence, by the reasoning processes of the mental habit. Such logic is not to be confounded with that act of ours in the vision; it is not our reason that has seen; it is something greater than reason, reason's Prior, as far above reason as the very object of that thought must be.

In our self-seeing There, the self is seen as belonging to that order, or rather we are merged into that self in us which has the quality of that order. It is a knowing of the self restored to its purity. No doubt we should not speak of seeing; but we cannot help talking in dualities, seen and seer, instead of, boldly, the achievement of unity. In this seeing, we neither hold an object nor trace distinction; there is no two. The man is changed, no longer himself nor self-belonging; he is merged with the Supreme, sunken into it, one with it: centre coincides with centre, for on this higher plane things that touch at all are one; only in separation is there duality; by our holding away, the Supreme is set outside. This is why the vision baffles telling; we cannot detach the Supreme to state it; if we have seen something thus detached we have failed of the Supreme which is to be known only as one with ourselves.

(1) As we live through soul, it must be said that by the virtue of this we live well; just as because we see through the eyes, we see well through the virtue of these.

(2) Therefore we must affirm no more than these three Primals: we are not to introduce superfluous distinctions which their nature rejects. We are to proclaim one Intellectual-Principle unchangeably the same, in no way subject to decline, acting in imitation, as true as its nature allows, of the Father.

And as to our own Soul we are to hold that it stands, in part, always in the presence of The Divine Beings, while in part it is concerned with the things of this sphere and in part occupies a middle ground. It is one nature in graded powers; and sometimes the Soul in its entirety is borne along by the loftiest in itself and in the Authentic Existent; sometimes, the less noble part is dragged down and drags the mid-soul with it, though the law is that the Soul may never succumb entire.

The Soul's disaster falls upon it when it ceases to dwell in the perfect Beauty- the appropriate dwelling-place of that Soul which is no part and of which we too are no part- thence to pour forth into the frame of the All whatsoever the All can hold of good and beauty. There that Soul rests, free from all solicitude, not ruling by plan or policy, not redressing, but establishing order by the marvellous efficacy of its contemplation of the things above it.

For the measure of its absorption in that vision is the measure of its grace and power, and what it draws from this contemplation it communicates to the lower sphere, illuminated and illuminating always.

(4) When this self comes to weakness and to confusedness of mind, as it were, then the breaths gather around him. He takes to himself those particles of energy and descends into the heart. When the person in the eye turns away, back [to the sun], then one becomes non-knowing of forms.

(8) E. (13) We come to the doctrine of the Entelechy, and must enquire how it is applied to soul.

It is thought that in the Conjoint of body and soul the soul holds the rank of Form to the Matter which here is the ensouled body- not, then, Form to every example of body or to body as merely such, but to a natural organic body having the potentiality of life.

Now; if the soul has been so injected as to be assimilated into the body as the design of a statue is worked into the bronze, it will follow that, upon any dividing of the body, the soul is divided with it, and if any part of the body is cut away a fragment of soul must go with it. Since an Entelechy must be inseparable from the being of which it is the accomplished actuality, the withdrawal of the soul in sleep cannot occur; in fact sleep itself cannot occur. Moreover if the soul is an Entelechy, there is an end to the resistance offered by reason to the desires; the total must have one-uniform experience throughout, and be aware of no internal contradiction. Sense-perception might occur; but intellection would be impossible. The very upholders of the Entelechy are thus compelled to introduce another soul, the Intellect, to which they ascribe immortality. The reasoning soul, then, must be an Entelechy- if the word is to be used at all- in some other mode.

Even the sense-perceiving soul, in its possession of the impressions of absent objects, must hold these without aid from the body; for otherwise the impression must be present in it like shape and images, and that would mean that it could not take in fresh impressions; the perceptive soul, then, cannot be described as this Entelechy inseparable from the body. Similarly the desiring principle, dealing not only with food and drink but with things quite apart from body; this also is no inseparable Entelechy.

There remains the vegetal principle which might seem to suggest the possibility that, in this phase, the soul may be the inseparable Entelechy of the doctrine. But it is not so. The principle of every growth lies at the root; in many plants the new springing takes place at the root or just above it: it is clear that the life-principle, the vegetal soul, has abandoned the upper portions to concentrate itself at that one spot: it was therefore not present in the whole as an inseparable Entelechy. Again, before the plant's development the life-principle is situated in that small beginning: if, thus, it passes from large growth to small and from the small to the entire growth, why should it not pass outside altogether?

An Entelechy is not a thing of parts; how then could it be present partwise in the partible body?

An identical soul is now the soul of one living being now of another: how could the soul of the first become the soul of the latter if soul were the Entelechy of one particular being? Yet that this transference does occur is evident from the facts of animal metasomatosis.

The substantial existence of the soul, then, does not depend upon serving as Form to anything: it is an Essence which does not come into being by finding a seat in body; it exists before it becomes also the soul of some particular, for example, of a living being, whose body would by this doctrine be the author of its soul.

What, then, is the soul's Being? If it is neither body nor a state or experience of body, but is act and creation: if it holds much and gives much, and is an existence outside of body; of what order and character must it be? Clearly it is what we describe as Veritable Essence. The other order, the entire corporeal Kind, is process; it appears and it perishes; in reality it never possesses Being, but is merely protected, in so far as it has the capacity, by participating in what authentically is.

(9) In order, then, to know what the Divine Mind is, we must observe soul and especially its most God-like phase.

One certain way to this knowledge is to separate first, the man from the body- yourself, that is, from your body- next to put aside that soul which moulded the body, and, very earnestly, the system of sense with desires and impulses and every such futility, all setting definitely towards the mortal: what is left is the phase of the soul which we have declared to be an image of the Divine Intellect, retaining some light from that sun, while it pours downward upon the sphere of magnitudes the light playing about itself which is generated from its own nature.

Of course we do not pretend that the sun's light remains a self-gathered and sun-centred thing: it is at once outrushing and indwelling; it strikes outward continuously, lap after lap, until it reaches us upon our earth: we must take it that all the light, including that which plays about the sun's orb, has travelled; otherwise we would have a void expanse, that of the space- which is material- next to the sun's orb. The Soul, on the contrary- a light springing from the Divine Mind and shining about it- is in closest touch with that source; it is not in transit but remains centred there, and, in likeness to that principle, it has no place: the light of the sun is actually in the air, but the soul is clean of all such contact so that its immunity is patent to itself and to any other of the same order.

And by its own characteristic act, though not without reasoning process, it knows the nature of the Intellectual-Principle which, on its side, knows itself without need of reasoning, for it is ever self-present whereas we become so by directing our soul towards it; our life is broken and there are many lives, but that principle needs no changings of life or of things; the lives it brings to being are for others not for itself: it cannot need the inferior; nor does it for itself produce the less when it possesses or is the all, nor the images when it possesses or is the prototype.

Anyone not of the strength to lay hold of the first soul, that possessing pure intellection, must grasp that which has to do with our ordinary thinking and thence ascend: if even this prove too hard, let him turn to account the sensitive phase which carries the ideal forms of the less fine degree, that phase which, too, with its powers, is immaterial and lies just within the realm of Ideal-principles.

One may even, if it seem necessary, begin as low as the reproductive soul and its very production and thence make the ascent, mounting from those ultimate ideal principles to the ultimates in the higher sense, that is to the primals.

(9) ’Tis mind that all things sees and hears;

What else exists is deaf and blind.

But the precept which is next to this in efficacy is that which exhorts to be beyond measure studious of purifying the intellect, and by various methods adapting it through mathematical orgies to receive something divinely beneficial, so as neither to fear a separation from body, nor, when led to incorporeal natures, to be forced to turn away the eyes, through their most refulgent splendor, nor to be converted to those passions which nail and fasten the soul to the body. And, in short, which urges the soul to be untamed by all those passions which are the progeny of the realms of generation, and which draw it to an inferior condition of being. For the exercise and ascent through all these, is the study of the most perfect fortitude. And such are the instances adduced by us of the fortitude of Pythagoras, and the Pythagoreans.

(11) Similarly any one, unable to see himself, but possessed by that God, has but to bring that divine- within before his consciousness and at once he sees an image of himself, himself lifted to a better beauty: now let him ignore that image, lovely though it is, and sink into a perfect self-identity, no such separation remaining; at once he forms a multiple unity with the God silently present; in the degree of his power and will, the two become one; should he turn back to the former duality, still he is pure and remains very near to the God; he has but to look again and the same presence is there.

This conversion brings gain: at the first stage, that of separation, a man is aware of self; but, retreating inwards, he becomes possessor of all; he puts sense away behind him in dread of the separated life and becomes one in the Divine; if he plans to see in separation, he sets himself outside.

The novice must hold himself constantly under some image of the Divine Being and seek in the light of a clear conception; knowing thus, in a deep conviction, whither he is going- into what a sublimity he penetrates- he must give himself forthwith to the inner and, radiant with the Divine Intellections , be no longer the seer but, as that place has made him, the seen.

Still, we will be told, one cannot be in beauty and yet fail to see it. The very contrary: to see the divine as something external is to be outside of it; to become it is to be most truly in beauty: since sight deals with the external, there can here be no vision unless in the sense of identification with the object.

And this identification amounts to a self-knowing, a self-consciousness, guarded by the fear of losing the self in the desire of a too wide awareness.

It must be remembered that sensations of the ugly and evil impress us more violently than those of what is agreeable and yet leave less knowledge as the residue of the shock: sickness makes the rougher mark, but health, tranquilly present, explains itself better; it takes the first place, it is the natural thing, it belongs to our being; illness is alien, unnatural and thus makes itself felt by its very incongruity, while the other conditions are native and we take no notice. Such being our nature, we are most completely aware of ourselves when we are most completely identified with the object of our knowledge.

This is why in that other sphere, when we are deepest in that knowledge by intellection, we are aware of none; we are expecting some impression on sense, which has nothing to report since it has seen nothing and never could in that order see anything. The unbelieving element is sense; it is the other, the Intellectual-Principle, that sees; and if this too doubted, it could not even credit its own existence, for it can never stand away and with bodily eyes apprehend itself as a visible object.

(22) That light known, then indeed we are stirred towards those Beings in longing and rejoicing over the radiance about them, just as earthly love is not for the material form but for the Beauty manifested upon it. Every one of those Beings exists for itself but becomes an object of desire by the colour cast upon it from The Good, source of those graces and of the love they evoke. The soul taking that outflow from the divine is stirred; seized with a Bacchic passion, goaded by these goads, it becomes Love. Before that, even Intellectual-Principle with all its loveliness did not stir the soul; for that beauty is dead until it take the light of The Good, and the soul lies supine, cold to all, unquickened even to Intellectual-Principle there before it. But when there enters into it a glow from the divine, it gathers strength, awakens, spreads true wings, and however urged by its nearer environing, speeds its buoyant way elsewhere, to something greater to its memory: so long as there exists anything loftier than the near, its very nature bears it upwards, lifted by the giver of that love. Beyond Intellectual-Principle it passes but beyond The Good it cannot, for nothing stands above That. Let it remain in Intellectual-Principle and it sees the lovely and august, but it is not there possessed of all it sought; the face it sees is beautiful no doubt but not of power to hold its gaze because lacking in the radiant grace which is the bloom upon beauty.

Even here we have to recognise that beauty is that which irradiates symmetry rather than symmetry itself and is that which truly calls out our love.

Why else is there more of the glory of beauty upon the living and only some faint trace of it upon the dead, though the face yet retains all its fulness and symmetry? Why are the most living portraits the most beautiful, even though the others happen to be more symmetric? Why is the living ugly more attractive than the sculptured handsome? It is that the one is more nearly what we are looking for, and this because there is soul there, because there is more of the Idea of The Good, because there is some glow of the light of The Good and this illumination awakens and lifts the soul and all that goes with it so that the whole man is won over to goodness, and in the fullest measure stirred to life.

(9) That Soul, then, in us, will in its nature stand apart from all that can cause any of the evils which man does or suffers; for all such evil, as we have seen, belongs only to the Animate, the Couplement.

But there is a difficulty in understanding how the Soul can go guiltless if our mentation and reasoning are vested in it: for all this lower kind of knowledge is delusion and is the cause of much of what is evil.

When we have done evil it is because we have been worsted by our baser side- for a man is many- by desire or rage or some evil image: the misnamed reasoning that takes up with the false, in reality fancy, has not stayed for the judgement of the Reasoning-Principle: we have acted at the call of the less worthy, just as in matters of the sense-sphere we sometimes see falsely because we credit only the lower perception, that of the Couplement, without applying the tests of the Reasoning-Faculty.

The Intellectual-Principle has held aloof from the act and so is guiltless; or, as we may state it, all depends on whether we ourselves have or have not put ourselves in touch with the Intellectual-Realm either in the Intellectual-Principle or within ourselves; for it is possible at once to possess and not to use.

Thus we have marked off what belongs to the Couplement from what stands by itself: the one group has the character of body and never exists apart from body, while all that has no need of body for its manifestation belongs peculiarly to Soul: and the Understanding, as passing judgement upon Sense-Impressions, is at the point of the vision of Ideal-Forms, seeing them as it were with an answering sensation (i.e, with consciousness) this last is at any rate true of the Understanding in the Veritable Soul. For Understanding, the true, is the Act of the Intellections: in many of its manifestations it is the assimilation and reconciliation of the outer to the inner.

Thus in spite of all, the Soul is at peace as to itself and within itself: all the changes and all the turmoil we experience are the issue of what is subjoined to the Soul, and are, as have said, the states and experiences of this elusive "Couplement."

(9) Further, there is a movement of soul, circular indeed,--the entrance into itself from things without, and the unified convolution of its intellectual powers, bequeathing to it inerrancy, as it were, in a sort of circle, and turning and collecting itself, from the many things without, first to itself, then, as having become single, uniting with the uniquely unified powers, and thus conducting to the Beautiful and Good, which is above all things being, and One and the Same, and without beginning and without end. But a soul is moved spirally, in so far as it is illuminated, as to the divine kinds of knowledge, in a manner proper to itself, not intuitively and at once, but logically and discursively; and, as it were, by mingled and relative operations; but in a straight line, when, not entering into itself, and being moved by unique intuition (for this, as I said, is the circular), but advancing to things around itself, and from things without, it is, as it were, conducted from certain symbols, varied and multiplied, to the simple and unified contemplations.

(2) So sense and thought both flow together into man, as though they were entwined with one another. For neither without sensing can one think, nor without thinking sense. But it is possible [they say] to think a thing apart from sense, as those who fancy sights in dreams. But unto me it seems that both of these activities occur in dream-sight, and sense doth pass out of the sleeping to the waking state. For man is separated into soul and body, and only when the two sides of his sense agree together, does utterance of its thought conceived by mind take place.

(8) He is not apprehended by the eye, nor by speech, nor by the other senses, not by penance or good works. When a man's nature has become purified by the serene light of knowledge, then he sees him, meditating on him as without parts.

(2) It likewise possesses the eternity of a similar life and energy in a less degree than dæmons and heroes; yet, through the beneficent will of the Gods, and the illumination imparted by them, it frequently proceeds higher, and is elevated to a greater, i. e. to the angelic, order; when it no longer remains in the boundaries of soul, but the whole of it is perfected into an angelic soul and an undefiled life. Hence, also, soul appears to comprehend in itself all-various essences and reasons, and forms or species of every kind. If, however, it be requisite to speak the truth, soul is always defined according to one certain thing, but adapting itself to precedaneous causes, it is at different times conjoined to different causes.

(51) And that birth or geniture the outward man neither knoweth nor comprehendeth; neither does the astral comprehend it, for every qualifying or fountain spirit comprehendeth only its innate or instant root, which signifieth or resembleth the heaven.

(3) O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in spring-time in one continuous stream of vibrations. Be not daunted thereby, nor terrified, nor awed. That is the radiance of thine own true nature. Recognize it.

(3) Thus there is in the Nature-Principle itself an Ideal archetype of the beauty that is found in material forms and, of that archetype again, the still more beautiful archetype in Soul, source of that in Nature. In the proficient soul this is brighter and of more advanced loveliness: adorning the soul and bringing to it a light from that greater light which is beauty primally, its immediate presence sets the soul reflecting upon the quality of this prior, the archetype which has no such entries, and is present nowhere but remains in itself alone, and thus is not even to be called a Reason-Principle but is the creative source of the very first Reason-Principle which is the Beauty to which Soul serves as Matter.

This prior, then, is the Intellectual-Principle, the veritable, abiding and not fluctuant since not taking intellectual quality from outside itself. By what image thus, can we represent it? We have nowhere to go but to what is less. Only from itself can we take an image of it; that is, there can be no representation of it, except in the sense that we represent gold by some portion of gold- purified, either actually or mentally, if it be impure- insisting at the same time that this is not the total thing-gold, but merely the particular gold of a particular parcel. In the same way we learn in this matter from the purified Intellect in ourselves or, if you like, from the Gods and the glory of the Intellect in them.

For assuredly all the Gods are august and beautiful in a beauty beyond our speech. And what makes them so? Intellect; and especially Intellect operating within them to visibility. It is not through the loveliness of their corporeal forms: even those that have body are not gods by that beauty; it is in virtue of Intellect that they, too, are gods, and as gods beautiful. They do not veer between wisdom and folly: in the immunity of Intellect unmoving and pure, they are wise always, all-knowing, taking cognisance not of the human but of their own being and of all that lies within the contemplation of Intellect. Those of them whose dwelling is in the heavens, are ever in this meditation- what task prevents them?- and from afar they look, too, into that further heaven by a lifting of the head. The Gods belonging to that higher Heaven itself, they whose station is upon it and in it, see and know in virtue of their omnipresence to it. For all There is heaven; earth is heaven, and sea heaven; and animal and plant and man; all is the heavenly content of that heaven: and the Gods in it, despising neither men nor anything else that is there where all is of the heavenly order, traverse all that country and all space in peace.