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(13) And in the Head is the divine Council-Seat or Throne, and it signifies 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. Now

(10) Besides, in addition to these ten human parts, the law appear to give its injunctions to sight, and hearing, and Smell, and touch, and taste, and to the organs subservient to these, which are double - the hands and the feet. For such is the formation of man. And the soul is introduced, and previous to it the ruling faculty, by which we re.on, not produced in procreation; so that without it there is made up the number ten, of the faculties by which all the activity of man is carried out. For in order, straightway on man's entering existence, his life begins with sensations. We accordingly assert that rational and ruling power is the cause of the constitution of the living creature; also that this, the irrational part, is animated, and is a part of it. Now the vital force, in which is comprehended the power of nutrition and growth, and generally of motion, is assigned to the carnal spirit, which has great susceptibility of motion, and passes in all directions through the senses and the rest of the body, and through the body is the primary subject of sensations. But the power of choice, in which investigation, and study, and knowledge, reside, belongs to the ruling faculty. But all the faculties are placed in relation to one - the ruling faculty: it is through that man lives, and lives in a certain way.

(3) For that, in order that a man should be complete in either part, observe that he hath been composed of elements of either part in sets of four;—with hands, and feet, both of them pairs, and with the other members of his body, by means of which he may do service to the lower (that is to say the terrene) world. And to these parts [are added other] four;—of sense, and soul, of memory, and foresight, by means of which he may become acquainted with the rest of things divine, and judge of them. Hence it is brought about that man investigates the differences and qualities, effects and quantities of things, with critical research; yet, as he is held back with the too heavy weight of body’s imperfection, he cannot properly descry the causes of the nature of [all] things which [really] are the true ones.

(9) And there is a ten in man himself: the five senses, and the power of speech, and that of reproduction; and the eighth is the spiritual principle communicated at his creation; and the ninth the ruling faculty of the soul; and tenth, there is the distinctive characteristic of the Holy Spirit, which comes to him through faith.

(7) Their fifteen parts enter into their elements, their Devas (the senses) into their (corresponding) Devas. Their deeds and their Self with all his knowledge become all one in the highest Imperishable.

(2) Thus, for instance, if one thing is intellectual [as is the case with our dianoia], but another is wholly inanimate or physical, then that which proceeds to a less extent has a more principal power than that which is more extended, though the former falls far short of the latter in magnitude and multitude of domination. For these things, also, another reason may be assigned, and which is as follows: in all theurgical operations the priest sustains a twofold character; one, indeed, as man, and which preserves the order possessed by our nature in the universe; but the other, which is corroborated by divine signs, and through these is conjoined to more excellent natures, and is elevated to their order by an elegant circumduction, this is deservedly capable of being surrounded with the external form of the Gods. Conformably, therefore, to a difference of this kind, the priest very properly invokes, as more excellent natures, the powers derived from the universe, so far as he who invokes is a man; and again, he commands these powers, because through arcane symbols, he, in a certain respect, is invested with the sacred form of the Gods.

(2) That Brahman (mind) has four feet (quarters). Speech is one foot, breath is one foot, the eye is one foot, the car is one foot-so much with reference to the body. Then with reference to the gods, Agni (fire) is one foot, Vâyu (air) is one foot, Âditya (sun) is one foot, the quarters are one foot. Thus both the worship which has reference to the body, and the worship which has reference to the Devas, has been taught.

(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.

(2) 'Of that Vaisvânara Self the head is Sutegas (having good light), the eye Visvarûpa (multiform), the breath Prithagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Gârhapatya fire, the mind the Anvâhârya fire, the mouth the Âhavanîya fire.

(2) But as to Sense and all things similar, I will set forth the whole discourse when [I explain] concerning Spirit. For man is the sole animal that is twofold. One part of him is simple: the [man] “essential,” as say the Greeks, but which we call the “form of the Divine Similitude.” He also is fourfold: that which the Greeks call “hylic,” [but] which we call “cosmic”; of which is made the corporal part, in which is vestured what we just have said is the divine in man, —in which the godhead of the Mind alone, together with its kin, that is the Pure Mind’s senses, findeth home and rest, its self with its own self, as though shut in the body’s walls.

(3) And thus it is said in the following verse: There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i. e. as identified with the hiṅkâra, the prastâva, &c.), and the other forms of the Sâman. Greater than these there is nothing else besides.'

(1) Now next, a Consideration of the Activities. — Prajapati created the active functions (karma). They,. when they had been created, strove with one another. * I am going the double meaning of a word, a procedure characteristic of the Upamshads. The word lokya may here be translated 'world-wise or * world-procuring/ When properly instructed, a son is ' world-wise ' in his own attainment of the world through knowledge. He is also * world-procuring ' for his father, in that he is able, through the discharge of appointed filial duties, to help the departed spirit of his father to attain a better world than would otherwise be possible. from the hell called Put, therefore he is called putra (son) [i.e. deliverer from hell],' to speak/ the voice began. ' I am going to see/ said the eye. 6 I am going to hear,' said the ear. So spake the other func- tions, each according to his function. Death, appearing as weariness, laid hold and took possession of them, and, taking possession of them, Death checked them. Therefore the voice becomes weary, the eye becomes weary, the ear becomes weary. But Death did not take possession of him who was the middle breath. They sought to know him. They said: ( Verily, he is the best of us, since whether moving or not moving, he is not perturbed, nor perishes. Come, let us all become a form of him.' Of him, indeed, they became a form. Therefore they are named ' vital breaths ' after him. In whatever family there is a man who has this knowledge, they call that family after him. Whoever strives with one who knows this, dries up and finally dies.— So much with reference to the self.

(3) But they also depict them under the likeness of men, on account of the intellectual faculty, and their having powers of looking upwards, and their straight and erect form, and their innate faculty of ruling and guiding, and whilst being least, in physical strength as compared with the other powers of irrational creatures, yet ruling over all by their superior power of mind, and by their dominion in consequence of rational science, and their innate unslavishness and indomitableness of soul. It is possible, then, I think, to find within each of the many parts of our body harmonious images of the Heavenly Powers, by affirming that the powers of vision denote the most transparent elevation towards the Divine lights, and again, the tender, and liquid, and not repellent, but sensitive, and pure, and unfolded, reception, free from all passion, of the supremely Divine illuminations. Now the discriminating powers of the nostrils denote the being able to receive, as far as attainable, the sweet-smelling largess beyond conception, and to distinguish accurately things which are not such, and to entirely reject. The powers of the ears denote the participation and conscious reception of the supremely Divine inspiration. The powers of taste denote the fulness of the intelligible nourishments, and the reception of the Divine and nourishing streams. The powers of touch denote the skilful discrimination of that which is suitable or injurious. The eyelids and eyebrows denote the guarding of the conceptions which see God. The figures of manhood and youth denote the perpetual bloom and vigour of life. The teeth denote the dividing of the nourishing perfection given to us; for each intellectual Being divides and multiplies, by a provident faculty, the unified conception given to it by the more Divine for the proportionate elevation of the inferior. The shoulders and elbows, and further, the hands, denote the power of making, and operating, and accomplishing. The heart again is a symbol of the Godlike life, dispersing its own life-giving power to the objects of its forethought, as beseems the good. The chest again denotes the invincible and protective faculty of the life-giving distribution, as being placed above the heart. The back, the holding together the whole productive powers of life. The feet denote the moving and quickness, and skilfulness of the perpetual movement advancing towards Divine things. Wherefore also the Word of God arranged the feet of the holy Minds under their wings; for the wing displays the elevating quickness and the heavenly progress towards higher things, and the superiority to every grovelling thing by reason of the ascending, and the lightness of the wings denotes their being in no respect earthly, but undefiledly and lightly raised to the sublime; and the naked and unshod denotes the unfettered, agile, and unrestrained, and free from all external superfluity, and assimilation to the Divine simplicity, as far as attainable.

(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

(56) The Head contains the five Senses, viz. Seeing, Hearing, Smelling, Tasting, and Feeling, wherein the Stars and Elements qualify, and therein exists the Sydereal, or Heavenly Starry or Astral and Natural Spirit in Men and Beasts; in this flow forth Good and Evil, for it is the House of the Stars.

(1) Pleasure and distress, fear and courage, desire and aversion, where have these affections and experiences their seat?

Clearly, either in the Soul alone, or in the Soul as employing the body, or in some third entity deriving from both. And for this third entity, again, there are two possible modes: it might be either a blend or a distinct form due to the blending.

And what applies to the affections applies also to whatsoever acts, physical or mental, spring from them.

We have, therefore, to examine discursive-reason and the ordinary mental action upon objects of sense, and enquire whether these have the one seat with the affections and experiences, or perhaps sometimes the one seat, sometimes another.

And we must consider also our acts of Intellection, their mode and their seat.

And this very examining principle, which investigates and decides in these matters, must be brought to light.

Firstly, what is the seat of Sense-Perception? This is the obvious beginning since the affections and experiences either are sensations of some kind or at least never occur apart from sensation.

(80) In short, there are therefore Five in the princely Council, that one should advise the other, and every one is of a peculiar sundry Quality; and that compacted or concreted Spirit which is generated out of all the Powers, He is their King or Prince, and he sitteth in the Head in the Brain of a Man, and in an Angel in that Power which is instead of the Brain of a Man, and in the Head also upon his Princely Throne, and executes every Thing, which was concluded and decreed by the whole Princely Council.

(6) For out of the heart proceed thoughts." This, as I think, is the true and just measure according to God, by which things capable of measurement are measured, the decad which is comprehensive of man; which summarily the three above-mentioned measures pointed out. There are body and soul, the five senses, speech, the power of reproduction - the intellectual or the spiritual faculty, or whatever you choose to call it. And we must, in a word, ascending above all the others, stop at the mind; as also certainly in the universe overleaping the nine divisions, the first consisting of the four elements put in one place for equal interchange: and then the seven wandering stars and the one that wanders not, the ninth, to the perfect number, which is above the nine, and the tenth division, we must reach to the knowledge of God, to speak briefly, desiring the Maker after the creation. Wherefore the tithes both of the ephah and of the sacrifices were presented to God; and the paschal feast began with the tenth day, being the transition from all trouble, and from all objects of sense.

(10) In view of all this we must now work back from the items to the unit, and consider the entire scheme as one enduring thing.

We ascend from air, light, sun- or, moon and light and sun- in detail, to these things as constituting a total- though a total of degrees, primary, secondary, tertiary. Thence we come to the Soul, always the one undiscriminated entity. At this point in our survey we have before us the over-world and all that follows upon it. That suite we take to be the very last effect that has penetrated to its furthest reach.

Our knowledge of the first is gained from the ultimate of all, from the very shadow cast by the fire, because this ultimate itself receives its share of the general light, something of the nature of the Forming-Idea hovering over the outcast that at first lay in blank obscurity. It is brought under the scheme of reason by the efficacy of soul whose entire extension latently holds this rationalizing power. As we know, the Reason-Principles carried in animal seed fashion and shape living beings into so many universes in the small. For whatsoever touches soul is moulded to the nature of soul's own Real-Being.

We are not to think that the Soul acts upon the object by conformity to any external judgement; there is no pause for willing or planning: any such procedure would not be an act of sheer nature, but one of applied art: but art is of later origin than soul; it is an imitator, producing dim and feeble copies- toys, things of no great worth- and it is dependent upon all sorts of mechanism by which alone its images can be produced. The soul, on the contrary, is sovereign over material things by might of Real-Being; their quality is determined by its lead, and those elementary things cannot stand against its will. On the later level, things are hindered one by the other, and thus often fall short of the characteristic shape at which their unextended Reason-Principle must be aiming; in that other world the entire shape comes from soul, and all that is produced takes and keeps its appointed place in a unity, so that the engendered thing, without labour as without clash, becomes all that it should be. In that world the soul has elaborated its creation, the images of the gods, dwellings for men, each existing to some peculiar purpose.

Soul could produce none but the things which truly represent its powers: fire produces warmth; another source produces cold; soul has a double efficacy, its act within itself, and its act from within outwards towards the new production.

In soulless entities, the outgo remains dormant, and any efficiency they have is to bring to their own likeness whatever is amenable to their act. All existence has this tendency to bring other things to likeness; but the soul has the distinction of possessing at once an action of conscious attention within itself, and an action towards the outer. It has thus the function of giving life to all that does not live by prior right, and the life it gives is commensurate with its own; that is to say, living in reason, it communicates reason to the body- an image of the reason within itself, just as the life given to the body is an image of Real-Being- and it bestows, also, upon that material the appropriate shapes of which it contains the Reason-Forms.

The content of the creative soul includes the Ideal shapes of gods and of all else: and hence it is that the kosmos contains all.

(8) They gave him food. Now these five (the eater Vâyu (air), and his food, Agni (fire), Âditya (sun), Kandramas (moon), Ap (water)) and the other five (the eater Prâna (breath), and his food, speech, sight, hearing, mind) make ten, and that is the Krita (the highest ) cast (representing the ten, the eaters and the food). Therefore in all quarters those ten are food (and) Krita (the highest cast). These are again the Virâg (of ten syllables) which eats the food. Through this all this becomes seen. He who knows this sees all this and becomes an eater of food, yea, he becomes an eater of food.