(4) So it is with the individual souls; the appetite for the divine Intellect urges them to return to their source, but they have, too, a power apt to administration in this lower sphere; they may be compared to the light attached upwards to the sun, but not grudging its presidency to what lies beneath it. In the Intellectual, then, they remain with soul-entire, and are immune from care and trouble; in the heavenly sphere, absorbed in the soul-entire, they are administrators with it just as kings, associated with the supreme ruler and governing with him, do not descend from their kingly stations: the souls indeed are thus far in the one place with their overlord; but there comes a stage at which they descend from the universal to become partial and self-centred; in a weary desire of standing apart they find their way, each to a place of its very own. This state long maintained, the soul is a deserter from the All; its differentiation has severed it; its vision is no longer set in the Intellectual; it is a partial thing, isolated, weakened, full of care, intent upon the fragment; severed from the whole, it nestles in one form of being; for this, it abandons all else, entering into and caring for only the one, for a thing buffeted about by a worldful of things: thus it has drifted away from the universal and, by an actual presence, it administers the particular; it is caught into contact now, and tends to the outer to which it has become present and into whose inner depths it henceforth sinks far.

With this comes what is known as the casting of the wings, the enchaining in body: the soul has lost that innocency of conducting the higher which it knew when it stood with the All-Soul, that earlier state to which all its interest would bid it hasten back.

It has fallen: it is at the chain: debarred from expressing itself now through its intellectual phase, it operates through sense, it is a captive; this is the burial, the encavernment, of the Soul.

But in spite of all it has, for ever, something transcendent: by a conversion towards the intellective act, it is loosed from the shackles and soars- when only it makes its memories the starting point of a new vision of essential being. Souls that take this way have place in both spheres, living of necessity the life there and the life here by turns, the upper life reigning in those able to consort more continuously with the divine Intellect, the lower dominant where character or circumstances are less favourable.

All this is indicated by Plato, without emphasis, where he distinguishes those of the second mixing-bowl, describes them as "parts," and goes on to say that, having in this way become partial, they must of necessity experience birth.

Of course, where he speaks of God sowing them, he is to be understood as when he tells of God speaking and delivering orations; what is rooted in the nature of the All is figuratively treated as coming into being by generation and creation: stage and sequence are transferred, for clarity of exposition, to things whose being and definite form are eternal.

(15) The souls peering forth from the Intellectual Realm descend first to the heavens and there put on a body; this becomes at once the medium by which as they reach out more and more towards magnitude they proceed to bodies progressively more earthy. Some even plunge from heaven to the very lowest of corporeal forms; others pass, stage by stage, too feeble to lift towards the higher the burden they carry, weighed downwards by their heaviness and forgetfulness.

As for the differences among them, these are due to variation in the bodies entered, or to the accidents of life, or to upbringing, or to inherent peculiarities of temperament, or to all these influences together, or to specific combinations of them.

Then again some have fallen unreservedly into the power of the destiny ruling here: some yielding betimes are betimes too their own: there are those who, while they accept what must be borne, have the strength of self-mastery in all that is left to their own act; they have given themselves to another dispensation: they live by the code of the aggregate of beings, the code which is woven out of the Reason-Principles and all the other causes ruling in the kosmos, out of soul-movements and out of laws springing in the Supreme; a code, therefore, consonant with those higher existences, founded upon them, linking their sequents back to them, keeping unshakeably true all that is capable of holding itself set towards the divine nature, and leading round by all appropriate means whatsoever is less natively apt.

In fine all diversity of condition in the lower spheres is determined by the descendent beings themselves.

(15) But how did this intruder find entrance?

It had a certain aptitude and it grasped at that to which it was apt. In its nature it was capable of soul: but what is unfitted to receive soul entire- present entire but not for it- takes what share it may; such are the members of the animal and vegetal order. Similarly, of a significant sound, some forms of being take sound and significance together, others only the sound, the blank impact.

A living thing comes into existence containing soul, present to it from the Authentic, and by soul is inbound with Reality entire; it possesses also a body; but this body is not a husk having no part in soul, not a thing that earlier lay away in the soulless; the body had its aptitude and by this draws near: now it is not body merely, but living body. By this neighboring it is enhanced with some impress of soul- not in the sense of a portion of soul entering into it, but that it is warmed and lit by soul entire: at once there is the ground of desire, pleasure, pain; the body of the living form that has come to be was certainly no unrelated thing.

The soul, sprung from the divine, lay self-enclosed at peace, true to its own quality; but its neighbour, in uproar through weakness, instable of its own nature and beaten upon from without, cries, at first to itself and afterwards upon the living total, spreading the disorder at large. Thus, at an assembly the Elders may sit in tranquil meditation, but an unruly populace, crying for food and casting up a host of grievances, will bring the whole gathering into ugly turmoil; when this sort of people hold their peace so that a word from a man of sense may reach them, some passable order is restored and the baser part ceases to prevail; otherwise the silence of the better allows the rabble to rule, the distracted assembly unable to take the word from above.

This is the evil of state and of council: and this is the evil of man; man includes an inner rabble- pleasures, desires, fears- and these become masters when the man, the manifold, gives them play.

But one that has reduced his rabble and gone back to the Man he was, lives to that and is that Man again, so that what he allows to the body is allowed as to something separate.

There is the man, too, that lives partly in the one allegiance and partly in the other; he is a blend of the good that is himself with the evil that is alien.

(24) A writer, speaking of the above important fact concerning rebirth, says: "A soul does not fully awaken from its second soul-slumber immediately upon rebirth, but exists in a dream-like state during the days of infancy, its gradual awakening being evidenced by the growing intelligence of the babe, the brain of the child keeping pace with the demands made upon it. In some cases, however, the awakening is premature, and we see cases of prodigies, child-geniuses, etc., but such cases are more or less abnormal and unhealthy. Occasionally, the dreaming soul in the child half awakes, and startles its elders by some profound observation or mature remark or conduct. The rare instances of precocious children and infant genius are illustrations of cases in which the awakening has been more than ordinarily rapid. On the other hand, cases are known where the soul does not awaken as rapidly as the average, and the result is that the person does not show signs of full intellectual activity until nearly middle-aged. Cases are known where men seem to 'wake up' when they are forty years of age, or even older, and then take on freshened activity and energy, surprising those who had known them before." Here we ask the student to carefully consider another point concerning the need of and consequences of the second soul-slumber. Just as in the first soul-slumber the soul underwent a period of spiritual digestion and assimilation of the experiences of its earth-life, so in the second soul-slumber it undergoes a period of digestion and assimilation of its experiences on the Astral Plane. In both of these periods of spiritual digestion and assimilation the soul converts the substance of the experience into the solid flesh, bone, and blood of its "character." It has outlived many things during its sojourn on the Astral Plane, and has left many undesirable qualities behind it.

(7) But they think [consider or imagine] only how to fill themselves and multiply, that their Life may subsist; and we also receive no more from the Spirit of the Stars and Elements. And therefore also our Children are naked and bare, with great Inability, and without Understanding; and now if the Spirit of this World had full [perfect and absolute] Power over the Essences of the Child, then he would easily put his rough Garment upon it also (viz. a rough Hide) but he must let that alone: And he must leave the Essences in the first and second Principle, to Man's own Choosing, to bind and yield himself to which [Principle] he will; which Man has (undeniably) in his full Power, which I will explain in its own Place according to its Worth, and deeply demonstrate it, in Spite of all the Gates of the Devil, and this World, which strive much against it.

(6) What, then, is the achieved Sage?

One whose Act is determined by the higher phase of the Soul.

It does not suffice to perfect virtue to have only this Spirit as cooperator in the life: the acting force in the Sage is the Intellective Principle which therefore is itself his presiding spirit or is guided by a presiding spirit of its own, no other than the very Divinity.

But this exalts the Sage above the Intellectual Principle as possessing for presiding spirit the Prior to the Intellectual Principle: how then does it come about that he was not, from the very beginning, all that he now is?

The failure is due to the disturbance caused by birth- though, before all reasoning, there exists the instinctive movement reaching out towards its own.

On instinct which the Sage finally rectifies in every respect?

Not in every respect: the Soul is so constituted that its life-history and its general tendency will answer not merely to its own nature but also to the conditions among which it acts.

The presiding Spirit, as we read, conducting a Soul to the Underworld ceases to be its guardian- except when the Soul resumes the former state of life.

But, meanwhile, what happens to it?

From the passage which tells how it presents the Soul to judgement we gather that after the death it resumes the form it had before the birth, but that then, beginning again, it is present to the Souls in their punishment during the period of their renewed life- a time not so much of living as of expiation.

But the Souls that enter into brute bodies, are they controlled by some thing less than this presiding Spirit? No: theirs is still a Spirit, but an evil or a foolish one.

And the Souls that attain to the highest?

Of these higher Souls some live in the world of Sense, some above it: and those in the world of Sense inhabit the Sun or another of the planetary bodies; the others occupy the fixed Sphere holding the place they have merited through having lived here the superior life of reason.

We must understand that, while our Souls do contain an Intellectual Kosmos they also contain a subordination of various forms like that of the Kosmic Soul. The world Soul is distributed so as to produce the fixed sphere and the planetary circuits corresponding to its graded powers: so with our Souls; they must have their provinces according to their different powers, parallel to those of the World Soul: each must give out its own special act; released, each will inhabit there a star consonant with the temperament and faculty in act within and constituting the principle of the life; and this star or the next highest power will stand to them as God or more exactly as tutelary spirit.

But here some further precision is needed.

Emancipated Souls, for the whole period of their sojourn there above, have transcended the Spirit-nature and the entire fatality of birth and all that belongs to this visible world, for they have taken up with them that Hypostasis of the Soul in which the desire of earthly life is vested. This Hypostasis may be described as the distributable Soul, for it is what enters bodily forms and multiplies itself by this division among them. But its distribution is not a matter of magnitudes; wherever it is present, there is the same thing present entire; its unity can always be reconstructed: when living things- animal or vegetal- produce their constant succession of new forms, they do so in virtue of the self-distribution of this phase of the Soul, for it must be as much distributed among the new forms as the propagating originals are. In some cases it communicates its force by permanent presence the life principle in plants for instance- in other cases it withdraws after imparting its virtue- for instance where from the putridity of dead animal or vegetable matter a multitudinous birth is produced from one organism.

A power corresponding to this in the All must reach down and co-operate in the life of our world- in fact the very same power.

If the Soul returns to this Sphere it finds itself under the same Spirit or a new, according to the life it is to live. With this Spirit it embarks in the skiff of the universe: the "spindle of Necessity" then takes control and appoints the seat for the voyage, the seat of the lot in life.

The Universal circuit is like a breeze, and the voyager, still or stirring, is carried forward by it. He has a hundred varied experiences, fresh sights, changing circumstances, all sorts of events. The vessel itself furnishes incident, tossing as it drives on. And the voyager also acts of himself in virtue of that individuality which he retains because he is on the vessel in his own person and character. Under identical circumstances individuals answer very differently in their movements and acts: hence it comes about that, be the occurrences and conditions of life similar or dissimilar, the result may differ from man to man, as on the other hand a similar result may be produced by dissimilar conditions: this (personal answer to incident) it is that constitutes destiny.

(17) Various considerations explain why the Souls going forth from the Intellectual proceed first to the heavenly regions. The heavens, as the noblest portion of sensible space, would border with the least exalted of the Intellectual, and will, therefore, be first ensouled first to participate as most apt; while what is of earth is at the very extremity of progression, least endowed towards participation, remotest from the unembodied.

All the souls, then, shine down upon the heavens and spend there the main of themselves and the best; only their lower phases illuminate the lower realms; and those souls which descend deepest show their light furthest down- not themselves the better for the depth to which they have penetrated.

There is, we may put it, something that is centre; about it, a circle of light shed from it; round centre and first circle alike, another circle, light from light; outside that again, not another circle of light but one which, lacking light of its own, must borrow.

The last we may figure to ourselves as a revolving circle, or rather a sphere, of a nature to receive light from that third realm, its next higher, in proportion to the light which that itself receives. Thus all begins with the great light, shining self-centred; in accordance with the reigning plan this gives forth its brilliance; the later existents add their radiation- some of them remaining above, while there are some that are drawn further downward, attracted by the splendour of the object they illuminate. These last find that their charges need more and more care: the steersman of a storm-tossed ship is so intent on saving it that he forgets his own interest and never thinks that he is recurrently in peril of being dragged down with the vessel; similarly the souls are intent upon contriving for their charges and finally come to be pulled down by them; they are fettered in bonds of sorcery, gripped and held by their concern for the realm of Nature.

If every living being were of the character of the All-perfect, self-sufficing, in peril from no outside influence the soul now spoken of as indwelling would not occupy the body; it would infuse life while clinging, entire, within the Supreme.

(8) And- if it is desirable to venture the more definite statement of a personal conviction clashing with the general view- even our human soul has not sunk entire; something of it is continuously in the Intellectual Realm, though if that part, which is in this sphere of sense, hold the mastery, or rather be mastered here and troubled, it keeps us blind to what the upper phase holds in contemplation.

The object of the Intellectual Act comes within our ken only when it reaches downward to the level of sensation: for not all that occurs at any part of the soul is immediately known to us; a thing must, for that knowledge, be present to the total soul; thus desire locked up within the desiring faculty remains unknown except when we make it fully ours by the central faculty of perception, or by the individual choice or by both at once. Once more, every soul has something of the lower on the body side and something of the higher on the side of the Intellectual-Principle.

The Soul of the All, as an entirety, governs the universe through that part of it which leans to the body side, but since it does not exercise a will based on calculation as we do- but proceeds by purely intellectual act as in the execution of an artistic conception- its ministrance is that of a labourless overpoising, only its lowest phase being active upon the universe it embellishes.

The souls that have gone into division and become appropriated to some thing partial have also their transcendent phase, but are preoccupied by sensation, and in the mere fact of exercising perception they take in much that clashes with their nature and brings distress and trouble since the object of their concern is partial, deficient, exposed to many alien influences, filled with desires of its own and taking its pleasure, that pleasure which is its lure.

But there is always the other, that which finds no savour in passing pleasure, but holds its own even way.

(24) Now comes the question of the soul leaving the body; where does it go?

It cannot remain in this world where there is no natural recipient for it; and it cannot remain attached to anything not of a character to hold it: it can be held here when only it is less than wise, containing within itself something of that which lures it.

If it does contain any such alien element it gives itself, with increasing attachment, to the sphere to which that element naturally belongs and tends.

The space open to the soul's resort is vast and diverse; the difference will come by the double force of the individual condition and of the justice reigning in things. No one can ever escape the suffering entailed by ill deeds done: the divine law is ineluctable, carrying bound up, as one with it, the fore-ordained execution of its doom. The sufferer, all unaware, is swept onward towards his due, hurried always by the restless driving of his errors, until at last wearied out by that against which he struggled, he falls into his fit place and, by self-chosen movement, is brought to the lot he never chose. And the law decrees, also, the intensity and the duration of the suffering while it carries with it, too, the lifting of chastisement and the faculty of rising from those places of pain- all by power of the harmony that maintains the universal scheme.

Souls, body-bound, are apt to body-punishment; clean souls no longer drawing to themselves at any point any vestige of body are, by their very being, outside the bodily sphere; body-free, containing nothing of body- there where Essence is, and Being, and the Divine within the Divinity, among Those, within That, such a soul must be.

If you still ask Where, you must ask where those Beings are- and in your seeking, seek otherwise than with the sight, and not as one seeking for body.

(16) But if that Principle can never fall to evil and we have given a true account of the soul's entry or presence to body, what are we to say of the periodic Descents and Returns, the punishments, the banishment into animal forms? That teaching we have inherited from those ancient philosophers who have best probed into soul and we must try to show that our own doctrine is accordant with it, or at least not conflicting.

We have seen that the participation of things here in that higher means not that the soul has gone outside of itself to enter the corporeal, but that the corporeal has approached soul and is now participant in it; the coming affirmed by the ancients can be only that approach of the body to the higher by which it partakes of life and of soul; this has nothing to do with local entry but is some form of communion; by the descent and embodiment of current phrasing must be understood not that soul becomes an appanage of body but that it gives out to it something of itself; similarly, the soul's departure is the complete cessation of that communion.

The various rankings of the universe will determine various degrees of the communion; soul, ultimate of the Intellectual, will give forth freely to body as being more nearly of the one power and standing closer, as distance holds in that order.

The soul's evil will be this association, its good the release. Why? Because, even unmerged, a soul in any way to be described as attached to this universe is in some degree fallen from the All into a state of partition; essentially belonging to the All, it no longer directs its act Thither: thus, a man's knowledge is one whole, but he may guide himself by no more than some single item of it, where his good would lie in living not by some such fragment but by the total of his knowing.

That One Soul- member of the Intellectual kosmos and there merging what it has of partial into the total- has broken away, so to speak, from the All to the part and to that devotes itself becoming partial with it: thus fire that might consume everything may be set to ply its all-power upon some trifle. So long as the soul remains utterly unattached it is soul not singled out; when it has accepted separation- not that of place but that of act determining individualities- it is a part, no longer the soul entire, or at least not entire in the first sense; when, on the contrary, it exercises no such outward control it is perfectly the All-Soul, the partial in it latent.

As for the entry into the World of the Shades, if this means into the unseen, that is its release; if into some lower place, there is nothing strange in that, since even here the soul is taken to be where the body is, in place with the body.

But on the dissolution of the body?

So long as the image-soul has not been discarded, clearly the higher will be where that is; if, on the contrary, the higher has been completely emancipated by philosophic discipline, the image-soul may very well go alone to that lower place, the authentic passing uncontaminated into the Intellectual, separated from that image but nonetheless the soul entire.

Let the image-offspring of the individuality- fare as it may, the true soul when it turns its light upon itself, chooses the higher and by that choice blends into the All, neither acting now nor extinct.

But it is time to return to our main theme:

(13) (18) But how does the soul enter into body from the aloofness of the Intellectual?

There is the Intellectual-Principle which remains among the intellectual beings, living the purely intellective life; and this, knowing no impulse or appetite, is for ever stationary in that Realm. But immediately following upon it, there is that which has acquired appetite and, by this accruement, has already taken a great step outward; it has the desire of elaborating order on the model of what it has seen in the Intellectual-Principle: pregnant by those Beings, and in pain to the birth, it is eager to make, to create. In this new zest it strains towards the realm of sense: thus, while this primal soul in union with the Soul of the All transcends the sphere administered, it is inevitably turned outward, and has added the universe to its concern: yet in choosing to administer the partial and exiling itself to enter the place in which it finds its appropriate task, it still is not wholly and exclusively held by body: it is still in possession of the unembodied; and the Intellectual-Principle in it remains immune. As a whole it is partly in body, partly outside: it has plunged from among the primals and entered this sphere of tertiaries: the process has been an activity of the Intellectual-Principle, which thus, while itself remaining in its identity, operates throughout the soul to flood the universe with beauty and penetrant order- immortal mind, eternal in its unfailing energy, acting through immortal soul.

(5) It is possible to reconcile all these apparent contradictions- the divine sowing to birth, as opposed to a voluntary descent aiming at the completion of the universe; the judgement and the cave; necessity and free choice- in fact the necessity includes the choice-embodiment as an evil; the Empedoclean teaching of a flight from God, a wandering away, a sin bringing its punishment; the "solace by flight" of Heraclitus; in a word a voluntary descent which is also voluntary.

All degeneration is no doubt involuntary, yet when it has been brought about by an inherent tendency, that submission to the inferior may be described as the penalty of an act.

On the other hand these experiences and actions are determined by an external law of nature, and they are due to the movement of a being which in abandoning its superior is running out to serve the needs of another: hence there is no inconsistency or untruth in saying that the soul is sent down by God; final results are always to be referred to the starting point even across many intervening stages.

Still there is a twofold flaw: the first lies in the motive of the Soul's descent , and the second in the evil it does when actually here: the first is punished by what the soul has suffered by its descent: for the faults committed here, the lesser penalty is to enter into body after body- and soon to return- by judgement according to desert, the word judgement indicating a divine ordinance; but any outrageous form of ill-doing incurs a proportionately greater punishment administered under the surveillance of chastising daimons.

Thus, in sum, the soul, a divine being and a dweller in the loftier realms, has entered body; it is a god, a later phase of the divine: but, under stress of its powers and of its tendency to bring order to its next lower, it penetrates to this sphere in a voluntary plunge: if it turns back quickly, all is well; it will have taken no hurt by acquiring the knowledge of evil and coming to understand what sin is, by bringing its forces into manifest play, by exhibiting those activities and productions which, remaining merely potential in the unembodied, might as well never have been even there, if destined never to come into actuality, so that the soul itself would never have known that suppressed and inhibited total.

The act reveals the power, a power hidden, and we might almost say obliterated or nonexistent, unless at some moment it became effective: in the world as it is, the richness of the outer stirs us all to the wonder of the inner whose greatness is displayed in acts so splendid.

(18) There remains the question whether the body possesses any force of its own- so that, with the incoming of the soul, it lives in some individuality- or whether all it has is this Nature we have been speaking of, the superior principle which enters into relations with it.

Certainly the body, container of soul and of nature, cannot even in itself be as a soulless form would be: it cannot even be like air traversed by light; it must be like air storing heat: the body holding animal or vegetive life must hold also some shadow of soul; and it is body thus modified that is the seat of corporeal pains and pleasures which appear before us, the true human being, in such a way as to produce knowledge without emotion. By "us, the true human being" I mean the higher soul for, in spite of all, the modified body is not alien but attached to our nature and is a concern to us for that reason: "attached," for this is not ourselves nor yet are we free of it; it is an accessory and dependent of the human being; "we" means the master-principle; the conjoint, similarly is in its own way an "ours"; and it is because of this that we care for its pain and pleasure, in proportion as we are weak rather than strong, gripped rather than working towards detachment.

The other, the most honourable phase of our being, is what we think of as the true man and into this we are penetrating.

Pleasure and pain and the like must not be attributed to the soul alone, but to the modified body and to something intermediary between soul and body and made up of both. A unity is independent: thus body alone, a lifeless thing, can suffer no hurt- in its dissolution there is no damage to the body, but merely to its unity- and soul in similar isolation cannot even suffer dissolution, and by its very nature is immune from evil.

But when two distinct things become one in an artificial unity, there is a probable source of pain to them in the mere fact that they were inapt to partnership. This does not, of course, refer to two bodies; that is a question of one nature; and I am speaking of two natures. When one distinct nature seeks to associate itself with another, a different, order of being- the lower participating in the higher, but unable to take more than a faint trace of it- then the essential duality becomes also a unity, but a unity standing midway between what the lower was and what it cannot absorb, and therefore a troubled unity; the association is artificial and uncertain, inclining now to this side and now to that in ceaseless vacillation; and the total hovers between high and low, telling, downward bent, of misery but, directed to the above, of longing for unison.

(8) But if a soul on entering the body of a man persisteth in its vice, it neither tasteth deathlessness nor shareth in the Good; but speeding back again it turns into the path that leads to creeping things. This is the sentence of the vicious soul. And the soul's vice is ignorance. For that the soul who hath no knowledge of the things that are, or knowledge of their nature, or of Good, is blinded by the body's passions and tossed about. This wretched soul, not knowing what she is, becomes the slave of bodies of strange form in sorry plight, bearing the body as a load; not as the ruler, but the ruled. This [ignorance] is the soul's vice.

(2) ... For in any one science the reduction of the total of knowledge into its separate propositions does not shatter its unity, chipping it into unrelated fragments; in each distinct item is talent the entire body of the science, an integral thing in its highest Principle and its last detail: and similarly a man must so discipline himself that the first Principles of his Being are also his completions, are totals, that all be pointed towards the loftiest phase of the Nature: when a man has become this unity in the best, he is in that other realm; for it is by this highest within himself, made his own, that he holds to the Supreme.

At no point did the All-Soul come into Being: it never arrived, for it never knew place; what happens is that body, neighbouring with it, participates in it: hence Plato does not place Soul in body but body in Soul. The others, the secondary Souls, have a point of departure- they come from the All-Soul- and they have a Place into which to descend and in which to change to and fro, a place, therefore, from which to ascend: but this All-Soul is for ever Above, resting in that Being in which it holds its existence as Soul and followed, as next, by the Universe or, at least, by all beneath the sun.

The partial Soul is illuminated by moving towards the Soul above it; for on that path it meets Authentic Existence. Movement towards the lower is towards non-Being: and this is the step it takes when it is set on self; for by willing towards itself it produces its lower, an image of itself- a non-Being- and so is wandering, as it were, into the void, stripping itself of its own determined form. And this image, this undetermined thing, is blank darkness, for it is utterly without reason, untouched by the Intellectual-Principle, far removed from Authentic Being.

As long as it remains at the mid-stage it is in its own peculiar region; but when, by a sort of inferior orientation, it looks downward, it shapes that lower image and flings itself joyfully thither.

(6) But how can that higher soul have sense-perception?

It is the perception of what falls under perception There, sensation in the mode of that realm: it is the source of the soul's perception of the sense-realm in its correspondence with the Intellectual. Man as sense-percipient becomes aware of that correspondence and accommodates the sense-realm to the lowest extremity of its counterpart There, proceeding from the fire Intellectual to the fire here which becomes perceptible by its analogy with that of the higher sphere. If material things existed There, the soul would perceive them; Man in the Intellectual, Man as Intellectual soul, would be aware of the terrestrial. This is how the secondary Man, copy of Man in the Intellectual, contains the Reason-Principles in copy; and Man in the Intellectual-Principle contained the Man that existed before any man. The diviner shines out upon the secondary and the secondary upon the tertiary; and even the latest possesses them all- not in the sense of actually living by them all but as standing in under-parallel to them. Some of us act by this lowest; in another rank there is a double activity, a trace of the higher being included; in yet another there is a blending of the third grade with the others: each is that Man by which he acts while each too contains all the grades, though in some sense not so. On the separation of the third life and third Man from the body, then if the second also departs- of course not losing hold on the Above- the two, as we are told, will occupy the same place. No doubt it seems strange that a soul which has been the Reason-Principle of a man should come to occupy the body of an animal: but the soul has always been all, and will at different times be this and that.

Pure, not yet fallen to evil, the soul chooses man and is man, for this is the higher, and it produces the higher. It produces also the still loftier beings, the Celestials , who are of one Form with the soul that makes Man: higher still stands that Man more entirely of the Celestial rank, almost a god, reproducing God, a Celestial closely bound to God as a man is to Man. For that Being into which man develops is not to be called a god; there remains the difference which distinguishes souls, all of the same race though they be. This is taking "Celestial" in the sense of Plato.

When a soul which in the human state has been thus attached chooses animal nature and descends to that, it is giving forth the Reason-Principle- necessarily in it- of that particular animal: this lower it contained and the activity has been to the lower.

(17) But we should not here again wholly set down the Ground of the Deity, so far as it is otherwise meet and known by us, we account that needless [here,] for you may find it before the Incarnation of a Child in the Mother's [Womb or] Body. We set down thus much here, to the End that the Region of his World may be understood. And thus we give the Reader exactly to understand and know how the Region of Good and Evil are in one another, and how it is an imperishable Thing [or Substance,] so that one is generated out of the other, and that also the one goes forth out of the other into another Substance [or Being,] which it was not in the Beginning; as you may learn to understand this in Man, who in his Beginning, in the Will of Man and Woman, viz. in the Limbus, and in the Matrix, is conceived in the Tincture, and sown in an earthly Soil; where then the first Tincture A Desiring or Attracting. Dispels. (in the Will) breaks, and his own Tincture springs forth out of the anxious [or aching] Chamber of Darkness, and of Death, out of the anxious Source [or Property,] and blossoms out of the Darkness, in the broken Gate of the Darkness in it, as a pleasant Habitation, and so generates its Light out of the anxious Fierceness out of itself; where then (in the Light) there goes forth again the endless Source of the [Thoughts or] Senses, which make a Throne and Region of Reason, which governs the whole House, and desires to enter into the Region of Heaven, out of which it proceeded not. And therefore now this is not the original Will, which there desires to enter into the Region of the Heaven; but it is the preconceived Will out of the Source of the Anxiety, [which Will is a Desire to] enter through the deep Gate of God.

(9) But we must examine how soul comes to inhabit the body- the manner and the process- a question certainly of no minor interest.

The entry of soul into body takes place under two forms.

Firstly, there is the entry- metensomatosis- of a soul present in body by change from one frame to another or the entry- not known as metensomatosis, since the nature of the earlier habitacle is not certainly definable- of a soul leaving an aerial or fiery body for one of earth.

Secondly, there is the entry from the wholly bodiless into any kind of body; this is the earliest form of any dealing between body and soul, and this entry especially demands investigation.

What then can be thought to have happened when soul, utterly clean from body, first comes into commerce with the bodily nature?

It is reasonable, necessary even, to begin with the Soul of the All. Notice that if we are to explain and to be clear, we are obliged to use such words as "entry" and "ensoulment," though never was this All unensouled, never did body subsist with soul away, never was there Matter unelaborate; we separate, the better to understand; there is nothing illegitimate in the verbal and mental sundering of things which must in fact be co-existent.

The true doctrine may be stated as follows:

In the absence of body, soul could not have gone forth, since there is no other place to which its nature would allow it to descend. Since go forth it must, it will generate a place for itself; at once body, also, exists.

While the Soul is at rest- in rest firmly based on Repose, the Absolute- yet, as we may put it, that huge illumination of the Supreme pouring outwards comes at last to the extreme bourne of its light and dwindles to darkness; this darkness, now lying there beneath, the soul sees and by seeing brings to shape; for in the law of things this ultimate depth, neighbouring with soul, may not go void of whatsoever degree of that Reason-Principle it can absorb, the dimmed reason of reality at its faintest.

Imagine that a stately and varied mansion has been built; it has never been abandoned by its Architect, who, yet, is not tied down to it; he has judged it worthy in all its length and breadth of all the care that can serve to its Being- as far as it can share in Being- or to its beauty, but a care without burden to its director, who never descends, but presides over it from above: this gives the degree in which the kosmos is ensouled, not by a soul belonging to it, but by one present to it; it is mastered not master; not possessor but possessed. The soul bears it up, and it lies within, no fragment of it unsharing.

The kosmos is like a net which takes all its life, as far as ever it stretches, from being wet in the water, and has no act of its own; the sea rolls away and the net with it, precisely to the full of its scope, for no mesh of it can strain beyond its set place: the soul is of so far-reaching a nature- a thing unbounded- as to embrace the entire body of the All in the one extension; so far as the universe extends, there soul is; and if the universe had no existence, the extent of soul would be the same; it is eternally what it is. The universe spreads as broad as the presence of soul; the bound of its expansion is the point at which, in its downward egression from the Supreme, it still has soul to bind it in one: it is a shadow as broad as the Reason-Principle proceeding from soul; and that Reason-Principle is of scope to generate a kosmic bulk as vast as lay in the purposes of the Idea which it conveys.

(11) And now it may very exactly be understood by the Essences and Property of the Soul, that in this House of Flesh (where it is as it were generated) it is not at Home; and its horrible Fall may be also understood [thereby.] For it has no Light in itself of its own, it must borrow its Light from the Sun; which indeed springs up along with it in its Birth, but that is corruptible, and the Worm of the Soul is not so; and it is seen that when a Man dies it goes out. And if then the divine Light be not again generated in the Center, then the Soul remains in the eternal Darkness, in the eternal anguishing [Source or] Quality of the Birth, where nothing is to be found in the kindled Captive. Fire, but a horrible Flash of Fire, in which [Source, Property, or] Quality, also the Devils dwell; for it is the first Principle.

(1) "And when the darkness saw the womb, he became unchaste. And when he had aroused the water, he rubbed the womb. His mind dissolved down to the depths of nature. It mingled with the power of the bitterness of darkness. And the womb's eye ruptured at the wickedness in order that she might not again bring forth the mind. For it was a seed of nature from the dark root. And when nature had taken to herself the mind by means of the dark power, every likeness took shape in her. And when the darkness had acquired the likeness of the mind, it resembled the spirit. For nature rose up to expel it; she was powerless against it, since she did not have a form from the darkness. For she brought it forth in the cloud. And the cloud shone. A mind appeared in it like a frightful, harmful fire. The mind collided against the unconceived spirit, since it possessed a likeness from him, in order that nature might become empty of the chaotic fire.