Action, thus, is set towards contemplation and an object of contemplation, so that even those whose life is in doing have seeing as their object; what they have not been able to achieve by the direct path, they hope to come at by the circuit. Further: suppose they succeed; they desired a certain thing to come about, not in order to be unaware of it but to know it, to see it present before the mind: their success is the laying up of a vision. We act for the sake of some good; this means not for something to remain outside ourselves, not in order that we possess nothing but that we may hold the good of the action. And hold it, where? Where but in the mind? Thus once more, action is brought back to contemplation: for Soul is a Reason-Principle and anything that one lays up in the Soul can be no other than a Reason-Principle, a silent thing, the more certainly such a principle as the impression made is the deeper. This vision achieved, the acting instinct pauses; the mind is satisfied and seeks nothing further; the contemplation, in one so conditioned, remains absorbed within as having acquired certainty to rest upon. The brighter the certainty, the more tranquil is the contemplation as having acquired the more perfect unity; and- for now we come to the serious treatment of the subject- In proportion to the truth with which the knowing faculty knows, it comes to identification with the object of its knowledge. As long as duality persists, the two lie apart, parallel as it were to each other; there is a pair in which the two elements remain strange to one another, as when Ideal-Principles laid up in the mind or Soul remain idle. Hence the Idea must not be left to lie outside but must be made one identical thing with the soul of the novice so that he finds it really his own. The Soul, once domiciled within that Idea and brought to likeness with it, becomes productive, active; what it always held by its primary nature it now grasps with knowledge and applies in deed, so becoming, as it were, a new thing and, informed as it now is by the purely intellectual, it sees as a stranger looking upon a strange world. It was, no doubt, essentially a Reason-Principle, even an Intellectual Principle; but its function is to see a realm which these do not see. For, it is a not a complete thing: it has a lack; it is incomplete in regard to its Prior; yet it, also, has a tranquil vision of what it produces. What it has once brought into being it produces no more, for all its productiveness is determined by this lack: it produces for the purpose of Contemplation, in the desire of knowing all its content: when there is question of practical things it adapts its content to the outside order. The Soul has a greater content than Nature has and therefore it is more tranquil; it is more nearly complete and therefore more contemplative. It is, however, not perfect, and is all the more eager to penetrate the object of contemplation, and it seeks the vision that comes by observation. It leaves its native realm and busies itself elsewhere; then it returns, and it possesses its vision by means of that phase of itself from which it had parted. The self-indwelling Soul inclines less to such experiences. The Sage, then, is the man made over into a Reason-Principle: to others he shows his act but in himself he is Vision: such a man is already set, not merely in regard to exterior things but also within himself, towards what is one and at rest: all his faculty and life are inward-bent.

All the action, then, of a man possessed of knowledge is right action; and that done by a man not possessed of knowledge is: wrong action, though he...

In the lower part of active life a man is without himself and beneath himself. In the higher part of active life and the lower part of contemplative...

Now the rational soul in man abounds in marvels, both of knowledge and power. By means of it he masters arts and sciences, can pass in a flash from...

Now that which is lovable leads, to the contemplation of itself, each one who, from love of knowledge, applies himself entirely to contemplation.

When one sets out to carry out one's decision, care must be taken to see that everything can proceed in a comfortable, easy manner. Too much must not...

And so the Soul of Man is out of the same Balance in the Angle of the recomprehended Will, towards the Light, and also in the first Will in itself, in...

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 f...

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 t...

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

The lower part of active life standeth in good and honest bodily works of mercy and of charity. The higher part of active life and the lower part of...

And if all things in motion desire, not repose, but ever to make known their own proper movement, even this is an aspiration after the Divine Peace of...

The heavens your movements do initiate, I say not all; but granting that I say it, Light has been given you for good and evil, And free volition;...

Since, however, of the parts of the soul, one is the leader, but the other follows, and the virtues and the vices subsist about these, and in these;...

Therefore we will thus labour in our Vineyard, and commend the Fruit to him, and will set down in Writing a Memorial for ourselves, and leave it to hi...

Even though thou dost not experience pleasure, or pain, but only indifference, keep thine intellect in the undistracted state of the [meditation upon...

All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the...

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a...

Every substantial form, that segregate From matter is, and with it is united, Specific power has in itself collected, Which without act is not...

For the soul comprehendeth the highest sense, it beholdeth what God its Father acteth or makes, also it cooperateth in the heavenly imaging or framing...

Yes, he said, I know. And do you not know also that although they make use of the visible forms and reason about them, they are thinking not of these,...