(4) It is, then, possible to frame in one's mind good contemplations from everything, and to depict, from things material, the aforesaid dissimilar similitudes, both for the intelligible and the intelligent; since the intelligent hold in a different fashion things which are attributed to things sensible differently. For instance, appetite, in the irrational creatures, takes its rise in the passions, and their movement, which takes the form of appetite, is full of all kinds of unreasonableness. But with regard to the intelligent, we must think of the appetite in another fashion, as denoting, according to my judgment, their manly style, and their determined persistence in their Godlike and unchangeable steadfastness. In like manner we say, with regard to the irrational creatures, that lust is a certain uncircumspect and earthly passionate attachment, arising incontinently from an innate movement, or intimacy in things subject to change, and the irrational supremacy of the bodily desire, which drives the whole organism towards the object of sensual inclination. But when we attribute "lust" to spiritual beings, by clothing them with dissimilar similitudes, we must think that it is a Divine love of the immaterial, above expression and thought, and the inflexible and determined longing for the supernally pure and passionless contemplation, and for the really perpetual and intelligible fellowship in that pure and most exalted splendour, and in the abiding and beautifying comeliness. And 'incontinence' we may take for the persistent and inflexible, which nothing can repulse, on account of the pure and changeless love for the Divine beauty, and the whole tendency towards the really desired. But with regard to the irrational living beings, or soulless matter, we appropriately call their irrationality and want of sensible perception a deprivation of reason and sensible perception. And with regard to the immaterial and intelligent beings, we reverently acknowledge their superiority, as supermundane beings, over our discursive and bodily reason, and the material perception of the senses which is alien to the incorporeal Minds. It is, then, permissible to depict forms, which are not discordant, to the celestial beings, even from portions of matter which are the least honourable, since even it, having had its beginning from the Essentially Beautiful, has throughout the whole range of matter some echoes of the intellectual comeliness; and it is possible through these to be led to the immaterial archetypes--things most similar being taken, as has been said, dissimilarly, and the identities being denned, not in the same way, but harmoniously, and appropriately, as regards the intellectual and sensible beings.

(1) According to another division, therefore, the numerous herd [or the great mass] of men is arranged under nature, is governed by physical powers, looks downward to the works of nature, gives completion to the administration of Fate, and to things pertaining to Fate, because it belongs to the order of it, and always employs practical reasoning about such particulars alone as subsist according to nature. But there are a certain few who, by employing a certain supernatural power of intellect, are removed indeed from nature, but are conducted to a separate and unmingled intellect; and these, at the same time, become superior to physical powers. Others again, who are the media between these, tend to things which subsist between nature and a pure intellect. And of these, some indeed equally follow both nature and an immaculate intellect; others embrace a life which is mingled from both; and others are liberated from things subordinate, and betake themselves to such as are more excellent.

(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.

(21) In this chapter we have attempted, in some degree, to expound the greatness of man's soul. He who neglects it and suffers its capacities to rust or to degenerate must necessarily be the loser in this world and the next. The true greatness of man lies in his capacity for eternal progress, otherwise in this temporal sphere he is the weakest of all things, being subject to hunger, thirst, heat, cold, and sorrow. Those things he takes most delight in are often the most injurious to him, and those things which benefit him are not to be obtained without toil and trouble. As to his intellect, a slight disarrangement of matter in his brain is sufficient to destroy or madden him; as to his power, the sting of a wasp is sufficient to rob him of ease and sleep; as to his temper, he is upset by the loss of a sixpence; as to his beauty, he is little more than nauseous matter covered with a fair skin. Without frequent washing he becomes utterly repulsive and disgraceful.

(2) So, then, although it may do good to few alone, ’tis proper to develope and explain this thesis:—wherefore Divinity hath deigned to share His science and intelligence with men alone. Give ear, accordingly! When God, [our] Sire and Lord, made man, after the Gods, out of an equal mixture of a less pure cosmic part and a divine,—it [naturally] came to pass the imperfections of the cosmic part remained commingled with [our] frames, and other ones [as well], by reason of the food and sustenance we have out of necessity in common with all lives ; by reason of which things it needs must be that the desires, and passions, and other vices, of the mind should occupy the souls of human kind.

(3) Every substantial form, that segregate From matter is, and with it is united, Specific power has in itself collected, Which without act is not perceptible, Nor shows itself except by its effect, As life does in a plant by the green leaves. But still, whence cometh the intelligence Of the first notions, man is ignorant, And the affection for the first allurements, Which are in you as instinct in the bee To make its honey; and this first desire Merit of praise or blame containeth not. Now, that to this all others may be gathered, Innate within you is the power that counsels, And it should keep the threshold of assent. This is the principle, from which is taken Occasion of desert in you, according As good and guilty loves it takes and winnows. Those who, in reasoning, to the bottom went, Were of this innate liberty aware, Therefore bequeathed they Ethics to the world. Supposing, then, that from necessity Springs every love that is within you kindled, Within yourselves the power is to restrain it.

(2) But in irrational lives Mind is their nature. For where is Soul, there too is Mind; just as where Life, there is there also Soul. But in irrational lives their soul is life devoid of mind; for Mind is the in-worker of the souls of men for good - He works on them for their own good. In lives irrational He doth co-operate with each one's nature; but in the souls of men He counteracteth them. For every soul, when it becomes embodied, is instantly depraved by pleasure and by pain. For in a compound body, just like juices, pain and pleasure seethe, and into them the soul, on entering in, is plunged.

(3) But neither does the [rational] soul, when it accedes to body, either itself suffer, or the reasons which it imparts to the body. For these reasons are forms , and being simple and uniform, they receive no perturbation in themselves, and no departure from their proper mode of subsistence. That which remains, therefore [or the participant of the rational soul], becomes the cause of suffering to the composite. Cause, however, is not the same with its effect. Hence, as soul is the first origin of generable and corruptible composite animals, but is itself by itself ingenerable and incorruptible; thus, also, though the participants of the soul suffer, and do not wholly [ i. e. truly] possess life and existence, but are complicated with the indefiniteness and diversity of matter, yet the soul is itself by itself immutable, as being essentially more excellent than that which suffers, and not as possessing impassivity, in a certain deliberate choice, which verges both to the impassive and the passive, nor as receiving an adscitious immutability in the participation of habit or power.

(10) It will be objected, that if the Soul constitutes the We and We are subject to these states then the Soul must be subject to them, and similarly that what We do must be done by the Soul.

But it has been observed that the Couplement, too- especially before our emancipation- is a member of this total We, and in fact what the body experiences we say We experience. This then covers two distinct notions; sometimes it includes the brute-part, sometimes it transcends the brute. The body is brute touched to life; the true man is the other, going pure of the body, natively endowed with the virtues which belong to the Intellectual-Activity, virtues whose seat is the Separate Soul, the Soul which even in its dwelling here may be kept apart. for when it has wholly withdrawn, that other Soul which is a radiation from it withdraws also, drawn after it.

Those virtues, on the other hand, which spring not from contemplative wisdom but from custom or practical discipline belong to the Couplement: to the Couplement, too, belong the vices; they are its repugnances, desires, sympathies.

And Friendship?

This emotion belongs sometimes to the lower part, sometimes to the interior man.

(12) But the reasoning faculty, being peculiar to the human soul, ought not to be impelled similarly with the irrational animals, but ought to discriminate appearances, and not to be carried away by them. The powers, then, of which we have spoken hold out beautiful sights, and honours, and adulteries, and pleasures, and such like alluring phantasies before facile spirits; as those who drive away cattle hold, out branches to them. Then, having beguiled those incapable of distinguishing the true from the false pleasure, and the fading and meretricious from the holy beauty, they lead them into slavery. And each deceit, by pressing constantly on the spirit, impresses its image on it; and the soul unwittingly carries about the image of the passion, which takes its rise from the bait and our consent.

(4) But whatsoever human souls have not the Mind as pilot, they share in the same fate as souls of lives irrational. For [Mind] becomes co-worker with them, giving full play to the desires toward which [such souls] are borne - [desires] that from the rush of lust strain after the irrational; [so that such human souls,] just like irrational animals, cease not irrationally to rage and lust, nor are they ever satiate of ills. For passions and irrational desires are ills exceeding great; and over these God hath set up the Mind to play the part of judge and executioner.

(2) All such things, then, are alien from man,—even his body. So that we can despise not only what we long for, but also that from which the vice of longing comes to us. For just as far as the increase of reason leads our soul, so far one should be man; in order that by contemplating the divine, one should look down upon, and disregard the mortal part, which hath been joined to him, through the necessity of helping on the lower world.

(1) The readiness acquired by previous training conduces much to the perception of such things as are requisite; but those things which can be perceived only by mind are the special exercise for the mind. And their nature is triple according as we consider their quantity, their magnitude, and what can be predicated of them. For the discourse which consists of demonstrations, implants in the spirit of him who follows it, clear faith; so that he cannot conceive of that which is demonstrated being different; and so it does not allow us to succumb to those who assail us by fraud. In such studies, therefore, the soul is purged from sensible things, and is excited, so as to be able to see truth distinctly. For nutriment, and the training which is maintained gentle, make noble natures I; and noble natures, when they have received such training, become still better than before both in other respects, but especially in productiveness, as is the case with the other creatures. Wherefore it is mid, "Go to the ant, thou sluggard, and become wiser than it, which provideth much and, varied food in the harvest against the inclemency of winter." Or go to the bee, and learn how laborious she is; for she, feeding on the whole meadow, produces one honey-comb.

(2) Before ere man sinned was the Sensuality so obedient unto the Will, unto the which it is as it were servant, that it ministered never unto it any unordained liking or grumbling in any bodily creature, or any ghostly feigning of liking or misliking made by any ghostly enemy in the bodily wits. But now it is not so: for unless it be ruled by grace in the Will, for to suffer meekly and in measure the pain of the original sin, the which it feeleth in absence of needful comforts and in presence of speedful discomforts, and thereto also for to restrain it from lust in presence of needful comforts, and from lusty plesaunce in the absence of speedful discomforts: else will it wretchedly and wantonly welter, as a swine in the mire, in the wealths of this world and the foul flesh so much that all our living shall be more beastly and fleshly, than either manly or ghostly.

(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.

(17) But how comes it that the intuitions and the Reason-Principles of the soul are not in the same timeless fashion within ourselves, but that here the later of order is converted into a later of time- bringing in all these doubts?

Is it because in us the governing and the answering principles are many and there is no sovereign unity?

That condition; and, further, the fact that our mental acts fall into a series according to the succession of our needs, being not self-determined but guided by the variations of the external: thus the will changes to meet every incident as each fresh need arises and as the external impinges in its successive things and events.

A variety of governing principles must mean variety in the images formed upon the representative faculty, images not issuing from one internal centre, but, by difference of origin and of acting- point, strange to each other, and so bringing compulsion to bear upon the movements and efficiencies of the self.

When the desiring faculty is stirred, there is a presentment of the object- a sort of sensation, in announcement and in picture, of the experience- calling us to follow and to attain: the personality, whether it resists or follows and procures, is necessarily thrown out of equilibrium. The same disturbance is caused by passion urging revenge and by the needs of the body; every other sensation or experience effects its own change upon our mental attitude; then there is the ignorance of what is good and the indecision of a soul thus pulled in every direction; and, again, the interaction of all these perplexities gives rise to yet others.

But do variations of judgement affect that very highest in us?

No: the doubt and the change of standard are of the Conjoint ; still, the right reason of that highest is weaker by being given over to inhabit this mingled mass: not that it sinks in its own nature: it is much as amid the tumult of a public meeting the best adviser speaks but fails to dominate; assent goes to the roughest of the brawlers and roarers, while the man of good counsel sits silent, ineffectual, overwhelmed by the uproar of his inferiors.

The lowest human type exhibits the baser nature; the man is a compost calling to mind inferior political organization: in the mid-type we have a citizenship in which some better section sways a demotic constitution not out of control: in the superior type the life is aristocratic; it is the career of one emancipated from what is a base in humanity and tractable to the better; in the finest type, where the man has brought himself to detachment, the ruler is one only, and from this master principle order is imposed upon the rest, so that we may think of a municipality in two sections, the superior city and, kept in hand by it, the city of the lower elements.

(2) First, then, let us examine those good qualities by which we hold Likeness comes, and seek to establish what is this thing which, as we possess it, in transcription, is virtue but as the Supreme possesses it, is in the nature of an exemplar or archetype and is not virtue.

We must first distinguish two modes of Likeness.

There is the likeness demanding an identical nature in the objects which, further, must draw their likeness from a common principle: and there is the case in which B resembles A, but A is a Primal, not concerned about B and not said to resemble B. In this second case, likeness is understood in a distinct sense: we no longer look for identity of nature, but, on the contrary, for divergence since the likeness has come about by the mode of difference.

What, then, precisely is Virtue, collectively and in the particular? The clearer method will be to begin with the particular, for so the common element by which all the forms hold the general name will readily appear.

The Civic Virtues, on which we have touched above, are a principle or order and beauty in us as long as we remain passing our life here: they ennoble us by setting bound and measure to our desires and to our entire sensibility, and dispelling false judgement- and this by sheer efficacy of the better, by the very setting of the bounds, by the fact that the measured is lifted outside of the sphere of the unmeasured and lawless.

And, further, these Civic Virtues- measured and ordered themselves and acting as a principle of measure to the Soul which is as Matter to their forming- are like to the measure reigning in the over-world, and they carry a trace of that Highest Good in the Supreme; for, while utter measurelessness is brute Matter and wholly outside of Likeness, any participation in Ideal-Form produces some corresponding degree of Likeness to the formless Being There. And participation goes by nearness: the Soul nearer than the body, therefore closer akin, participates more fully and shows a godlike presence, almost cheating us into the delusion that in the Soul we see God entire.

This is the way in which men of the Civic Virtues attain Likeness.

(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.

(5) For the carrying on of this spiritual warfare by which the knowledge of oneself and of God is to be obtained, the body may be figured as a kingdom, the soul as its king, and the different senses and faculties as constituting an army. Reason may be called the vizier, or prime minister, passion the revenue collector, and anger the police officer. Under the guise of collecting revenue, passion is continually prone to plunder on its own account, while resentment is always inclined to harshness and extreme severity. Both of these the revenue collector and the police officer, have to be kept in due subordination to the king, but not killed or excelled, as they have their own proper functions to fulfill. But if passion and resentment master reason, the ruin of the soul infallibly ensues. A soul which allows its lower faculties to dominate the higher is as one who should hand over an angel to the power of a dog or a Mussalman to the tyranny of an unbeliever. The cultivation of demonic, animal or angelic qualities results in the production of corresponding characters, which in the Day of Judgement will be manifested in visible shapes, the sensual appearing as swine, the ferocious as dogs and wolves, and the pure as angels. The aim of moral discipline is to purify the heart from the rust of passion and resentment, till, like a clear mirror, it reflects the light of God.

(8) These considerations, amounting to the settlement of the question, are not countered by the phenomenon of sympathy; the response between soul and soul is due to the mere fact that all spring from that self-same soul from which springs the Soul of the All.

We have already stated that the one soul is also multiple; and we have dealt with the different forms of relationship between part and whole: we have investigated the different degrees existing within soul; we may now add, briefly, that differences might be induced, also, by the bodies with which the soul has to do, and, even more, by the character and mental operations carried over from the conduct of the previous lives. "The life-choice made by a soul has a correspondence"- we read- "with its former lives."

As regards the nature of soul in general, the differences have been defined in the passage in which we mentioned the secondary and tertiary orders and laid down that, while all souls are all-comprehensive, each ranks according to its operative phase- one becoming Uniate in the achieved fact, another in knowledge, another in desire, according to the distinct orientation by which each is, or tends to become, what it looks upon. The very fulfillment and perfectionment attainable by souls cannot but be different.

But, if in the total the organization in which they have their being is compact of variety- as it must be since every Reason-Principle is a unity of multiplicity and variety, and may be thought of as a psychic animated organism having many shapes at its command- if this is so and all constitutes a system in which being is not cut adrift from being, if there is nothing chance- borne among beings as there is none even in bodily organisms, then it follows that Number must enter into the scheme; for, once again, Being must be stable; the members of the Intellectual must possess identity, each numerically one; this is the condition of individuality. Where, as in bodily masses, the Idea is not essentially native, and the individuality is therefore in flux, existence under ideal form can rise only out of imitation of the Authentic Existences; these last, on the contrary, not rising out of any such conjunction have their being in that which is numerically one, that which was from the beginning, and neither becomes what it has not been nor can cease to be what it is.

Even supposing Real-Beings to be produced by some other principle, they are certainly not made from Matter; or, if they were, the creating principle must infuse into them, from within itself, something of the nature of Real-Being; but, at this, it would itself suffer change, as it created more or less. And, after all, why should it thus produce at any given moment rather than remain for ever stationary?

Moreover the produced total, variable from more to less, could not be an eternal: yet the soul, it stands agreed, is eternal.

But what becomes of the soul's infinity if it is thus fixed?

The infinity is a matter of power: there is question, not of the soul's being divisible into an infinite number of parts, but of an infinite possible effectiveness: it is infinity in the sense in which the Supreme God, also, is free of all bound.

This means that it is no external limit that defines the individual being or the extension of souls any more than of God; on the contrary each in right of its own power is all that it chooses to be: and we are not to think of it as going forth from itself : the fact is simply that the element within it, which is apt to entrance into body, has the power of immediate projection any whither: the soul is certainly not wrenched asunder by its presence at once in foot and in finger. Its presence in the All is similarly unbroken; over its entire range it exists in every several part of everything having even vegetal life, even in a part cut off from the main; in any possible segment it is as it is at its source. For the body of the All is a unit, and soul is everywhere present to it as to one thing.

When some animal rots and a multitude of others spring from it, the Life-Principle now present is not the particular soul that was in the larger body; that body has ceased to be receptive of soul, or there would have been no death; what happens is that whatsoever in the product of the decay is apt material for animal existence of one kind or another becomes ensouled by the fact that soul is nowhere lacking, though a recipient of soul may be. This new ensouling does not mean, however, an increase in the number of souls: all depend from the one or, rather, all remains one: it is as with ourselves; some elements are shed, others grow in their place; the soul abandons the discarded and flows into the newcoming as long as the one soul of the man holds its ground; in the All the one soul holds its ground for ever; its distinct contents now retain soul and now reject it, but the total of spiritual beings is unaffected.