(6) But, if all this be true, how can evil fall within the scope of seership? The predictions of the seers are based on observation of the Universal Circuit: how can this indicate the evil with the good?

Clearly the reason is that all contraries coalesce. Take, for example, Shape and Matter: the living being is a coalescence of these two; so that to be aware of the Shape and the Reason-Principle is to be aware of the Matter on which the Shape has been imposed.

The living-being of the compound order is not present like the living being of the Intellectual order: in the compound entity, we are aware, at once, of the Reason-Principle and of the inferior element brought under form. Now the Universe is such a compound living thing: to observe, therefore, its content is to be aware not less of its lower elements than of the Providence which operates within it.

This Providence reaches to all that comes into being; its scope therefore includes living things with their actions and states, the total of their history at once overruled by the Reason-Principle and yet subject in some degree to Necessity.

These, then, are presented as mingled both by their initial nature and by the continuous process of their existence; and the Seer is not able to make a perfect discrimination setting on the one side Providence with all that happens under Providence and on the other side what the substrate communicates to its product. Such discrimination is not for a man, not for a wise man or a divine man: one may say it is the prerogative of a god. Not causes but facts lie in the Seer's province; his art is the reading of the scriptures of Nature which tell of the ordered and never condescend to the disorderly; the movement of the Universe utters its testimony to him and, before men and things reveal themselves, brings to light what severally and collectively they are.

Here conspires with There and There with Here, elaborating together the consistency and eternity of a Kosmos and by their correspondences revealing the sequence of things to the trained observer- for every form of divination turns upon correspondences. Universal interdependence, there could not be, but universal resemblance there must. This probably is the meaning of the saying that Correspondences maintain the Universe.

This is a correspondence of inferior with inferior, of superior with superior, eye with eye, foot with foot, everything with its fellow and, in another order, virtue with right action and vice with unrighteousness. Admit such correspondence in the All and we have the possibility of prediction. If the one order acts on the other, the relation is not that of maker to thing made- the two are coeval- it is the interplay of members of one living being; each in its own place and way moves as its own nature demands; to every organ its grade and task, and to every grade and task its effective organ.

(4) For were one to name "prediction," and assign as its cause "combined utterance," he specifies forms of prophecy. Further, others will have it that some truths were uttered by the philosophers, in appearance. The divine apostle writes accordingly respecting us: "For now we see as through a glass;" knowing ourselves in it by reflection, and simul-taneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, "Having seen thy brother, thou hast seen thy God:" methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, "face to face," - then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God. For such, through our weakness, are our true views, as images are seen in the water, and as we see things through pellucid and transparent bodies.