And here we have the solution of the problem, "How an ensouled living form can include the soulless": for this account allows grades of living within the whole, grades to some of which we deny life only because they are not perceptibly self-moved: in the truth, all of these have a hidden life; and the thing whose life is patent to sense is made up of things which do not live to sense, but, none the less, confer upon their resultant total wonderful powers towards living.Man would never have reached to his actual height if the powers by which he acts were the completely soulless elements of his being; similarly the All could not have its huge life unless its every member had a life of its own; this however does not necessarily imply a deliberate intention; the All has no need of intention to bring about its acts: it is older than intention, and therefore its powers have many servitors.
37.We must not rob the universe of any factor in its being.If any of our theorists of to-day seek to explain the action of fire-or of any other such form, thought of as an agent- they will find themselves in difficulties unless they recognize the act to be the object's function in the All, and give a like explanation of other natural forces in common use.
We do not habitually examine or in any way question the normal: we set to doubting and working out identifications when we are confronted by any display of power outside everyday experience: we wonder at a novelty and we wonder at the customary when anyone brings forward some single object and explains to our ignorance the efficacy vested in it.
Some such power, not necessarily accompanied by reason, every single item possesses; for each has been brought into being and into shape within a universe; each in its kind has partaken of soul through the medium of the ensouled All, as being embraced by that definitely constituted thing: each then is a member of an animate being which can include nothing that is less than a full member [and therefore a sharer in the total of power]- though one thing is of mightier efficacy than another, and, especially members of the heavenly system than the objects of earth, since they draw upon a purer nature-and these powers are widely productive.But productivity does not comport intention in what appears to be the source of the thing accomplished: there is efficacy, too, where there is no will: even attention is not necessary to the communication of power; the very transmission of soul may proceed without either.
A living being, we know, may spring from another without any intention, and as without loss so without consciousness in the begetter: in fact any intention the animal exercised could be a cause of propagation only on condition of being identical with the animal [i.e., the theory would make intention a propagative animal, not a mental act?]
And, if intention is unnecessary to the propagation of life, much more so is attention.
38.Whatever springs automatically from the All out of that distinctive life of its own, and, in addition to that self-moving activity, whatever is due to some specific agency- for example, to prayers, simple or taking the form of magic incantations- this entire range of production is to be referred, not to each such single cause, but to the nature of the thing produced [i.e., to a certain natural tendency in the product to exist with its own quality].
All that forwards life or some other useful purpose is to be ascribed to the transmission characteristic of the All; it is something flowing from the major of an integral to its minor.Where we think we see the transmission of some force unfavourable to the production of living beings, the flaw must be found in the inability of the subject to take in what would serve it: for what happens does not happen upon a void; there is always specific form and quality;anything that could be affected must have an underlying nature definite and characterized.The inevitable blendings, further, have their constructive effect, every element adding something contributory to the life.Then again some influence may come into play at the time when the forces of a beneficent nature are not acting: the co-ordination of the entire system of things does not always allow to each several entity everything that it needs: and further we ourselves add a great deal to what is transmitted to us.
None the less all entwines into a unity: and there is something wonderful in the agreement holding among these various things of varied source, even of sources frankly opposite; the secret lies in a variety within a unity.When by the standard of the better kind among things of process anything falls short- the reluctance of its material substratum having prevented its perfect shaping under idea-it may be thought of as being deficient in that noble element whose absence brings to shame: the thing is a blend, something due to the high beings, an alloy from the underlying nature, something added by the self.
Because all is ever being knit, all brought to culmination in unity, therefore all events are indicated; but this does not make virtue a matter of compulsion; its spontaneity is equally inwoven into the ordered system by the general law that the things of this sphere are pendant from the higher, that the content of our universe lies in the hands of the diviner beings in whom our world is participant.
39.We cannot, then, refer all that exists to Reason-Principles inherent in the seed of things [Spermatic Reasons]; the universe is to be traced further back, to the more primal forces, to the principles by which that seed itself takes shape.Such spermatic principles cannot be the containers of things which arise independently of them, such as what enters from Matter [the reasonless] into membership of the All, or what is due to the mere interaction of existences.
