But [with every allowance to the lower forces] all follows either upon that Highest or rather upon the Beings about It- we may think of the Divine as a fire whose outgoing warmth pervades the Universe- or upon whatsoever is transmitted by the one Soul [the divine first Soul] to the other, its Kin [the Soul of any particular being].All that is graceless is admixture.For the Universe is in truth a thing of blend, and if we separate from it that separable Soul, the residue is little.The All is a God when the divine Soul is counted in with it; "the rest," we read, "is a mighty spirit and its ways are subdivine."10.If all this be true, we must at once admit signification, though, neither singly nor collectively, can we ascribe to the stars any efficacy except in what concerns the [material] All and in what is of their own function.
We must admit that the Soul before entering into birth presents itself bearing with it something of its own, for it could never touch body except under stress of a powerful inner impulse; we must admit some element of chance around it from its very entry, since the moment and conditions are determined by the kosmic circuit: and we must admit some effective power in that circuit itself; it is co-operative, and completes of its own act the task that belongs to the All of which everything in the circuit takes the rank and function of a part.
11.And we must remember that what comes from the supernals does not enter into the recipients as it left the source; fire, for instance, will be duller; the loving instinct will degenerate and issue in ugly forms of the passion; the vital energy in a subject not so balanced as to display the mean of manly courage, will come out as either ferocity or faint-heartedness; and ambition...in love...;and the instinct towards good sets up the pursuit of semblant beauty; intellectual power at its lowest produces the extreme of wickedness, for wickedness is a miscalculating effort towards Intelligence.
Any such quality, modified at best from its supreme form, deteriorates again within itself: things of any kind that approach from above, altered by merely leaving their source change further still by their blending with bodies, with Matter, with each other.
12.All that thus proceeds from the supernal combines into a unity and every existing entity takes something from this blended infusion so that the result is the thing itself plus some quality.The effluence does not make the horse but adds something to it; for horse comes by horse, and man by man: the sun plays its part no doubt in the shaping, but the man has his origin in the Human-Principle.Outer things have their effect, sometimes to hurt and sometimes to help; like a father, they often contribute to good but sometimes also to harm; but they do not wrench the human being from the foundations of its nature; though sometimes Matter is the dominant, and the human principle takes the second place so that there is a failure to achieve perfection; the Ideal has been attenuated.
13.Of phenomena of this sphere some derive from the Kosmic Circuit and some not: we must take them singly and mark them off, assigning to each its origin.
The gist of the whole matter lies in the consideration that Soul governs this All by the plan contained in the Reason-Principle and plays in the All exactly the part of the particular principle which in every living-thing forms the members of the organism and adjusts them to the unity of which they are portions; the entire force of the Soul is represented in the All, but, in the parts, Soul is present only in proportion to the degree of essential reality held by each of such partial objects.Surrounding every separate entity there are other entities, whose approach will sometimes be hostile and sometimes helpful to the purpose of its nature; but to the All taken in its length and breadth each and every separate existent is an adjusted part, holding its own characteristic and yet contributing by its own native tendency to the entire life-history of the Universe.
The soulless parts of the All are merely instruments; all their action is effected, so to speak, under a compulsion from outside themselves.
The ensouled fall into two classes.The one kind has a motion of its own, but haphazard like that of horses between the shafts but before their driver sets the course; they are set right by the whip.
In the Living-Being possessed of Reason, the nature-principle includes the driver; where the driver is intelligent, it takes in the main a straight path to a set end.But both classes are members of the All and co-operate towards the general purpose.
The greater and most valuable among them have an important operation over a wide range: their contribution towards the life of the whole consists in acting, not in being acted upon; others, but feebly equipped for action, are almost wholly passive; there is an intermediate order whose members contain within themselves a principle of productivity and activity and make themselves very effective in many spheres or ways and yet serve also by their passivity.
Thus the All stands as one all-complete Life, whose members, to the measure in which each contains within itself the Highest, effect all that is high and noble: and the entire scheme must be subordinate to its Dirigeant as an army to its general, "following upon Zeus"- it has been said- "as he proceeds towards the Intelligible Kind."Secondary in the All are those of its parts which possess a less exalted nature just as in us the members rank lower than the Soul; and so all through, there is a general analogy between the things of the All and our own members- none of quite equal rank.
