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.
3.Ever illuminated, receiving light unfailing, the All-Soul imparts it to the entire series of later Being which by this light is sustained and fostered and endowed with the fullest measure of life that each can absorb.It may be compared with a central fire warming every receptive body within range.
Our fire, however, is a thing of limited scope: given powers that have no limitation and are never cut off from the Authentic Existences, how imagine anything existing and yet failing to receive from them?
It is of the essence of things that each gives of its being to another: without this communication, The Good would not be Good, nor the Intellectual-Principle an Intellective Principle, nor would Soul itself be what it is: the law is, "some life after the Primal Life, a second where there is a first; all linked in one unbroken chain; all eternal; divergent types being engendered only in the sense of being secondary."In other words, things commonly described as generated have never known a beginning: all has been and will be.Nor can anything disappear unless where a later form is possible: without such a future there can be no dissolution.
If we are told that there is always Matter as a possible term, we ask why then should not Matter itself come to nothingness.If we are told it may, then we ask why it should ever have been generated.
If the answer comes that it had its necessary place as the ultimate of the series, we return that the necessity still holds.
With Matter left aside as wholly isolated, the Divine Beings are not everywhere but in some bounded place, walled off, so to speak;if that is not possible, Matter itself must receive the Divine light [and so cannot be annihilated].
4.To those who assert that creation is the work of the Soul after the failing of its wings, we answer that no such disgrace could overtake the Soul of the All.If they tell us of its falling, they must tell us also what caused the fall.And when did it take place? If from eternity, then the Soul must be essentially a fallen thing: if at some one moment, why not before that?
We assert its creative act to be a proof not of decline but rather of its steadfast hold.Its decline could consist only in its forgetting the Divine: but if it forgot, how could it create? Whence does it create but from the things it knew in the Divine? If it creates from the memory of that vision, it never fell.Even supposing it to be in some dim intermediate state, it need not be supposed more likely to decline: any inclination would be towards its Prior, in an effort to the clearer vision.If any memory at all remained, what other desire could it have than to retrace the way?
What could it have been planning to gain by world-creating? Glory?
That would be absurd- a motive borrowed from the sculptors of our earth.
Finally, if the Soul created by policy and not by sheer need of its nature, by being characteristically the creative power- how explain the making of this universe?
And when will it destroy the work? If it repents of its work, what is it waiting for? If it has not yet repented, then it will never repent: it must be already accustomed to the world, must be growing more tender towards it with the passing of time.
Can it be waiting for certain souls still here? Long since would these have ceased returning for such re-birth, having known in former life the evils of this sphere; long since would they have foreborne to come.
Nor may we grant that this world is of unhappy origin because there are many jarring things in it.Such a judgement would rate it too high, treating it as the same with the Intelligible Realm and not merely its reflection.
And yet- what reflection of that world could be conceived more beautiful than this of ours? What fire could be a nobler reflection of the fire there than the fire we know here? Or what other earth than this could have been modelled after that earth? And what globe more minutely perfect than this, or more admirably ordered in its course could have been conceived in the image of the self-centred circling of the World of Intelligibles? And for a sun figuring the Divine sphere, if it is to be more splendid than the sun visible to us, what a sun it must be.
5.Still more unreasonably:
There are men, bound to human bodies and subject to desire, grief, anger, who think so generously of their own faculty that they declare themselves in contact with the Intelligible World, but deny that the sun possesses a similar faculty less subject to influence, to disorder, to change; they deny that it is any wiser than we, the late born, hindered by so many cheats on the way towards truth.
