From self-contemplation, then? Or what are we to think? It derives from a Contemplation and some contemplating Being; how are we to suppose it to have Contemplation itself?
The Contemplation springing from the reasoning faculty- that, Imean, of planning its own content, it does not possess.
But why not, since it is a phase of Life, a Reason-Principle and a creative Power?
Because to plan for a thing is to lack it: Nature does not lack;it creates because it possesses.Its creative act is simply its possession of it own characteristic Essence; now its Essence, since it is a Reason-Principle, is to be at once an act of contemplation and an object of contemplation.In other words, the, Nature-Principle produces by virtue of being an act of contemplation, an object of contemplation and a Reason-Principle; on this triple character depends its creative efficacy.
Thus the act of production is seen to be in Nature an act of contemplation, for creation is the outcome of a contemplation which never becomes anything else, which never does anything else, but creates by simply being a contemplation.
4.And Nature, asked why it brings forth its works, might answer if it cared to listen and to speak:
"It would have been more becoming to put no question but to learn in silence just as I myself am silent and make no habit of talking.And what is your lesson? This; that whatsoever comes into being is my is my vision, seen in my silence, the vision that belongs to my character who, sprung from vision, am vision-loving and create vision by the vision-seeing faculty within me.The mathematicians from their vision draw their figures: but I draw nothing: I gaze and the figures of the material world take being as if they fell from my contemplation.As with my Mother (the All-Soul]
and the Beings that begot me so it is with me: they are born of a Contemplation and my birth is from them, not by their Act but by their Being; they are the loftier Reason-Principles, they contemplate themselves and I am born."Now what does this tell us?
It tells: that what we know as Nature is a Soul, offspring of a yet earlier Soul of more powerful life; that it possesses, therefore, in its repose, a vision within itself; that it has no tendency upward nor even downward but is at peace, steadfast, in its own Essence; that, in this immutability accompanied by what may be called Self-Consciousness, it possesses- within the measure of its possibility- a knowledge of the realm of subsequent things perceived in virtue of that understanding and consciousness; and, achieving thus a resplendent and delicious spectacle, has no further aim.
Of course, while it may be convenient to speak of "understanding" or "perception" in the Nature-Principle, this is not in the full sense applicable to other beings; we are applying to sleep a word borrowed from the wake.
For the Vision on which Nature broods, inactive, is a self-intuition, a spectacle laid before it by virtue of its unaccompanied self-concentration and by the fact that in itself it belongs to the order of intuition.It is a Vision silent but somewhat blurred, for there exists another a clearer of which Nature is the image: hence all that Nature produces is weak; the weaker act of intuition produces the weaker object.
In the same way, human beings, when weak on the side of contemplation, find in action their trace of vision and of reason:
their spiritual feebleness unfits them for contemplation; they are left with a void, because they cannot adequately seize the vision; yet they long for it; they are hurried into action as their way to the vision which they cannot attain by intellection.They act from the desire of seeing their action, and of making it visible and sensible to others when the result shall prove fairly well equal to the plan.
Everywhere, doing and making will be found to be either an attenuation or a complement of vision-attenuation if the doer was aiming only at the thing done; complement if he is to possess something nobler to gaze upon than the mere work produced.
Given the power to contemplate the Authentic, who would run, of choice, after its image?
The relation of action to contemplation is indicated in the way duller children, inapt to study and speculation, take to crafts and manual labour.
5.This discussion of Nature has shown us how the origin of things is a Contemplation: we may now take the matter up to the higher Soul; we find that the Contemplation pursued by this, its instinct towards knowing and enquiring, the birth pangs set up by the knowledge it attains, its teeming fullness, have caused it- in itself, all one object of Vision- to produce another Vision [that of the Kosmos]: it is just as a given science, complete in itself, becomes the source and cause of what might be called a minor science in the student who attains to some partial knowledge of all its divisions.But the visible objects and the objects of intellectual contemplation of this later creation are dim and helpless by the side of the content of the Soul.
The primal phase of the Soul- inhabitant of the Supreme and, by its participation in the Supreme, filled and illuminated- remains unchangeably There; but in virtue of that first participation, that of the primal participant, a secondary phase also participates in the Supreme, and this secondary goes forth ceaselessly as Life streaming from Life; for energy runs through the Universe and there is no extremity at which it dwindles out.But, travel as far as it may, it never draws that first part of itself from the place whence the outgoing began: if it did, it would no longer be everywhere [its continuous Being would be broken and] it would be present at the end, only, of its course.
None the less that which goes forth cannot be equal to that which remains.
In sum, then:
