The Soul is to extend throughout the Universe, no spot void of its energy: but, a prior is always different from its secondary, and energy is a secondary, rising as it must from contemplation or act;act, however, is not at this stage existent since it depends upon contemplation: therefore the Soul, while its phases differ, must, in all of them, remain a contemplation and what seems to be an act done under contemplation must be in reality that weakened contemplation of which we have spoken: the engendered must respect the Kind, but in weaker form, dwindled in the descent.
All goes softly since nothing here demands the parade of thought or act upon external things: it is a Soul in vision and, by this vision, creating its own subsequent- this Principle [of Nature], itself also contemplative but in the feebler degree since it lies further away and cannot reproduce the quality or experiences of its prior- a Vision creates the Vision.
[Such creative contemplation is not inexplicable] for no limit exists either to contemplation or to its possible objects, and this explains how the Soul is universal: where can this thing fail to be, which is one identical thing in every Soul; Vision is not cabined within the bournes of magnitude.
This, of course, does not mean that the Soul is present at the same strength in each and every place and thing- any more than that it is at the same strength in each of its own phases.
The Charioteer [the Leading Principle of the Soul, in the Phaedrus Myth] gives the two horses [its two dissonant faculties] what he has seen and they, taking that gift, showed that they were hungry for what made that vision; there was something lacking to them: if in their desire they acted, their action aimed at what they craved for- and that was vision, and an object of vision.
6.Action, thus, is set towards contemplation and an object of contemplation, so that even those whose life is in doing have seeing as their object; what they have not been able to achieve by the direct path, they hope to come at by the circuit.
Further: suppose they succeed; they desired a certain thing to come about, not in order to be unaware of it but to know it, to see it present before the mind: their success is the laying up of a vision.
We act for the sake of some good; this means not for something to remain outside ourselves, not in order that we possess nothing but that we may hold the good of the action.And hold it, where? Where but in the mind?
Thus once more, action is brought back to contemplation: for [mind or] Soul is a Reason-Principle and anything that one lays up in the Soul can be no other than a Reason-Principle, a silent thing, the more certainly such a principle as the impression made is the deeper.
This vision achieved, the acting instinct pauses; the mind is satisfied and seeks nothing further; the contemplation, in one so conditioned, remains absorbed within as having acquired certainty to rest upon.The brighter the certainty, the more tranquil is the contemplation as having acquired the more perfect unity; and- for now we come to the serious treatment of the subject-In proportion to the truth with which the knowing faculty knows, it comes to identification with the object of its knowledge.
As long as duality persists, the two lie apart, parallel as it were to each other; there is a pair in which the two elements remain strange to one another, as when Ideal-Principles laid up in the mind or Soul remain idle.
Hence the Idea must not be left to lie outside but must be made one identical thing with the soul of the novice so that he finds it really his own.
The Soul, once domiciled within that Idea and brought to likeness with it, becomes productive, active; what it always held by its primary nature it now grasps with knowledge and applies in deed, so becoming, as it were, a new thing and, informed as it now is by the purely intellectual, it sees [in its outgoing act] as a stranger looking upon a strange world.It was, no doubt, essentially a Reason-Principle, even an Intellectual Principle; but its function is to see a [lower] realm which these do not see.
For, it is a not a complete thing: it has a lack; it is incomplete in regard to its Prior; yet it, also, has a tranquil vision of what it produces.What it has once brought into being it produces no more, for all its productiveness is determined by this lack: it produces for the purpose of Contemplation, in the desire of knowing all its content:
when there is question of practical things it adapts its content to the outside order.
The Soul has a greater content than Nature has and therefore it is more tranquil; it is more nearly complete and therefore more contemplative.It is, however, not perfect, and is all the more eager to penetrate the object of contemplation, and it seeks the vision that comes by observation.It leaves its native realm and busies itself elsewhere; then it returns, and it possesses its vision by means of that phase of itself from which it had parted.
The self-indwelling Soul inclines less to such experiences.
The Sage, then, is the man made over into a Reason-Principle: to others he shows his act but in himself he is Vision: such a man is already set, not merely in regard to exterior things but also within himself, towards what is one and at rest: all his faculty and life are inward-bent.
7.Certain Principles, then, we may take to be established- some self-evident, others brought out by our treatment above:
