The higher Man, above this sphere, rises from the more godlike soul, a soul possessed of a nobler humanity and brighter perceptions.This must be the Man of Plato's definition ["Man is Soul"], where the addition "Soul as using body" marks the distinction between the soul which uses body directly and the soul, poised above, which touches body only through that intermediary.
The Man of the realm of birth has sense-perception: the higher soul enters to bestow a brighter life, or rather does not so much enter as simply impart itself; for soul does not leave the Intellectual but, maintaining that contact, holds the lower life as pendant from it, blending with it by the natural link of Reason-Principle to Reason-Principle: and man, the dimmer, brightens under that illumination.
6.But how can that higher soul have sense-perception?
It is the perception of what falls under perception There, sensation in the mode of that realm: it is the source of the soul's perception of the sense-realm in its correspondence with the Intellectual.Man as sense-percipient becomes aware of that correspondence and accommodates the sense-realm to the lowest extremity of its counterpart There, proceeding from the fire Intellectual to the fire here which becomes perceptible by its analogy with that of the higher sphere.If material things existed There, the soul would perceive them; Man in the Intellectual, Man as Intellectual soul, would be aware of the terrestrial.This is how the secondary Man, copy of Man in the Intellectual, contains the Reason-Principles in copy; and Man in the Intellectual-Principle contained the Man that existed before any man.The diviner shines out upon the secondary and the secondary upon the tertiary; and even the latest possesses them all- not in the sense of actually living by them all but as standing in under-parallel to them.Some of us act by this lowest; in another rank there is a double activity, a trace of the higher being included; in yet another there is a blending of the third grade with the others: each is that Man by which he acts while each too contains all the grades, though in some sense not so.On the separation of the third life and third Man from the body, then if the second also departs- of course not losing hold on the Above- the two, as we are told, will occupy the same place.No doubt it seems strange that a soul which has been the Reason-Principle of a man should come to occupy the body of an animal: but the soul has always been all, and will at different times be this and that.
Pure, not yet fallen to evil, the soul chooses man and is man, for this is the higher, and it produces the higher.It produces also the still loftier beings, the Celestials [Daimons], who are of one Form with the soul that makes Man: higher still stands that Man more entirely of the Celestial rank, almost a god, reproducing God, a Celestial closely bound to God as a man is to Man.For that Being into which man develops is not to be called a god; there remains the difference which distinguishes souls, all of the same race though they be.This is taking "Celestial" ["Daimon"] in the sense of Plato.
When a soul which in the human state has been thus attached chooses animal nature and descends to that, it is giving forth the Reason-Principle- necessarily in it- of that particular animal: this lower it contained and the activity has been to the lower.
7.But if it is by becoming evil and inferior that the soul produces the animal nature, the making of ox or horse was not at the outset in its character; the reason-principle of the animal, and the animal itself, must lie outside of the natural plan?
Inferior, yes; but outside of nature, no.The thing There [Soul in the Intellectual] was in some sense horse and dog from the beginning; given the condition, it produces the higher kind; let the condition fail, then, since produce it must, it produces what it may: it is like a skillful craftsman competent to create all kinds of works of art but reduced to making what is ordered and what the aptitude of his material indicates.
The power of the All-Soul, as Reason-Principle of the universe, may be considered as laying down a pattern before the effective separate powers go forth from it: this plan would be something like a tentative illumining of Matter; the elaborating soul would give minute articulation to these representations of itself; every separate effective soul would become that towards which it tended, assuming that particular form as the choral dancer adapts himself to the action set down for him.
But this is to anticipate: our enquiry was How there can be sense-perception in man without the implication that the Divine addresses itself to the realm of process.We maintained, and proved, that the Divine does not look to this realm but that things here are dependent upon those and represent them and that man here, holding his powers from Thence, is directed Thither, so that, while sense makes the environment of what is of sense in him, the Intellectual in him is linked to the Intellectual.
What we have called the perceptibles of that realm enter into cognisance in a way of their own, since they are not material, while the sensible sense here- so distinguished as dealing with corporeal objects- is fainter than the perception belonging to that higher world; the man of this sphere has sense-perception because existing in a less true degree and taking only enfeebled images of things There-perceptions here are Intellections of the dimmer order, and the Intellections There are vivid perceptions.
8.So much for the thing of sense; but it would appear that the prototype There of the living form, the universal horse, must look deliberately towards this sphere; and, that being so, the idea of horse must have been worked out in order there be a horse here?
