The [Universal] Soul- containing the Ideal Principles of Real-Beings, and itself an Ideal Principle- includes all in concentration within itself, just as the Ideal Principle of each particular entity is complete and self-contained: it, therefore, sees these principles of sensible things because they are turned, as it were, towards it and advancing to it: but it cannot harbour them in their plurality, for it cannot depart from its Kind; it sees them, therefore, stripped of Mass.Matter, on the contrary, destitute of resisting power since it has no Act of its own and is a mere shadow, can but accept all that an active power may choose to send.In what is thus sent, from the Reason-Principle in the Intellectual Realm, there is already contained a degree of the partial object that is to be formed: in the image-making impulse within the Reason-Principle there is already a step [towards the lower manifestation] or we may put it that the downward movement from the Reason-Principle is a first form of the partial: utter absence of partition would mean no movement but [sterile] repose.Matter cannot be the home of all things in concentration as the Soul is: if it were so, it would belong to the Intellective Sphere.It must be all-recipient but not in that partless mode.It is to be the Place of all things, and it must therefore extend universally, offer itself to all things, serve to all interval:
thus it will be a thing unconfined to any moment [of space or time]
but laid out in submission to all that is to be.
But would we not expect that some one particularized form should occupy Matter [at once] and so exclude such others as are not able to enter into combination?
No: for there is no first Idea except the Ideal Principle of the Universe- and, by this Idea, Matter is [the seat of] all things at once and of the particular thing in its parts- for the Matter of a living being is disparted according to the specific parts of the organism: if there were no such partition nothing would exist but the Reason-Principle.
19.The Ideal Principles entering into Matter as to a Mother [to be "born into the Universe"] affect it neither for better nor for worse.
Their action is not upon Matter but upon each other; these powers conflict with their opponent principles, not with their substrata- which it would be foolish to confuse with the entrant forms- Heat [the Principle] annuls Cold, and Blackness annuls Whiteness; or, the opponents blend to form an intermediate quality.
Only that is affected which enters into combinations: being affected is losing something of self-identity.
In beings of soul and body, the affection occurs in the body, modified according to the qualities and powers presiding at the act of change: in all such dissolution of constituent parts, in the new combinations, in all variation from the original structure, the affection is bodily, the Soul or Mind having no more than an accompanying knowledge of the more drastic changes, or perhaps not even that.[Body is modified: Mind knows] but the Matter concerned remains unaffected; heat enters, cold leaves it, and it is unchanged because neither Principle is associated with it as friend or enemy.
So the appellation "Recipient and Nurse" is the better description: Matter is the mother only in the sense indicated; it has no begetting power.But probably the term Mother is used by those who think of a Mother as Matter to the offspring, as a container only, giving nothing to them, the entire bodily frame of the child being formed out of food.But if this Mother does give anything to the offspring it does so not in its quality as Matter but as being an Ideal-Form; for only the Idea is generative; the contrary Kind is sterile.
This, I think, is why the doctors of old, teaching through symbols and mystic representations, exhibit the ancient Hermes with the generative organ always in active posture; this is to convey that the generator of things of sense is the Intellectual Reason Principle:
the sterility of Matter, eternally unmoved, is indicated by the eunuchs surrounding it in its representation as the All-Mother.
This too exalting title is conferred upon it in order to indicate that it is the source of things in the sense of being their underlie: it is an approximate name chosen for a general conception;there is no intention of suggesting a complete parallel with motherhood to those not satisfied with a surface impression but needing a precisely true presentment; by a remote symbolism, the nearest they could find, they indicate that Matter is sterile, not female to full effect, female in receptivity only, not in pregnancy:
this they accomplish by exhibiting Matter as approached by what is neither female nor effectively male, but castrated of that impregnating power which belongs only to the unchangeably masculine.
SEVENTH TRACTATE.
TIME AND ETERNITY.
1.Eternity and Time; two entirely separate things, we explain "the one having its being in the everlasting Kind, the other in the realm of Process, in our own Universe"; and, by continually using the words and assigning every phenomenon to the one or the other category, we come to think that, both by instinct and by the more detailed attack of thought, we hold an adequate experience of them in our minds without more ado.
When, perhaps, we make the effort to clarify our ideas and close into the heart of the matter we are at once unsettled: our doubts throw us back upon ancient explanations; we choose among the various theories, or among the various interpretations of some one theory, and so we come to rest, satisfied, if only we can counter a question with an approved answer, and glad to be absolved from further enquiry.
Now, we must believe that some of the venerable philosophers of old discovered the truth; but it is important to examine which of them really hit the mark and by what guiding principle we can ourselves attain to certitude.
