n　nexts　taking　the　outward　path；　these　are　the　beings　holding　the　rank　of　souls。　　　　　In　the　same　way　the　outgoing　process　could　not　end　with　the　souls；　their　issue　stifled：　every　Kind　must　produce　its　next；　it　must　unfold　from　some　concentrated　central　principle　as　from　a　seed；　and　so　advance　to　its　term　in　the　varied　forms　of　sense。　The　prior　in　its　being　will　remain　unalterably　in　the　native　seat；　but　there　is　the　lower　phase；　begotten　to　it　by　an　ineffable　faculty　of　its　being；　native　to　soul　as　it　exists　in　the　Supreme。　　　　　To　this　power　we　cannot　impute　any　halt；　any　limit　of　jealous　grudging；　it　must　move　for　ever　outward　until　the　universe　stands　accomplished　to　the　ultimate　possibility。　All；　thus；　is　produced　by　an　inexhaustible　power　giving　its　gift　to　the　universe；　no　part　of　which　it　can　endure　to　see　without　some　share　in　its　being。　　　　　There　is；　besides；　no　principle　that　can　prevent　anything　from　partaking；　to　the　extent　of　its　own　individual　receptivity　in　the　Nature　of　Good。　If　therefore　Matter　has　always　existed；　that　existence　is　enough　to　ensure　its　participation　in　the　being　which；　according　to　each　receptivity；　communicates　the　supreme　good　universally：　if　on　the　contrary；　Matter　has　come　into　being　as　a　necessary　sequence　of　the　causes　preceding　it；　that　origin　would　similarly　prevent　it　standing　apart　from　the　scheme　as　though　it　were　out　of　reach　of　the　principle　to　whose　grace　it　owes　its　existence。　　　　　In　sum：　The　loveliness　that　is　in　the　sense…realm　is　an　index　of　the　nobleness　of　the　Intellectual　sphere；　displaying　its　power　and　its　goodness　alike：　and　all　things　are　for　ever　linked；　the　one　order　Intellectual　in　its　being；　the　other　of　sense；　one　self…existent；　the　other　eternally　taking　its　being　by　participation　in　that　first；　and　to　the　full　of　its　power　reproducing　the　Intellectual　nature。　　　　　7。　The　Kind；　then；　with　which　we　are　dealing　is　twofold；　the　Intellectual　against　the　sensible：　better　for　the　soul　to　dwell　in　the　Intellectual；　but；　given　its　proper　nature；　it　is　under　compulsion　to　participate　in　the　sense…realm　also。　There　is　no　grievance　in　its　not　being；　through　and　through；　the　highest；　it　holds　mid…rank　among　the　authentic　existences；　being　of　divine　station　but　at　the　lowest　extreme　of　the　Intellectual　and　skirting　the　sense…known　nature；　thus；　while　it　communicates　to　this　realm　something　of　its　own　store；　it　absorbs　in　turn　whenever…　instead　of　employing　in　its　government　only　its　safeguarded　phase…　it　plunges　in　an　excessive　zeal　to　the　very　midst　of　its　chosen　sphere；　then　it　abandons　its　status　as　whole　soul　with　whole　soul；　though　even　thus　it　is　always　able　to　recover　itself　by　turning　to　account　the　experience　of　what　it　has　seen　and　suffered　here；　learning；　so；　the　greatness　of　rest　in　the　Supreme；　and　more　clearly　discerning　the　finer　things　by　comparison　with　what　is　almost　their　direct　antithesis。　Where　the　faculty　is　incapable　of　knowing　without　contact；　the　experience　of　evil　brings　the　dearer　perception　of　Good。　　　　　The　outgoing　that　takes　place　in　the　Intellectual…Principle　is　a　descent　to　its　own　downward　ultimate：　it　cannot　be　a　movement　to　the　transcendent；　operating　necessarily　outwards　from　itself；　wherein　it　may　not　stay　inclosed；　the　need　and　law　of　Nature　bring　it　to　its　extreme　term；　to　soul…　to　which　it　entrusts　all　the　later　stages　of　being　while　itself　turns　back　on　its　course。　　　　　The　soul's　operation　is　similar：　its　next　lower　act　is　this　universe：　its　immediate　higher　is　the　contemplation　of　the　Authentic　Existences。　To　individual　souls　such　divine　operation　takes　place　only　at　one　of　their　phases　and　by　a　temporal　process　when　from　the　lower　in　which　they　reside　they　turn　towards　the　noblest；　but　that　soul；　which　we　know　as　the　All…Soul；　has　never　entered　the　lower　activity；　but；　immune　from　evil；　has　the　property　of　knowing　its　lower　by　inspection；　while　it　still　cleaves　continuously　to　the　beings　above　itself；　thus　its　double　task　becomes　possible；　it　takes　thence　and；　since　as　soul　it　cannot　escape　touching　this　sphere；　it　gives　hither。　　　　　8。　And…　if　it　is　desirable　to　venture　the　more　definite　statement　of　a　personal　conviction　clashing　with　the　general　view…　even　our　human　soul　has　not　sunk　entire；　something　of　it　is　continuously　in　the　Intellectual　Realm；　though　if　that　part；　which　is　in　this　sphere　of　sense；　hold　the　mastery；　or　rather　be　mastered　here　and　troubled；　it　keeps　us　blind　to　what　the　upper　phase　holds　in　contemplation。　　　　　The　object　of　the　Intellectual　Act　comes　within　our　ken　only　when　it　reaches　downward　to　the　level　of　sensation：　for　not　all　that　occurs　at　any　part　of　the　soul　is　immediately　known　to　us；　a　thing　must；　for　that　knowledge；　be　present　to　the　total　soul；　thus　desire　locked　up　within　the　desiring　faculty　remains　unknown　except　when　we　make　it　fully　ours　by　the　central　faculty　of　perception；　or　by　the　individual　choice　or　by　both　at　once。　Once　more；　every　soul　has　something　of　the　lower　on　the　body　side　and　something　of　the　higher　on　the　side　of　the　Intellectual…Principle。　　　　　The　Soul　of　the　All；　as　an　entirety；　governs　the　universe　through　that　part　of　it　which　leans　to　the　body　side；　but　since　it　does　not　exercise　a　will　based　on　calculation　as　we　do…　but　proceeds　by　purely　intellectual　act　as　in　the　execution　of　an　artistic　conception…　its　ministrance　is　that　of　a　labourless　overpoising；　only　its　lowest　phase　being　active　upon　the　universe　it　embellishes。　　　　　The　souls　that　have　gone　into　division　and　become　appropriated　to　some　thing　partial　have　also　their　transcendent　phase；　but　are　preoccupied　by　sensation；　and　in　the　mere　fact　of　exercising　perception　they　take　in　much　that　clashes　with　their　nature　and　brings　distress　and　trouble　since　the　object　of　their　concern　is　partial；　deficient；　exposed　to　many　alien　influences；　filled　with　desires　of　its　own　and　taking　its　pleasure；　that　pleasure　which　is　its　lure。　　　　　But　there　is　always　the　other；　that　which　finds　no　savour　in　passing　pleasure；　but　holds　its　own　even　way。　　　　　　　　　　　　　　　　　　　　　　　　　NINTH　TRACTATE。
  ARE　ALL　SOULS　ONE？。
  1。　That　the　Soul　of　every　individual　is　one　thing　we　deduce　from　the　fact　that　it　is　present　entire　at　every　point　of　the　body…　the　sign　of　veritable　unity…　not　some　part　of　it　here　and　another　part　there。　In　all　sensitive　beings　the　sensitive　soul　is　an　omnipresent　unity；　and　so　in　the　forms　of　vegetal　life　the　vegetal　soul　is　entire　at　each　several　point　throughout　the　organism。　　　　　Now　are　we　to　hold　similarly　that　your　soul　and　mine　and　all　are　one；　and　that　the　same　thing　is　true　of　the　universe；　the　soul　in　all　the　several　forms　of　life　being　one　soul；　not　parcelled　out　in　separate　items；　but　an　omnipresent　identity？　　　　　If　the　soul　in　me　is　a　unity；　why　need　that　in　the　universe　be　otherwise　seeing　that　there　is　no　longer　any　question　of　bulk　or　body？　And　if　that；　too；　is　one　soul　and　yours；　and　mine；　belongs　to　it；　then　yours　and　mine　must　also　be　one：　and　if；　again；　the　soul　of　the　universe　and　mine　depend　from　one　soul；　once　more　all　must　be　one。　　　　　What　then　in　itself　is　this　one　soul？　　　　　First　we　must　assure　ourselves　of　the　possibility　of　all　souls　being　one　as　that　of　any　given　individual　is。　　　　　It　must；　no　doubt；　seem　strange　that　my　soul　and　that　of　any　and　everybody　else　should　be　one　thing　only：　it　might　mean　my　feelings　being　felt　by　someone　else；　my　goodness　another's　too；　my　desire；　his　desire；　all　our　experience　shared　with　each　other　and　with　the　（one…souled）　universe；　so　that　the　very　universe　itself　would　feel　whatever　I　felt。　　　　　Besides　how　are　we　to　reconcile　this　unity　with　the　distinction　of　reasoning　soul　and　unreasoning；　animal　soul　and　vegetal？　　　　　Yet　if　we　reject　that　unity；　the　universe　itself　ceases　to　be　one　thing　and　souls　can　no　longer　be　included　under　any　one　principle。　　　　　2。　Now　to　begin　with；　the　unity　of　soul；　mine　and　another's；　is　not　enough　to　make　the　two　totals　of　soul　and　body　identical。　An　identical　thing　in　different　recipients　will　have　different　experiences；　the　identity　Man；　in　me　as　I　move　and　you　at　rest；　moves　in　me　and　is　stationary　in　you：　there　is　nothing　stranger；　nothing　impossible；　in　any　other　form　of　identity　between　you　and　me；　nor　would　it　entail　the　transference　of　my　emotion　to　any　outside　point：　when　in　any　one　body　a　hand　is　in　pain；　the　distress　is　felt　not　in　the　other　but　in　the　hand　as　represented　in　the　centralizing　unity。　　　　　In　order　that　my　feelings　should　of　necessity　be　yours；　the　unity　would　have　to　be　corporeal：　only　if　the　two　recipient　bodies　made　one；　would　the　souls　feel　as　one。　　　　　We　must　keep　in　mind；　moreover；　that　many　things　that　happen　even　in　one　same　body　escape　the　notice　of　the　entire　being；　especially　when　the　bulk　is　large：　thus　in　huge　sea…beasts；　it　is　said；　the　animal　as　a　whole　will　be　quite　unaffected　by　some　membral　accident　too　slight　to　traverse　the　organism。　　　　　Thus　unity　in　the　subject　of　any　experience　does　not　imply　that　the　resultant　sensation　will　be　necessarily　felt　with　any　force　upon　the　entire　being　and　at　every　point　of　it：　some　transmission　of　the　experience　may　be　expected；　and　is　indeed　undeniable；　but　a　full　impression　on　the　sense　there　need　not　be。　　　　　That　one　identical　soul　should