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？　　　　　Yet　what　was　that　there　to　present　the　idea　of　the　horse　it　was　desired　to　produce？　Obviously　the　idea　of　horse　must　exist　before　there　was　any　planning　to　make　a　horse；　it　could　not　be　thought　of　in　order　to　be　made；　there　must　have　been　horse　unproduced　before　that　which　was　later　to　come　into　being。　If；　then；　the　thing　existed　before　it　was　produced…　if　it　cannot　have　been　thought　of　in　order　to　its　production…　the　Being　that　held　the　horse　as　There　held　it　in　presence　without　any　looking　to　this　sphere；　it　was　not　with　intent　to　set　horse　and　the　rest　in　being　here　that　they　were　contained　There；　it　is　that；　the　universal　existing；　the　reproduction　followed　of　necessity　since　the　total　of　things　was　not　to　halt　at　the　Intellectual。　Who　was　there　to　call　a　halt　to　a　power　capable　at　once　of　self…concentration　and　of　outflow？　　　　　But　how　come　these　animals　of　earth　to　be　There？　What　have　they　to　do　within　God？　Reasoning　beings；　all　very　well；　but　this　host　of　the　unreasoning；　what　is　there　august　in　them？　Surely　the　very　contrary？　　　　　The　answer　is　that　obviously　the　unity　of　our　universe　must　be　that　of　a　manifold　since　it　is　subsequent　to　that　unity…absolute；　otherwise　it　would　be　not　next　to　that　but　the　very　same　thing。　As　a　next　it　could　not　hold　the　higher　rank　of　being　more　perfectly　a　unity；　it　must　fall　short：　since　the　best　is　a　unity；　inevitably　there　must　be　something　more　than　unity；　for　deficiency　involves　plurality。　　　　　But　why　should　it　not　be　simply　a　dyad？　　　　　Because　neither　of　the　constituents　could　ever　be　a　pure　unity；　but　at　the　very　least　a　duality　and　so　progressively　＇in　an　endless　dualization＇。　Besides；　in　that　first　duality　of　the　hypothesis　there　would　be　also　movement　and　rest；　Intellect　and　the　life　included　in　Intellect；　all…embracing　Intellect　and　life　complete。　That　means　that　it　could　not　be　one　Intellect；　it　must　be　Intellect　agglomerate　including　all　the　particular　intellects；　a　thing　therefore　as　multiple　as　all　the　Intellects　and　more　so；　and　the　life　in　it　would　nat　be　that　of　one　soul　but　of　all　the　souls　with　the　further　power　of　producing　the　single　souls：　it　would　be　the　entire　living　universe　containing　much　besides　man；　for　if　it　contained　only　man；　man　would　be　alone　here。　　　　　9。　Admitted；　then…　it　will　be　said…　for　the　nobler　forms　of　life；　but　how　can　the　divine　contain　the　mean；　the　unreasoning？　The　mean　is　the　unreasoning；　since　value　depends　upon　reason　and　the　worth　of　the　intellective　implies　worthlessness　where　intellection　is　lacking。　Yet　how　can　there　be　question　of　the　unreasoning　or　unintellective　when　all　particulars　exist　in　the　divine　and　come　forth　from　it？　　　　　In　taking　up　the　refutation　of　these　objections；　we　must　insist　upon　the　consideration　that　neither　man　nor　animals　here　can　be　thought　of　as　identical　with　the　counterparts　in　the　higher　realm；　those　ideal　forms　must　be　taken　in　a　larger　way。　And　again　the　reasoning　thing　is　not　of　that　realm：　here　the　reasoning；　There　the　pre…reasoning。　　　　　Why　then　does　man　alone　reason　here；　the　others　remaining　reasonless？　　　　　Degrees　of　reasoning　here　correspond　to　degrees　of　Intellection　in　that　other　sphere；　as　between　man　and　the　other　living　beings　There；　and　those　others　do　in　some　measure　act　by　understanding。　　　　　But　why　are　they　not　at　man's　level　of　reason：　why　also　the　difference　from　man　to　man？　　　　　We　must　reflect　that；　since　the　many　forms　of　lives　are　movements…　and　so　with　the　Intellections…　they　cannot　be　identical：　there　must　be　different　lives；　distinct　intellections；　degrees　of　lightsomeness　and　clarity：　there　must　be　firsts；　seconds；　thirds；　determined　by　nearness　to　the　Firsts。　This　is　how　some　of　the　Intellections　are　gods；　others　of　a　secondary　order　having　what　is　here　known　as　reason；　while　others　again　belong　to　the　so…called　unreasoning：　but　what　we　know　here　as　unreasoning　was　There　a　Reason…Principle；　the　unintelligent　was　an　Intellect；　the　Thinker　of　Horse　was　Intellect　and　the　Thought；　Horse；　was　an　Intellect。　　　　　But　＇it　will　be　objected＇　if　this　were　a　matter　of　mere　thinking　we　might　well　admit　that　the　intellectual　concept；　remaining　concept；　should　take　in　the　unintellectual；　but　where　concept　is　identical　with　thing　how　can　the　one　be　an　Intellection　and　the　other　without　intelligence？　Would　not　this　be　Intellect　making　itself　unintelligent？　　　　　No：　the　thing　is　not　unintelligent；　it　is　Intelligence　in　a　particular　mode；　corresponding　to　a　particular　aspect　of　Life；　and　just　as　life　in　whatever　form　it　may　appear　remains　always　life；　so　Intellect　is　not　annulled　by　appearing　in　a　certain　mode。　Intellectual…Principle　adapted　to　some　particular　living　being　does　not　cease　to　be　the　Intellectual…Principle　of　all；　including　man：　take　it　where　you　will；　every　manifestation　is　the　whole；　though　in　some　special　mode；　the　particular　is　produced　but　the　possibility　is　of　all。　In　the　particular　we　see　the　Intellectual…Principle　in　realization；　the　realized　is　its　latest　phase；　in　one　case　the　last　aspect　is　〃horse〃；　at　〃horse〃　ended　the　progressive　outgoing　towards　the　lesser　forms　of　life；　as　in　another　case　it　will　end　at　something　lower　still。　The　unfolding　of　the　powers　of　this　Principle　is　always　attended　by　some　abandonment　in　regard　to　the　highest；　the　outgoing　is　by　loss；　and　by　this　loss　the　powers　become　one　thing　or　another　according　to　the　deficiency　of　the　life…form　produced　by　the　failing　principle；　it　is　then　that　they　find　the　means　of　adding　various　requisites；　the　safeguards　of　the　life　becoming　inadequate　there　appear　nail；　talon；　fang；　horn。　Thus　the　Intellectual…Principle　by　its　very　descent　is　directed　towards　the　perfect　sufficiency　of　the　natural　constitution；　finding　there　within　itself　the　remedy　of　the　failure。　　　　　10。　But　failure　There？　What　can　defensive　horns　serve　to　There？　To　sufficiency　as　living　form；　to　completeness。　That　principle　must　be　complete　as　living　form；　complete　as　Intellect；　complete　as　life；　so　that　if　it　is　not　to　be　one　thing　it　may　be　another。　Its　characteristic　difference　is　in　this　power　of　being　now　this；　now　that；　so　that；　summing　all；　it　may　be　the　completest　life…form；　Intelligence　complete；　life　in　greatest　fulness　with　each　of　the　particulars　complete　in　its　degree　while　yet；　over　all　that　multiplicity；　unity　reigns。　　　　　If　all　were　one　identity；　the　total　could　not　contain　this　variety　of　forms；　there　would　be　nothing　but　a　self…sufficing　unity。　Like　every　compound　it　must　consist　of　things　progressively　differing　in　form　and　safeguarded　in　that　form。　This　is　in　the　very　nature　of　shape　and　Reason…Principle；　a　shape；　that　of　man　let　us　suppose；　must　include　a　certain　number　of　differences　of　part　but　all　dominated　by　a　unity；　there　will　be　the　noble　and　the　inferior；　eye　and　finger；　but　all　within　a　unity；　the　part　will　be　inferior　in　comparison　with　the　total　but　best　in　its　place。　The　Reason…Principle；　too；　is　at　once　the　living　form　and　something　else；　something　distinct　from　the　being　of　that　form。　It　is　so　with　virtue　also；　it　contains　at　once　the　universal　and　the　particular；　and　the　total　is　good　because　the　universal　is　not　differentiated。　　　　　11。　The　very　heavens；　patently　multiple；　cannot　be　thought　to　disdain　any　form　of　life　since　this　universe　holds　everything。　Now　how　do　these　things　come　to　be　here？　Does　the　higher　realm　contain　all　of　the　lower？　　　　　All　that　has　been　shaped　by　Reason…Principle　and　conforms　to　Idea。　　　　　But；　having　fire　＇warmth＇　and　water；　it　will　certainly　have　veget