Let your choice fall where it may, from this point there is nothing but the unextended: and this is the primarily existent, the container to all else, having itself no container, brooking none.
And, as with Man's Soul, so with the Soul of the All.
"Is Time, then, within ourselves as well?"Time in every Soul of the order of the All-Soul, present in like form in all; for all the Souls are the one Soul.
And this is why Time can never be broken apart, any more than Eternity which, similarly, under diverse manifestations, has its Being as an integral constituent of all the eternal Existences.
EIGHTH TRACTATE.
NATURE CONTEMPLATION AND THE ONE.
1.Supposing we played a little before entering upon our serious concern and maintained that all things are striving after Contemplation, looking to Vision as their one end- and this, not merely beings endowed with reason but even the unreasoning animals, the Principle that rules in growing things, and the Earth that produces these- and that all achieve their purpose in the measure possible to their kind, each attaining Vision and possessing itself of the End in its own way and degree, some things in entire reality, others in mimicry and in image- we would scarcely find anyone to endure so strange a thesis.But in a discussion entirely among ourselves there is no risk in a light handling of our own ideas.
Well- in the play of this very moment am I engaged in the act of Contemplation?
Yes; I and all that enter this play are in Contemplation: our play aims at Vision; and there is every reason to believe that child or man, in sport or earnest, is playing or working only towards Vision, that every act is an effort towards Vision; the compulsory act, which tends rather to bring the Vision down to outward things, and the act thought of as voluntary, less concerned with the outer, originate alike in the effort towards Vision.
The case of Man will be treated later on; let us speak, first, of the earth and of the trees and vegetation in general, asking ourselves what is the nature of Contemplation in them, how we relate to any Contemplative activity the labour and productiveness of the earth, how Nature, held to be devoid of reason and even of conscious representation, can either harbour Contemplation or produce by means of the Contemplation which it does not possess.
2.There is, obviously, no question here of hands or feet, of any implement borrowed or inherent: Nature needs simply the Matter which it is to work upon and bring under Form; its productivity cannot depend upon mechanical operation.What driving or hoisting goes to produce all that variety of colour and pattern?
The wax-workers, whose methods have been cited as parallel to the creative act of Nature, are unable to make colours; all they can do to impose upon their handicraft colours taken from elsewhere.
None the less there is a parallel which demands attention: in the case of workers in such arts there must be something locked within themselves, an efficacy not going out from them and yet guiding their hands in all their creation; and this observation should have indicated a similar phenomenon in Nature; it should be clear that this indwelling efficacy, which makes without hands, must exist in Nature, no less than in the craftsman- but, there, as a thing completely inbound.Nature need possess no outgoing force as against that remaining within; the only moved thing is Matter; there can be no moved phase in this Nature-Principle; any such moved phase could not be the primal mover; this Nature-Principle is no such moved entity; it is the unmoved Principle operating in the Kosmos.
We may be answered that the Reason-Principle is, no doubt, unmoved, but that the Nature-Principle, another being, operates by motion.
But, if Nature entire is in question here, it is identical with the Reason-Principle; and any part of it that is unmoved is the Reason-Principle.The Nature-Principle must be an Ideal-Form, not a compound of Form and Matter; there is no need for it to possess Matter, hot and cold: the Matter that underlies it, on which it exercises its creative act, brings all that with it, or, natively without quality, becomes hot and cold, and all the rest, when brought under Reason: Matter, to become fire, demands the approach not of fire but of a Reason-Principle.
This is no slight evidence that in the animal and vegetable realms the Reason-Principles are the makers and that Nature is a Reason-Principle producing a second Reason-Principle, its offspring, which, in turn, while itself, still, remaining intact, communicates something to the underlie, Matter.
The Reason-Principle presiding over visible Shape is the very ultimate of its order, a dead thing unable to produce further: that which produces in the created realm is the living Reason-Principle-brother no doubt, to that which gives mere shape, but having life-giving power.
3.But if this Reason-Principle [Nature] is in act- and produces by the process indicated- how can it have any part in Contemplation?
To begin with, since in all its production it is stationary and intact, a Reason-Principle self-indwelling, it is in its own nature a Contemplative act.All doing must be guided by an Idea, and will therefore be distinct from that Idea: the Reason-Principle then, as accompanying and guiding the work, will be distinct from the work; not being action but Reason-Principle it is, necessarily, Contemplation.
Taking the Reason-Principle, the Logos, in all its phases, the lowest and last springs from a mental act [in the higher Logos] and is itself a contemplation, though only in the sense of being contemplated, but above it stands the total Logos with its two distinguishable phases, first, that identified not as Nature but as All-Soul and, next, that operating in Nature and being itself the Nature-Principle.
And does this Reason-Principle, Nature, spring from a contemplation?
Wholly and solely?
