Translated by Stephen MacKenna and B. S. Page.
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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.
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