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< Soul Substance. (continued from page 14-104) >
that which consists of the last of forms and the first matter, is in its own nature void of life, since it possesses life in capacity; for there, indeed [in first, or higher natures], generated causes subsist prior to their progeny, and things perfect prior to such as are imperfect. But here, things in capacity are prior to such as are in energy, and con-causes are subject [i.e., inferior] to the things which are produced by them.” So Cornelius Agrippa,* a disciple of this philosophy, says, “It is manifest that all things inferior are subject to the superior, and after a manner (as saith Proclus) they are one in the other, viz., in inferior are superior, and in superior are inferior; so in the heavens are things terrestrial, but as in their cause, and in a celestial manner; and in the earth are things celestial, but after a terrestrial manner, as in an effect.” And though the mundane gods of Plato (these whole, or world-souls) are immensely greater in dignity and power than the “partial” (individual) souls, yet do these latter participate the central immanence of yet higher and superastral principles. These principles, however, would begin their evolution after the differentiation of the astral, which seems to be the subject of the following hypothesis:—
“Zendavesta” is, in fact, a quickening word, imparting new life to our spirit in knowledge as in faith, as many a thought which, once acting powerfully on the course of human development but surviving only through tradition, suddenly arises now from its apparent death in purer form to new life, revealing new life in nature. For as the life of nature, which hitherto made itself known only on the surface of the earth, extends itself immeasurably before our gaze, it appears unspeakably more sublime than before. What we regarded as the site of senseless and unconsciously working forces appears now as the laboratory of the highest spiritual activity. Wonderfully is fulfilled what our great poet in prophetic inspiration has described as the aim which hovers before the spirit of the natural philosopher. As Fechner in his “Nanna,” seeks to prove the soul-life (Beseeltheit) of plants, so the starting-point of his speculations in Zend-Avesta is the doctrine of the soul of the stars. His method is not the abstraction of general laws through induction, and the application and demonstration of the same in the interpretation of nature, but Analogy.
If we ask first, whence do we infer the soul of a thing (the presence in it of an enduring, individual, thought-process); of our own soul-life (Beseeltheit) we are immediately certain,<... continues on page 14-107 >
* Occult Philosophy, B. i. c. 22. English translation, 1651.