istribution of this phase of the Soul； for it must be as much distributed among the new forms as the propagating originals are。 In some cases it communicates its force by permanent presence the life principle in plants for instance… in other cases it withdraws after imparting its virtue… for instance where from the putridity of dead animal or vegetable matter a multitudinous birth is produced from one organism。 A power corresponding to this in the All must reach down and co…operate in the life of our world… in fact the very same power。 If the Soul returns to this Sphere it finds itself under the same Spirit or a new； according to the life it is to live。 With this Spirit it embarks in the skiff of the universe： the 〃spindle of Necessity〃 then takes control and appoints the seat for the voyage； the seat of the lot in life。 The Universal circuit is like a breeze； and the voyager； still or stirring； is carried forward by it。 He has a hundred varied experiences； fresh sights； changing circumstances； all sorts of events。 The vessel itself furnishes incident； tossing as it drives on。 And the voyager also acts of himself in virtue of that individuality which he retains because he is on the vessel in his own person and character。 Under identical circumstances individuals answer very differently in their movements and acts： hence it comes about that； be the occurrences and conditions of life similar or dissimilar； the result may differ from man to man； as on the other hand a similar result may be produced by dissimilar conditions： this （personal answer to incident） it is that constitutes destiny。 FIFTH TRACTATE。
ON LOVE。
1。 What is Love？ A God； a Celestial Spirit； a state of mind？ Or is it； perhaps； sometimes to be thought of as a God or Spirit and sometimes merely as an experience？ And what is it essentially in each of these respects？ These important questions make it desirable to review prevailing opinions on the matter； the philosophical treatment it has received and； especially； the theories of the great Plato who has many passages dealing with Love； from a point of view entirely his own。 Plato does not treat of it as simply a state observed in Souls； he also makes it a Spirit…being so that we read of the birth of Eros； under definite circumstances and by a certain parentage。 Now everyone recognizes that the emotional state for which we make this 〃Love〃 responsible rises in souls aspiring to be knit in the closest union with some beautiful object； and that this aspiration takes two forms； that of the good whose devotion is for beauty itself； and that other which seeks its consummation in some vile act。 But this generally admitted distinction opens a new question： we need a philosophical investigation into the origin of the two phases。 It is sound； I think； to find the primal source of Love in a tendency of the Soul towards pure beauty； in a recognition； in a kinship； in an unreasoned consciousness of friendly relation。 The vile and ugly is in clash； at once； with Nature and with God： Nature produces by looking to the Good； for it looks towards Order… which has its being in the consistent total of the good； while the unordered is ugly； a member of the system of evil… and besides Nature itself； clearly； springs from the divine realm； from Good and Beauty； and when anything brings delight and the sense of kinship； its very image attracts。 Reject this explanation； and no one can tell how the mental state rises and where are its causes： it is the explanation of even copulative love which is the will to beget in beauty； Nature seeks to produce the beautiful and therefore by all reason cannot desire to procreate in the ugly。 Those that desire earthly procreation are satisfied with the beauty found on earth； the beauty of image and of body； it is because they are strangers to the Archetype； the source of even the attraction they feel towards what is lovely here。 There are Souls to whom earthly beauty is a leading to the memory of that in the higher realm and these love the earthly as an image； those that have not attained to this memory do not understand what is happening within them； and take the image for the reality。 Once there is perfect self…control； it is no fault to enjoy the beauty of earth； where appreciation degenerates into carnality； there is sin。 Pure Love seeks the beauty alone； whether there is Reminiscence or not； but there are those that feel； also； a desire of such immortality as lies within mortal reach； and these are seeking Beauty in their demand for perpetuity； the desire of the eternal； Nature teaches them to sow the seed and to beget in beauty； to sow towards eternity； but in beauty through their own kinship with the beautiful。 And indeed the eternal is of the one stock with the beautiful； the Eternal…Nature is the first shaping of beauty and makes beautiful all that rises from it。 The less the desire for procreation； the greater is the contentment with beauty alone； yet procreation aims at the engendering of beauty； it is the expression of a lack； the subject is conscious of insufficiency and； wishing to produce beauty； feels that the way is to beget in a beautiful form。 Where the procreative desire is lawless or against the purposes of nature； the first inspiration has been natural； but they have diverged from the way； they have slipped and fallen； and they grovel； they neither understand whither Love sought to lead them nor have they any instinct to production； they have not mastered the right use of the images of beauty； they do not know what the Authentic Beauty is。 Those that love beauty of person without carnal desire love for beauty's sake； those that have… for women； of course… the copulative love； have the further purpose of self…perpetuation： as long as they are led by these motives； both are on the right path； though the first have taken the nobler way。 But； even in the right； there is the difference that the one set； worshipping the beauty of earth； look no further； while the others； those of recollection； venerate also the beauty of the other world while they； still； have no contempt for this in which they recognize； as it were； a last outgrowth； an attenuation of the higher。 These； in sum； are innocent frequenters of beauty； not to be confused with the class to whom it becomes an occasion of fall into the ugly… for the aspiration towards a good degenerates into an evil often。 So much for love； the state。 Now we have to consider Love； the God。 2。 The existence of such a being is no demand of the ordinary man； merely； it is supported by Theologians and； over and over again； by Plato to whom Eros is child of Aphrodite； minister of beautiful children； inciter of human souls towards the supernal beauty or quickener of an already existing impulse thither。 All this requires philosophical examination。 A cardinal passage is that in the Symposium where we are told Eros was not a child of Aphrodite but born on the day of Aphrodite's birth； Penia； Poverty； being the mother； and Poros； Possession； the father。 The matter seems to demand some discussion of Aphrodite； since in any case Eros is described as being either her son or in some association with her。 Who then is Aphrodite； and in what sense is Love either her child or born with her or in some way both her child and her birth…fellow？ To us Aphrodite is twofold； there is the heavenly Aphrodite； daughter of Ouranos or Heaven： and there is the other the daughter of Zeus and Dione； this is the Aphrodite who presides over earthly unions； the higher was not born of a mother and has no part in marriages for in Heaven there is no marrying。 The Heavenly Aphrodite； daughter of Kronos who is no other than the Intellectual Principle… must be the Soul at its divinest： unmingled as the immediate emanation of the unmingled； remaining ever Above； as neither desirous nor capable of descending to this sphere； never having developed the downward tendency； a divine Hypostasis essentially aloof； so unreservedly an Authentic Being as to have no part with Matter… and therefore mythically 〃the unmothered〃 justly called not Celestial Spirit but God； as knowing no admixture； gathered cleanly within itself。 Any Nature springing directly from the Intellectual Principle must be itself also a clean thing： it will derive a resistance of its own from its nearness to the Highest； for all its tendency； no less than its fixity； centres upon its author whose power is certainly sufficient to maintain it Above。 Soul then could never fall from its sphere； it is closer held to the divine Mind than the very sun could hold the light it gives forth to radiate about it； an outpouring from itself held firmly to it； still。 But following upon Kronos… or； if you will； upon Heaven； the father of Kronos… the Soul directs its Act towards him and holds closely to him and in that love brings forth the Eros through whom it continues to look towards him。 This Act of the Soul has produced an Hypostasis； a Real…Being； and the mother and this Hypostasis… her offspring； noble Love gaze together upon Divine Mind。 Love； thus； is ever intent upon that other loveliness； and exists to be the