Cycle parts

Usage examples of phases.

Soul, while its phases differ, must, in all of them, remain a contemplation and what seems to be an act done under contemplation must be in reality that weakened contemplation of which we have spoken: the engendered must respect the Kind, but in weaker form, dwindled in the descent.

But the faculties of the Soul are many, and it has its beginning, its intermediate phases, its final fringe.

The higher shines down upon the lower, and this illumination is Providence in its highest aspect: The Reason-Principle has two phases, one which creates the things of process and another which links them with the higher beings: these higher beings constitute the over-providence on which depends that lower providence which is the secondary Reason-Principle inseparably united with its primal: the two--the Major and Minor Providence--acting together produce the universal woof, the one all-comprehensive Providence.

Man, therefore, lives in part under sensation, for he has the organs of sensation, and in large part even by the merely vegetative principle, for the body grows and propagates: all the graded phases are in a collaboration, but the entire form, man, takes rank by the dominant, and when the life-principle leaves the body it is what it is, what it most intensely lived.

Love within the All permeates it throughout so that the one Love becomes many, showing itself where it chooses at any moment of the Universe, taking definite shape in these its partial phases and revealing itself at its will.

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.

Again, would perception be vested in that leading principle alone, or in the other phases as well?

The phases present are those which the nature of body demands: they are present without being resident--either in any parts of the body or in the body as a whole.

But if each of the two phases of the soul, as we have said, possesses memory, and memory is vested in the imaging faculty, there must be two such faculties.

Are we to think that a being knowing itself must contain diversity, that self-knowledge can be affirmed only when some one phase of the self perceives other phases, and that therefore an absolutely simplex entity would be equally incapable of introversion and of self-awareness?

But why may we not distinguish this understanding phase as Intellectual-Principle and take soul to consist of the later phases from the sensitive downwards?

And a man becomes Intellectual-Principle when, ignoring all other phases of his being, he sees through that only and sees only that and so knows himself by means of the self--in other words attains the self-knowledge which the Intellectual-Principle possesses.

But if universally the good is Form and the higher the ascent the more there is of Form-Soul more truly Form than body is and phases of soul progressively of higher Form and Intellectual-Principle standing as Form to soul collectively--then the Good advances by the opposite of Matter and, therefore, by a cleansing and casting away to the utmost possible at each stage: and the greatest good must be there where all that is of Matter has disappeared.

The word Europe changes its meaning: from now on it means the Western Civilization, the organic unity which created as phases of its life the nation-ideas of Spain, Italy, France, England and Germany.

The spiritual unity of Europe is there, its liberation will automatically allow the full blooming of the other phases of the organic unity, which all flow from the spiritual.