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s health； let it be gashed or otherwise wounded； and that Reason…Principle which governs it sets to work to draw it together； knit it anew； heal it； and put the affected part to rights。 In sum； evil belongs to the sequence of things； but it comes from necessity。 It originates in ourselves； it has its causes no doubt； but we are not； therefore； forced to it by Providence： some of these causes we adapt to the operation of Providence and of its subordinates； but with others we fail to make the connection； the act instead of being ranged under the will of Providence consults the desire of the agent alone or of some other element in the Universe； something which is either itself at variance with Providence or has set up some such state of variance in ourselves。 The one circumstance does not produce the same result wherever it acts； the normal operation will be modified from case to case： Helen's beauty told very differently on Paris and on Idomeneus； bring together two handsome people of loose character and two living honourably and the resulting conduct is very different； a good man meeting a libertine exhibits a distinct phase of his nature and； similarly； the dissolute answer to the society of their betters。 The act of the libertine is not done by Providence or in accordance with Providence； neither is the action of the good done by Providence… it is done by the man… but it is done in accordance with Providence； for it is an act consonant with the Reason…Principle。 Thus a patient following his treatment is himself an agent and yet is acting in accordance with the doctor's method inspired by the art concerned with the causes of health and sickness： what one does against the laws of health is one's act； but an act conflicting with the Providence of medicine。 6。 But； if all this be true； how can evil fall within the scope of seership？ The predictions of the seers are based on observation of the Universal Circuit： how can this indicate the evil with the good？ Clearly the reason is that all contraries coalesce。 Take； for example； Shape and Matter： the living being ＇of the lower order＇ is a coalescence of these two； so that to be aware of the Shape and the Reason…Principle is to be aware of the Matter on which the Shape has been imposed。 The living…being of the compound order is not present ＇as pure and simple Idea＇ like the living being of the Intellectual order： in the compound entity； we are aware； at once； of the Reason…Principle and of the inferior element brought under form。 Now the Universe is such a compound living thing： to observe； therefore； its content is to be aware not less of its lower elements than of the Providence which operates within it。 This Providence reaches to all that comes into being； its scope therefore includes living things with their actions and states； the total of their history at once overruled by the Reason…Principle and yet subject in some degree to Necessity。 These； then； are presented as mingled both by their initial nature and by the continuous process of their existence； and the Seer is not able to make a perfect discrimination setting on the one side Providence with all that happens under Providence and on the other side what the substrate communicates to its product。 Such discrimination is not for a man； not for a wise man or a divine man： one may say it is the prerogative of a god。 Not causes but facts lie in the Seer's province； his art is the reading of the scriptures of Nature which tell of the ordered and never condescend to the disorderly； the movement of the Universe utters its testimony to him and； before men and things reveal themselves； brings to light what severally and collectively they are。 Here conspires with There and There with Here； elaborating together the consistency and eternity of a Kosmos and by their correspondences revealing the sequence of things to the trained observer… for every form of divination turns upon correspondences。 Universal interdependence； there could not be； but universal resemblance there must。 This probably is the meaning of the saying that Correspondences maintain the Universe。 This is a correspondence of inferior with inferior； of superior with superior； eye with eye； foot with foot； everything with its fellow and； in another order； virtue with right action and vice with unrighteousness。 Admit such correspondence in the All and we have the possibility of prediction。 If the one order acts on the other； the relation is not that of maker to thing made… the two are coeval… it is the interplay of members of one living being； each in its own place and way moves as its own nature demands； to every organ its grade and task； and to every grade and task its effective organ。 7。 And since the higher exists； there must be the lower as well。 The Universe is a thing of variety； and how could there be an inferior without a superior or a superior without an inferior？ We cannot complain about the lower in the higher； rather； we must be grateful to the higher for giving something of itself to the lower。 In a word； those that would like evil driven out from the All would drive out Providence itself。 What would Providence have to provide for？ Certainly not for itself or for the Good： when we speak of a Providence above； we mean an act upon something below。 That which resumes all under a unity is a Principle in which all things exist together and the single thing is All。 From this Principle； which remains internally unmoved； particular things push forth as from a single root which never itself emerges。 They are a branching into part； into multiplicity； each single outgrowth bearing its trace of the common source。 Thus； phase by phase； there in finally the production into this world； some things close still to the root； others widely separate in the continuous progression until we have； in our metaphor； bough and crest； foliage and fruit。 At the one side all is one point of unbroken rest； on the other is the ceaseless process； leaf and fruit； all the things of process carrying ever within themselves the Reason…Principles of the Upper Sphere； and striving to become trees in their own minor order and producing； if at all； only what is in strict gradation from themselves。 As for the abandoned spaces in what corresponds to the branches these two draw upon the root； from which； despite all their variance； they also derive； and the branches again operate upon their own furthest extremities： operation is to be traced only from point to next point； but； in the fact； there has been both inflow and outgo ＇of creative or modifying force＇ at the very root which； itself again； has its priors。 The things that act upon each other are branchings from a far…off beginning and so stand distinct； but they derive initially from the one source： all interaction is like that of brothers； resemblant as drawing life from the same parents。 FOURTH TRACTATE。
OUR TUTELARY SPIRIT。
1。 Some Existents ＇Absolute Unity and Intellectual…Principle＇ remain at rest while their Hypostases； or Expressed…Idea； come into being； but； in our view； the Soul generates by its motion； to which is due the sen