PART II.
HEAVEN--God manifest--regulates all bodies.
Their growth and their decline are determined by the sun and the moon. But He who directs heaven--the soul itself and all that exists in the world--is very God, the Creator.
From the heights where He reigns descend innumerable influences which spread themselves throughout the world, into all souls both general and particular, and into the nature of things.
The world has been prepared by God in order to receive all particular forms. Realising these forms by means of Nature, He has updrawn the world to heaven through the four elements.
Everything is in accordance with the designs of God; but that which originates from on high has been separated into individualities in the following manner. The types of all things follow their (representative) individualities in such way that the type is a whole; the individual is a part of the type.
Thus the Gods constitute a type, the genii also. Similarly, men, birds, and all beings which the world contains, constitute types producing individuals resembling them.
There is yet another type, without sensation, but not without soul. It consists of those beings which sustain themselves by means of roots fixed in the earth. Individualities of this type are found everywhere.
Heaven is full of God. The types of which we have spoken have their habitation extending up to that of the beings whose individualities are immortal. For the individuality is a part of the type, as, for instance, man is a part of humanity; and each one follows the character of its type. Hence it comes that, while all types are imperishable, individuals are not all imperishable.
Divinity forms a type of which all the individualisations are as immortal as itself. Among other beings eternity belongs only to the type; the individual perishes, and is perpetuated only by reproduction. There are, then, some mortal individualities. Thus man is mortal, humanity is immortal.
Nevertheless, individuals of all the types mix with all the types. Some are primitive; others are produced by these, by God, by genii, by men, and all resemble their respective types.
For bodies can be formed only by the divine will; individualities cannot be characterised without the aid of the genii; the education and training of animals cannot be conducted without man.
All those genii who have forsaken their own type, and become joined in individuality to an individuality of the divine type, are regarded as neighbours and a**ociates of the Gods.
The genii who preserve the character of their type, and are properly called genii, love that which relates to mankind. The human type resembles, or even surpa**es, theirs; for the individuality of the human is manifold and various, and results from the a**ociation mentioned above. It is the indispensable link between nearly all other individualities.
The man who has affinity with the Gods through the intelligence which he shares with them, and through piety, is the neighbour of God. He who has affinity with the genii approximates himself to them. They who are satisfied with human mediocrity remain a part of the human type. Other human individualities will be neighbours of the types or individualities with which they shall be in affinity.