Plotinus:Enneads

noteswrittenintheperiodof
253270A.D.

compiledandeditedbyhispupilPorphyry

Prefacetotheelectronicedition
ItiswithgreatsatisfactionthatIpresenttoyouthiselectroniceditionofthe
greatphilosopherPlotinus.HisEnneads,compiledbyhisstudentPorphyry,has
exertedaconsiderableinfluenceonWesterncivilization,includingourpresent
time.PlotinushimselfwastaughtbyAmmoniusSaccas,the"theodidactos",or
GodtaughtphilosopherinAlexandriawhobroughtseveralphilosophical
systemstogetherinhisNeoPlatonicSchool.
'Theycalledthemselves"Philalethians"loversofthetruth;whileothers
termedthemthe"Analogists,"onaccountoftheirmethodofinterpretingall
sacredlegends,symbolicalmythsandmysteries,byaruleofanalogyor
correspondence.'asindeedonecanfindinthewritingsofPorphyry.
"Ammonius'chiefobject...wastoextractfromthevariousreligiousteachings,
asfromamanychordedinstrument,onefullandharmoniousmelody,which
wouldfindresponseineverytruthlovingheart".Thecentralideaofhiseclectic
theosophicalschoolwasthatofa"singleSupremeEssence,Unknownand
Unknowable".(quotesfromthisarticle)
AsregardstheDivineessenceandthenatureofthesoulandspirit,modern
theosophicalschoolsbelievenowasAmmonius'AncientSchooldid.
MuchofwhatPlotinuswritesundoubtedlyhasitssourceintheabovementioned
School.HewasalsoinfluencedbytheStoics,andotherphilosophers.
InhisEnneadshetreatsofthefollowingtopics:
FirstEnnead:Humanorethicaltopics;
SecondandThirdEnneads:cosmologicalsubjectsorphysicalreality;
FourthEnnead:abouttheSoul;
FifthEnnead:knowledgeandintelligiblereality;
SixthEnnead:Beingandwhatisaboveit,theOneorfirstprincipleofall.
MaythelightoftheEnneadspermeateyoursoul

MartinEuser
meuser.awardspace.com
www.scribd.com/meuser
Myfreeebookonintegrativephilosophy

Directoryofcontents

THEFIRSTENNEAD.
I:Theanimateandtheman
II:Onvirtue
III:Ondialectic[theupwardway]
IV:Ontruehappiness
V:Happinessandextensionoftime
VI:Beauty
VII:Ontheprimalgoodandsecondaryformsofgood
[otherwise,onhappiness]
VIII:Onthenatureandsourceofevil
IX:Thereasoneddismissal
THESECONDENNEAD.
I:Onthekosmosorontheheavenlysystem
II:Theheavenlycircuit
III:Arethestarscauses
IV:Matterinitstwokinds
V:Onpotentialityandactuality
VI:Qualityandformidea
VII:Oncompletetransfusion
VIII:Whydistantobjectsappearsmall
IX:Againstthosethataffirmthecreatorofthekosmosandthekosmositself
tobeevil:
[generallyquotedasagainstthegnostics]
THETHIRDENNEAD.
I:Fate
II:Onprovidence(1)
III:Onprovidence(2)

IV:Ourtutelaryspirit
V:Onlove
VI:Theimpassivityoftheunembodied
VII:Timeandeternity
VIII:Naturecontemplationandtheone
IX:Detachedconsiderations
THEFOURTHENNEAD.
I:Ontheessenceofthesoul(1)
II:Ontheessenceofthesoul(2)
III:Problemsofthesoul(1)
IV:Problemsofthesoul(2)
V:Problemsofthesoul(3).[alsoentitledonsight]
VI:Perceptionandmemory
VII:Theimmortalityofthesoul
VIII:Thesoul'sdescentintobody
IX:Areallsoulsone?
THEFIFTHENNEAD.
I:Thethreeinitialhypostases
II:Theoriginandorderofthebeings.followingonthefirst
III:Theknowinghypostasesandthetranscendent
IV:Howthesecondariesrisefromthefirst:andontheone
V:Thattheintellectualbeingsarenotoutsidetheintellectualprinciple:and
onthenatureofthegood
VI:Thattheprincipletranscendingbeinghasnointellectualact.whatbeing
hasintellectionprimallyandwhatbeinghasitsecondarily
VII:Isthereanidealarchetypeofparticularbeings
VIII:Ontheintellectualbeauty
IX:Theintellectualprinciple,theideas,andtheauthenticexistence


THESIXTHENNEAD.
I:Onthekindsofbeing(1)
II:Onthekindsofbeing(2)
III:Onthekindsofbeing(3)
IV:Ontheintegralomnipresenceoftheauthenticexistent(1)
V:Ontheintegralomnipresenceoftheauthenticexistent(2)
VI:Onnumbers
VII:Howthemultiplicityoftheidealformscameintobeing:anduponthe
good
VIII:Onfreewillandthewilloftheone
IX:Onthegood,ortheone

EnneadI
Firsttractate:Theanimateandtheman
WrittenbyPlotinus,253270A.D.
1.Pleasureanddistress,fearandcourage,desireandaversion,
wherehavetheseaffectionsandexperiencestheirseat?
Clearly,eitherintheSoulalone,orintheSoulasemploying
thebody,orinsomethirdentityderivingfromboth.Andfor
thisthirdentity,again,therearetwopossiblemodes:itmight
beeitherablendoradistinctformduetotheblending.
Andwhatappliestotheaffectionsappliesalsotowhatsoever
acts,physicalormental,springfromthem.
Wehave,therefore,toexaminediscursivereasonandthe
ordinarymentalactionuponobjectsofsense,andenquire
whetherthesehavetheoneseatwiththeaffectionsand
experiences,orperhapssometimestheoneseat,sometimes
another.
AndwemustconsideralsoouractsofIntellection,theirmode
andtheirseat.
Andthisveryexaminingprinciple,whichinvestigatesand
decidesinthesematters,mustbebroughttolight.
Firstly,whatistheseatofSensePerception?Thisisthe
obviousbeginningsincetheaffectionsandexperienceseither
aresensationsofsomekindoratleastneveroccurapartfrom
sensation.
2.Thisfirstenquiryobligesustoconsiderattheoutsetthe
natureoftheSoulthatiswhetheradistinctionistobemade
betweenSoulandEssentialSoul[betweenanindividualSoul
andtheSoulKindinitself].*
*Allmattershowninbracketsisaddedbythetranslatorfor
clearness'sakeand,therefore,isnotcanonical.S.M.
Ifsuchadistinctionholds,thentheSoul[inman]issomesort
ofacompositeandatoncewemayagreethatitisarecipient
andifonlyreasonallowsthatalltheaffectionsand
experiencesreallyhavetheirseatintheSoul,andwiththe
affectionseverystateandmood,goodandbadalike.
ButifSoul[inman]andEssentialSoulareoneandthesame,

thentheSoulwillbeanIdealFormunreceptiveofallthose
activitieswhichitimpartstoanotherKindbutpossessing
withinitselfthatnativeActofitsownwhichReasonmanifests.
Ifthisbeso,then,indeed,wemaythinkoftheSoulasan
immortaliftheimmortal,theimperishable,mustbe
impassive,givingoutsomethingofitselfbutitselftaking
nothingfromwithoutexceptforwhatitreceivesfromthe
ExistentspriortoitselffromwhichExistents,inthattheyare
thenobler,itcannotbesundered.
Nowwhatcouldbringfeartoanaturethusunreceptiveofall
theouter?Feardemandsfeeling.Noristhereplacefor
courage:courageimpliesthepresenceofdanger.Andsuch
desiresasaresatisfiedbythefillingorvoidingofthebody,
mustbepropertosomethingverydifferentfromtheSoul,to
thatonlywhichadmitsofreplenishmentandvoidance.
AndhowcouldtheSoullenditselftoanyadmixture?An
essentialisnotmixed.Oroftheintrusionofanythingalien?If
itdid,itwouldbeseekingthedestructionofitsownnature.
Painmustbeequallyfarfromit.AndGriefhoworforwhat
coulditgrieve?WhateverpossessesExistenceissupremely
free,dwelling,unchangeable,withinitsownpeculiarnature.
Andcananyincreasebringjoy,wherenothing,noteven
anythinggood,canaccrue?WhatsuchanExistentis,itis
unchangeably.
ThusassuredlySensePerception,DiscursiveReasoning;and
allourordinarymentationareforeigntotheSoul:forsensation
isareceivingwhetherofanIdealFormorofanimpassive
bodyandreasoningandallordinarymentalactiondealwith
sensation.
Thequestionstillremainstobeexaminedinthematterofthe
intellectionswhetherthesearetobeassignedtotheSouland
astoPurePleasure,whetherthisbelongstotheSoulinits
solitarystate.
3.WemaytreatoftheSoulasinthebodywhetheritbeset
aboveitoractuallywithinitsincetheassociationofthetwo
constitutestheonethingcalledthelivingorganism,the
Animate.
Nowfromthisrelation,fromtheSoulusingthebodyasan
instrument,itdoesnotfollowthattheSoulmustsharethe
body'sexperiences:amandoesnothimselffeelallthe
experiencesofthetoolswithwhichheisworking.
ItmaybeobjectedthattheSoulmusthowever,haveSense

Perceptionsinceitsuseofitsinstrumentmustacquaintitwith
theexternalconditions,andsuchknowledgecomesbywayof
sense.Thus,itwillbeargued,theeyesaretheinstrumentof
seeing,andseeingmaybringdistresstothesoul:hencethe
Soulmayfeelsorrowandpainandeveryotheraffectionthat
belongstothebody;andfromthisagainwillspringdesire,the
Soulseekingthemendingofitsinstrument.
But,weask,how,possibly,cantheseaffectionspassfrom
bodytoSoul?Bodymaycommunicatequalitiesorconditions
toanotherbody:butbodytoSoul?SomethinghappenstoA;
doesthatmakeithappentoB?Aslongaswehaveagentand
instrument,therearetwodistinctentities;iftheSoulusesthe
bodyitisseparatefromit.
ButapartfromthephilosophicalseparationhowdoesSoul
standtobody?
Clearlythereisacombination.Andforthisseveralmodesare
possible.Theremightbeacompletecoalescence:Soulmight
beinterwoventhroughthebody:oritmightbeanIdealForm
detachedoranIdealFormingoverningcontactlikeapilot:or
theremightbepartoftheSouldetachedandanotherpartin
contact,thedisjoinedpartbeingtheagentoruser,the
conjoinedpartrankingwiththeinstrumentorthingused.
Inthislastcaseitwillbethedoubletaskofphilosophyto
directthislowerSoultowardsthehigher,theagent,andexcept
insofarastheconjunctionisabsolutelynecessary,toseverthe
agentfromtheinstrument,thebody,sothatitneednotforever
haveitsActuponorthroughthisinferior.
4.Letusconsider,then,thehypothesisofacoalescence.
Nowifthereisacoalescence,thelowerisennobled,thenobler
degraded;thebodyisraisedinthescaleofbeingasmade
participantinlife;theSoul,asassociatedwithdeathand
unreason,isbroughtlower.Howcanalesseningofthelife
qualityproduceanincreasesuchasSensePerception?
No:thebodyhasacquiredlife,itisthebodythatwillacquire,
withlife,sensationandtheaffectionscomingbysensation.
Desire,then,willbelongtothebody,astheobjectsofdesire
aretobeenjoyedbythebody.Andfear,too,willbelongtothe
bodyalone;foritisthebody'sdoomtofailofitsjoysandto
perish.
Thenagainweshouldhavetoexaminehowsuchacoalescence
couldbeconceived:wemightfinditimpossible:perhapsall
thisislikeannouncingthecoalescenceofthingsutterly

incongruousinkind,letussayofalineandwhiteness.
NextforthesuggestionthattheSoulisinterwoventhroughthe
body:sucharelationwouldnotgivewoofandwarp
communityofsensation:theinterwovenelementmightvery
wellsuffernochange:thepermeatingsoulmightremain
entirelyuntouchedbywhataffectsthebodyaslightgoes
alwaysfreeofallitfloodsandallthemoreso,since,
precisely,weareaskedtoconsideritasdiffusedthroughout
theentireframe.
Undersuchaninterweaving,then,theSoulwouldnotbe
subjectedtothebody'saffectionsandexperiences:itwouldbe
presentratherasIdealForminMatter.
LetusthensupposeSoultobeinbodyasIdealFormin
Matter.NowifthefirstpossibilitytheSoulisanessence,a
selfexistent,itcanbepresentonlyasseparableformandwill
thereforeallthemoredecidedlybetheUsingPrinciple[and
thereforeunaffected].
Suppose,next,theSoultobepresentlikeaxeformoniron:
here,nodoubt,theformisallimportantbutitisstilltheaxe,
thecomplementofironandform,thateffectswhateveris
effectedbytheironthusmodified:onthisanalogy,therefore,
weareevenmorestrictlycompelledtoassignallthe
experiencesofthecombinationtothebody:theirnaturalseatis
thematerialmember,theinstrument,thepotentialrecipientof
life.
Comparethepassagewhereweread*that"itisabsurdto
supposethattheSoulweaves";equallyabsurdtothinkofitas
desiring,grieving.Allthisisratherintheprovinceof
somethingwhichwemaycalltheAnimate.
*"Weread"translates"hesays"ofthetext,andalways
indicatesareferencetoPlato,whosenamedoesnotappearin
thetranslationexceptwhereitwaswrittenbyPlotinus.S.M.
5.NowthisAnimatemightbemerelythebodyashavinglife:
itmightbetheCouplementofSoulandbody:itmightbea
thirdanddifferententityformedfromboth.
TheSoulinturnapartfromthenatureoftheAnimatemust
beeitherimpassive,merelycausingSensePerceptioninits
yokefellow,orsympathetic;and,ifsympathetic,itmayhave
identicalexperienceswithitsfellowormerelycorrespondent
experiences:desireforexampleintheAnimatemaybe
somethingquitedistinctfromtheaccompanyingmovementor
stateinthedesiringfaculty.

Thebody,thelivebodyasweknowit,wewillconsiderlater.
LetustakefirsttheCouplementofbodyandSoul.Howcould
suffering,forexample,beseatedinthisCouplement?
Itmaybesuggestedthatsomeunwelcomestateofthebody
producesadistresswhichreachestoaSensitiveFacultywhich
inturnmergesintoSoul.Butthisaccountstillleavestheorigin
ofthesensationunexplained.
Anothersuggestionmightbethatallisduetoanopinionor
judgement:someevilseemstohavebefallenthemanorhis
belongingsandthisconvictionsetsupastateoftroubleinthe
bodyandintheentireAnimate.Butthisaccountleavesstilla
questionastothesourceandseatofthejudgement:doesit
belongtotheSoulortotheCouplement?Besides,the
judgementthatevilispresentdoesnotinvolvethefeelingof
grief:thejudgementmightverywellariseandthegriefbyno
meansfollow:onemaythinkoneselfslightedandyetnotbe
angry;andtheappetiteisnotnecessarilyexcitedbythe
thoughtofapleasure.Weare,thus,nonearerthanbeforeto
anywarrantforassigningtheseaffectionstotheCouplement.
IsitanyexplanationtosaythatdesireisvestedinaFacultyof
desireandangerintheIrascibleFacultyand,collectively,that
alltendencyisseatedintheAppetitiveFaculty?Sucha
statementofthefactsdoesnothelptowardsmakingthe
affectionscommontotheCouplement;theymightstillbe
seatedeitherintheSoulaloneorinthebodyalone.Ontheone
handiftheappetiteistobestirred,asinthecarnalpassion,
theremustbeaheatingofthebloodandthebile,awell
definedstateofthebody;ontheotherhand,theimpulse
towardsTheGoodcannotbeajointaffection,but,likecertain
otherstoo,itwouldbelongnecessarilytotheSoulalone.
Reason,then,doesnotpermitustoassignalltheaffectionsto
theCouplement.
Inthecaseofcarnaldesire,itwillcertainlybetheManthat
desires,andyet,ontheotherhand,theremustbedesireinthe
DesiringFacultyaswell.Howcanthisbe?Arewetosuppose
that,whenthemanoriginatesthedesire,theDesiringFaculty
movestotheorder?HowcouldtheManhavecometodesireat
allunlessthroughaprioractivityintheDesiringFaculty?
ThenitistheDesiringFacultythattakesthelead?Yethow,
unlessthebodybefirstintheappropriatecondition?
6.Itmayseemreasonabletolaydownasalawthatwhenany
powersarecontainedbyarecipient,everyactionorstate
expressiveofthemmustbetheactionorstateofthatrecipient,

theythemselvesremainingunaffectedasmerelyfurnishing
efficiency.
Butifthiswereso,then,sincetheAnimateistherecipientof
theCausingPrinciple[i.e.,theSoul]whichbringslifetothe
Couplement,thisCausemustitselfremainunaffected,allthe
experiencesandexpressiveactivitiesofthelifebeingvestedin
therecipient,theAnimate.
ButthiswouldmeanthatlifeitselfbelongsnottotheSoulbut
totheCouplement;oratleastthelifeoftheCouplementwould
notbethelifeoftheSoul;SensePerceptionwouldbelongnot
totheSensitiveFacultybuttothecontainerofthefaculty.
Butifsensationisamovementtraversingthebodyand
culminatinginSoul,howthesoullacksensation?Thevery
presenceoftheSensitiveFacultymustassuresensationtothe
Soul.
Onceagain,whereisSensePerceptionseated?
IntheCouplement.
YethowcantheCouplementhavesensationindependentlyof
actionintheSensitiveFaculty,theSoulleftoutofcountand
theSoulFaculty?
7.ThetruthliesintheConsiderationthattheCouplement
subsistsbyvirtueoftheSoul'spresence.
This,however,isnottosaythattheSoulgivesitselfasitisin
itselftoformeithertheCouplementorthebody.
No;fromtheorganizedbodyandsomethingelse,letussaya
light,whichtheSoulgivesforthfromitself,itformsadistinct
Principle,theAnimate;andinthisPrinciplearevestedSense
Perceptionandalltheotherexperiencesfoundtobelongtothe
Animate.
Butthe"We"?HowhaveWeSensePerception?
BythefactthatWearenotseparatefromtheAnimateso
constituted,eventhoughcertainlyotherandnoblerelementsgo
tomakeuptheentiremanysidednatureofMan.
ThefacultyofperceptionintheSoulcannotactbythe
immediategraspingofsensibleobjects,butonlybythe
discerningofimpressionsprintedupontheAnimateby
sensation:theseimpressionsarealreadyIntelligibleswhilethe
outersensationisamerephantomoftheother[ofthatinthe

Soul]whichisnearertoAuthenticExistenceasbeingan
impassivereadingofIdealForms.
AndbymeansoftheseIdealForms,bywhichtheSoulwields
singlelordshipovertheAnimate,wehaveDiscursive
Reasoning,SenseKnowledgeandIntellection.Fromthis
momentwehavepeculiarlytheWe:beforethistherewasonly
the"Ours";butatthisstagestandstheWE[theauthentic
HumanPrinciple]loftilypresidingovertheAnimate.
Thereisnoreasonwhytheentirecompoundentityshouldnot
bedescribedastheAnimateorLivingBeingmingledina
lowerphase,butabovethatpointthebeginningoftheveritable
man,distinctfromallthatiskintothelion,allthatisofthe
orderofthemultiplebrute.AndsinceTheMan,sounderstood,
isessentiallytheassociateofthereasoningSoul,inour
reasoningitisthis"We"thatreasons,inthattheuseandactof
reasonisacharacteristicActoftheSoul.
8.AndtowardstheIntellectualPrinciplewhatisourrelation?
BythisImean,notthatfacultyinthesoulwhichisoneofthe
emanationsfromtheIntellectualPrinciple,butThe
IntellectualPrincipleitself[DivineMind].
Thisalsowepossessasthesummitofourbeing.Andwehave
Iteitherascommontoallorasourownimmediatepossession:
oragainwemaypossessItinbothdegrees,thatisincommon,
sinceItisindivisibleone,everywhereandalwaysItsentire
selfandseverallyinthateachpersonalitypossessesItentirein
theFirstSoul[i.e.intheIntellectualasdistinguishedfromthe
lowerphaseoftheSoul].
HencewepossesstheIdealFormsalsoaftertwomodes:inthe
Soul,asitwereunrolledandseparate;intheIntellectual
Principle,concentrated,one.
AndhowdowepossesstheDivinity?
InthattheDivinityiscontainedintheIntellectualPrinciple
andAuthenticExistence;andWecomethirdinorderafter
thesetwo,fortheWeisconstitutedbyaunionofthesupreme,
theundividedSoulwereadandthatSoulwhichisdivided
among[living]bodies.For,note,weinevitablythinkofthe
Soul,thoughoneundividedintheAll,asbeingpresentto
bodiesindivision:insofarasanybodiesareAnimates,the
Soulhasgivenitselftoeachoftheseparatematerialmasses;or
ratheritappearstobepresentinthebodiesbythefactthatit
shinesintothem:itmakesthemlivingbeingsnotbymerging
intobodybutbygivingforth,withoutanychangeinitself,
imagesorlikenessesofitselflikeonefacecaughtbymany

mirrors.
ThefirstoftheseimagesisSensePerceptionseatedinthe
Couplement;andfromthisdownwardsallthesuccessive
imagesaretoberecognizedasphasesoftheSoulinlessening
successionfromoneanother,untiltheseriesendsinthe
facultiesofgenerationandgrowthandofallproductionof
offspringoffspringefficientinitsturn,incontradistinctionto
theengenderingSoulwhich[hasnodirectactionwithinmatter
but]producesbymereinclinationtowardswhatitfashions.
9.ThatSoul,then,inus,willinitsnaturestandapartfromall
thatcancauseanyoftheevilswhichmandoesorsuffers;for
allsuchevil,aswehaveseen,belongsonlytotheAnimate,the
Couplement.
ButthereisadifficultyinunderstandinghowtheSoulcango
guiltlessifourmentationandreasoningarevestedinit:forall
thislowerkindofknowledgeisdelusionandisthecauseof
muchofwhatisevil.
Whenwehavedoneevilitisbecausewehavebeenworstedby
ourbasersideforamanismanybydesireorrageorsome
evilimage:themisnamedreasoningthattakesupwiththe
false,inrealityfancy,hasnotstayedforthejudgementofthe
ReasoningPrinciple:wehaveactedatthecalloftheless
worthy,justasinmattersofthesensespherewesometimes
seefalselybecausewecreditonlythelowerperception,thatof
theCouplement,withoutapplyingthetestsoftheReasoning
Faculty.
TheIntellectualPrinciplehasheldalooffromtheactandsois
guiltless;or,aswemaystateit,alldependsonwhetherwe
ourselveshaveorhavenotputourselvesintouchwiththe
IntellectualRealmeitherintheIntellectualPrincipleorwithin
ourselves;foritispossibleatoncetopossessandnottouse.
ThuswehavemarkedoffwhatbelongstotheCouplement
fromwhatstandsbyitself:theonegrouphasthecharacterof
bodyandneverexistsapartfrombody,whileallthathasno
needofbodyforitsmanifestationbelongspeculiarlytoSoul:
andtheUnderstanding,aspassingjudgementuponSense
Impressions,isatthepointofthevisionofIdealForms,seeing
themasitwerewithanansweringsensation(i.e,with
consciousness)thislastisatanyratetrueoftheUnderstanding
intheVeritableSoul.ForUnderstanding,thetrue,istheActof
theIntellections:inmanyofitsmanifestationsitisthe
assimilationandreconciliationoftheoutertotheinner.
Thusinspiteofall,theSoulisatpeaceastoitselfandwithin

itself:allthechangesandalltheturmoilweexperiencearethe
issueofwhatissubjoinedtotheSoul,andare,ashavesaid,the
statesandexperiencesofthiselusive"Couplement."
10.Itwillbeobjected,thatiftheSoulconstitutestheWe[the
personality]andWearesubjecttothesestatesthentheSoul
mustbesubjecttothem,andsimilarlythatwhatWedomust
bedonebytheSoul.
ButithasbeenobservedthattheCouplement,tooespecially
beforeouremancipationisamemberofthistotalWe,andin
factwhatthebodyexperienceswesayWeexperience.This
thencoverstwodistinctnotions;sometimesitincludesthe
brutepart,sometimesittranscendsthebrute.Thebodyisbrute
touchedtolife;thetruemanistheother,goingpureofthe
body,nativelyendowedwiththevirtueswhichbelongtothe
IntellectualActivity,virtueswhoseseatistheSeparateSoul,
theSoulwhicheveninitsdwellingheremaybekeptapart.
[ThisSoulconstitutesthehumanbeing]forwhenithaswholly
withdrawn,thatotherSoulwhichisaradiation[oremanation]
fromitwithdrawsalso,drawnafterit.
Thosevirtues,ontheotherhand,whichspringnotfrom
contemplativewisdombutfromcustomorpracticaldiscipline
belongtotheCouplement:totheCouplement,too,belongthe
vices;theyareitsrepugnances,desires,sympathies.
AndFriendship?
Thisemotionbelongssometimestothelowerpart,sometimes
totheinteriorman.
11.InchildhoodthemainactivityisintheCouplementand
thereisbutlittleirradiationfromthehigherprinciplesofour
being:butwhenthesehigherprinciplesactbutfeeblyorrarely
uponustheiractionisdirectedtowardstheSupreme;they
workuponusonlywhentheystandatthemidpoint.
Butdoesnottheincludethatphaseofourbeingwhichstands
abovethemidpoint?
Itdoes,butonconditionthatwelayholdofit:ourentire
natureisnotoursatalltimesbutonlyaswedirectthemid
pointupwardsordownwards,orleadsomeparticularphaseof
ournaturefrompotentialityornativecharacterintoact.
Andtheanimals,inwhatwayordegreedotheypossessthe
Animate?
Iftherebeinthem,astheopiniongoes,humanSoulsthathave

sinned,thentheAnimatingPrincipleinitsseparablephase
doesnotenterdirectlyintothebrute;itistherebutnotthereto
them;theyareawareonlyoftheimageoftheSoul[onlyofthe
lowerSoul]andofthatonlybybeingawareofthebody
organisedanddeterminedbythatimage.
IftherebenohumanSoulinthem,theAnimateisconstituted
forthembyaradiationfromtheAllSoul.
12.ButifSoulissinless,howcometheexpiations?Here
surelyisacontradiction;ontheonesidetheSoulisaboveall
guilt;ontheother,wehearofitssin,itspurification,its
expiation;itisdoomedtothelowerworld,itpassesfrombody
tobody.
Wemaytakeeitherviewatwill:theyareeasilyreconciled.
WhenwetellofthesinlessSoul,wemakeSoulandEssential
Souloneandthesame:itisthesimpleunbrokenUnity.
BytheSoulsubjecttosinweindicateagroupment,weinclude
thatother,thatphaseoftheSoulwhichknowsallthestatesand
passions:theSoulinthissenseiscompound,allinclusive:it
fallsundertheconditionsoftheentirelivingexperience:this
compounditisthatsins;itisthis,andnottheother,thatpays
penalty.
ItisinthissensethatwereadoftheSoul:"Wesawitasthose
otherssawtheseagodGlaukos.""And,"readingon,"ifwe
meantodiscernthenatureoftheSoulwemuststripitfreeof
allthathasgatheredaboutit,mustseeintothephilosophyofit,
examinewithwhatExistencesithastouchandbykinshipto
whatExistencesitiswhatitis."
ThustheLifeisonething,theActisanotherandtheExpiator
yetanother.Theretreatandsundering,then,mustbenotfrom
thisbodyonly,butfromeveryalienaccruement.Such
accruementtakesplaceatbirth;orratherbirthisthecoming
intobeingofthatother[lower]phaseoftheSoul.Forthe
meaningofbirthhasbeenindicatedelsewhere;itisbrought
aboutbyadescentoftheSoul,somethingbeinggivenoffby
theSoulotherthanthatactuallycomingdowninthe
declension.
ThentheSoulhasletthisimagefall?Andthisdeclensionisit
notcertainlysin?
Ifthedeclensionisnomorethantheilluminatingofanobject
beneath,itconstitutesnosin:theshadowistobeattributednot
totheluminarybuttotheobjectilluminated;iftheobjectwere

notthere,thelightcouldcausenoshadow.
AndtheSoulissaidtogodown,todecline,onlyinthatthe
objectitilluminateslivesbyitslife.Anditletstheimagefall
onlyiftherebenothingneartotakeitup;anditletsitfall,not
asathingcutoff,butasathingthatceasestobe:theimagehas
nofurtherbeingwhenthewholeSoulislookingtowardthe
Supreme.
Thepoet,too,inthestoryofHercules,seemstogivethis
imageseparateexistence;heputstheshadeofHerculesinthe
lowerworldandHerculeshimselfamongthegods:treatingthe
heroasexistinginthetworealmsatonce,hegivesusa
twofoldHercules.
Itisnotdifficulttoexplainthisdistinction.Herculeswasa
heroofpracticalvirtue.Byhisnobleserviceablenesshewas
worthytobeaGod.Ontheotherhand,hismeritwasaction
andnottheContemplationwhichwouldplacehim
unreservedlyinthehigherrealm.Thereforewhilehehasplace
above,somethingofhimremainsbelow.
13.Andtheprinciplethatreasonsoutthesematters?IsitWe
ortheSoul?
We,butbytheSoul.
Buthow"bytheSoul"?DoesthismeanthattheSoulreasons
bypossession[bycontactwiththemattersofenquiry]?
No;bythefactofbeingSoul.ItsActsubsistswithout
movement;oranymovementthatcanbeascribedtoitmustbe
utterlydistinctfromallcorporalmovementandbesimplythe
Soul'sownlife.
AndIntellectioninusistwofold:sincetheSoulisintellective,
andIntellectionisthehighestphaseoflife,wehave
IntellectionbothbythecharacteristicActofourSoulandby
theActoftheIntellectualPrincipleuponusforthis
IntellectualPrincipleispartofusnolessthantheSoul,and
towardsitweareeverrising.

EnneadI
Secondtractate:Onvirtue
WrittenbyPlotinus,253270A.D.
1.SinceEvilishere,"hauntingthisworldbynecessarylaw,"
anditistheSoul'sdesigntoescapefromEvil,wemustescape
hence.
Butwhatisthisescape?
"InattainingLikenesstoGod,"weread.Andthisisexplained
as"becomingjustandholy,livingbywisdom,"theentire
naturegroundedinVirtue.
ButdoesnotLikenessbywayofVirtueimplyLikenessto
somebeingthathasVirtue?TowhatDivineBeing,then,
wouldourLikenessbe?TotheBeingmustwenotthink?in
Which,aboveall,suchexcellenceseemstoinhere,thatisto
theSouloftheKosmosandtothePrinciplerulingwithinit,
thePrincipleendowedwithawisdommostwonderful.What
couldbemorefittingthanthatwe,livinginthisworld,should
becomeLiketoitsruler?
But,atthebeginning,wearemetbythedoubtwhetherevenin
thisDivineBeingallthevirtuesfindplaceMoralBalance
[Sophrosyne],forexample;orFortitudewheretherecanbeno
dangersincenothingisalien;wheretherecanbenothing
alluringwhoselackcouldinducethedesireofpossession.
If,indeed,thataspirationtowardstheIntelligiblewhichisin
ournatureexistsalsointhisRulingPower,thenneednotlook
elsewhereforthesourceoforderandofthevirtuesin
ourselves.
ButdoesthisPowerpossesstheVirtues?
WecannotexpecttofindTherewhatarecalledtheCivic
Virtues,thePrudencewhichbelongstothereasoningfaculty;
theFortitudewhichconductstheemotionalandpassionate
nature;theSophrosynewhichconsistsinacertainpact,ina
concordbetweenthepassionatefacultyandthereason;or
Rectitudewhichisthedueapplicationofalltheothervirtues
aseachinturnshouldcommandorobey.
IsLikeness,then,attained,perhaps,notbythesevirtuesofthe
socialorderbutbythosegreaterqualitiesknownbythesame
generalname?AndifsodotheCivicVirtuesgiveusnohelpat
all?

Itisagainstreason,utterlytodenyLikenessbythesewhile
admittingitbythegreater:traditionatleastrecognizescertain
menofthecivicexcellenceasdivine,andwemustbelievethat
thesetoohadinsomesortattainedLikeness:onbothlevels
thereisvirtueforus,thoughnotthesamevirtue.
Now,ifitbeadmittedthatLikenessispossible,thoughbya
varyinguseofdifferentvirtuesandthoughthecivicvirtuesdo
notsuffice,thereisnoreasonwhyweshouldnot,byvirtues
peculiartoourstate,attainLikenesstoamodelinwhichvirtue
hasnoplace.
Butisthatconceivable?
Whenwarmthcomesintomakeanythingwarm,mustthere
needsbesomethingtowarmthesourceofthewarmth?
Ifafireistowarmsomethingelse,musttherebeafireto
warmthatfire?
Againstthefirstillustrationitmayberetortedthatthesource
ofthewarmthdoesalreadycontainwarmth,notbyaninfusion
butasanessentialphaseofitsnature,sothat,iftheanalogyis
tohold,theargumentwouldmakeVirtuesomething
communicatedtotheSoulbutanessentialconstituentofthe
PrinciplefromwhichtheSoulattainingLikenessabsorbsit.
Againsttheillustrationdrawnfromthefire,itmaybeurged
thattheanalogywouldmakethatPrincipleidenticalwith
virtue,whereasweholdittobesomethinghigher.
Theobjectionwouldbevalidifwhatthesoultakesinwereone
andthesamewiththesource,butinfactvirtueisonething,the
sourceofvirtuequiteanother.Thematerialhouseisnot
identicalwiththehouseconceivedintheintellect,andyet
standsinitslikeness:thematerialhousehasdistributionand
orderwhilethepureideaisnotconstitutedbyanysuch
elements;distribution,order,symmetryarenotpartsofan
idea.
Sowithus:itisfromtheSupremethatwederiveorderand
distributionandharmony,whicharevirtuesinthissphere:the
ExistencesThere,havingnoneedofharmony,orderor
distribution,havenothingtodowithvirtue;and,nonetheless,
itisbyourpossessionofvirtuethatwebecomeliketoThem.
ThusmuchtoshowthattheprinciplethatweattainLikeness
byvirtueinnowayinvolvestheexistenceofvirtueinthe
Supreme.Butwehavenotmerelytomakeaformal
demonstration:wemustpersuadeaswellasdemonstrate.

2.First,then,letusexaminethosegoodqualitiesbywhichwe
holdLikenesscomes,andseektoestablishwhatisthisthing
which,aswepossessit,intranscription,isvirtuebutasthe
Supremepossessesit,isinthenatureofanexemplaror
archetypeandisnotvirtue.
WemustfirstdistinguishtwomodesofLikeness.
Thereisthelikenessdemandinganidenticalnatureinthe
objectswhich,further,mustdrawtheirlikenessfroma
commonprinciple:andthereisthecaseinwhichBresembles
A,butAisaPrimal,notconcernedaboutBandnotsaidto
resembleB.Inthissecondcase,likenessisunderstoodina
distinctsense:wenolongerlookforidentityofnature,but,on
thecontrary,fordivergencesincethelikenesshascomeabout
bythemodeofdifference.
What,then,preciselyisVirtue,collectivelyandinthe
particular?Theclearermethodwillbetobeginwiththe
particular,forsothecommonelementbywhichalltheforms
holdthegeneralnamewillreadilyappear.
TheCivicVirtues,onwhichwehavetouchedabove,area
principleororderandbeautyinusaslongasweremain
passingourlifehere:theyennobleusbysettingboundand
measuretoourdesiresandtoourentiresensibility,and
dispellingfalsejudgementandthisbysheerefficacyofthe
better,bytheverysettingofthebounds,bythefactthatthe
measuredisliftedoutsideofthesphereoftheunmeasuredand
lawless.
And,further,theseCivicVirtuesmeasuredandordered
themselvesandactingasaprincipleofmeasuretotheSoul
whichisasMattertotheirformingareliketothemeasure
reigningintheoverworld,andtheycarryatraceofthat
HighestGoodintheSupreme;for,whileuttermeasurelessness
isbruteMatterandwhollyoutsideofLikeness,any
participationinIdealFormproducessomecorresponding
degreeofLikenesstotheformlessBeingThere.And
participationgoesbynearness:theSoulnearerthanthebody,
thereforecloserakin,participatesmorefullyandshowsa
godlikepresence,almostcheatingusintothedelusionthatin
theSoulweseeGodentire.
ThisisthewayinwhichmenoftheCivicVirtuesattain
Likeness.
3.WecomenowtothatothermodeofLikenesswhich,we
read,isthefruitoftheloftiervirtues:discussingthisweshall
penetratemoredeeplyintotheessenceoftheCivicVirtueand

beabletodefinethenatureofthehigherkindwhoseexistence
weshallestablishbeyonddoubt.
ToPlato,unmistakably,therearetwodistinctordersofvirtue,
andthecivicdoesnotsufficeforLikeness:"LikenesstoGod,"
hesays,"isaflightfromthisworld'swaysandthings":in
dealingwiththequalitiesofgoodcitizenshiphedoesnotuse
thesimpletermVirtuebutaddsthedistinguishingwordcivic:
andelsewherehedeclaresallthevirtueswithoutexceptionto
bepurifications.
Butinwhatsensecanwecallthevirtuespurifications,and
howdoespurificationissueinLikeness?
AstheSoulisevilbybeinginterfusedwiththebody,andby
comingtosharethebody'sstatesandtothinkthebody's
thoughts,soitwouldbegood,itwouldbepossessedofvirtue,
ifitthrewoffthebody'smoodsanddevoteditselftoitsown
ActthestateofIntellectionandWisdomneverallowedthe
passionsofthebodytoaffectitthevirtueofSophrosyne
knewnofearatthepartingfromthebodythevirtueof
FortitudeandifreasonandtheIntellectualPrincipleruledin
whichstateisRighteousness.SuchadispositionintheSoul,
becomethusintellectiveandimmunetopassion,itwouldnot
bewrongtocallLikenesstoGod;fortheDivine,too,ispure
andtheDivineActissuchthatLikenesstoitisWisdom.
ButwouldnotthismakevirtueastateoftheDivinealso?
No:theDivinehasnostates;thestateisintheSoul.TheActof
IntellectionintheSoulisnotthesameasintheDivine:of
thingsintheSupreme,Soulgraspssomeafteramodeofits
own,somenotatall.
Thenyetagain,theonewordIntellectioncoverstwodistinct
Acts?
RatherthereisprimalIntellectionandthereisIntellection
derivingfromthePrimalandofotherscope.
AsspeechistheechoofthethoughtintheSoul,sothoughtin
theSoulisanechofromelsewhere:thatistosay,astheuttered
thoughtisanimageofthesoulthought,sothesoulthought
imagesathoughtaboveitselfandistheinterpreterofthe
highersphere.
Virtue,inthesameway,isathingoftheSoul:itdoesnot
belongtotheIntellectualPrincipleortotheTranscendence.
4.Wecome,so,tothequestionwhetherPurificationisthe

wholeofthishumanquality,virtue,ormerelytheforerunner
uponwhichvirtuefollows?Doesvirtueimplytheachieved
stateofpurificationordoesthemereprocesssufficetoit,
Virtuebeingsomethingoflessperfectionthanthe
accomplishedpurenesswhichisalmosttheTerm?
Tohavebeenpurifiedistohavecleansedawayeverything
alien:butGoodnessissomethingmore.
IfbeforetheimpurityenteredtherewasGoodness,the
Goodnesssuffices;butevenso,nottheactofcleansingbutthe
cleansedthingthatemergeswillbeTheGood.Anditremains
toestablishwhatthisemergentis.
ItcanscarcelyprovetobeTheGood:TheAbsoluteGood
cannotbethoughttohavetakenupitsabodewithEvil.Wecan
thinkofitonlyassomethingofthenatureofgoodbutpayinga
doubleallegianceandunabletorestintheAuthenticGood.
TheSoul'strueGoodisindevotiontotheIntellectual
Principle,itskin;eviltotheSoulliesinfrequentingstrangers.
Thereisnootherwayforitthantopurifyitselfandsoenter
intorelationwithitsown;thenewphasebeginsbyanew
orientation.
AfterthePurification,then,thereisstillthisorientationtobe
made?No:bythepurificationthetruealignmentstands
accomplished.
TheSoul'svirtue,then,isthisalignment?No:itiswhatthe
alignmentbringsaboutwithin.
Andthisis...?
Thatitsees;that,likesightaffectedbythethingseen,thesoul
admitstheimprint,gravenuponitandworkingwithinit,ofthe
visionithascometo.
ButwasnottheSoulpossessedofallthisalways,orhadit
forgotten?
Whatitnowsees,itcertainlyalwayspossessed,butaslying
awayinthedark,notasactingwithinit:todispelthedarkness,
andthuscometoknowledgeofitsinnercontent,itmustthrust
towardsthelight.
Besides,itpossessednottheoriginalsbutimages,pictures;and
theseitmustbringintocloseraccordwiththeveritiesthey
represent.And,further,iftheIntellectualPrincipleissaidtobe
apossessionoftheSoul,thisisonlyinthesensethatItisnot

alienandthatthelinkbecomesveryclosewhentheSoul's
sightisturnedtowardsIt:otherwise,everpresentthoughItbe,
Itremainsforeign,justasourknowledge,ifitdoesnot
determineaction,isdeadtous.
5.Sowecometothescopeofthepurification:thatunderstood,
thenatureofLikenessbecomesclear.Likenesstowhat
Principle?IdentitywithwhatGod?
Thequestionissubstantiallythis:howfardoespurification
dispelthetwoordersofpassionanger,desireandthelike,
withgriefanditskinandinwhatdegreethedisengagement
fromthebodyispossible.
Disengagementmeanssimplythatthesoulwithdrawstoits
ownplace.
Itwillholditselfaboveallpassionsandaffections.Necessary
pleasuresandalltheactivityofthesensesitwillemployonly
formedicamentandassuagementlestitsworkbeimpeded.
Painitmaycombat,but,failingthecure,itwillbearmeekly
andeaseitbyrefusingassenttoit.Allpassionateactionitwill
check:thesuppressionwillbecompleteifthatbepossible,but
atworsttheSoulwillneveritselftakefirebutwillkeepthe
involuntaryanduncontrolledoutsideitsprecinctsandrareand
weakatthat.TheSoulhasnothingtodread,thoughnodoubt
theinvoluntaryhassomepowerheretoo:fearthereforemust
cease,exceptsofarasitispurelymonitory.Whatdesirethere
maybecanneverbeforthevile;eventhefoodanddrink
necessaryforrestorationwilllieoutsideoftheSoul'sattention,
andnotlessthesexualappetite:orifsuchdesiretheremustbe,
itwillturnupontheactualneedsofthenatureandbeentirely
undercontrol;orifanyuncontrolledmotiontakesplace,itwill
reachnofurtherthantheimagination,benomorethana
fleetingfancy.
TheSoulitselfwillbeinviolatelyfreeandwillbeworkingto
settheirrationalpartofthenatureaboveallattack,orifthat
maynotbe,thenatleasttopreserveitfromviolentassault,so
thatanywoundittakesmaybeslightandbehealedatonceby
virtueoftheSoul'spresence,justasamanlivingnextdoortoa
Sagewouldprofitbytheneighbourhood,eitherinbecoming
wiseandgoodhimselfor,forsheershame,neverventuring
anyactwhichthenoblermindwoulddisapprove.
TherewillbenobattlingintheSoul:themereinterventionof
Reasonisenough:thelowernaturewillstandinsuchaweof
Reasonthatforanyslightestmovementithasmadeitwill
grieve,andcensureitsownweakness,innothavingkeptlow
andstillinthepresenceofitslord.

6.Inallthisthereisnosinthereisonlymatterofdiscipline
butourconcernisnotmerelytobesinlessbuttobeGod.
Aslongasthereisanysuchinvoluntaryaction,thenatureis
twofold,GodandDemiGod,orratherGodinassociationwith
anatureofalowerpower:whenalltheinvoluntaryis
suppressed,thereisGodunmingled,aDivineBeingofthose
thatfollowuponTheFirst.
For,atthisheight,themanistheverybeingthatcamefromthe
Supreme.Theprimalexcellencerestored,theessentialmanis
There:enteringthissphere,hehasassociatedhimselfwiththe
reasoningphaseofhisnatureandthishewillleadupinto
likenesswithhishighestself,asfarasearthlymindiscapable,
sothatifpossibleitshallneverbeinclinedto,andattheleast
neveradopt,anycoursedispleasingtoitsoverlord.
Whatform,then,doesvirtuetakeinonesolofty?
ItappearsasWisdom,whichconsistsinthecontemplationof
allthatexistsintheIntellectualPrinciple,andasthe
immediatepresenceoftheIntellectualPrincipleitself.
Andeachofthesehastwomodesoraspects:thereisWisdom
asitisintheIntellectualPrincipleandasintheSoul;andthere
istheIntellectualPrincipleasitispresenttoitselfandasitis
presenttotheSoul:thisgiveswhatintheSoulisVirtue,inthe
SupremenotVirtue.
IntheSupreme,then,whatisit?
ItsproperActandItsEssence.
ThatActandEssenceoftheSupreme,manifestedinanew
form,constitutethevirtueofthissphere.FortheSupremeis
notselfexistentjustice,ortheAbsoluteofanydefinedvirtue:
itis,sotospeak,anexemplar,thesourceofwhatinthesoul
becomesvirtue:forvirtueisdependent,seatedinsomething
notitself;theSupremeisselfstanding,independent.
ButtakingRectitudetobethedueorderingoffaculty,doesit
notalwaysimplytheexistenceofdiverseparts?
No:ThereisaRectitudeofDiversityappropriatetowhathas
parts,butthereisanother,notlessRectitudethantheformer
thoughitresidesinaUnity.AndtheauthenticAbsolute
RectitudeistheActofaUnityuponitself,ofaUnityinwhich
thereisnothisandthatandtheother.
Onthisprinciple,thesupremeRectitudeoftheSoulisthatit

directitsActtowardstheIntellectualPrinciple:itsRestraint
(Sophrosyne)isitsinwardbendingtowardstheIntellectual
Principle;itsFortitudeisitsbeingimpassiveinthelikenessof
Thattowardswhichitsgazeisset,Whosenaturecomportsan
impassivitywhichtheSoulacquiresbyvirtueandmustacquire
ifitisnottobeatthemercyofeverystatearisinginitsless
noblecompanion.
7.ThevirtuesintheSoulruninasequencecorrespondentto
thatexistingintheoverworld,thatisamongtheirexemplars
intheIntellectualPrinciple.
IntheSupreme,IntellectionconstitutesKnowledgeand
Wisdom;selfconcentrationisSophrosyne;ItsproperActisIts
Dutifulness;ItsImmateriality,bywhichItremainsinviolate
withinItselfistheequivalentofFortitude.
IntheSoul,thedirectionofvisiontowardstheIntellectual
PrincipleisWisdomandPrudence,soulvirtuesnotappropriate
totheSupremewhereThinkerandThoughtareidentical.All
theothervirtueshavesimilarcorrespondences.
Andifthetermofpurificationistheproductionofapure
being,thenthepurificationoftheSoulmustproduceallthe
virtues;ifanyarelacking,thennotoneofthemisperfect.
Andtopossessthegreaterispotentiallytopossesstheminor,
thoughtheminorneednotcarrythegreaterwiththem.
Thuswehaveindicatedthedominantnoteinthelifeofthe
Sage;butwhetherhispossessionoftheminorvirtuesbeactual
aswellaspotential,whethereventhegreaterareinActinhim
oryieldtoqualitieshigherstill,mustbedecidedafreshineach
severalcase.
Take,forexample,ContemplativeWisdom.Ifotherguidesof
conductmustbecalledintomeetagivenneed,canthisvirtue
holditsgroundeveninmerepotentiality?
Andwhathappenswhenthevirtuesintheirverynaturediffer
inscopeandprovince?Where,forexample,Sophrosynewould
allowcertainactsoremotionsunderduerestraintandanother
virtuewouldcutthemoffaltogether?Andisitnotclearthatall
mayhavetoyield,onceContemplativeWisdomcomesinto
action?
Thesolutionisinunderstandingthevirtuesandwhateachhas
togive:thusthemanwilllearntoworkwiththisorthatas
everyseveralneeddemands.Andashereachestoloftier
principlesandotherstandardstheseinturnwilldefinehis

conduct:forexample,Restraintinitsearlierformwillno
longersatisfyhim;hewillworkforthefinalDisengagement;
hewilllive,nolonger,thehumanlifeofthegoodmansuchas
CivicVirtuecommendsbut,leavingthisbeneathhim,will
takeupinsteadanotherlife,thatoftheGods.
ForitistotheGods,nottotheGood,thatourLikenessmust
look:tomodelourselvesupongoodmenistoproducean
imageofanimage:wehavetofixourgazeabovetheimage
andattainLikenesstotheSupremeExemplar.

EnneadI
Thirdtractate:Ondialectic[theupwardway]
WrittenbyPlotinus,253270A.D.
1.Whatartisthere,whatmethod,whatdisciplinetobringus
therewherewemustgo?
TheTermatwhichwemustarrivewemaytakeasagreed:we
haveestablishedelsewhere,bymanyconsiderations,thatour
journeyistotheGood,tothePrimalPrinciple;and,indeed,the
veryreasoningwhichdiscoveredtheTermwasitself
somethinglikeaninitiation.
ButwhatorderofbeingswillattaintheTerm?
Surely,asweread,thosethathavealreadyseenallormost
things,thosewhoattheirfirstbirthhaveenteredintothelife
germfromwhichistospringametaphysician,amusicianora
bornlover,themetaphysiciantakingtothepathbyinstinct,the
musicianandthenaturepeculiarlysusceptibletoloveneeding
outsideguidance.
Buthowliesthecourse?Isitalikeforall,oristhereadistinct
methodforeachclassoftemperament?
Foralltherearetwostagesofthepath,astheyaremaking
upwardsorhavealreadygainedtheuppersphere.
Thefirstdegreeistheconversionfromthelowerlife;the
secondheldbythosethathavealreadymadetheirwaytothe
sphereoftheIntelligibles,havesetasitwereafootprintthere
butmuststilladvancewithintherealmlastsuntiltheyreach
theextremeholdoftheplace,theTermattainedwhenthe
topmostpeakoftheIntellectualrealmiswon.

Butthishighestdegreemustbideitstime:letusfirsttryto
speakoftheinitialprocessofconversion.
Wemustbeginbydistinguishingthethreetypes.Letustake
themusicianfirstandindicatehistemperamentalequipment
forthetask.
Themusicianwemaythinkofasbeingexceedinglyquickto
beauty,drawninaveryrapturetoit:somewhatslowtostirof
hisownimpulse,heanswersatoncetotheouterstimulus:as
thetimidaresensitivetonoisesohetotonesandthebeauty
theyconvey;allthatoffendsagainstunisonorharmonyin
melodiesandrhythmsrepelshim;helongsformeasureand
shapelypattern.
Thisnaturaltendencymustbemadethestartingpointtosucha
man;hemustbedrawnbythetone,rhythmanddesignin
thingsofsense:hemustlearntodistinguishthematerialforms
fromtheAuthenticExistentwhichisthesourceofallthese
correspondencesandoftheentirereasonedschemeinthework
ofart:hemustbeledtotheBeautythatmanifestsitself
throughtheseforms;hemustbeshownthatwhatravishedhim
wasnootherthantheHarmonyoftheIntellectualworldand
theBeautyinthatsphere,notsomeoneshapeofbeautybutthe
AllBeauty,theAbsoluteBeauty;andthetruthsofphilosophy
mustbeimplantedinhimtoleadhimtofaithinthatwhich,
unknowingit,hepossesseswithinhimself.Whatthesetruths
arewewillshowlater.
2.Thebornlover,towhosedegreethemusicianalsomay
attainandtheneithercometoastandorpassbeyondhasa
certainmemoryofbeautybut,severedfromitnow,heno
longercomprehendsit:spellboundbyvisiblelovelinesshe
clingsamazedaboutthat.Hislessonmustbetofalldownno
longerinbewildereddelightbeforesome,oneembodiedform;
hemustbeled,underasystemofmentaldiscipline,tobeauty
everywhereandmadetodiscerntheOnePrincipleunderlying
all,aPrincipleapartfromthematerialforms,springingfrom
anothersource,andelsewheremoretrulypresent.Thebeauty,
forexample,inanoblecourseoflifeandinanadmirably
organizedsocialsystemmaybepointedouttohimafirst
trainingthisinthelovelinessoftheimmaterialhemustlearn
torecognisethebeautyinthearts,sciences,virtues;thenthese
severedandparticularformsmustbebroughtundertheone
principlebytheexplanationoftheirorigin.Fromthevirtueshe
istobeledtotheIntellectualPrinciple,totheAuthentic
Existent;thenceonward,hetreadstheupwardway.
3.Themetaphysician,equippedbythatverycharacter,winged
alreadyandnotlikethoseothers,inneedofdisengagement,

stirringofhimselftowardsthesupernalbutdoubtingofthe
way,needsonlyaguide.Hemustbeshown,then,and
instructed,awillingwayfarerbyhisverytemperament,allbut
selfdirected.
Mathematics,whichasastudentbynaturehewilltakevery
easily,willbeprescribedtotrainhimtoabstractthoughtandto
faithintheunembodied;amoralbeingbynativedisposition,
hemustbeledtomakehisvirtueperfect;afterthe
MathematicshemustbeputthroughacourseinDialecticand
madeanadeptinthescience.
4.Butthisscience,thisDialecticessentialtoallthethree
classesalike,what,insum,isit?
ItistheMethod,orDiscipline,thatbringswithitthepowerof
pronouncingwithfinaltruthuponthenatureandrelationof
thingswhateachis,howitdiffersfromothers,whatcommon
qualityallhave,towhatKindeachbelongsandinwhatrank
eachstandsinitsKindandwhetheritsBeingisRealBeing,
andhowmanyBeingsthereare,andhowmanynonBeingsto
bedistinguishedfromBeings.
DialectictreatsalsooftheGoodandthenotGood,andofthe
particularsthatfallundereach,andofwhatistheEternaland
whatthenotEternalandofthese,itmustbeunderstood,not
byseemingknowledge["senseknowledge"]butwithauthentic
science.
Allthisaccomplished,itgivesupitstouringoftherealmof
senseandsettlesdownintheIntellectualKosmosandthere
pliesitsownpeculiarAct:ithasabandonedalltherealmof
deceitandfalsity,andpasturestheSoulinthe"Meadowsof
Truth":itemploysthePlatonicdivisiontothediscernmentof
theIdealForms,oftheAuthenticExistenceandoftheFirst
Kinds[orCategoriesofBeing]:itestablishes,inthelightof
Intellection,theunitythereisinallthatissuesfromthese
Firsts,untilithastraversedtheentireIntellectualRealm:then,
resolvingtheunityintotheparticularsoncemore,itreturnsto
thepointfromwhichitstarts.
Nowrests:instructedandsatisfiedastotheBeinginthat
sphere,itisnolongerbusyaboutmanythings:ithasarrivedat
Unityanditcontemplates:itleavestoanotherscienceallthat
coilofpremissesandconclusionscalledtheartofreasoning,
muchasitleavestheartofwriting:someofthematterof
logic,nodoubt,itconsidersnecessarytoclearthegroundbut
itmakesitselfthejudge,hereasineverythingelse;whereit
seesuse,ituses;anythingitfindssuperfluous,itleavesto
whateverdepartmentoflearningorpracticemayturnthat

mattertoaccount.
5.Butwhencedoesthissciencederiveitsowninitiallaws?
TheIntellectualPrinciplefurnishesstandards,themostcertain
foranysoulthatisabletoapplythem.Whatelseisnecessary,
Dialecticputstogetherforitself,combininganddividing,until
ithasreachedperfectIntellection."For,"weread,"itisthe
purest[perfection]ofIntellectionandContemplative
Wisdom."And,beingthenoblestmethodandsciencethat
existsitmustneedsdealwithAuthenticExistence,The
Highestthereis:asContemplativeWisdom[ortrueknowing]
itdealswithBeing,asIntellectionwithwhattranscendsBeing.
What,then,isPhilosophy?
Philosophyisthesupremelyprecious.
IsDialectic,then,thesameasPhilosophy?
ItisthepreciouspartofPhilosophy.Wemustnotthinkofitas
themeretoolofthemetaphysician:Dialecticdoesnotconsist
ofbaretheoriesandrules:itdealswithverities;Existencesare,
asitwere,Mattertoit,oratleastitproceedsmethodically
towardsExistences,andpossessesitself,attheonestep,ofthe
notionsandoftherealities.
Untruthandsophismitknows,notdirectly,notofitsown
nature,butmerelyassomethingproducedoutsideitself,
somethingwhichitrecognisestobeforeigntotheveritieslaid
upinitself;inthefalsitypresentedtoit,itperceivesaclash
withitsowncanonoftruth.Dialectic,thatistosay,hasno
knowledgeofpropositionscollectionsofwordsbutitknows
thetruth,and,inthatknowledge,knowswhattheschoolscall
theirpropositions:itknowsaboveall,theoperationofthesoul,
and,byvirtueofthisknowing,itknows,too,whatisaffirmed
andwhatisdenied,whetherthedenialisofwhatwasasserted
orofsomethingelse,andwhetherpropositionsagreeordiffer;
allthatissubmittedtoit,itattackswiththedirectnessofsense
perceptionanditleavespettyprecisionsofprocesstowhat
othersciencemaycareforsuchexercises.
6.Philosophyhasotherprovinces,butDialecticisitsprecious
part:initsstudyofthelawsoftheuniverse,Philosophydraws
onDialecticmuchasotherstudiesandcraftsuseArithmetic,
though,ofcourse,thealliancebetweenPhilosophyand
Dialecticiscloser.
AndinMorals,too,PhilosophyusesDialectic:byDialecticit
comestocontemplation,thoughitoriginatesofitselfthemoral

stateorratherthedisciplinefromwhichthemoralstate
develops.
OurreasoningfacultiesemploythedataofDialecticalmostas
theirproperpossessionfortheyaremainlyconcernedabout
Matter[whoseplaceandworthDialecticestablishes].
Andwhiletheothervirtuesbringthereasontobearupon
particularexperiencesandacts,thevirtueofWisdom[i.e.,the
virtuepeculiarlyinducedbyDialectic]isacertainsuper
reasoningmuchclosertotheUniversal;foritdealswith
correspondenceandsequence,thechoiceoftimeforactionand
inaction,theadoptionofthiscourse,therejectionofthatother:
WisdomandDialectichavethetaskofpresentingallthingsas
Universalsandstrippedofmatterfortreatmentbythe
Understanding.
ButcantheseinferiorkindsofvirtueexistwithoutDialectic
andphilosophy?
Yesbutimperfectly,inadequately.
AndisitpossibletobeaSage,MasterinDialectic,without
theselowervirtues?
Itwouldnothappen:thelowerwillspringeitherbeforeor
togetherwiththehigher.Anditislikelythateveryone
normallypossessesthenaturalvirtuesfromwhich,when
Wisdomstepsin,theperfectedvirtuedevelops.Afterthe
naturalvirtues,then,Wisdomand,sotheperfectingofthe
moralnature.Oncethenaturalvirtuesexist,bothorders,the
naturalandthehigher,ripensidebysidetotheirfinal
excellence:orastheoneadvancesitcarriesforwardtheother
towardsperfection.
But,ever,thenaturalvirtueisimperfectinvisionandin
strengthandtobothordersofvirtuetheessentialmatteris
fromwhatprincipleswederivethem.

EnneadI
Fourthtractate:Ontruehappiness
WrittenbyPlotinus,253270A.D.
1.ArewetomakeTrueHappinessoneandthesamethingwith
WelfareorProsperityandthereforewithinthereachofthe
otherlivingbeingsaswellasourselves?
Thereiscertainlynoreasontodenywellbeingtoanyofthem
aslongastheirlotallowsthemtoflourishunhinderedafter
theirkind.
WhetherwemakeWelfareconsistinpleasantconditionsof
life,orintheaccomplishmentofsomeappropriatetask,by
eitheraccountitmayfalltothemastous.Forcertainlythey
mayatoncebepleasantlyplacedandengagedaboutsome
functionthatliesintheirnature:takeforaninstancesuch
livingbeingsashavethegiftofmusic;findingthemselves
welloffinotherways,theysing,too,astheirnatureis,andso
theirdayispleasanttothem.
Andif,even,wesetHappinessinsomeultimateTermpursued
byinborntendency,thenonthishead,too,wemustallowitto
animalsfromthemomentoftheirattainingthisUltimate:the
natureinthemcomestoahalt,havingfulfilleditsvitalcourse
fromabeginningtoanend.
Itmaybeadistastefulnotion,thisbringingdownofhappiness
solowastotheanimalworldmakingitover,asthenwemust,
eventothevilestofthemandnotwithholdingitevenfromthe
plants,livingtheytooandhavingalifeunfoldingtoaTerm.
But,tobeginwith,itissurelyunsoundtodenythatgoodof
lifetoanimalsonlybecausetheydonotappeartomantobeof
greataccount.Andasforplants,weneednotnecessarilyallow
tothemwhatweaccordtotheotherformsoflife,sincethey
havenofeeling.Itistruepeoplemightbefoundtodeclare
prosperitypossibletotheveryplants:theyhavelife,andlife
maybringgoodorevil;theplantsmaythriveorwither,bearor
bebarren.
No:ifPleasurebetheTerm,ifherebethegoodoflife,itis
impossibletodenythegoodoflifetoanyorderofliving
things;iftheTermbeinnerpeace,equallyimpossible;
impossible,too,ifthegoodoflifebetoliveinaccordancewith
thepurposeofnature.
2.Thosethatdenythehappylifetotheplantsontheground
thattheylacksensationarereallydenyingittoallliving

things.
Bysensationcanbemeantonlyperceptionofstate,andthe
stateofwellbeingmustbeGoodinitselfquiteapartfromthe
perception:tobeapartofthenaturalplanisgoodwhether
knowinglyorwithoutknowledge:thereisgoodinthe
appropriatestateeventhoughtherebenorecognitionofits
fitnessordesirablequalityforitmustbeinitselfdesirable.
ThisGoodexists,then;ispresent:thatinwhichitispresent
haswellbeingwithoutmoreado:whatneedthentoaskfor
sensationintothebargain?
Perhaps,however,thetheoryisthatthegoodofanystate
consistsnotintheconditionitselfbutintheknowledgeand
perceptionofit.
ButatthisratetheGoodisnothingbutthemeresensation,the
bareactivityofthesentientlife.Andsoitwillbepossessedby
allthatfeel,nomatterwhat.Perhapsitwillbesaidthattwo
constituentsareneededtomakeuptheGood,thattheremust
bebothfeelingandagivenstatefelt:buthowcanitbe
maintainedthatthebringingtogetheroftwoneutralscan
producetheGood?
Theywillexplain,possibly,thatthestatemustbeastateof
Goodandthatsuchaconditionconstituteswellbeingonthe
discernmentofthatpresentgood;butthentheyinvitethe
questionwhetherthewellbeingcomesbydiscerningthe
presenceoftheGoodthatisthere,orwhethertheremust
furtherbethedoublerecognitionthatthestateisagreeableand
thattheagreeablestateconstitutestheGood.
Ifwellbeingdemandsthisrecognition,itdependsnolonger
uponsensationbutuponanother,ahigherfaculty;andwell
beingisvestednotinafacultyreceptiveofpleasurebutinone
competenttodiscernthatpleasureistheGood.
Thenthecauseofthewellbeingisnolongerpleasurebutthe
facultycompetenttopronounceastopleasure'svalue.Nowa
judgingentityisnoblerthanonethatmerelyacceptsastate:it
isaprincipleofReasonorofIntellection:pleasureisastate:
thereasonlesscanneverbeclosertotheGoodthanreasonis.
Howcanreasonabdicateanddeclarenearertogoodthanitself
somethinglyinginacontraryorder?
No:thosedenyingthegoodoflifetothevegetableworld,and
thosethatmakeitconsistinsomeprecisequalityofsensation,
areinrealityseekingaloftierwellbeingthantheyareaware
of,andsettingtheirhighestinamoreluminousphaseoflife.

Perhaps,then,thoseareintherightwhofoundhappinessnot
onthebarelivingorevenonsensitivelifebutonthelifeof
Reason?
Buttheymusttellusitshouldbethusrestrictedandwhy
preciselytheymakeReasonanessentialtothehappinessina
livingbeing:
"WhenyouinsistonReason,isitbecauseReasonis
resourceful,swifttodiscernandcompasstheprimalneedsof
nature;orwouldyoudemandit,eventhoughitwerepowerless
inthatdomain?"
Ifyoucallitinasaprovider,thenthereasonless,equallywith
thereasoning,maypossesshappinessaftertheirkind,aslong
as,withoutanythoughtoftheirs,naturesuppliestheirwants:
Reasonbecomesaservant;thereisnolongeranyworthinit
foritselfandnoworthinthatconsummationofreasonwhich,
wehold,isvirtue.
Ifyousaythatreasonistobecherishedforitsownsakeand
notassupplyingthesehumanneeds,youmusttelluswhat
otherservicesitrenders,whatisitspropernatureandwhat
makesittheperfectthingitis.
For,onthisadmission,itsperfectioncannotresideinanysuch
planningandproviding:itsperfectionwillbesomethingquite
different,somethingofquiteanotherclass:Reasoncannotbe
itselfoneofthosefirstneedsofnature;itcannotevenbea
causeofthosefirstneedsofnatureoratallbelongtothat
order:itmustbenoblerthananyandallofsuchthings:
otherwiseitisnoteasytoseehowwecanbeaskedtorateitso
highly.
Untilthesepeoplelightuponsomenoblerprinciplethananyat
whichtheystillhalt,theymustbeleftwheretheyareand
wheretheychoosetobe,neverunderstandingwhattheGood
ofLifeistothosethatcanmakeittheirs,neverknowingto
whatkindofbeingsitisaccessible.
Whatthenishappiness?LetustrybasingituponLife.
3.Nowifwedrawnodistinctionastokindsoflife,everything
thatliveswillbecapableofhappiness,andthosewillbe
effectivelyhappywhopossessthatonecommongiftofwhich
everylivingthingisbynaturereceptive.Wecouldnotdenyit
totheirrationalwhilstallowingittotherational.Ifhappiness
wereinherentinthebarebeingalive,thecommongroundin
whichthecauseofhappinesscouldalwaystakerootwouldbe
simplylife.

Those,then,thatsethappinessnotinthemerelivingbutinthe
reasoninglifeseemtooverlookthefactthattheyarenotreally
makingitdependuponlifeatall:theyadmitthatthisreasoning
faculty,roundwhichtheycentrehappiness,isaproperty[not
thesubjectofaproperty]:thesubject,tothem,mustbethe
ReasoningLifesinceitisinthisdoubletermthattheyfindthe
basisofthehappiness:sothattheyaremakingitconsistnotin
lifebutinaparticularkindoflifenot,ofcourse,aspecies
formallyoppositebut,interminology,standingasan"earlier"
toa"later"intheoneKind.
Nowincommonusethisword"Life"embracesmanyforms
whichshadedownfromprimaltosecondaryandsoon,all
massedunderthecommontermlifeofplantandlifeof
animaleachphasebrighterordimmerthanitsnext:andsoit
evidentlymustbewiththeGoodofLife.Andifthingisever
theimageofthing,soeveryGoodmustalwaysbetheimageof
ahigherGood.
IfmereBeingisinsufficient,ifhappinessdemandsfulnessof
life,andexists,therefore,wherenothingislackingofallthat
belongstotheideaoflife,thenhappinesscanexistonlyina
beingthatlivesfully.
Andsuchaonewillpossessnotmerelythegood,butthe
SupremeGoodif,thatistosay,intherealmofexistentsthe
SupremeGoodcanbenootherthantheauthenticallyliving,no
otherthanLifeinitsgreatestplenitude,lifeinwhichthegood
ispresentassomethingessentialnotassomethingbrought
fromwithout,alifeneedingnoforeignsubstancecalledin
fromaforeignrealm,toestablishitingood.
Forwhatcouldbeaddedtothefullestlifetomakeitthebest
life?Ifanyoneshouldanswer,"ThenatureofGood"[The
Good,asaDivineHypostasis],thereplywouldcertainlybe
nearourthought,butwearenotseekingtheCausebutthe
mainconstituent.
Ithasbeensaidmorethanoncethattheperfectlifeandthetrue
life,theessentiallife,isintheIntellectualNaturebeyondthis
sphere,andthatallotherformsoflifeareincomplete,are
phantomsoflife,imperfect,notpure,notmoretrulylifethan
theyareitscontrary:hereletitbesaidsuccinctlythatsinceall
livingthingsproceedfromtheoneprinciplebutpossesslifein
differentdegrees,thisprinciplemustbethefirstlifeandthe
mostcomplete.
4.If,then,theperfectlifeiswithinhumanreach,theman
attainingitattainshappiness:ifnot,happinessmustbemade
overtothegods,fortheperfectlifeisforthemalone.

Butsinceweholdthathappinessisforhumanbeingstoo,we
mustconsiderwhatthisperfectlifeis.Themattermaybe
statedthus:
Ithasbeenshownelsewherethatman,whenhecommandsnot
merelythelifeofsensationbutalsoReasonandAuthentic
Intellection,hasrealisedtheperfectlife.
Butarewetopicturethiskindoflifeassomethingforeign
importedintohisnature?
No:thereexistsnosinglehumanbeingthatdoesnoteither
potentiallyoreffectivelypossessthisthingwhichweholdto
constitutehappiness.
Butarewetothinkofmanasincludingthisformoflife,the
perfect,afterthemannerofapartialconstituentofhisentire
nature?
Wesay,rather,thatwhileinsomemenitispresentasamere
portionoftheirtotalbeinginthose,namely,thathaveit
potentiallythereis,too,theman,alreadyinpossessionoftrue
felicity,whoisthisperfectionrealized,whohaspassedover
intoactualidentificationwithit.Allelseisnowmereclothing
abouttheman,nottobecalledpartofhimsinceitliesabout
himunsought,nothisbecausenotappropriatedtohimselfby
anyactofthewill.
Tothemaninthisstate,whatistheGood?
Hehimselfbywhathehasandis.
Andtheauthorandprincipleofwhatheisandholdsisthe
Supreme,whichwithinItselfistheGoodbutmanifestsItself
withinthehumanbeingafterthisothermode.
Thesignthatthisstatehasbeenachievedisthatthemanseeks
nothingelse.
Whatindeedcouldhebeseeking?Certainlynoneoftheless
worthythings;andtheBesthecarriesalwayswithinhim.
Hethathassuchalifeasthishasallheneedsinlife.
OncethemanisaSage,themeansofhappiness,thewayto
good,arewithin,fornothingisgoodthatliesoutsidehim.
Anythinghedesiresfurtherthanthisheseeksasanecessity,
andnotforhimselfbutforasubordinate,forthebodyboundto
him,towhichsinceithaslifehemustministertheneedsof
life,notneeds,however,tothetruemanofthisdegree.He

knowshimselftostandaboveallsuchthings,andwhathe
givestothelowerhesogivesastoleavehistruelife
undiminished.
Adversefortunedoesnotshakehisfelicity:thelifesofounded
isstableever.Supposedeathstrikesathishouseholdorathis
friends;heknowswhatdeathis,asthevictims,iftheyare
amongthewise,knowtoo.Andifdeathtakingfromhimhis
familiarsandintimatesdoesbringgrief,itisnottohim,notto
thetrueman,buttothatinhimwhichstandsapartfromthe
Supreme,tothatlowermaninwhosedistresshetakesnopart.
5.Butwhatofsorrows,illnessesandallelsethatinhibitthe
nativeactivity?
Whatofthesuspensionofconsciousnesswhichdrugsor
diseasemaybringabout?Couldeitherwelfareorhappinessbe
presentundersuchconditions?Andthisistosaynothingof
miseryanddisgrace,whichwillcertainlybeurgedagainstus,
withundoubtedlyalsothoseneverfailing"MiseriesofPriam."
"TheSage,"weshallbetold,"maybearsuchafflictionsand
eventakethemlightlybuttheycouldneverbehischoice,and
thehappylifemustbeonethatwouldbechosen.TheSage,
thatis,cannotbethoughtofassimplyasagesoul,nocount
beingtakenofthebodilyprincipleinthetotalofthebeing:he
will,nodoubt,takeallbravely...untilthebody'sappealscome
upbeforehim,andlongingsandloathingspenetratethrough
thebodytotheinnerman.Andsincepleasuremustbecounted
intowardsthehappylife,howcanonethat,thus,knowsthe
miseryofillfortuneorpainbehappy,howeversagehebe?
Suchastate,ofblissselfcontained,isfortheGods;men,
becauseofthelessnoblepartsubjoinedinthem,mustneeds
seekhappinessthroughoutalltheirbeingandnotmerelyin
someonepart;iftheoneconstituentbetroubled,theother,
answeringtoitsassociate'sdistress,mustperforcesuffer
hindranceinitsownactivity.Thereisnothingbuttocutaway
thebodyorthebody'ssensitivelifeandsosecurethatself
containedunityessentialtohappiness."
6.Nowifhappinessdidindeedrequirefreedomfrompain,
sickness,misfortune,disaster,itwouldbeutterlydeniedto
anyoneconfrontedbysuchtrials:butifitliesinthefruitionof
theAuthenticGood,whyturnawayfromthisTermandlookto
means,imaginingthattobehappyamanmustneedavariety
ofthingsnoneofwhichenterintohappiness?If,infact,
felicityweremadeupbyheapingtogetherallthatisatonce
desirableandnecessarywemustbidforthesealso.Butifthe
Termmustbeoneandnotmany;ifinotherwordsourquestis
ofaTermandnotofTerms;thatonlycanbeelectedwhichis

ultimateandnoblest,thatwhichcallstothetenderestlongings
ofthesoul.
ThequestandwilloftheSoularenotpointeddirectlytowards
freedomfromthissphere:thereasonwhichdisciplinesaway
ourconcernaboutthislifehasnofundamentalquarrelwith
thingsofthisorder;itmerelyresentstheirinterference;
sometimes,even,itmustseekthem;essentiallyallthe
aspirationisnotsomuchawayfromevilastowardstheSoul's
ownhighestandnoblest:thisattained,alliswonandthereis
restandthisistheveritablywilledstateoflife.
Therecanbenosuchthingas"willing"theacquirementof
necessaries,ifWillistobetakeninitsstrictsense,andnot
misappliedtothemererecognitionofneed.
Itiscertainthatweshrinkfromtheunpleasant,andsuch
shrinkingisassuredlynotwhatweshouldhavewilled;tohave
nooccasionforanysuchshrinkingwouldbemuchnearerto
ourtaste;butthethingsweseektellthestoryassoonasthey
areours.Forinstance,healthandfreedomfrompain;whichof
thesehasanygreatcharm?Aslongaswepossessthem,weset
nostoreuponthem.
Anythingwhich,present,hasnocharmandaddsnothingto
happiness,whichwhenlackingisdesiredbecauseofthe
presenceofanannoyingopposite,mayreasonablybecalleda
necessitybutnotaGood.
Suchthingscannevermakepartofourfinalobject:ourTerm
mustbesuchthatthoughthesepleasanterconditionsbeabsent
andtheircontrariespresent,itshallremain,still,intact.
7.Thenwhyaretheseconditionssoughtandtheircontraries
repelledbythemanestablishedinhappiness?
Hereisouranswer:
Thesemorepleasantconditionscannot,itistrue,addany
particletowardstheSage'sfelicity:buttheydoservetowards
theintegrityofhisbeing,whilethepresenceofthecontraries
tendsagainsthisBeingorcomplicatestheTerm:itisnotthat
theSagecanbesoeasilydeprivedoftheTermachievedbut
simplythathethatholdsthehighestgooddesirestohavethat
alone,notsomethingelseatthesametime,somethingwhich,
thoughitcannotbanishtheGoodbyitsincoming,doesyet
takeplacebyitsside.
Inanycaseifthemanthathasattainedfelicitymeetssome
turnoffortunethathewouldnothavechosen,thereisnotthe

slightestlesseningofhishappinessforthat.Iftherewere,his
felicitywouldbeveeringorfallingfromdaytoday;thedeath
ofachildwouldbringhimdown,orthelossofsometrivial
possession.No:athousandmischancesanddisappointments
maybefallhimandleavehimstillinthetranquilpossessionof
theTerm.
But,theycry,greatdisasters,notthepettydailychances!
Whathumanthing,then,isgreat,soasnottobedespisedby
onewhohasmountedaboveallweknowhere,andisbound
nownolongertoanythingbelow?
IftheSagethinksallfortunateevents,howevermomentous,to
benogreatmatterkingdomandtheruleovercitiesand
peoples,colonisationsandthefoundingofstates,eventhough
allbehisownhandiworkhowcanhetakeanygreataccount
ofthevacillationsofpowerortheruinofhisfatherland?
Certainlyifhethoughtanysucheventagreatdisaster,orany
disasteratall,hemustbeofaverystrangewayofthinking.
Onethatsetsgreatstorebywoodandstones,or...Zeus...by
mortalityamongmortalscannotyetbetheSage,whose
estimateofdeath,wehold,mustbethatitisbetterthanlifein
thebody.
Butsupposethathehimselfisofferedavictiminsacrifice?
Canhethinkitaneviltodiebesidethealtars?
Butifhegounburied?
Wheresoeveritlie,underearthoroverearth,hisbodywill
alwaysrot.
Butifhehasbeenhiddenaway,notwithcostlyceremonybut
inanunnamedgrave,notcountedworthyofatowering
monument?
Thelittlenessofit!
Butifhefallsintohisenemies'hands,intoprison?
Thereisalwaysthewaytowardsescape,ifnonetowardswell
being.
Butifhisnearestbetakenfromhim,hissonsanddaughters
draggedawaytocaptivity?
Whatthen,weask,ifhehaddiedwithoutwitnessingthe
wrong?Couldhehavequittedtheworldinthecalmconviction

thatnothingofallthiscouldhappen?Hemustbeveryshallow.
Canhefailtoseethatitispossibleforsuchcalamitiesto
overtakehishousehold,anddoesheceasetobeahappyman
fortheknowledgeofwhatmayoccur?Intheknowledgeofthe
possibilityhemaybeatease;so,too,whentheevilhascome
about.
HewouldreflectthatthenatureofthisAllissuchasbrings
thesethingstopassandmanmustbowthehead.
Besidesinmanycasescaptivitywillcertainlyprovean
advantage;andthosethatsufferhavetheirfreedomintheir
hands:iftheystay,eitherthereisreasonintheirstaying,and
thentheyhavenorealgrievance,ortheystayagainstreason,
whentheyshouldnot,andthentheyhavethemselvestoblame.
Clearlytheabsurditiesofhisneighbours,howevernear,cannot
plungetheSageintoevil:hisstatecannothanguponthe
fortunesgoodorbadofanyothermen.
8.Asforviolentpersonalsufferings,hewillcarrythemoffas
wellashecan;iftheyoverpasshisendurancetheywillcarry
himoff.
Andsoinallhispainheasksnopity:thereisalwaysthe
radianceintheinnersouloftheman,untroubledlikethelight
inalanternwhenfiercegustsbeataboutitinawildturmoilof
windandtempest.
Butwhatifhebeputbeyondhimself?Whatifpaingrowso
intenseandsotorturehimthattheagonyallbutkills?Well,
whenheisputtotorturehewillplanwhatistobedone:he
retainshisfreedomofaction.
BesideswemustrememberthattheSageseesthingsvery
differentlyfromtheaverageman;neitherordinaryexperiences
norpainsandsorrows,whethertouchinghimselforothers,
piercetotheinnerhold.Toallowthemanysuchpassage
wouldbeaweaknessinoursoul.
Anditisasignofweakness,too,ifweshouldthinkitgainnot
tohearofmiseries,gaintodiebeforetheycome:thisisnot
concernforothers'welfarebutforourownpeaceofmind.
Hereweseeourimperfection:wemustnotindulgeit,wemust
putitfromusandceasetotrembleoverwhatperhapsmaybe.
Anyonethatsaysthatitisinhumannaturetogrieveover
misfortunetoourhouseholdmustlearnthatthisisnotsowith
all,andthat,precisely,itisvirtue'susetoraisethegeneral
levelofnaturetowardsthebetterandfiner,abovethemassof
men.Andthefineristosetatnoughtwhatterrifiesthe

commonmind.
Wecannotbeindolent:thisisanarenaforthepowerful
combatantholdinghisgroundagainsttheblowsoffortune,and
knowingthat,sorethoughtheybetosomenatures,theyare
littletohis,nothingdreadful,nurseryterrors.
So,theSagewouldhavedesiredmisfortune?
Itispreciselytomeettheundesiredwhenitappearsthathehas
thevirtuewhichgiveshim,toconfrontit,hispassionlessand
unshakeablesoul.
9.Butwhenheisoutofhimself,reasonquenchedbysickness
orbymagicarts?
Ifitbeallowedthatinthisstate,restingasitwereinaslumber,
heremainsaSage,whyshouldhenotequallyremainhappy?
Nooneruleshimoutoffelicityinthehoursofsleep;noone
countsupthattimeandsodeniesthathehasbeenhappyallhis
life.
Iftheysaythat,failingconsciousness,heisnolongertheSage,
thentheyarenolongerreasoningabouttheSage:butwedo
supposeaSage,andareenquiringwhether,aslongasheisthe
Sage,heisinthestateoffelicity.
"Well,aSagelethimremain,"theysay,"still,havingno
sensationandnotexpressinghisvirtueinact,howcanhebe
happy?"
Butamanunconsciousofhishealthmaybe,nonetheless,
healthy:amanmaynotbeawareofhispersonalattraction,but
heremainshandsomenonetheless:ifhehasnosenseofhis
wisdom,shallhebeanythelesswise?
Itmayperhapsbeurgedthatsensationandconsciousnessare
essentialtowisdomandthathappinessisonlywisdombrought
toact.
Now,thisargumentmighthaveweightifprudence,wisdom,
weresomethingfetchedinfromoutside:butthisisnotso:
wisdomis,initsessentialnature,anAuthenticExistence,or
ratherisTheAuthenticExistentandthisExistentdoesnot
perishinoneasleepor,totaketheparticularcasepresentedto
us,inthemanoutofhismind:theActofthisExistentis
continuouswithinhim;andisasleeplessactivity:theSage,
therefore,evenunconscious,isstilltheSageinAct.
Thisactivityisscreenednotfromthemanentirebutmerely

fromonepartofhim:wehavehereaparalleltowhathappens
intheactivityofthephysicalorvegetativelifeinuswhichis
notmadeknownbythesensitivefacultytotherestoftheman:
ifourphysicallifereallyconstitutedthe"We,"itsActwould
beourAct:but,inthefact,thisphysicallifeisnotthe"We";
the"We"istheactivityoftheIntellectualPrinciplesothat
whentheIntellectiveisinActweareinAct.
10.Perhapsthereasonthiscontinuousactivityremains
unperceivedisthatithasnotouchwhateverwiththingsof
sense.Nodoubtactionuponmaterialthings,oractiondictated
bythem,mustproceedthroughthesensitivefacultywhich
existsforthatuse:butwhyshouldtherenotbeanimmediate
activityoftheIntellectualPrincipleandofthesoulthatattends
it,thesoulthatantedatessensationoranyperception?For,if
IntellectionandAuthenticExistenceareidentical,this
"Earlierthanperception"mustbeathinghavingAct.
Letusexplaintheconditionsunderwhichwebecome
consciousofthisIntellectiveAct.
WhentheIntellectisinupwardorientationthat[lowerpartof
it]whichcontains[or,correspondsto]thelifeoftheSoul,is,
sotospeak,flungdownagainandbecomeslikethereflection
restingonthesmoothandshiningsurfaceofamirror;inthis
illustration,whenthemirrorisinplacetheimageappearsbut,
thoughthemirrorbeabsentoroutofgear,allthatwouldhave
actedandproducedanimagestillexists;sointhecaseofthe
Soul;whenthereispeaceinthatwithinuswhichiscapableof
reflectingtheimagesoftheRationalandIntellectualPrinciples
theseimagesappear.Then,sidebysidewiththeprimal
knowledgeoftheactivityoftheRationalandtheIntellectual
Principles,wehavealsoasitwereasenseperceptionoftheir
operation.
When,onthecontrary,themirrorwithinisshatteredthrough
somedisturbanceoftheharmonyofthebody,Reasonandthe
IntellectualPrincipleactunpictured:Intellectionisunattended
byimagination.
InsumwemaysafelygatherthatwhiletheIntellectiveAct
maybeattendedbytheImagingPrinciple,itisnottobe
confoundedwithit.
Andeveninourconsciouslifewecanpointtomanynoble
activities,ofmindandofhandalike,whichatthetimeinno
waycompelourconsciousness.Areaderwilloftenbequite
unconsciouswhenheismostintent:inafeatofcouragethere
canbenosenseeitherofthebraveactionorofthefactthatall
thatisdoneconformstotherulesofcourage.Andsoincases

beyondnumber.
Sothatitwouldevenseemthatconsciousnesstendstoblunt
theactivitiesuponwhichitisexercised,andthatinthedegree
inwhichthesepassunobservedtheyarepurerandhavemore
effect,morevitality,andthat,consequently,theSagearrivedat
thisstatehasthetruerfulnessoflife,lifenotspilledoutin
sensationbutgatheredcloselywithinitself.
11.Weshallperhapsbetoldthatinsuchastatethemanisno
longeralive:weanswerthatthesepeopleshowthemselves
equallyunabletounderstandhisinnerlifeandhishappiness.
Ifthisdoesnotsatisfythem,wemustaskthemtokeepinmind
alivingSageand,undertheseterms,toenquirewhetherthe
manisinhappiness:theymustnotwhittleawayhislifeand
thenaskwhetherhehasthehappylife;theymustnottake
awaymanandthenlookforthehappinessofaman:oncethey
allowthattheSageliveswithin,theymustnotseekhimamong
theouteractivities,stilllesslooktotheouterworldforthe
objectofhisdesires.Toconsidertheouterworldtobeafield
tohisdesire,tofancytheSagedesiringanygoodexternal,
wouldbetodenySubstantialExistencetohappiness;forthe
Sagewouldliketoseeallmenprosperousandnoevilbefalling
anyone;butthoughitproveotherwise,heisstillcontent.
Ifitbeadmittedthatsuchadesirewouldbeagainstreason,
sinceevilcannotceasetobe,thereisnoescapefromagreeing
withusthattheSage'swillissetalwaysandonlyinward.
12.Thepleasuredemandedforthelifecannotbeinthe
enjoymentsofthelicentiousorinanygratificationsofthe
bodythereisnoplaceforthese,andtheystiflehappinessnor
inanyviolentemotionswhatcouldsomovetheSage?itcan
beonlysuchpleasureastheremustbewhereGoodis,pleasure
thatdoesnotrisefrommovementandisnotathingofprocess,
forallthatisgoodisimmediatelypresenttotheSageandthe
Sageispresenttohimself:hispleasure,hiscontentment,
stands,immovable.
Thusheisevercheerful,theorderofhislifeeveruntroubled:
hisstateisfixedlyhappyandnothingwhateverofallthatis
knownasevilcansetitawrygivenonlythatheisandremains
aSage.
Ifanyoneseeksforsomeotherkindofpleasureinthelifeof
theSage,itisnotthelifeoftheSageheislookingfor.
13.Thecharacteristicactivitiesarenothinderedbyouter
eventsbutmerelyadaptthemselves,remainingalwaysfine,

andperhapsallthefinerfordealingwiththeactual.Whenhe
hastohandleparticularcasesandthings,hemaynotbeableto
puthisvisionintoactwithoutsearchingandthinking,butthe
onegreatestprincipleiseverpresenttohim,likeapartofhis
beingmostofallpresent,shouldhebeevenavictiminthe
muchtalkedofBullofPhalaris.Nodoubt,despiteallthathas
beensaid,itisidletopretendthatthisisanagreeablelodging;
butwhatcriesintheBullisthethingthatfeelsthetorture;in
theSagethereissomethingelseaswell,TheSelfGathered
which,aslongasitholdsitselfbymainforcewithinitself,can
neverberobbedofthevisionoftheAllGood.
14.Forman,andespeciallytheSage,isnottheCouplementof
soulandbody:theproofisthatmancanbedisengagedfrom
thebodyanddisdainitsnominalgoods.
Itwouldbeabsurdtothinkthathappinessbeginsandendswith
thelivingbody:happinessisthepossessionofthegoodoflife:
itiscentredthereforeinSoul,isanActoftheSoulandnotof
alltheSoulatthat:foritcertainlyisnotcharacteristicofthe
vegetativesoul,thesoulofgrowth;thatwouldatonceconnect
itwiththebody.
Apowerfulframe,ahealthyconstitution,evenahappybalance
oftemperament,thesesurelydonotmakefelicity;inthe
excessoftheseadvantagesthereis,even,thedangerthatthe
manbecrusheddownandforcedmoreandmorewithintheir
power.Theremustbeasortofcounterpressureintheother
direction,towardsthenoblest:thebodymustbelessened,
reduced,thattheveritablemanmayshowforth,theman
behindtheappearances.
Lettheearthboundmanbehandsomeandpowerfulandrich,
andsoapttothisworldthathemayruletheentirehumanrace:
stilltherecanbenoenvyinghim,thefoolofsuchlures.
Perhapssuchsplendourscouldnot,fromthebeginningeven,
havegatheredtotheSage;butifitshouldhappenso,heofhis
ownactionwilllowerhisstate,ifhehasanycareforhistrue
life;thetyrannyofthebodyhewillworkdownorwearaway
byinattentiontoitsclaims;therulershiphewilllayaside.
Whilehewillsafeguardhisbodilyhealth,hewillnotwishto
bewhollyuntriedinsickness,stilllessnevertofeelpain:if
suchtroublesshouldnotcometohimofthemselves,hewill
wishtoknowthem,duringyouthatleast:inoldage,itistrue,
hewilldesireneitherpainsnorpleasurestohamperhim;he
willdesirenothingofthisworld,pleasantorpainful;hisone
desirewillbetoknownothingofthebody.Ifheshouldmeet
withpainhewillpitagainstitthepowersheholdstomeetit;
butpleasureandhealthandeaseoflifewillnotmeanany
increaseofhappinesstohimnorwilltheircontrariesdestroyor

lessenit.
Whenintheonesubject,apositivecanaddnothing,howcan
thenegativetakeaway?
15.Butsupposetwowisemen,oneofthempossessingallthat
issupposedtobenaturallywelcome,whiletheothermeets
onlywiththeveryreverse:doweassertthattheyhaveanequal
happiness?
Wedo,iftheyareequallywise.
Whatthoughtheonebefavouredinbodyandinallelsethat
doesnothelptowardswisdom,stilllesstowardsvirtue,
towardsthevisionofthenoblest,towardsbeingthehighest,
whatdoesallthatamountto?Themancommandingallsuch
practicaladvantagescannotflatterhimselfthatheismoretruly
happythanthemanwithoutthem:theutmostprofusionofsuch
boonswouldnothelpeventomakeafluteplayer.
Wediscussthehappymanafterourownfeebleness;wecount
alarmingandgravewhathisfelicitytakeslightly:hewouldbe
neitherwisenorinthestateofhappinessifhehadnotquitted
alltriflingwithsuchthingsandbecomeasitwereanother
being,havingconfidenceinhisownnature,faiththatevilcan
nevertouchhim.Insuchaspirithecanbefearlessthroughand
through;wherethereisdread,thereisnotperfectvirtue;the
manissomesortofahalfthing.
Asforanyinvoluntaryfearrisinginhimandtakingthe
judgementbysurprise,whilehisthoughtsperhapsare
elsewhere,theSagewillattackitanddriveitout;hewill,soto
speak,calmtherefractorychildwithinhim,whetherbyreason
orbymenace,butwithoutpassion,asaninfantmightfeelitself
rebukedbyaglanceofseverity.
ThisdoesnotmaketheSageunfriendlyorharsh:itisto
himselfandinhisowngreatconcernthatheistheSage:giving
freelytohisintimatesofallhehastogive,hewillbethebest
offriendsbyhisveryunionwiththeIntellectualPrinciple.
16.ThosethatrefusetoplacetheSagealoftintheIntellectual
Realmbutdraghimdowntotheaccidental,dreadingaccident
forhim,havesubstitutedfortheSagewehaveinmindanother
personaltogether;theyofferusatolerablesortofmanandthey
assigntohimalifeofmingledgoodandill,acase,afterall,
noteasytoconceive.Butadmittingthepossibilityofsucha
mixedstate,itcouldnotbedeservedtobecalledalifeof
happiness;itmissestheGreat,bothinthedignityofWisdom
andintheintegrityofGood.Thelifeoftruehappinessisnota

thingofmixture.AndPlatorightlytaughtthathewhoistobe
wiseandtopossesshappinessdrawshisgoodfromthe
Supreme,fixinghisgazeonThat,becomingliketoThat,living
byThat.
HecancarefornootherTermthanThat:allelsehewillattend
toonlyashemightchangehisresidence,notinexpectationof
anyincreasetohissettledfelicity,butsimplyinareasonable
attentiontothedifferingconditionssurroundinghimashe
liveshereorthere.
Hewillgivetothebodyallthatheseestobeusefuland
possible,buthehimselfremainsamemberofanotherorder,
notpreventedfromabandoningthebody,necessarilyleavingit
atnature'shour,hehimselfalwaysthemastertodecideinits
regard.
ThussomepartofhislifeconsidersexclusivelytheSoul's
satisfaction;therestisnotimmediatelyfortheTerm'ssakeand
notforhisownsake,butforthethingboundupwithhim,the
thingwhichhetendsandbearswithasthemusiciancaresfor
hislyre,aslongasitcanservehim:whenthelyrefailshim,he
willchangeit,orwillgiveuplyreandlyring,ashaving
anothercraftnow,onethatneedsnolyre,andthenhewillletit
restunregardedathissidewhilehesingsonwithoutan
instrument.Butitwasnotidlythattheinstrumentwasgiven
himinthebeginning:hehasfounditusefuluntilnow,manya
time.

EnneadI
Fifthtractate:Happinessandextensionoftime
WrittenbyPlotinus,253270A.D.
1.IsitpossibletothinkthatHappinessincreaseswithTime,
Happinesswhichisalwaystakenasapresentthing?
Thememoryofformerfelicitymaysurelyberuledoutof
count,forHappinessisnotathingofwords,butadefinite
conditionwhichmustbeactuallypresentliketheveryfactand
actoflife.
2.Itmaybeobjectedthatourwilltowardslivingandtowards
expressiveactivityisconstant,andthateachattainmentofsuch
expressionisanincreaseinHappiness.
Butinthefirstplace,bythisreckoningeverytomorrow's

wellbeingwillbegreaterthantoday's,everylaterinstalment
successivelylargerthatanearlier;atoncetimesupplantsmoral
excellenceasthemeasureoffelicity.
ThenagaintheGodstodaymustbehappierthanofold:and
theirbliss,too,isnotperfect,willneverbeperfect.Further,
whenthewillattainswhatitwasseeking,itattainssomething
present:thequestisalwaysforsomethingtobeactually
presentuntilastandingfelicityisdefinitelyachieved.Thewill
tolifewhichiswilltoExistenceaimsatsomethingpresent,
sinceExistencemustbeastablypresentthing.Evenwhenthe
actofthewillisdirectedtowardsthefuture,andthefurthest
future,itsobjectisanactuallypresenthavingandbeing:there
isnoconcernaboutwhatispassedortocome:thefuturestate
amanseeksistobeanowtohim;hedoesnotcareaboutthe
forever:heasksthatanactualpresentbeactuallypresent.
3.Yes,butifthewellbeinghaslastedalongtime,ifthat
presentspectaclehasbeenalongertimebeforetheeyes?
Ifinthegreaterlengthoftimethemanhasseenmoredeeply,
timehascertainlydonesomethingforhim,butifallthe
processhasbroughthimnofurthervision,thenoneglance
wouldgiveallhehashad.
4.Stilltheonelifehasknownpleasurelongerthantheother?
ButpleasurecannotbefairlyreckonedinwithHappiness
unlessindeedbypleasureismeanttheunhinderedAct[ofthe
trueman],inwhichcasethispleasureissimplyour
"Happiness."Andevenpleasure,thoughitexistcontinuously,
hasneveranythingbutthepresent;itspastisoveranddone
with.
5.Weareaskedtobelieve,then,itwillbeobjected,thatifone
manhasbeenhappyfromfirsttolast,anotheronlyatthelast,
andathird,beginningwithhappiness,haslostit,theirshares
areequal?
Thisisstrayingfromthequestion:wewerecomparingthe
happyamongthemselves:nowweareaskedtocomparethe
nothappyatthetimewhentheyareoutofhappinesswith
thoseinactualpossessionofhappiness.Iftheselastarebetter
off,theyaresoasmeninpossessionofhappinessagainstmen
withoutitandtheiradvantageisalwaysbysomethinginthe
present.
6.Well,buttaketheunhappyman:mustnotincreaseoftime
bringanincreaseofhisunhappiness?Donotalltroubleslong
lastingpains,sorrows,andeverythingofthattypeyielda

greatersumofmiseryinthelongertime?Andifthusinmisery
theevilisaugmentedbytimewhyshouldnottimeequally
augmenthappinesswhenalliswell?
Inthematterofsorrowsandpainsthereis,nodoubt,ground
forsayingthattimebringsincrease:forexample,inalingering
maladytheevilhardensintoastate,andastimegoesonthe
bodyisbroughtlowerandlower.Butiftheconstitutiondidnot
deteriorate,ifthemischiefgrewnoworse,then,heretoo,there
wouldbenotroublebutthatofthepresentmoment:wecannot
tellthepastintothetaleofunhappinessexceptinthesensethat
ithasgonetomakeupanactuallyexistingstateinthesense
that,theevilinthesufferer'sconditionhavingbeenextended
overalongertime,themischiefhasgainedground.The
increaseofillbeingthenisduetotheaggravationofthe
maladynottotheextensionoftime.
Itmaybepointedoutalsothatthisgreaterlengthoftimeisnot
athingexistentatanygivenmoment;andsurelya"more"is
nottobemadeoutbyaddingtosomethingactuallypresent
somethingthathaspassedaway.
No:truehappinessisnotvagueandfluid:itisanunchanging
state.
Ifthereisinthismatteranyincreasebesidesthatofmeretime,
itisinthesensethatagreaterhappinessistherewardofa
highervirtue:thisisnotcountinguptothecreditofhappiness
theyearsofitscontinuance;itissimplynotingthehighwater
markonceforallattained.
7.Butifwearetoconsideronlythepresentandmaynotcallin
thepasttomakethetotal,whydowenotreckonsointhecase
oftimeitself,where,infact,wedonothesitatetoaddthepast
tothepresentandcallthetotalgreater?Whynotsupposea
quantityofhappinessequivalenttoaquantityoftime?This
wouldbenomorethantakingitlapbylaptocorrespondwith
timelapsinsteadofchoosingtoconsideritasanindivisible,
measurableonlybythecontentofagiveninstant.
Thereisnoabsurdityintakingcountoftimewhichhasceased
tobe:wearemerelycountingwhatispastandfinished,aswe
mightcountthedead:buttotreatpasthappinessasactually
existentandasoutweighingpresenthappiness,thatisan
absurdity.ForHappinessmustbeanachievedandexistent
state,whereasanytimeoverandapartfromthepresentis
nonexistent:allprogressoftimemeanstheextinctionofallthe
timethathasbeen.
Hencetimeisaptlydescribedasamimicofeternitythatseeks

tobreakupinitsfragmentaryflightthepermanenceofits
exemplar.Thuswhatevertimeseizesandsealstoitselfofwhat
standspermanentineternityisannihilatedsavedonlyinsofar
asinsomedegreeitstillbelongstoeternity,butwholly
destroyedifitbeunreservedlyabsorbedintotime.
IfHappinessdemandsthepossessionofthegoodoflife,it
clearlyhastodowiththelifeofAuthenticExistenceforthat
lifeistheBest.NowthelifeofAuthenticExistenceis
measurablenotbytimebutbyeternity;andeternityisnota
moreoralessorathingofanymagnitudebutisthe
unchangeable,theindivisible,istimelessBeing.
WemustnotmuddletogetherBeingandNonBeing,timeand
eternity,noteveneverlastingtimewiththeeternal;wecannot
makelapsandstagesofanabsoluteunity;allmustbetaken
together,wheresoeverandhowsoeverwehandleit;anditmust
betakenatthat,notevenasanundividedblockoftimebutas
theLifeofEternity,astretchnotmadeupofperiodsbut
completelyrounded,outsideofallnotionoftime.
8.Itmaybeurgedthattheactualpresenceofpastexperiences,
keptpresentbyMemory,givestheadvantagetothemanofthe
longerfelicity.
But,Memoryofwhatsortofexperiences?
Memoryeitherofformerlyattainedwisdomandvirtuein
whichcasewehaveabettermanandtheargumentfrom
memoryisgivenupormemoryofpastpleasures,asifthe
manthathasarrivedatfelicitymustroamfarandwidein
searchofgratificationsandisnotcontentedbythebliss
actuallywithinhim.
Andwhatistherepleasantinthememoryofpleasure?Whatis
ittorecallyesterday'sexcellentdinner?Stillmoreridiculous,
oneoftenyearsago.So,too,oflastyear'smorality.
9.Butistherenotsomethingtobesaidforthememoryofthe
variousformsofbeauty?
Thatistheresourceofamanwhoselifeiswithoutbeautyin
thepresent,sothat,forlackofitnow,hegraspsatthememory
ofwhathasbeen.
10.But,itmaybesaid,lengthoftimeproducesanabundance
ofgoodactionsmissedbythemanwhoseattainmentofthe
happystateisrecentifindeedwecanthinkatallofastateof
happinesswheregoodactionshavebeenfew.

Nowtomakemultiplicity,whetherintimeorinaction,
essentialtoHappinessistoputittogetherbycombiningnon
existents,representedbythepast,withsomeonethingthat
actuallyis.Thisconsiderationitwasthatledusatthevery
beginningtoplaceHappinessintheactuallyexistentandon
thatbasistolaunchourenquiryastowhetherthehigherdegree
wasdeterminedbythelongertime.Itmightbethoughtthatthe
Happinessoflongerdatemustsurpasstheshorterbyvirtueof
thegreaternumberofactsitincluded.
But,tobeginwith,menquiteoutsideoftheactivelifemay
attainthestateoffelicity,andnotinalessbutinagreater
degreethanmenofaffairs.
Secondly,thegooddoesnotderivefromtheactitselfbutfrom
theinnerdispositionwhichpromptsthenobleconduct:the
wiseandgoodmaninhisveryactionharveststhegoodnotby
whathedoesbutbywhatheis.
AwickedmannolessthanaSagemaysavethecountry,and
thegoodoftheactisforallalike,nomatterwhosewasthe
savinghand.ThecontentmentoftheSagedoesnothangupon
suchactionsandevents:itishisowninnerhabitthatcreatesat
oncehisfelicityandwhateverpleasuremayaccompanyit.
ToputHappinessinactionsistoputitinthingsthatare
outsidevirtueandoutsidetheSoul;fortheSoul'sexpressionis
notinactionbutinwisdom,inacontemplativeoperation
withinitself;andthis,thisalone,isHappiness.

EnneadI
Sixthtractate:Beauty
WrittenbyPlotinus,253270A.D.
1.Beautyaddressesitselfchieflytosight;butthereisabeauty
forthehearingtoo,asincertaincombinationsofwordsandin
allkindsofmusic,formelodiesandcadencesarebeautiful;
andmindsthatliftthemselvesabovetherealmofsensetoa
higherorderareawareofbeautyintheconductoflife,in
actions,incharacter,inthepursuitsoftheintellect;andthereis
thebeautyofthevirtues.Whatloftierbeautytheremaybe,yet,
ourargumentwillbringtolight.
What,then,isitthatgivescomelinesstomaterialformsand
drawstheeartothesweetnessperceivedinsounds,andwhatis
thesecretofthebeautythereisinallthatderivesfromSoul?

IstheresomeOnePrinciplefromwhichalltaketheirgrace,or
isthereabeautypeculiartotheembodiedandanotherforthe
bodiless?Finally,oneormany,whatwouldsuchaPrinciple
be?
Considerthatsomethings,materialshapesforinstance,are
graciousnotbyanythinginherentbutbysomething
communicated,whileothersarelovelyofthemselves,as,for
example,Virtue.
Thesamebodiesappearsometimesbeautiful,sometimesnot;
sothatthereisagooddealbetweenbeingbodyandbeing
beautiful.
What,then,isthissomethingthatshowsitselfincertain
materialforms?Thisisthenaturalbeginningofourenquiry.
Whatisitthatattractstheeyesofthosetowhomabeautiful
objectispresented,andcallsthem,luresthem,towardsit,and
fillsthemwithjoyatthesight?Ifwepossessourselvesofthis,
wehaveatonceastandpointforthewidersurvey.
Almosteveryonedeclaresthatthesymmetryofpartstowards
eachotherandtowardsawhole,with,besides,acertaincharm
ofcolour,constitutesthebeautyrecognizedbytheeye,thatin
visiblethings,asindeedinallelse,universally,thebeautiful
thingisessentiallysymmetrical,patterned.
Butthinkwhatthismeans.
Onlyacompoundcanbebeautiful,neveranythingdevoidof
parts;andonlyawhole;theseveralpartswillhavebeauty,not
inthemselves,butonlyasworkingtogethertogiveacomely
total.Yetbeautyinanaggregatedemandsbeautyindetails;it
cannotbeconstructedoutofugliness;itslawmustrun
throughout.
Allthelovelinessofcolourandeventhelightofthesun,being
devoidofpartsandsonotbeautifulbysymmetry,mustbe
ruledoutoftherealmofbeauty.Andhowcomesgoldtobea
beautifulthing?Andlightningbynight,andthestars,whyare
thesesofair?
Insoundsalsothesimplemustbeproscribed,thoughoftenina
wholenoblecompositioneachseveraltoneisdeliciousin
itself.
Againsincetheoneface,constantinsymmetry,appears
sometimesfairandsometimesnot,canwedoubtthatbeautyis
somethingmorethansymmetry,thatsymmetryitselfowesits

beautytoaremoterprinciple?
Turntowhatisattractiveinmethodsoflifeorinthe
expressionofthought;arewetocallinsymmetryhere?What
symmetryistobefoundinnobleconduct,orexcellentlaws,in
anyformofmentalpursuit?
Whatsymmetrycantherebeinpointsofabstractthought?
Thesymmetryofbeingaccordantwitheachother?Butthere
maybeaccordanceorentireidentitywherethereisnothingbut
ugliness:thepropositionthathonestyismerelyagenerous
artlessnesschimesinthemostperfectharmonywiththe
propositionthatmoralitymeansweaknessofwill;the
accordanceiscomplete.
Thenagain,allthevirtuesareabeautyofthesoul,abeauty
authenticbeyondanyoftheseothers;buthowdoessymmetry
enterhere?Thesoul,itistrue,isnotasimpleunity,butstillits
virtuecannothavethesymmetryofsizeorofnumber:what
standardofmeasurementcouldpresideoverthecompromise
orthecoalescenceofthesoul'sfacultiesorpurposes?
Finally,howbythistheorywouldtherebebeautyinthe
IntellectualPrinciple,essentiallythesolitary?
2.Letus,then,gobacktothesource,andindicateatoncethe
Principlethatbestowsbeautyonmaterialthings.
UndoubtedlythisPrincipleexists;itissomethingthatis
perceivedatthefirstglance,somethingwhichthesoulnames
asfromanancientknowledgeand,recognising,welcomesit,
entersintounisonwithit.
ButletthesoulfallinwiththeUglyandatonceitshrinks
withinitself,deniesthething,turnsawayfromit,not
accordant,resentingit.
Ourinterpretationisthatthesoulbytheverytruthofits
nature,byitsaffiliationtothenoblestExistentsinthe
hierarchyofBeingwhenitseesanythingofthatkin,orany
traceofthatkinship,thrillswithanimmediatedelight,takesits
owntoitself,andthusstirsanewtothesenseofitsnatureand
ofallitsaffinity.
But,isthereanysuchlikenessbetweenthelovelinessofthis
worldandthesplendoursintheSupreme?Suchalikenessin
theparticularswouldmakethetwoordersalike:butwhatis
thereincommonbetweenbeautyhereandbeautyThere?

Weholdthatallthelovelinessofthisworldcomesby
communioninIdealForm.
Allshapelessnesswhosekindadmitsofpatternandform,as
longasitremainsoutsideofReasonandIdea,isuglybythat
veryisolationfromtheDivineThought.Andthisisthe
AbsoluteUgly:anuglythingissomethingthathasnotbeen
entirelymasteredbypattern,thatisbyReason,theMatternot
yieldingatallpointsandinallrespectstoIdealForm.
ButwheretheIdealFormhasentered,ithasgroupedand
coordinatedwhatfromadiversityofpartswastobecomea
unity:ithasralliedconfusionintocooperation:ithasmadethe
sumoneharmoniouscoherence:fortheIdeaisaunityand
whatitmouldsmustcometounityasfarasmultiplicitymay.
Andonwhathasthusbeencompactedtounity,Beauty
enthronesitself,givingitselftothepartsastothesum:whenit
lightsonsomenaturalunity,athingoflikeparts,thenitgives
itselftothatwhole.Thus,foranillustration,thereisthe
beauty,conferredbycraftsmanship,ofallahousewithallits
parts,andthebeautywhichsomenaturalqualitymaygivetoa
singlestone.
This,then,ishowthematerialthingbecomesbeautifulby
communicatinginthethoughtthatflowsfromtheDivine.
3.Andthesoulincludesafacultypeculiarlyaddressedto
Beautyoneincomparablysureintheappreciationofitsown,
neverindoubtwheneveranylovelythingpresentsitselffor
judgement.
Orperhapsthesoulitselfactsimmediately,affirmingthe
BeautifulwhereitfindssomethingaccordantwiththeIdeal
Formwithinitself,usingthisIdeaasacanonofaccuracyinits
decision.
Butwhataccordanceistherebetweenthematerialandthat
whichantedatesallMatter?
Onwhatprincipledoesthearchitect,whenhefindsthehouse
standingbeforehimcorrespondentwithhisinneridealofa
house,pronounceitbeautiful?Isitnotthatthehousebefore
him,thestonesapart,istheinnerideastampeduponthemass
ofexteriormatter,theindivisibleexhibitedindiversity?
Sowiththeperceptivefaculty:discerningincertainobjectsthe
IdealFormwhichhasboundandcontrolledshapelessmatter,
opposedinnaturetoIdea,seeingfurtherstampeduponthe
commonshapessomeshapeexcellentabovethecommon,it

gathersintounitywhatstillremainsfragmentary,catchesitup
andcarriesitwithin,nolongerathingofparts,andpresentsit
totheIdealPrincipleassomethingconcordantandcongenial,a
naturalfriend:thejoyhereislikethatofagoodmanwho
discernsinayouththeearlysignsofavirtueconsonantwith
theachievedperfectionwithinhisownsoul.
Thebeautyofcolourisalsotheoutcomeofaunification:it
derivesfromshape,fromtheconquestofthedarknessinherent
inMatterbythepouringinoflight,theunembodied,whichis
aRationalPrincipleandanIdealForm.
HenceitisthatFireitselfissplendidbeyondallmaterial
bodies,holdingtherankofIdealPrincipletotheother
elements,makingeverupwards,thesubtlestandsprightliestof
allbodies,asveryneartotheunembodied;itselfalone
admittingnoother,alltheotherspenetratedbyit:fortheytake
warmthbutthisisnevercold;ithascolourprimally;they
receivetheFormofcolourfromit:hencethesplendourofits
light,thesplendourthatbelongstotheIdea.Andallthathas
resistedandisbutuncertainlyheldbyitslightremainsoutside
ofbeauty,asnothavingabsorbedtheplenitudeoftheFormof
colour.
Andharmoniesunheardinsoundcreatetheharmonieswe
hear,andwakethesoultotheconsciousnessofbeauty,
showingittheoneessenceinanotherkind:forthemeasuresof
oursensiblemusicarenotarbitrarybutaredeterminedbythe
PrinciplewhoselabouristodominateMatterandbringpattern
intobeing.
Thusfarofthebeautiesoftherealmofsense,imagesand
shadowpictures,fugitivesthathaveenteredintoMatterto
adorn,andtoravish,wheretheyareseen.
4.Butthereareearlierandloftierbeautiesthanthese.Inthe
senseboundlifewearenolongergrantedtoknowthem,but
thesoul,takingnohelpfromtheorgans,seesandproclaims
them.Tothevisionofthesewemustmount,leavingsenseto
itsownlowplace.
Asitisnotforthosetospeakofthegracefulformsofthe
materialworldwhohaveneverseenthemorknowntheir
gracemenbornblind,letussupposeinthesamewaythose
mustbesilentuponthebeautyofnobleconductandof
learningandallthatorderwhohavenevercaredforsuch
things,normaythosetellofthesplendourofvirtuewhohave
neverknownthefaceofJusticeandofMoralWisdom
beautifulbeyondthebeautyofEveningandofdawn.

SuchvisionisforthoseonlywhoseewiththeSoul'ssightand
atthevision,theywillrejoice,andawewillfalluponthemand
atroubledeeperthanalltherestcouldeverstir,fornowthey
aremovingintherealmofTruth.
ThisisthespiritthatBeautymusteverinduce,wonderment
andadelicioustrouble,longingandloveandatremblingthat
isalldelight.Fortheunseenallthismaybefeltasfortheseen;
andthistheSoulsfeelforit,everysoulinsomedegree,but
thosethemoredeeplythatarethemoretrulyapttothishigher
lovejustasalltakedelightinthebeautyofthebodybutall
arenotstungassharply,andthoseonlythatfeelthekeener
woundareknownasLovers.
5.TheseLovers,then,loversofthebeautyoutsideofsense,
mustbemadetodeclarethemselves.
Whatdoyoufeelinpresenceofthegraceyoudiscernin
actions,inmanners,insoundmorality,inalltheworksand
fruitsofvirtue,inthebeautyofsouls?Whenyouseethatyou
yourselvesarebeautifulwithin,whatdoyoufeel?Whatisthis
Dionysiacexultationthatthrillsthroughyourbeing,this
strainingupwardsofallyourSoul,thislongingtobreakaway
fromthebodyandlivesunkenwithintheveritableself?
ThesearenootherthantheemotionsofSoulsunderthespell
oflove.
Butwhatisitthatawakensallthispassion?Noshape,no
colour,nograndeurofmass:allisforaSoul,somethingwhose
beautyrestsuponnocolour,forthemoralwisdomtheSoul
enshrinesandalltheotherhuelesssplendourofthevirtues.It
isthatyoufindinyourself,oradmireinanother,loftinessof
spirit;righteousnessoflife;disciplinedpurity;courageofthe
majesticface;gravity;modestythatgoesfearlessandtranquil
andpassionless;and,shiningdownuponall,thelightofgod
likeIntellection.
Allthesenoblequalitiesaretobereverencedandloved,no
doubt,butwhatentitlesthemtobecalledbeautiful?
Theyexist:theymanifestthemselvestous:anyonethatsees
themmustadmitthattheyhaverealityofBeing;andisnot
RealBeing,reallybeautiful?
Butwehavenotyetshownbywhatpropertyinthemtheyhave
wroughttheSoultoloveliness:whatisthisgrace,this
splendourasofLight,restinguponallthevirtues?
Letustakethecontrary,theuglinessoftheSoul,andsetthat

againstitsbeauty:tounderstand,atonce,whatthisuglinessis
andhowitcomestoappearintheSoulwillcertainlyopenour
waybeforeus.
LetusthensupposeanuglySoul,dissolute,unrighteous:
teemingwithallthelusts;tornbyinternaldiscord;besetbythe
fearsofitscowardiceandtheenviesofitspettiness;thinking,
inthelittlethoughtithas,onlyoftheperishableandthebase;
perverseinallitsthefriendofuncleanpleasures;livingthelife
ofabandonmenttobodilysensationanddelightinginits
deformity.
Whatmustwethinkbutthatallthisshameissomethingthat
hasgatheredabouttheSoul,someforeignbaneoutragingit,
soilingit,sothat,encumberedwithallmannerofturpitude,it
hasnolongeracleanactivityoracleansensation,but
commandsonlyalifesmoulderingdullyunderthecrustof
evil;that,sunkinmanifolddeath,itnolongerseeswhataSoul
shouldsee,maynolongerrestinitsownbeing,draggedever
asitistowardstheouter,thelower,thedark?
Anuncleanthing,Idaretosay;flickeringhitherandthitherat
thecallofobjectsofsense,deeplyinfectedwiththetaintof
body,occupiedalwaysinMatter,andabsorbingMatterinto
itself;initscommercewiththeIgnobleithastraffickedaway
foranaliennatureitsownessentialIdea.
Ifamanhasbeenimmersedinfilthordaubedwithmudhis
nativecomelinessdisappearsandallthatisseenisthefoul
stuffbesmearinghim:hisuglyconditionisduetoalienmatter
thathasencrustedhim,andifheistowinbackhisgraceit
mustbehisbusinesstoscourandpurifyhimselfandmake
himselfwhathewas.
So,wemayjustlysay,aSoulbecomesuglybysomething
foisteduponit,bysinkingitselfintothealien,byafall,a
descentintobody,intoMatter.ThedishonouroftheSoulisin
itsceasingtobecleanandapart.Goldisdegradedwhenitis
mixedwithearthyparticles;ifthesebeworkedout,thegoldis
leftandisbeautiful,isolatedfromallthatisforeign,goldwith
goldalone.AndsotheSoul;letitbebutclearedofthedesires
thatcomebyitstoointimateconversewiththebody,
emancipatedfromallthepassions,purgedofallthat
embodimenthasthrustuponit,withdrawn,asolitary,toitself
againinthatmomenttheuglinessthatcameonlyfromthe
alienisstrippedaway.
6.For,astheancientteachingwas,moraldisciplineand
courageandeveryvirtue,notevenexceptingWisdomitself,all
ispurification.

HencetheMysterieswithgoodreasonadumbratethe
immersionoftheunpurifiedinfilth,evenintheNetherWorld,
sincetheuncleanlovesfilthforitsveryfilthiness,andswine
foulofbodyfindtheirjoyinfoulness.
WhatelseisSophrosyne,rightlysocalled,buttotakenopart
inthepleasuresofthebody,tobreakawayfromthemas
uncleanandunworthyoftheclean?Sotoo,Courageisbut
beingfearlessofthedeathwhichisbutthepartingoftheSoul
fromthebody,aneventwhichnoonecandreadwhosedelight
istobehisunmingledself.AndMagnanimityisbutdisregard
forthelureofthingshere.AndWisdomisbuttheActofthe
IntellectualPrinciplewithdrawnfromthelowerplacesand
leadingtheSoultotheAbove.
TheSoulthuscleansedisallIdeaandReason,whollyfreeof
body,intellective,entirelyofthatdivineorderfromwhichthe
wellspringofBeautyrisesandalltheraceofBeauty.
HencetheSoulheightenedtotheIntellectualPrincipleis
beautifultoallitspower.ForIntellectionandallthatproceeds
fromIntellectionaretheSoul'sbeauty,agraciousnessnativeto
itandnotforeign,foronlywiththeseisittrulySoul.Anditis
justtosaythatintheSoul'sbecomingagoodandbeautiful
thingisitsbecomingliketoGod,forfromtheDivinecomes
alltheBeautyandalltheGoodinbeings.
WemayevensaythatBeautyistheAuthenticExistentsand
UglinessisthePrinciplecontrarytoExistence:andtheUglyis
alsotheprimalevil;thereforeitscontraryisatoncegoodand
beautiful,orisGoodandBeauty:andhencetheonemethod
willdiscovertoustheBeautyGoodandtheUglinessEvil.
AndBeauty,thisBeautywhichisalsoTheGood,mustbe
posedasTheFirst:directlyderivingfromthisFirstisthe
IntellectualPrinciplewhichispreeminentlythemanifestation
ofBeauty;throughtheIntellectualPrincipleSoulisbeautiful.
Thebeautyinthingsofalowerorderactionsandpursuitsfor
instancecomesbyoperationoftheshapingSoulwhichisalso
theauthorofthebeautyfoundintheworldofsense.Forthe
Soul,adivinething,afragmentasitwereofthePrimal
Beauty,makesbeautifultothefulnessoftheircapacityall
thingswhatsoeverthatitgraspsandmoulds.
7.ThereforewemustascendagaintowardstheGood,the
desiredofeverySoul.AnyonethathasseenThis,knowswhat
IintendwhenIsaythatitisbeautiful.Eventhedesireofitis
tobedesiredasaGood.Toattainitisforthosethatwilltake
theupwardpath,whowillsetalltheirforcestowardsit,who
willdivestthemselvesofallthatwehaveputoninour

descent:so,tothosethatapproachtheHolyCelebrationsof
theMysteries,thereareappointedpurificationsandthelaying
asideofthegarmentswornbefore,andtheentryinnakedness
until,passing,ontheupwardway,allthatisotherthanthe
God,eachinthesolitudeofhimselfshallbeholdthatsolitary
dwellingExistence,theApart,theUnmingled,thePure,that
fromWhichallthingsdepend,forWhichalllookandliveand
actandknow,theSourceofLifeandofIntellectionandof
Being.
Andonethatshallknowthisvisionwithwhatpassionoflove
shallhenotbeseized,withwhatpangofdesire,whatlonging
tobemoltenintoonewithThis,whatwonderingdelight!Ifhe
thathasneverseenthisBeingmusthungerforItasforallhis
welfare,hethathasknownmustloveandreverenceItasthe
veryBeauty;hewillbefloodedwithaweandgladness,
strickenbyasalutaryterror;heloveswithaveritablelove,
withsharpdesire;allotherlovesthanthishemustdespise,and
disdainallthatonceseemedfair.
This,indeed,isthemoodevenofthosewho,havingwitnessed
themanifestationofGodsorSupernals,canneveragainfeel
theolddelightinthecomelinessofmaterialforms:whatthen
arewetothinkofonethatcontemplatesAbsoluteBeautyinIts
essentialintegrity,noaccumulationoffleshandmatter,no
dwelleronearthorintheheavenssoperfectItspurityfar
aboveallsuchthingsinthattheyarenonessential,composite,
notprimalbutdescendingfromThis?
BeholdingthisBeingtheChoragosofallExistence,theSelf
Intentthatevergivesforthandnevertakesresting,rapt,inthe
visionandpossessionofsoloftyaloveliness,growingtoIts
likeness,whatBeautycanthesoulyetlack?ForThis,the
Beautysupreme,theabsolute,andtheprimal,fashionsIts
loverstoBeautyandmakesthemalsoworthyoflove.
AndforThis,thesternestandtheuttermostcombatisset
beforetheSouls;allourlabourisforThis,lestwebeleft
withoutpartinthisnoblestvision,whichtoattainistobe
blessedintheblissfulsight,whichtofailofistofailutterly.
Fornothethathasfailedofthejoythatisincolourorin
visibleforms,nothethathasfailedofpowerorofhonoursor
ofkingdomhasfailed,butonlyhethathasfailedofonlyThis,
forWhosewinningheshouldrenouncekingdomsand
commandoverearthandoceanandsky,ifonly,spurningthe
worldofsensefrombeneathhisfeet,andstrainingtoThis,he
maysee.
8.Butwhatmustwedo?Howliesthepath?Howcometo

visionoftheinaccessibleBeauty,dwellingasifinconsecrated
precincts,apartfromthecommonwayswhereallmaysee,
eventheprofane?
Hethathasthestrength,lethimariseandwithdrawinto
himself,foregoingallthatisknownbytheeyes,turningaway
foreverfromthematerialbeautythatoncemadehisjoy.When
heperceivesthoseshapesofgracethatshowinbody,lethim
notpursue:hemustknowthemforcopies,vestiges,shadows,
andhastenawaytowardsThattheytellof.Forifanyone
followwhatislikeabeautifulshapeplayingoverwateris
therenotamythtellinginsymbolofsuchadupe,howhesank
intothedepthsofthecurrentandwassweptawayto
nothingness?Sotoo,onethatisheldbymaterialbeautyand
willnotbreakfreeshallbeprecipitated,notinbodybutin
Soul,downtothedarkdepthsloathedoftheIntellectiveBeing,
where,blindevenintheLowerWorld,heshallhave
commerceonlywithshadows,thereashere.
"LetusfleethentothebelovedFatherland":thisisthe
soundestcounsel.Butwhatisthisflight?Howarewetogain
theopensea?ForOdysseusissurelyaparabletouswhenhe
commandstheflightfromthesorceriesofCirceorCalypso
notcontenttolingerforallthepleasureofferedtohiseyesand
allthedelightofsensefillinghisdays.
TheFatherlandtousisTherewhencewehavecome,and
ThereisTheFather.
Whatthenisourcourse,whatthemannerofourflight?Thisis
notajourneyforthefeet;thefeetbringusonlyfromlandto
land;norneedyouthinkofcoachorshiptocarryyouaway;all
thisorderofthingsyoumustsetasideandrefusetosee:you
mustclosetheeyesandcallinsteaduponanothervisionwhich
istobewakedwithinyou,avision,thebirthrightofall,which
fewturntouse.
9.Andthisinnervision,whatisitsoperation?
Newlyawakeneditisalltoofeebletobeartheultimate
splendour.ThereforetheSoulmustbetrainedtothehabitof
remarking,first,allnoblepursuits,thentheworksofbeauty
producednotbythelabouroftheartsbutbythevirtueofmen
knownfortheirgoodness:lastly,youmustsearchthesoulsof
thosethathaveshapedthesebeautifulforms.
Buthowareyoutoseeintoavirtuoussoulandknowits
loveliness?
Withdrawintoyourselfandlook.Andifyoudonotfind

yourselfbeautifulyet,actasdoesthecreatorofastatuethatis
tobemadebeautiful:hecutsawayhere,hesmoothesthere,he
makesthislinelighter,thisotherpurer,untilalovelyfacehas
grownuponhiswork.Sodoyoualso:cutawayallthatis
excessive,straightenallthatiscrooked,bringlighttoallthatis
overcast,labourtomakealloneglowofbeautyandnever
ceasechisellingyourstatue,untilthereshallshineoutonyou
fromitthegodlikesplendourofvirtue,untilyoushallseethe
perfectgoodnesssurelyestablishedinthestainlessshrine.
Whenyouknowthatyouhavebecomethisperfectwork,when
youareselfgatheredinthepurityofyourbeing,nothingnow
remainingthatcanshatterthatinnerunity,nothingfrom
withoutclingingtotheauthenticman,whenyoufindyourself
whollytruetoyouressentialnature,whollythatonlyveritable
Lightwhichisnotmeasuredbyspace,notnarrowedtoany
circumscribedformnoragaindiffusedasathingvoidofterm,
buteverunmeasurableassomethinggreaterthanallmeasure
andmorethanallquantitywhenyouperceivethatyouhave
growntothis,youarenowbecomeveryvision:nowcallupall
yourconfidence,strikeforwardyetastepyouneedaguideno
longerstrain,andsee.
ThisistheonlyeyethatseesthemightyBeauty.Iftheeyethat
adventuresthevisionbedimmedbyvice,impure,orweak,and
unableinitscowardlyblenchingtoseetheuttermost
brightness,thenitseesnothingeventhoughanotherpointto
whatliesplaintosightbeforeit.Toanyvisionmustbebrought
aneyeadaptedtowhatistobeseen,andhavingsomelikeness
toit.Neverdideyeseethesununlessithadfirstbecome
sunlike,andnevercanthesoulhavevisionoftheFirstBeauty
unlessitselfbebeautiful.
Therefore,firstleteachbecomegodlikeandeachbeautiful
whocarestoseeGodandBeauty.So,mounting,theSoulwill
comefirsttotheIntellectualPrincipleandsurveyallthe
beautifulIdeasintheSupremeandwillavowthatthisis
Beauty,thattheIdeasareBeauty.Forbytheirefficacycomes
allBeautyelse,buttheoffspringandessenceofthe
IntellectualBeing.WhatisbeyondtheIntellectualPrinciple
weaffirmtobethenatureofGoodradiatingBeautybeforeit.
Sothat,treatingtheIntellectualKosmosasone,thefirstisthe
Beautiful:ifwemakedistinctionthere,theRealmofIdeas
constitutestheBeautyoftheIntellectualSphere;andThe
Good,whichliesbeyond,istheFountainatonceandPrinciple
ofBeauty:thePrimalGoodandthePrimalBeautyhavethe
onedwellingplaceand,thus,always,Beauty'sseatisThere.

EnneadI
Seventhtractate:Ontheprimalgoodandsecondaryformsofgood
[otherwise,onhappiness]
WrittenbyPlotinus,253270A.D.
1.WecanscarcelyconceivethatforanyentitytheGoodcan
beotherthanthenaturalActexpressingitslifeforce,orinthe
caseofanentitymadeupofpartstheAct,appropriate,natural
andcomplete,expressiveofthatinitwhichisbest.
FortheSoul,then,theGoodisitsownnaturalAct.
ButtheSoulitselfisnativelya"Best";if,further,itsactbe
directedtowardstheBest,theachievementisnotmerelythe
"Soul'sgood"but"TheGood"withoutqualification.
Now,givenanExistentwhichasbeingitselfthebestof
existencesandeventranscendingtheexistencesdirectsitsAct
towardsnoother,butistheobjecttowhichtheActofallelse
isdirected,itisclearthatthismustbeatoncetheGoodandthe
meansthroughwhichallelsemayparticipateinGood.
ThisAbsoluteGoodotherentitiesmaypossessintwoways
bybecomingliketoItandbydirectingtheActoftheirbeing
towardsIt.
Now,ifallaspirationandActwhatsoeveraredirectedtowards
theGood,itfollowsthattheEssentialGoodneitherneednor
canlookoutsideitselforaspiretoanythingotherthanitself:it
canbutremainunmoved,asbeing,intheconstitutionof
things,thewellspringandfirstcauseofallAct:whatsoeverin
otherentitiesisofthenatureofGoodcannotbeduetoanyAct
oftheEssentialGooduponthem;itisforthemonthecontrary
toacttowardstheirsourceandcause.TheGoodmust,then,be
theGoodnotbyanyAct,notevenbyvirtueofitsIntellection,
butbyitsveryrestwithinItself.
ExistingbeyondandaboveBeing,itmustbebeyondand
abovetheIntellectualPrincipleandallIntellection.
For,again,thatonlycanbenamedtheGoodtowhichallis
boundanditselftonone:foronlythusisitveritablytheobject
ofallaspiration.Itmustbeunmoved,whileallcirclesaround
it,asacircumferencearoundacentrefromwhichalltheradii
proceed.Anotherexamplewouldbethesun,centraltothe
lightwhichstreamsfromitandisyetlinkedtoit,oratleastis

alwaysaboutit,irremoveably;tryallyouwilltoseparatethe
lightfromthesun,orthesunfromitslight,foreverthelightis
inthesun.
2.ButtheUniverseoutside;howisitalignedtowardsthe
Good?
ThesoullessbydirectiontowardSoul:SoultowardstheGood
itself,throughtheIntellectualPrinciple.
EverythinghassomethingoftheGood,byvirtueofpossessing
acertaindegreeofunityandacertaindegreeofExistenceand
byparticipationinIdealForm:totheextentoftheUnity,
Being,andFormwhicharepresent,thereisasharinginan
image,fortheUnityandExistenceinwhichthereis
participationarenomorethanimagesoftheIdealForm.
WithSoulitisdifferent;theFirstSoul,thatwhichfollows
upontheIntellectualPrinciple,possessesalifenearertothe
VerityandthroughthatPrincipleisofthenatureofgood;it
willactuallypossesstheGoodifitorientateitselftowardsthe
IntellectualPrinciple,sincethisfollowsimmediatelyuponthe
Good.
Insum,then,lifeistheGoodtotheliving,andtheIntellectual
Principletowhatisintellective;sothatwherethereislifewith
intellectionthereisadoublecontactwiththeGood.
3.Butiflifeisagood,istheregoodforallthatlives?
No:inthevile,lifelimps:itisliketheeyetothedimsighted;
itfailsofitstask.
Butifthemingledstrandoflifeistous,thoughentwinedwith
evil,stillinthetotalagood,mustnotdeathbeanevil?
EviltoWhat?Theremustbeasubjectfortheevil:butifthe
possiblesubjectisnolongeramongbeings,or,stillamong
beings,isdevoidoflife...why,astoneisnotmoreimmune.
If,onthecontrary,afterdeathlifeandsoulcontinue,then
deathwillbenoevilbutagood;Soul,disembodied,isthefreer
toplyitsownAct.
IfitbetakenintotheAllSoulwhatevilcanreachitThere?
AndastheGodsarepossessedofGoodanduntouchedbyevil
so,certainlyistheSoulthathaspreserveditsessential
character.Andifitshouldloseitspurity,theevilitexperiences
isnotinitsdeathbutinitslife.Supposeittobeunder
punishmentinthelowerworld,eventheretheevilthingisits

lifeandnotitsdeath;themisfortuneisstilllife,alifeofa
definitecharacter.
LifeisapartnershipofaSoulandbody;deathisthe
dissolution;ineitherlifeordeath,then,theSoulwillfeelitself
athome.
But,again,iflifeisgood,howcandeathbeanythingbutevil?
Rememberthatthegoodoflife,whereithasanygoodatall,is
notduetoanythinginthepartnershipbuttotherepellingof
evilbyvirtue;death,then,mustbethegreatergood.
Inaword,lifeinthebodyisofitselfanevilbuttheSoulenters
itsGoodthroughVirtue,notlivingthelifeoftheCouplement
butholdingitselfapart,evenhere.

EnneadI
Eighthtractate:Onthenatureandsourceofevil
WrittenbyPlotinus,253270A.D.
1.ThoseenquiringwhenceEvilentersintobeings,orrather
intoacertainorderofbeings,wouldbemakingthebest
beginningiftheyestablished,firstofall,whatpreciselyEvilis,
whatconstitutesitsNature.Atonceweshouldknowwhenceit
comes,whereithasitsnativeseatandwhereitispresent
merelyasanaccident;andtherewouldbenofurtherquestion
astowhetherithasAuthenticExistence.
Butadifficultyarises.Bywhatfacultyinuscouldwepossibly
knowEvil?
Allknowingcomesbylikeness.TheIntellectualPrincipleand
theSoul,beingIdealForms,wouldknowIdealFormsand
wouldhaveanaturaltendencytowardsthem;butwhocould
imagineEviltobeanIdealForm,seeingthatitmanifestsitself
astheveryabsenceofGood?
Ifthesolutionisthattheoneactofknowingcoverscontraries,
andthatasEvilisthecontrarytoGoodtheoneactwouldgrasp
GoodandEviltogether,thentoknowEviltheremustbefirsta
clearperceptionandunderstandingofGood,sincethenobler
existencesprecedethebaserandareIdealFormswhiletheless
goodholdnosuchstanding,arenearertoNonBeing.

NodoubtthereisaquestioninwhatprecisewayGoodis
contrarytoEvilwhetheritisasFirstPrincipletolastofthings
orasIdealFormtoutterLack:butthissubjectwepostpone.
2.ForthemomentletusdefinethenatureoftheGoodasfaras
theimmediatepurposedemands.
TheGoodisthatonwhichallelsedepends,towardswhichall
Existencesaspireastotheirsourceandtheirneed,whileItself
iswithoutneed,sufficienttoItself,aspiringtonoother,the
measureandTermofall,givingoutfromitselftheIntellectual
PrincipleandExistenceandSoulandLifeandallIntellective
Act.
AlluntilTheGoodisreachedisbeautiful;TheGoodis
beyondbeautiful,beyondtheHighest,holdingkinglystatein
theIntellectualKosmos,thatsphereconstitutedbyaPrinciple
whollyunlikewhatisknownasIntelligenceinus.Our
intelligenceisnourishedonthepropositionsoflogic,isskilled
infollowingdiscussions,worksbyreasonings,examineslinks
ofdemonstration,andcomestoknowtheworldofBeingalso
bythestepsoflogicalprocess,havingnopriorgraspofReality
butremainingempty,allIntelligencethoughitbe,untilithas
putitselftoschool.
TheIntellectualPrinciplewearediscussingisnotofsucha
kind:Itpossessesall:Itisall:ItispresenttoallbyItsself
presence:Ithasallbyothermeansthanhaving,forwhatIt
possessesisstillItself,nordoesanyparticularofallwithinIt
standapart;foreverysuchparticularisthewholeandinall
respectsall,whileyetnotconfusedinthemassbutstill
distinct,aparttotheextentthatanyparticipantinthe
IntellectualPrincipleparticipatesnotintheentireasonething
butinwhatsoeverlieswithinitsownreach.
AndtheFirstActistheActofTheGoodstationarywithin
Itself,andtheFirstExistenceistheselfcontainedExistenceof
TheGood;butthereisalsoanActuponIt,thatofthe
IntellectualPrinciplewhich,asitwere,livesaboutIt.
AndtheSoul,outside,circlesaroundtheIntellectualPrinciple,
andbygazinguponit,seeingintothedepthsofIt,throughIt
seesGod.
Suchistheuntroubled,theblissful,lifeofdivinebeings,and
Evilhasnoplaceinit;ifthiswereall,therewouldbenoEvil
butGoodonly,thefirst,thesecondandthethirdGood.All,
thusfar,iswiththeKingofAll,unfailingCauseofGoodand
Beautyandcontrollerofall;andwhatisGoodinthesecond
degreedependsupontheSecondPrincipleandtertiaryGood

upontheThird.
3.IfsuchbetheNatureofBeingsandofThatwhich
transcendsalltherealmofBeing,Evilcannothaveplace
amongBeingsorintheBeyondBeing;thesearegood.
Thereremains,only,ifEvilexistatall,thatitbesituateinthe
realmofNonBeing,thatitbesomemode,asitwere,ofthe
NonBeing,thatithaveitsseatinsomethingintouchwith
NonBeingortoacertaindegreecommunicateinNonBeing.
BythisNonBeing,ofcourse,wearenottounderstand
somethingthatsimplydoesnotexist,butonlysomethingofan
utterlydifferentorderfromAuthenticBeing:thereisno
questionhereofmovementorpositionwithregardtoBeing;
theNonBeingwearethinkingofis,rather,animageofBeing
orperhapssomethingstillfurtherremovedthanevenanimage.
Nowthis[therequiredfaintimageofBeing]mightbethe
sensibleuniversewithalltheimpressionsitengenders,orit
mightbesomethingofevenlaterderivation,accidentaltothe
realmofsense,oragain,itmightbethesourceofthesense
worldorsomethingofthesameorderenteringintoitto
completeit.
Someconceptionofitwouldbereachedbythinkingof
measurelessnessasopposedtomeasure,oftheunbounded
againstbound,theunshapedagainstaprincipleofshape,the
everneedyagainsttheselfsufficing:thinkoftheever
undefined,theneveratrest,theallacceptingbutneversated,
utterdearth;andmakeallthischaracternotmereaccidentinit
butitsequivalentforessentialbeing,sothat,whatsoever
fragmentofitbetaken,thatpartisalllawlessvoid,while
whateverparticipatesinitandresemblesitbecomesevil,
thoughnotofcoursetothepointofbeing,asitselfis,Evil
Absolute.
Inwhatsubstantialform[hypostasis]thenisallthistobe
foundnotasaccidentbutastheverysubstanceitself?
ForifEvilcanenterintootherthings,itmusthaveinacertain
senseapriorexistence,eventhoughitmaynotbeanessence.
AsthereisGood,theAbsolute,aswellasGood,thequality,
so,togetherwiththederivedevilenteringintosomethingnot
itself,theremustbetheAbsoluteEvil.
Buthow?CantherebeUnmeasureapartfromanunmeasured
object?
DoesnotMeasureexistapartfromunmeasuredthings?

PreciselyasthereisMeasureapartfromanythingmeasured,so
thereisUnmeasureapartfromtheunmeasured.IfUnmeasure
couldnotexistindependently,itmustexisteitherinan
unmeasuredobjectorinsomethingmeasured;butthe
unmeasuredcouldnotneedUnmeasureandthemeasured
couldnotcontainit.
Theremust,then,besomeUndeterminationAbsolute,some
AbsoluteFormlessness;allthequalitiescitedascharacterizing
theNatureofEvilmustbesummedunderanAbsoluteEvil;
andeveryevilthingoutsideofthismusteithercontainthis
Absolutebysaturationorhavetakenthecharacterofeviland
becomeacauseofevilbyconsecrationtothisAbsolute.
Whatwillthisbe?
ThatKindwhoseplaceisbelowallthepatterns,forms,shapes,
measurementsandlimits,thatwhichhasnotraceofgoodby
anytitleofitsown,but[atbest]takesorderandgracefrom
somePrincipleoutsideitself,amereimageasregards
AbsoluteBeingbuttheAuthenticEssenceofEvilinsofaras
EvilcanhaveAuthenticBeing.InsuchaKind,Reason
recognizesthePrimalEvil,EvilAbsolute.
4.ThebodilyKind,inthatitpartakesofMatterisanevil
thing.Whatformisinbodiesisanuntrueform:theyare
withoutlife:bytheirownnaturaldisorderlymovementthey
makeawaywitheachother;theyarehindrancestothesoulin
itsproperAct;intheirceaselessfluxtheyarealwaysslipping
awayfromBeing.
Soul,onthecontrary,sincenoteverySoulisevil,isnotanevil
Kind.
What,then,istheevilSoul?
Itis,weread,theSoulthathasenteredintotheserviceofthat
inwhichsoulevilisimplantedbynature,inwhoseservicethe
unreasoningphaseoftheSoulacceptsevilunmeasure,excess
andshortcoming,whichbringforthlicentiousness,cowardice
andallotherflawsoftheSoul,allthestates,foreigntothetrue
nature,whichsetupfalsejudgements,sothattheSoulcomes
tonamethingsgoodorevilnotbytheirtruevaluebutbythe
meretestoflikeanddislike.
Butwhatistherootofthisevilstate?howcanitbebrought
underthecausingprincipleindicated?
Firstly,suchaSoulisnotapartfromMatter,isnotpurely
itself.Thatistosay,itistouchedwithUnmeasure,itisshut

outfromtheFormingIdeathatordersandbringstomeasure,
andthisbecauseitismergedintoabodymadeofMatter.
TheniftheReasoningFacultytoohastakenhurt,theSoul's
seeingisbaulkedbythepassionsandbythedarkeningthat
Matterbringstoit,byitsdeclineintoMatter,byitsvery
attentionnolongertoEssencebuttoProcesswhoseprinciple
orsourceis,again,Matter,theKindsoevilastosaturatewith
itsownpravityeventhatwhichisnotinitbutmerelylooks
towardsit.
For,whollywithoutpartinGood,thenegationofGood,
unmingledLack,thisMatterKindmakesovertoitsown
likenesswhatsoevercomesintouchwithit.
TheSoulwroughttoperfection,addressedtowardsthe
IntellectualPrinciple,issteadfastlypure:ithasturnedaway
fromMatter;allthatisundetermined,thatisoutsideof
measure,thatisevil,itneitherseesnordrawsnear;itendures
initspurity,only,andwholly,determinedbytheIntellectual
Principle.
TheSoulthatbreaksawayfromthissourceofitsrealitytothe
nonperfectandnonprimalis,asitwere,asecondary,an
image,totheloyalSoul.Byitsfallingawayandtotheextent
ofthefallitisstrippedofDetermination,becomeswholly
indeterminate,seesdarkness.Lookingtowhatrepelsvision,as
welookwhenwearesaidtoseedarkness,ithastakenMatter
intoitself.
5.But,itwillbeobjected,ifthisseeingandfrequentingofthe
darknessisduetothelackofgood,theSoul'sevilhasits
sourceinthatverylack;thedarknesswillbemerelya
secondarycauseandatoncethePrincipleofEvilisremoved
fromMatter,ismadeanteriortoMatter.
No:Evilisnotinanyandeverylack;itisinabsolutelack.
WhatfallsinsomedegreeshortoftheGoodisnotEvil;
consideredinitsownkinditmightevenbeperfect,butwhere
thereisutterdearth,therewehaveEssentialEvil,voidofall
shareinGood;thisisthecasewithMatter.
Matterhasnotevenexistencewherebytohavesomepartin
Good:Beingisattributedtoitbyanaccidentofwords:the
truthwouldbethatithasNonBeing.
MerelackbringsmerelyNotGoodness:Evildemandsthe
absolutelackthough,ofcourse,anyveryconsiderable
shortcomingmakestheultimatefallpossibleandisalready,in
itself,anevil.

InfinewearenottothinkofEvilassomeparticularbadthing
injustice,forexample,oranyotheruglytraitbutasaprinciple
distinctfromanyoftheparticularformsinwhich,bythe
additionofcertainelements,itbecomesmanifest.Thusthere
maybewickednessintheSoul;theformsthisgeneral
wickednessistotakewillbedeterminedbytheenvironing
Matter,bythefacultiesoftheSoulthatoperateandbythe
natureoftheiroperation,whetherseeing,acting,ormerely
admittingimpression.
ButsupposingthingsexternaltotheSoularetobecounted
Evilsickness,povertyandsoforthhowcantheybereferred
totheprinciplewehavedescribed?
Well,sicknessisexcessordefectinthebody,whichasa
materialorganismrebelsagainstorderandmeasure;uglinessis
butmatternotmasteredbyIdealForm;povertyconsistsinour
needandlackofgoodsmadenecessarytousbyour
associationwithMatterwhoseverynatureistobeonelong
want.
Ifallthisbetrue,wecannotbe,ourselves,thesourceofEvil,
wearenotevilinourselves;Evilwasbeforewecametobe;
theEvilwhichholdsmendownbindsthemagainsttheirwill;
andforthosethathavethestrengthnotfoundinallmen,itis
truethereisadeliverancefromtheevilsthathavefound
lodgementinthesoul.
InawordsinceMatterbelongsonlytothesensibleworld,vice
inmenisnottheAbsoluteEvil;notallmenarevicious;some
overcomevice,some,thebettersort,areneverattackedbyit;
andthosewhomasteritwinbymeansofthatinthemwhichis
notmaterial.
6.Ifthisbeso,howdoweexplaintheteachingthatevilscan
neverpassawaybut"existofnecessity,"that"whileevilhas
noplaceinthedivineorder,ithauntsmortalnatureandthis
placeforever"?
Doesthismeanthatheavenisclearofevil,evermovingits
orderlyway,spinningontheappointedpath,noinjusticeThere
oranyflaw,nowrongdonebyanypowertoanyotherbutall
truetothesettledplan,whileinjusticeanddisorderprevailon
earth,designatedas"theMortalKindandthisPlace"?
Notquiteso:forthepreceptto"fleehence"doesnotreferto
earthandearthlylife.Theflightwereadofconsistsnotin
quittingearthbutinlivingourearthlife"withjusticeandpiety
inthelightofphilosophy";itisvicewearetoflee,sothat
clearlytothewriterEvilissimplyvicewiththesequelsof

vice.Andwhenthedisputantinthatdialoguesaysthat,ifmen
couldbeconvincedofthedoctrineadvanced,therewouldbe
anendofEvil,heisanswered,"Thatcanneverbe:Evilisof
necessity,fortheremustbeacontrarytogood."
Stillwemayreasonablyaskhowcanviceinmanbeacontrary
toTheGoodintheSupernal:forviceisthecontrarytovirtue
andvirtueisnotTheGoodbutmerelythegoodthingbywhich
Matterisbroughttoorder.
HowcanthereanycontrarytotheAbsoluteGood,whenthe
absolutehasnoquality?
Besides,isthereanyuniversalnecessitythattheexistenceof
oneoftwocontrariesshouldentailtheexistenceoftheother?
Admitthattheexistenceofoneisoftenaccompaniedbythe
existenceoftheothersicknessandhealth,forexampleyet
thereisnouniversalcompulsion.
Perhaps,however,ourauthordidnotmeanthatthiswas
universallytrue;heisspeakingonlyofTheGood.
Butthen,ifTheGoodisanessence,andstillmore,ifItisthat
whichtranscendsallexistence,howcanIthaveanycontrary?
Thatthereisnothingcontrarytoessenceiscertaininthecase
ofparticularexistencesestablishedbypracticalproofbutnot
inthequitedifferentcaseoftheUniversal.
Butofwhatnaturewouldthiscontrarybe,thecontraryto
universalexistenceandingeneraltothePrimals?
Toessentialexistencewouldbeopposedthenonexistence;to
thenatureofGood,someprincipleandsourceofevil.Both
thesewillbesources,theoneofwhatisgood,theotherof
whatisevil;andallwithinthedomainoftheoneprincipleis
opposed,ascontrary,totheentiredomainoftheother,andthis
inacontrarietymoreviolentthananyexistingbetween
secondarythings.
Fortheselastareopposedasmembersofonespeciesorofone
genus,and,withinthatcommonground,theyparticipatein
somecommonquality.
InthecaseofthePrimalsorUniversalsthereissuchcomplete
separationthatwhatistheexactnegationofonegroup
constitutestheverynatureoftheother;wehavediametric
contrarietyifbycontrarietywemeantheextremeof
remoteness.

Nowtothecontentofthedivineorder,thefixedquality,the
measurednessandsoforththereisopposedthecontentofthe
evilprinciple,itsunfixedness,measurelessnessandsoforth:
totalisopposedtototal.Theexistenceoftheonegenusisa
falsity,primarily,essentially,afalseness:theothergenushas
EssenceAuthentic:theoppositionisoftruthtolie;essenceis
opposedtoessence.
ThusweseethatitisnotuniversallytruethatanEssencecan
havenocontrary.
Inthecaseoffireandwaterwewouldadmitcontrarietyifit
werenotfortheircommonelement,theMatter,aboutwhich
aregatheredthewarmthanddrynessofoneandthedampness
andcoldoftheother:iftherewereonlypresentwhat
constitutestheirdistinctkinds,thecommongroundbeing
absent,therewouldbe,herealso,essencecontrarytoessence.
Insum,thingsutterlysundered,havingnothingincommon,
standingattheremotestpoles,areoppositesinnature:the
contrarietydoesnotdependuponqualityorupontheexistence
ofadistinctgenusofbeings,butupontheutmostdifference,
clashincontent,clashineffect.
7.ButwhydoestheexistenceofthePrincipleofGood
necessarilycomporttheexistenceofaPrincipleofEvil?Isit
becausetheAllnecessarilycomportstheexistenceofMatter?
Yes:fornecessarilythisAllismadeupofcontraries:itcould
notexistifMatterdidnot.TheNatureofthisKosmosis,
therefore,ablend;itisblendedfromtheIntellectualPrinciple
andNecessity:whatcomesintoitfromGodisgood;evilis
fromtheAncientKindwhich,weread,istheunderlying
MatternotyetbroughttoorderbytheIdealForm.
But,sincetheexpression"thisplace"mustbetakentomean
theAll,howexplainthewords"mortalnature"?
Theanswerisinthepassage[inwhichtheFatherofGods
addressestheDivinitiesofthelowersphere],"Sinceyou
possessonlyaderivativebeing,youarenotimmortals...butby
mypoweryoushallescapedissolution."
Theescape,weread,isnotamatterofplace,butofacquiring
virtue,ofdisengagingtheselffromthebody;thisistheescape
fromMatter.Platoexplainssomewherehowamanfrees
himselfandhowheremainsbound;andthephrase"tolive
amongthegods"meanstoliveamongtheIntelligible
Existents,forthesearetheImmortals.
Thereisanotherconsiderationestablishingthenecessary

existenceofEvil.
GiventhatTheGoodisnottheonlyexistentthing,itis
inevitablethat,bytheoutgoingfromitor,ifthephrasebe
preferred,thecontinuousdowngoingorawaygoingfromit,
thereshouldbeproducedaLast,somethingafterwhich
nothingmorecanbeproduced:thiswillbeEvil.
AsnecessarilyasthereisSomethingaftertheFirst,so
necessarilythereisaLast:thisLastisMatter,thethingwhich
hasnoresidueofgoodinit:hereisthenecessityofEvil.
8.Buttherewillstillbesometodenythatitisthroughthis
Matterthatweourselvesbecomeevil.
Theywillsaythatneitherignorancenorwickeddesiresarisein
Matter.Eveniftheyadmitthattheunhappyconditionwithin
usisduetothepravityinherentinbody,theywillurgethat
stilltheblameliesnotintheMatteritselfbutwiththeForm
presentinitsuchFormasheat,cold,bitterness,saltnessand
allotherconditionsperceptibletosense,oragainsuchstatesas
beingfullorvoidnotintheconcretesignificationbutinthe
presenceorabsenceofjustsuchforms.Inaword,theywill
argue,allparticularityindesiresandeveninperverted
judgementsuponthings,canbereferredtosuchcauses,sothat
EvilliesinthisFormmuchmorethaninthemereMatter.
Yet,evenwithallthis,theycanbecompelledtoadmitthat
MatteristheEvil.
For,thequality[form]thathasenteredintoMatterdoesnotact
asanentityapartfromtheMatter,anymorethanaxeshape
willcutapartfromiron.Further,FormslodgedinMatterare
notthesameastheywouldbeiftheyremainedwithin
themselves;theyareReasonPrinciplesMaterialized,theyare
corruptedintheMatter,theyhaveabsorbeditsnature:essential
firedoesnotburn,nordoanyoftheessentialentitieseffect,of
themselvesalone,theoperationwhich,oncetheyhaveentered
intoMatter,istracedtotheiraction.
Matterbecomesmistressofwhatismanifestedthroughit:it
corruptsanddestroystheincomer,itsubstitutesitsown
oppositecharacterandkind,notinthesenseofopposing,for
example,concretecoldtoconcretewarmth,butbysettingits
ownformlessnessagainsttheFormofheat,shapelessnessto
shape,excessanddefecttothedulyordered.Thus,insum,
whatentersintoMatterceasestobelongtoitself,comesto
belongtoMatter,justas,inthenourishmentoflivingbeings,
whatistakenindoesnotremainasitcame,butisturnedinto,
say,dog'sbloodandallthatgoestomakeadog,becomes,in

fact,anyofthehumoursofanyrecipient.
No,ifbodyisthecauseofEvil,thenthereisnoescape;the
causeofEvilisMatter.
Still,itwillbeurged,theincomingIdeashouldhavebeenable
toconquertheMatter.
ThedifficultyisthatMatter'smastercannotremainpureitself
exceptbyavoidanceofMatter.
Besides,theconstitutiondeterminesboththedesiresandtheir
violencesothattherearebodiesinwhichtheincomingidea
cannotholdsway:thereisaviciousconstitutionwhichchills
andclogstheactivityandinhibitschoice;acontrarybodily
habitproducesfrivolity,lackofbalance.Thesamefactis
indicatedbyoursuccessivevariationsofmood:intimesof
stress,wearenotthesameeitherindesiresorinideasas
whenweareatpeace,andwedifferagainwitheveryseveral
objectthatbringsussatisfaction.
Toresume:theMeasurelessisevilprimarily;whatever,either
byresemblanceorparticipation,existsinthestateof
unmeasure,isevilsecondarily,byforceofitsdealingwiththe
Primalprimarily,thedarkness;secondarily,thedarkened.
Now,Vice,beinganignoranceandalackofmeasureinthe
Soul,issecondarilyevil,nottheEssentialEvil,justasVirtueis
notthePrimalGoodbutisLikenesstoTheGood,or
participationinit.
9.ButwhatapproachhavewetotheknowingofGoodand
Evil?
AndfirstoftheEvilofsoul:Virtue,wemayknowbythe
IntellectualPrincipleandbymeansofthephilosophichabit;
butVice?
Aarulermarksoffstraightfromcrooked,soViceisknownby
itsdivergencefromthelineofVirtue.
ButareweabletoaffirmVicebyanyvisionwecanhaveofit,
oristheresomeotherwayofknowingit?
Utterviciousness,certainlynotbyanyvision,foritisutterly
outsideofboundandmeasure;thisthingwhichisnowherecan
beseizedonlybyabstraction;butanydegreeofevilfalling
shortofTheAbsoluteisknowablebytheextentofthatfalling
short.
Weseepartialwrong;fromwhatisbeforeuswedivinethat

whichislackingtotheentireform[orKind]thusindicated;we
seethatthecompletedKindwouldbetheIndeterminate;by
thisprocessweareabletoidentifyandaffirmEvil.Inthesame
waywhenweobservewhatwefeeltobeanuglyappearance
inMatterlefttherebecausetheReasonPrinciplehasnot
becomesocompletelythemasterastocoveroverthe
unseemlinesswerecogniseUglinessbythefallingshortfrom
IdealForm.
Buthowcanweidentifywhathasneverhadanytouchof
Form?
WeutterlyeliminateeverykindofForm;andtheobjectin
whichthereisnonewhateverwecallMatter:ifwearetosee
MatterwemustsocompletelyabolishFormthatwetake
shapelessnessintoourveryselves.
InfactitisanotherIntellectualPrinciple,notthetrue,this
whichventuresavisionsouncongenial.
Toseedarknesstheeyewithdrawsfromthelight;itisstriving
toceasefromseeing,thereforeitabandonsthelightwhich
wouldmakethedarknessinvisible;awayfromthelightits
powerisratherthatofnotseeingthanofseeingandthisnot
seeingisitsnearestapproachtoseeingDarkness.Sothe
IntellectualPrinciple,inordertoseeitscontrary[Matter],
mustleaveitsownlightlockedupwithinitself,andasitwere
goforthfromitselfintoanoutsiderealm,itmustignoreits
nativebrightnessandsubmititselftotheverycontraditionof
itsbeing.
10.ButifMatterisdevoidofqualityhowcanitbeevil?
Itisdescribedasbeingdevoidofqualityinthesenseonlythat
itdoesnotessentiallypossessanyofthequalitieswhichit
admitsandwhichenterintoitasintoasubstratum.Noone
saysthatithasnonature;andifithasanynatureatall,why
maynotthatnaturebeevilthoughnotinthesenseofquality?
Qualityqualifiessomethingnotitself:itisthereforean
accidental;itresidesinsomeotherobject.Matterdoesnot
existinsomeotherobjectbutisthesubstratuminwhichthe
accidentalresides.Matter,then,issaidtobedevoidofQuality
inthatitdoesnotinitselfpossessthisthingwhichisbynature
anaccidental.If,moreover,QualityitselfbedevoidofQuality,
howcanMatter,whichistheunqualified,besaidtohaveit?
Thus,itisquitecorrecttosayatoncethatMatteriswithout
Qualityandthatitisevil:itisEvilnotinthesenseofhaving
Qualitybut,precisely,innothavingit;giveitQualityandin

itsveryEvilitwouldalmostbeaForm,whereasinTruthitisa
KindcontrarytoForm.
"But,"itmaybesaid,"theKindopposedtoallFormis
PrivationorNegation,andthisnecessarilyreferstosomething
otherthanitself,itisnoSubstantialExistence:thereforeifEvil
isPrivationorNegationitmustbelodgedinsomeNegationof
Form:therewillbenoSelfExistentEvil."
Thisobjectionmaybeansweredbyapplyingtheprincipleto
thecaseofEvilintheSoul;theEvil,theVice,willbea
Negationandnotanythinghavingaseparateexistence;we
cometothedoctrinewhichdeniesMatteror,admittingit,
deniesitsEvil;weneednotseekelsewhere;wemayatonce
placeEvilintheSoul,recognisingitasthemereabsenceof
Good.Butifthenegationisthenegationofsomethingthat
oughttobecomepresent,ifitisadenialoftheGoodbythe
Soul,thentheSoulproducesvicewithinitselfbytheoperation
ofitsownNature,andisdevoidofgoodand,therefore,Soul
thoughitbe,devoidoflife:theSoul,ifithasnolife,is
soulless;theSoulisnoSoul.
No;theSoulhaslifebyitsownnatureandthereforedoesnot,
ofitsownnature,containthisnegationofTheGood:ithas
muchgoodinit;itcarriesahappytraceoftheIntellectual
Principleandisnotessentiallyevil:neitherisitprimallyevil
noristhatPrimalEvilpresentinitevenasanaccidental,for
theSoulisnotwhollyapartfromtheGood.
PerhapsViceandEvilasintheSoulshouldbedescribednotas
anentire,butasapartial,negationofgood.
Butifthiswereso,partoftheSoulmustpossessTheGood,
partbewithoutit;theSoulwillhaveaminglednatureandthe
Evilwithinitwillnotbeunblended:wehavenotyetlightedon
thePrimal,UnmingledEvil.TheSoulwouldpossesstheGood
asitsEssence,theEvilasanAccidental.
PerhapsEvilismerelyanimpedimenttotheSoullike
somethingaffectingtheeyeandsohinderingsight.
Butsuchanevilintheeyesisnomorethananoccasionof
evil,theAbsoluteEvilissomethingquitedifferent.Ifthen
ViceisanimpedimenttotheSoul,Viceisanoccasionofevil
butnotEvilAbsolute.VirtueisnottheAbsoluteGood,buta
cooperatorwithit;andifVirtueisnottheAbsoluteGood
neitherisVicetheAbsoluteEvil.VirtueisnottheAbsolute
BeautyortheAbsoluteGood;neither,therefore,isVicethe
EssentialUglinessortheEssentialEvil.

WeteachthatVirtueisnottheAbsoluteGoodandBeauty,
becauseweknowthatTheseareearlierthanVirtueand
transcendit,andthatitisgoodandbeautifulbysome
participationinthem.Nowas,goingupwardfromvirtue,we
cometotheBeautifulandtotheGood,so,goingdownward
fromVice,wereachEssentialEvil:fromViceasthestarting
pointwecometovisionofEvil,asfarassuchvisionis
possible,andwebecomeeviltotheextentofourparticipation
init.WearebecomedwellersinthePlaceofUnlikeness,
where,fallenfromallourresemblancetotheDivine,weliein
gloomandmud:foriftheSoulabandonsitselfunreservedlyto
theextremeofviciousness,itisnolongeraviciousSoul
merely,formereviceisstillhuman,stillcarriessometraceof
good:ithastakentoitselfanothernature,theEvil,andasfar
asSoulcandieitisdead.AndthedeathofSoulistwofold:
whilestillsunkinbodytoliedowninMatteranddrenchitself
withit;whenithasleftthebody,tolieintheotherworlduntil,
somehow,itstirsagainandliftsitssightfromthemud:and
thisisour"goingdowntoHadesandslumberingthere."
11.ItmaybesuggestedthatViceisfeeblenessintheSoul.
WeshallberemindedthattheViciousSoulisunstable,swept
alongfromeveryilltoeveryother,quicklystirredbyappetites,
headlongtoanger,ashastytocompromises,yieldingatonceto
obscureimaginations,asweak,infact,astheweakestthing
madebymanornature,blownaboutbyeverybreeze,burned
awaybyeveryheat.
Stillthequestionmustbefacedwhatconstitutesthisweakness
intheSoul,whenceitcomes.
ForweaknessinthebodyisnotlikethatintheSoul:theword
weakness,whichcoverstheincapacityforworkandthelackof
resistanceinthebody,isappliedtotheSoulmerelyby
analogyunless,indeed,intheonecaseasintheother,the
causeoftheweaknessisMatter.
Butwemustgomorethoroughlyintothesourceofthis
weakness,aswecallit,intheSoul,whichiscertainlynot
madeweakastheresultofanydensityorrarity,orbyany
thickeningorthinningoranythinglikeadisease,likeafever.
NowthisweaknessmustbeseatedeitherinSoulsutterly
disengagedorinSoulsboundtoMatterorinboth.
ItcannotexistinthoseapartfromMatter,forallthesearepure
and,asweread,wingedandperfectandunimpededintheir
task:thereremainsonlythattheweaknessbeinthefallen
Souls,neithercleansednorclean;andinthemtheweakness

willbe,notinanyprivationbutinsomehostilepresence,like
thatofphlegmorbileintheorgansofthebody.
Ifweformanacuteandaccuratenotionofthecauseofthefall
weshallunderstandtheweaknessthatcomesbyit.
Matterexists;Soulexists;andtheyoccupy,sotospeak,one
place.ThereisnotoneplaceforMatterandanotherforSoul
Matter,forinstance,kepttoearth,Soulintheair:thesoul's
"separateplace"issimplyitsnotbeinginMatter;thatis,itsnot
beingunitedwithit;thatisthattherebenocompoundunit
consistingofSoulandMatter;thatisthatSoulbenotmoulded
inMatterasinamatrix;thisistheSoul'sapartness.
ButthefacultiesoftheSoularemany,andithasitsbeginning,
itsintermediatephases,itsfinalfringe.Matterappears,
importunes,raisesdisorders,seekstoforceitswaywithin;but
allthegroundisholy,nothingtherewithoutpartinSoul.
Matterthereforesubmits,andtakeslight:butthesourceofits
illuminationitcannotattainto,fortheSoulcannotliftupthis
foreignthingcloseby,sincetheevilofitmakesitinvisible.
Onthecontrarytheillumination,thelightstreamingfromthe
Soul,isdulled,isweakened,asitmixeswithMatterwhich
offersBirthtotheSoul,providingthemeansbywhichitenters
intogeneration,impossibletoitifnorecipientwereathand.
ThisisthefalloftheSoul,thisentryintoMatter:thenceits
weakness:notallthefacultiesofitsbeingretainfreeplay,for
Matterhinderstheirmanifestation;itencroachesuponthe
Soul'sterritoryand,asitwere,crushestheSoulback;andit
turnstoevilallthatithasstolen,untiltheSoulfindsstrength
toadvanceagain.
Thusthecause,atonce,oftheweaknessofSoulandofallits
evilisMatter.
TheevilofMatterprecedestheweakness,thevice;itisPrimal
Evil.EventhoughtheSoulitselfsubmitstoMatterand
engenderstoit;ifitbecomesevilwithinitselfbyitscommerce
withMatter,thecauseisstillthepresenceofMatter:theSoul
wouldneverhaveapproachedMatterbutthatthepresenceof
Matteristheoccasionofitsearthlife.
12.IftheexistenceofMatterbedenied,thenecessityofthis
Principlemustbedemonstratedfromthetreatises"OnMatter"
wherethequestioniscopiouslytreated.
TodenyEvilaplaceamongrealitiesisnecessarilytodoaway
withtheGoodaswell,andeventodenytheexistenceof
anythingdesirable;itistodenydesire,avoidanceandall

intellectualact;fordesirehasGoodforitsobject,aversion
lookstoEvil;allintellectualact,allWisdom,dealswithGood
andBad,andisitselfoneofthethingsthataregood.
TheremustthenbeTheGoodgoodunmixedandthe
MingledGoodandBad,andtheRatherBadthanGood,this
lastendingwiththeUtterlyBadwehavebeenseeking,justas
thatinwhichEvilconstitutesthelesserparttends,bythat
lessening,towardstheGood.
What,then,mustEvilbetotheSoul?
WhatSoulcouldcontainEvilunlessbycontactwiththelower
Kind?Therecouldbenodesire,nosorrow,norage,nofear:
feartouchesthecompoundeddreadingitsdissolution;painand
sorrowaretheaccompanimentsofthedissolution;desires
springfromsomethingtroublingthegroupedbeingorarea
provisionagainsttroublethreatened;allimpressionisthe
strokeofsomethingunreasonableoutsidetheSoul,accepted
onlybecausetheSoulisnotdevoidofpartsorphases;theSoul
takesupfalsenotionsthroughhavinggoneoutsideofitsown
truthbyceasingtobepurelyitself.
Onedesireorappetitethereiswhichdoesnotfallunderthis
condemnation;itistheaspirationtowardstheIntellectual
Principle:thisdemandsonlythattheSouldwellalone
enshrinedwithinthatplaceofitschoice,neverlapsingtowards
thelower.
Evilisnotalone:byvirtueofthenatureofGood,thepowerof
Good,itisnotEvilonly:itappears,necessarily,boundaround
withbondsofBeauty,likesomecaptiveboundinfettersof
gold;andbeneaththeseitishiddensothat,whileitmustexist,
itmaynotbeseenbythegods,andthatmenneednotalways
haveevilbeforetheireyes,butthatwhenitcomesbeforethem
theymaystillbenotdestituteofImagesoftheGoodand
BeautifulfortheirRemembrance.

EnneadI
Ninthtractate:Thereasoneddismissal
WrittenbyPlotinus,253270A.D.

"YouwillnotdismissyourSoullestitgoforth..."[taking
somethingwithit].
Forwheresoeveritgo,itwillbeinsomedefinitecondition,
anditsgoingforthistosomenewplace.TheSoulwillwaitfor
thebodytobecompletelyseveredfromit;thenitmakesno
departure;itsimplyfindsitselffree.
Buthowdoesthebodycometobeseparated?
TheseparationtakesplacewhennothingofSoulremains
boundupwithit:theharmonywithinthebody,byvirtueof
whichtheSoulwasretained,isbrokenanditcannolonger
holditsguest.
Butwhenamancontrivesthedissolutionofthebody,itishe
thathasusedviolenceandtornhimselfaway,notthebodythat
haslettheSoulslipfromit.Andinloosingthebondhehasnot
beenwithoutpassion;therehasbeenrevoltorgrieforanger,
movementswhichitisunlawfultoindulge.
Butifamanfeelhimselftobelosinghisreason?
ThatisnotlikelyintheSage,butifitshouldoccur,itmustbe
classedwiththeinevitable,tobewelcomeatthebiddingofthe
factthoughnotforitsownsake.Tocallupondrugstothe
releaseoftheSoulseemsastrangewayofassistingits
purposes.
Andiftherebeaperiodallottedtoallbyfate,toanticipatethe
hourcouldnotbeahappyact,unless,aswehaveindicated,
understernnecessity.
Ifeveryoneistoholdintheotherworldastandingdetermined
bythestateinwhichhequittedthis,theremustbeno
withdrawalaslongasthereisanyhopeofprogress.

EnneadII
Firsttractate:Onthekosmosorontheheavenlysystem
WrittenbyPlotinus,253270A.D.
1.Weholdthattheordereduniverse,initsmaterialmass,has
existedforeverandwillforeverendure:butsimplytorefer
thisperdurancetotheWillofGod,howevertruean
explanation,isutterlyinadequate.
Theelementsofthisspherechange;thelivingbeingsofearth
passaway;onlytheIdealform[thespecies]persists:possibly
asimilarprocessobtainsintheAll.

TheWillofGodisabletocopewiththeceaselessfluxand
escapeofbodystuffbyceaselesslyreintroducingtheknown
formsinnewsubstances,thusensuringperpetuitynottothe
particularitembuttotheunityofidea:now,seeingthatobjects
ofthisrealmpossessnomorethandurationofform,why
shouldcelestialobjects,andthecelestialsystemitself,be
distinguishedbydurationoftheparticularentity?
Letussupposethispersistencetobetheresultoftheall
inclusivenessofthecelestialanduniversalwithits
consequence,theabsenceofanyoutlyingmatterintowhich
changecouldtakeplaceorwhichcouldbreakinanddestroy.
Thisexplanationwould,nodoubt,safeguardtheintegrityof
theWhole,oftheAll;butoursunandtheindividualbeingof
theotherheavenlybodieswouldnotonthesetermsbesecured
inperpetuity:theyareparts;nooneofthemisinitselfthe
whole,theall;itwouldstillbeprobablethattheirsisnomore
thanthatdurationinformwhichbelongstofireandsuch
entities.
Thiswouldapplyeventotheentireordereduniverseitself.For
itisverypossiblethatthistoo,thoughnotinprocessof
destructionfromoutside,mighthaveonlyformalduration;its
partsmaybesowearingeachotherdownastokeepitina
continuousdecaywhile,amidtheceaselessfluxoftheKind
constitutingitsbase,anoutsidepowerceaselesslyrestoresthe
form:inthiswaythelivingAllmaylieunderthesame
conditionsasmanandhorseandtherestmanandhorse
persistingbutnottheindividualofthetype.
Withthis,wewouldhavenolongerthedistinctionofone
order,theheavenlysystem,stableforever,andanother,the
earthly,inprocessofdecay:allwouldbealikeexceptinthe
pointoftime;thecelestialwouldmerelybelongerlasting.If,
then,weacceptedthisdurationoftypealoneasatrueaccount
oftheAllequallywithitspartialmembers,ourdifficulties
wouldbeeasedorindeedweshouldhavenofurtherproblem
oncetheWillofGodwereshowntobecapable,underthese
conditionsandbysuchcommunication,ofsustainingthe
Universe.
Butifweareobligedtoallowindividualpersistencetoany
definiteentitywithintheKosmosthen,firstly,wemustshow
thattheDivineWillisadequatetomakeitso;secondly,we
havetofacethequestion,Whataccountsforsomethings
havingindividualpersistenceandothersonlythepersistenceof
type?and,thirdly,weaskhowthepartialentitiesofthe
celestialsystemholdarealdurationwhichwouldthusappear
possibletoallpartialthings.

2.Supposingweacceptthisviewandholdthat,whilethings
belowthemoon'sorbhavemerelytypepersistence,the
celestialrealmandallitsseveralmemberspossessindividual
eternity;itremainstoshowhowthisstrictpermanenceofthe
individualidentitytheactualitemeternallyunchangeablecan
belongtowhatiscertainlycorporeal,seeingthatbodily
substanceischaracteristicallyathingofflux.
ThetheoryofbodilyfluxisheldbyPlatonolessthanbythe
otherphilosopherswhohavedealtwithphysicalmatters,andis
appliednotonlytoordinarybodiesbuttothose,also,ofthe
heavenlysphere.
"How,"heasks,"canthesecorporealandvisibleentities
continueeternallyunchangedinidentity?"evidentlyagreeing,
inthismatteralso,withHerakleitoswhomaintainedthateven
thesunisperpetuallycominganewintobeing.ToAristotle
therewouldbenoproblem;itisonlyacceptinghistheoriesof
afifthsubstance.
ButtothosewhorejectAristotle'sQuintessenceandholdthe
materialmassoftheheavenstoconsistoftheelements
underlyingthelivingthingsofthissphere,howisindividual
permanencepossible?Andthedifficultyisstillgreaterforthe
parts,forthesunandtheheavenlybodies.
Everylivingthingisacombinationofsoulandbodykind:the
celestialsphere,therefore,ifitistobeeverlastingasan
individualentitymustbesoinvirtueeitherofboththese
constituentsorofoneofthem,bythecombinationofsouland
bodyorbysoulonlyorbybodyonly.
Ofcourseanyonethatholdsbodytobeincorruptiblesecures
thedesiredpermanenceatonce;noneed,then,tocallonasoul
oronanyperdurableconjunctiontoaccountforthecontinued
maintenanceofalivingbeing.
Butthecaseisdifferentwhenoneholdsthatbodyis,ofitself,
perishableandthatSoulistheprincipleofpermanence:this
viewobligesustotheproofthatthecharacterofbodyisnotin
itselffataleithertothecoherenceortothelastingstability
whichareimperative:itmustbeshownthatthetwoelements
oftheunionenvisagedarenotinevitablyhostile,butthaton
thecontrary[intheheavens]evenMattermustconducetothe
schemeofthestandingresult.
3.Wehavetoask,thatis,howMatter,thisentityofceaseless
fluxconstitutingthephysicalmassoftheuniverse,couldserve
towardstheimmortalityoftheKosmos.

Andouransweris"Becausethefluxisnotoutgoing":where
thereismotionwithinbutnotoutwardsandthetotalremains
unchanged,thereisneithergrowthnordecline,andthusthe
Kosmosneverages.
Wehaveaparallelinourearth,constantfrometernityto
patternandtomass;theair,too,neverfails;andthereis
alwayswater:allthechangesoftheseelementsleave
unchangedthePrincipleofthetotallivingthing,ourworld.In
ourownconstitution,again,thereisaceaselessshiftingof
particlesandthatwithoutgoinglossandyettheindividual
persistsforalongtime:wherethereisnoquestionofan
outsideregion,thebodyprinciplecannotclashwithsoulas
againsttheidentityandendlessdurationofthelivingthing.
Ofthesematerialelementsforexamplefire,thekeenand
swift,cooperatesbyitsupwardtendencyasearthbyits
lingeringbelow;forwemustnotimaginethatthefire,onceit
findsitselfatthepointwhereitsascentmuststop,settlesdown
asinitsappropriateplace,nolongerseeking,likealltherest,
toexpandinbothdirections.No:buthigherisnotpossible;
lowerisrepugnanttoitsKind;allthatremainsforitistobe
tractableand,answeringtoaneedofitsnature,tobedrawnby
theSoultotheactivityoflife,andsotomovetoinaglorious
place,intheSoul.Anyonethatdreadsitsfallingmaytake
heart;thecircuitoftheSoulprovidesagainstanydeclination,
embracing,sustaining;andsincefirehasofitselfnodownward
tendencyitacceptsthatguidingwithoutresistance.Thepartial
elementsconstitutingourpersonsdonotsufficefortheirown
cohesion;oncetheyarebroughttohumanshape,theymust
borrowelsewhereiftheorganismistobemaintained:butin
theupperspheressincetherecanbenolossbyfluxnosuch
replenishmentisneeded.
Supposesuchloss,supposefireextinguishedthere,thenanew
firemustbekindled;soalsoifsuchlossbyfluxcouldoccurin
someofthesuperiorsfromwhichthecelestialfiredepends,
thattoomustbereplaced:butwithsuchtransmutations,while
theremightbesomethingcontinuouslysimilar,therewouldbe,
nolonger,aLivingAllabidinglyselfidentical.
4.Butmattersareinvolvedherewhichdemandspecific
investigationandcannotbetreatedasincidentalmerelytoour
presentproblem.Wearefacedwithseveralquestions:Isthe
heavenlysystemexposedtoanysuchfluxaswouldoccasion
theneedofsomerestorationcorrespondingtonourishment;or
doitsmembers,oncesetintheirdueplaces,suffernolossof
substance,permanentbyKind?Doesitconsistoffireonly,or
isitmainlyoffirewiththeotherelements,aswell,takenup
andcarriedinthecircuitbythedominantPrinciple?

Ourdoctrineoftheimmortalityoftheheavenlysystemrestson
thefirmestfoundationoncewehavecitedthesovereignagent,
thesoul,andconsidered,besides,thepeculiarexcellenceofthe
bodilysubstanceconstitutingthestars,amaterialsopure,so
entirelythenoblest,andchosenbythesoulas,inallliving
beings,thedeterminingprincipleappropriatestoitselfthe
choicestamongtheircharacteristicparts.NodoubtAristotleis
rightinspeakingofflameasaturmoil,fireinsolentlyrioting;
butthecelestialfireisequable,placid,dociletothepurposes
ofthestars.
Still,thegreatargumentremains,theSoul,movinginits
marvellousmightsecondonlytotheveryloftiestExistents:
howcouldanythingonceplacedwithinthisSoulbreakaway
fromitintononbeing?Noonethatunderstandsthisprinciple,
thesupportofallthings,canfailtoseethat,sprungfromGod,
itisastrongerstaythananybonds.
AndisitconceivablethattheSoul,validtosustainforacertain
spaceoftime,couldnotsosustainforever?Thiswouldbeto
assumethatitholdsthingstogetherbyviolence;thatthereisa
"naturalcourse"atvariancewithwhatactuallyexistsinthe
natureoftheuniverseandintheseexquisitelyorderedbeings;
andthatthereissomepowerabletostormtheestablished
systemanddestroyitsorderedcoherence,somekingdomor
dominionthatmayshattertheorderfoundedbytheSoul.
Further:TheKosmoshashadnobeginningtheimpossibility
hasbeenshownelsewhereandthisiswarrantforitscontinued
existence.Whyshouldtherebeinthefutureachangethathas
notyetoccurred?Theelementstherearenotwornawaylike
beamsandrafters:theyholdsoundforever,andsotheAll
holdssound.Andevensupposingtheseelementstobein
ceaselesstransmutation,yettheAllpersists:thegroundofall
thechangemustitselfbechangeless.
AstoanyalterationofpurposeintheSoulwehavealready
showntheemptinessofthatfancy:theadministrationofthe
universeentailsneitherlabournorloss;and,evensupposing
thepossibilityofannihilatingallthatismaterial,theSoul
wouldbenowhitthebetterortheworse.
5.ButhowexplainthepermanenceThere,whilethecontentof
thissphereitselementsanditslivingthingsalikeare
passing?
ThereasonisgivenbyPlato:thecelestialorderisfromGod,
thelivingthingsofearthfromthegodssprungfromGod;and
itislawthattheoffspringofGodendures.

Inotherwords,thecelestialsoulandoursoulswithitsprings
directlynextfromtheCreator,whiletheanimallifeofthis
earthisproducedbyanimagewhichgoesforthfromthat
celestialsoulandmaybesaidtoflowdownwardsfromit.
Asoul,then,oftheminordegreereproducing,indeed,thatof
theDivinespherebutlackinginpowerinasmuchasitmust
exerciseitscreativeactuponinferiorstuffinaninferior
regionthesubstancestakenupintothefabricbeingof
themselvesrepugnanttoduration;withsuchanoriginthe
livingthingsofthisrealmcannotbeofstrengthtolastforever;
thematerialconstituentsarenotasfirmlyheldandcontrolled
asiftheywereruledimmediatelybyaPrincipleofhigher
potency.
Theheavens,onthecontrary,musthavepersistenceasa
whole,andthisentailsthepersistenceoftheparts,ofthestars
theycontain:wecouldnotimaginethatwholetoendurewith
thepartsinfluxthough,ofcourse,wemustdistinguishthings
subcelestialfromtheheavensthemselveswhoseregiondoes
notinfactextendsolowastothemoon.
Ourowncaseisdifferent:physicallyweareformedbythat
[inferior]soul,givenforth[notdirectlyfromGodbut]fromthe
divinebeingsintheheavensandfromtheheavensthemselves;
itisbywayofthatinferiorsoulthatweareassociatedwiththe
body[whichthereforewillnotbepersistent];forthehigher
soulwhichconstitutestheWeistheprinciplenotofour
existencebutofourexcellenceor,ifalsoofourexistence,then
onlyinthesensethat,whenthebodyisalreadyconstituted,it
enters,bringingwithitsomeeffluencefromtheDivineReason
insupportoftheexistence.
6.Wemaynowconsiderthequestionwhetherfireisthesole
elementexistinginthatcelestialrealmandwhetherthereis
anyoutgoingthencewiththeconsequentneedofrenewal.
TimaeuspronouncedthematerialframeoftheAlltoconsist
primarilyofearthandfireforvisibility,earthforsolidityand
deducedthatthestarsmustbemainlycomposedoffire,butnot
solelysincethereisnodoubttheyaresolid.
Andthisisprobablyatrueaccount.Platoacceptsitas
indicatedbyalltheappearances.And,infact,toallour
perceptionasweseethemandderivefromthemthe
impressionofilluminationthestarsappeartobemostly,ifnot
exclusively,fire:butonreasoningintothematterwejudgethat
sincesoliditycannotexistapartfromearthmatter,theymust
containearthaswell.

Butwhatplacecouldtherebefortheotherelements?Itis
impossibletoimaginewateramidsovastaconflagration;and
ifairwerepresentitwouldbecontinuallychangingintofire.
Admitting[withTimaeus;asalogicaltruth]thattwoself
containedentities,standingasextremestoeachotherneedfor
theircoherencetwointermediaries;wemaystillquestion
whetherthisholdsgoodwithregardtophysicalbodies.
Certainlywaterandearthcanbemixedwithoutanysuch
intermediate.Itmightseemvalidtoobjectthatthe
intermediatesarealreadypresentintheearthandthewater;but
apossibleanswerwouldbe,"Yes,butnotasagentswhose
meetingisnecessarytothecoherenceofthoseextremes."
Nonethelesswewilltakeitthatthecoherenceofextremesis
producedbyvirtueofeachpossessingalltheintermediates.It
isstillnotproventhatfireisnecessarytothevisibilityofearth
andearthtothesolidarityoffire.
Onthisprinciple,nothingpossessesanessentialnatureofits
veryown;everyseveralthingisablend,anditsnameis
merelyanindicationofthedominantconstituent.
Thuswearetoldthatearthcannothaveconcreteexistence
withoutthehelpofsomemoistelementthemoistureinwater
beingthenecessaryadhesivebutadmittingthatwesofindit,
thereisstillacontradictioninpretendingthatanyoneelement
hasabeingofitsownandinthesamebreathdenyingitsself
coherence,makingitssubsistencedependuponothers,andso,
inreality,reducingthespecificelementtonothing.Howcan
wetalkoftheexistenceofthedefiniteKind,earthearth
essentialifthereexistsnosingleparticleofearthwhich
actuallyisearthwithoutanyneedofwatertosecureitsself
cohesion?Whathassuchanadhesivetoactuponifthereis
absolutelynogivenmagnitudeofrealearthtowhichitmay
bindparticleafterparticleinitsbusinessofproducingthe
continuousmass?Ifthereisanysuchgivenmagnitude,large
orsmall,ofpureearth,thenearthcanexistinitsownnature,
independentlyofwater:ifthereisnosuchprimaryparticleof
pureearth,thenthereisnothingwhateverforthewatertobind.
Asforairairunchanged,retainingitsdistinctivequalityhow
coulditconducetothesubsistenceofadensemateriallike
earth?
Similarlywithfire.NodoubtTimaeusspeaksofitasnecessary
nottotheexistencebuttothevisibilityofearthandtheother
elements;andcertainlylightisessentialtoallvisibilitywe
cannotsaythatweseedarkness,whichimplies,precisely,that
nothingisseen,assilencemeansnothingbeingheard.

Butallthisdoesnotassureusthattheearthtobevisiblemust
containfire:lightissufficient:snow,forexample,andother
extremelycoldsubstancesgleamwithoutthepresenceoffire
thoughofcourseitmightbesaidthatfirewasoncethereand
communicatedcolourbeforedisappearing.
Astothecompositionofwater,wemustleaveitanopen
questionwhethertherecanbesuchathingaswaterwithouta
certainproportionofearth.
Buthowcanair,theyieldingelement,containearth?
Fire,again:isearthperhapsnecessarytheresincefireisbyits
ownnaturedevoidofcontinuityandnotathingofthree
dimensions?
Supposingitdoesnotpossessthesolidityofthethree
dimensions,ithasthatofitsthrust;now,cannotthisbelongto
itbythemererightandfactofitsbeingoneofthecorporeal
entitiesinnature?Hardnessisanothermatter,aproperty
confinedtoearthstuff.Rememberthatgoldwhichiswater
becomesdensebytheaccessionnotofearthbutofdenseness
orconsolidation:inthesamewayfire,withSoulpresentwithin
it,mayconsolidateitselfuponthepoweroftheSoul;andthere
arelivingbeingsoffireamongtheCelestials.
But,insum,doweabandontheteachingthatalltheelements
enterintothecompositionofeverylivingthing?
Forthissphere,no;buttoliftclayintotheheavensisagainst
nature,contrarytothelawsofherordaining:itisdifficult,too,
tothinkofthatswiftestofcircuitsbearingalongearthlybodies
initscoursenorcouldsuchmaterialconducetothesplendour
andwhiteglintofthecelestialfire.
7.Wecanscarcelydobetter,infine,thanfollowPlato.
Thus:
Intheuniverseasawholetheremustnecessarilybesucha
degreeofsolidity,thatistosay,ofresistance,aswillensure
thattheearth,setinthecentre,beasurefootingandsupportto
thelivingbeingsmovingoverit,andinevitablycommunicate
somethingofitsowndensitytothem:theearthwillpossess
coherencebyitsownunaidedquality,butvisibilitybythe
presenceoffire:itwillcontainwateragainstthedrynesswhich
wouldpreventthecohesionofitsparticles;itwillholdairto
lightenitsbulkymatters;itwillbeincontactwiththecelestial
firenotasbeingamemberofthesiderealsystembutbythe
simplefactthatthefirethereandourearthbothbelongtothe

ordereduniversesothatsomethingoftheearthistakenupby
thefireassomethingofthefirebytheearthandsomethingof
everythingbyeverythingelse.
Thisborrowing,however,doesnotmeanthattheonething
takingupfromtheotherentersintoacomposition,becoming
anelementinatotalofboth:itissimplyaconsequenceofthe
kosmicfellowship;theparticipantretainsitsownbeingand
takesovernotthethingitselfbutsomepropertyofthething,
notairbutair'syieldingsoftness,notfirebutfire's
incandescence:mixingisanotherprocess,acomplete
surrenderwitharesultantcompoundnot,asinthiscase,earth
remainingearth,thesolidityanddensityweknowwith
somethingoffire'squalitiessuperadded.
Wehaveauthorityforthiswhereweread:
"Atthesecondcircuitfromtheearth,Godkindledalight":he
isspeakingofthesunwhich,elsewhere,hecallstheall
glowingand,again,theallgleaming:thushepreventsus
imaginingittobeanythingelsebutfire,thoughofapeculiar
kind;inotherwordsitislight,whichhedistinguishesfrom
flameasbeingonlymodestlywarm:thislightisacorporeal
substancebutfromitthereshinesforththatother"light"
which,thoughitcarriesthesamename,wepronounce
incorporeal,givenforthfromthefirstasitsflowerand
radiance,theveritable"incandescentbody."Plato'sword
earthyiscommonlytakenintoodepreciatoryasense:heis
thinkingofearthastheprincipleofsolidity;weareaptto
ignorehisdistinctionsandthinkoftheconcreteclay.
Fireofthisorder,givingforththispurestlight,belongstothe
upperrealm,andthereitsseatisfixedbynature;butwemust
not,onthataccount,supposetheflameofearthtobe
associatedwiththebeingsofthathighersphere.
No:theflameofthisworld,onceithasattainedacertain
height,isextinguishedbythecurrentsofairopposedtoit.
Moreover,asitcarriesanearthyelementonitsupwardpath,it
isweigheddownwardsandcannotreachthoseloftierregions.
Itcomestoastandsomewherebelowthemoonmakingtheair
atthatpointsubtleranditsflame,ifanyflamecanpersist,is
subduedandsoftened,andnolongerretainsitsfirstintensity,
butgivesoutonlywhatradianceitreflectsfromthelight
above.
Anditisthatloftierlightfallingvariouslyuponthestars;to
eachinacertainproportionthatgivesthemtheircharacteristic
differences,aswellinmagnitudeasincolour;justsuchlight
constitutesalsothestillhigherheavenlybodieswhich,

however,likeclearair,areinvisiblebecauseofthesubtle
textureandunresistingtransparencyoftheirmaterialsubstance
andalsobytheirverydistance.
8.Now:givenalightofthisdegree,remainingintheupper
sphereatitsappointedstation,purelightinpurestplace,what
modeofoutflowfromitcanbeconceivedpossible?
SuchaKindisnotsoconstitutedastoflowdownwardsofits
ownaccord;andthereexistsinthoseregionsnopowertoforce
itdown.Again,bodyincontactwithsoulmustalwaysbevery
differentfrombodylefttoitself;thebodilysubstanceofthe
heavenshasthatcontactandwillshowthatdifference.
Besides,thecorporealsubstancenearesttotheheavenswould
beairorfire:airhasnodestructivequality;firewouldbe
powerlesstheresinceitcouldnotenterintoeffectivecontact:
initsveryrushitwouldchangebeforeitsattackcouldbefelt;
and,apartfromthat,itisofthelesserorder,nomatchforwhat
itwouldbeopposinginthosehigherregions.
Again,fireactsbyimpartingheat:nowitcannotbethesource
ofheattowhatisalreadyhotbynature;andanythingitisto
destroymustasafirstconditionbeheatedbyit,mustbe
broughttoapitchofheatfataltothenatureconcerned.
Insum,then,nooutsidebodyisnecessarytotheheavensto
ensuretheirpermanenceortoproducetheircircular
movement,forithasneverbeenshownthattheirnaturalpath
wouldbethestraightline;onthecontrarytheheavens,bytheir
nature,willeitherbemotionlessormovebycircle;allother
movementindicatesoutsidecompulsion.Wecannotthink,
therefore,thattheheavenlybodiesstandinneedof
replenishment;wemustnotarguefromearthlyframestothose
ofthecelestialsystemwhosesustainingsoulisnotthesame,
whosespaceisnotthesame,whoseconditionsarenotthose
whichmakerestorationnecessaryinthisrealmofcomposite
bodiesalwaysinflux:wemustrecognisethatthechangesthat
takeplaceinbodieshererepresentaslippingawayfromthe
being[aphenomenonnotincidenttothecelestialsphere]and
takeplaceatthedictateofaPrinciplenotdwellinginthe
higherregions,onenotpowerfulenoughtoensurethe
permanenceoftheexistencesinwhichitisexhibited,one
whichinitscomingintobeingandinitsgenerativeactisbut
animitationofanantecedentKind,and,aswehaveshown,
cannotateverypointpossesstheunchangeableidentityofthe
IntellectualRealm.

EnneadII
Secondtractate:Theheavenlycircuit
WrittenbyPlotinus,253270A.D.
1.Butwhencethatcircularmovement?
InimitationoftheIntellectualPrinciple.
Anddoesthismovementbelongtothematerialpartortothe
Soul?CanweaccountforitonthegroundthattheSoulhas
itselfatonceforcentreandforthegoaltowhichitmustbe
ceaselesslymoving;orthat,beingselfcentreditisnotof
unlimitedextension[andconsequentlymustmoveceaselessly
tobeomnipresent],andthatitsrevolutioncarriesthematerial
masswithit?
IftheSoulhadbeenthemovingpower[byanysuchsemi
physicalaction]itwouldbesonolonger;itwouldhave
accomplishedtheactofmovingandhavebroughttheuniverse
torest;therewouldbeanendofthisendlessrevolution.
InfacttheSoulmustbeinreposeoratleastcannothave
spatialmovement;howthen,havingitselfamovementofquite
anotherorder,coulditcommunicatespatialmovement?
Butperhapsthecircularmovement[oftheKosmosassouland
body]isnotspatialorisspatialnotprimarilybutonly
incidentally.
What,bythisexplanation,wouldbetheessentialmovementof
thekosmicsoul?
Amovementtowardsitself,themovementofselfawareness,
ofselfintellection,ofthelivingofitslife,themovementofits
reachingtoallthingssothatnothingshalllieoutsideofit,
nothinganywherebutwithinitsscope.
Thedominantinalivingthingiswhatcompassesitentirely
andmakesitaunity.
IftheSoulhasnomotionofanykind,itwouldnotvitally
compasstheKosmosnorwouldtheKosmos,athingofbody,
keepitscontentalive,forthelifeofbodyismovement.
Anyspatialmotionthereiswillbelimited;itwillbenotthatof
Souluntrammelledbutthatofamaterialframeensouled,an
animatedorganism;themovementwillbepartlyofbody,

partlyofSoul,thebodytendingtothestraightlinewhichits
natureimposes,theSoulrestrainingit;theresultantwillbethe
compromisemovementofathingatoncecarriedforwardand
atrest.
Butsupposingthatthecircularmovementistobeattributedto
thebody,howisittobeexplained,sinceallbody,including
fire[whichconstitutestheheavens]hasstraightforward
motion?
Theansweristhatforthrightmovementismaintainedonly
pendingarrivalattheplaceforwhichthemovingthingis
destined:whereathingisordainedtobe,thereitseeks,ofits
nature,tocomeforitsrest;itsmotionisitstendencetoits
appointedplace.
Then,sincethefireofthesiderealsystemhasattaineditsgoal,
whydoesitnotstayatrest?
Evidentlybecausetheverynatureoffireistobemobile:ifit
didnottakethecurve,itsstraightlinewouldfinallyflingit
outsidetheuniverse:thecircularcourse,then,isimperative.
Butthiswouldimplyanactofprovidence?
Notquite:ratheritsownactunderprovidence;attainingtothat
realm,itmuststilltakethecircularcoursebyitsindwelling
nature;foritseeksthestraightpathonwardsbutfindsno
furtherspaceandisdrivenbacksothatitrecoilsontheonly
courselefttoit:thereisnothingbeyond;ithasreachedthe
ultimate;itrunsitscourseintheregionsitoccupies,itselfits
ownsphere,notdestinedtocometorestthere,existingto
move.
Further,thecentreofacircle[andthereforeoftheKosmos]is
distinctivelyapointofrest:ifthecircumferenceoutsidewere
notinmotion,theuniversewouldbenomorethanonevast
centre.Andmovementaroundthecentreisallthemoretobe
expectedinthecaseofalivingthingwhosenaturebindsit
withinabody.Suchmotionalonecanconstituteitsimpulse
towardsitscentre:itcannotcoincidewiththecentre,forthen
therewouldbenocircle;sincethismaynotbe,itwhirlsabout
it;soonlycanitindulgeitstendence.
If,ontheotherhand,theKosmiccircuitisduetotheSoul,we
arenottothinkofapainfuldriving[wearingitdownatlast];
thesouldoesnotuseviolenceorinanywaythwartnature,for
"Nature"isnootherthanthecustomtheAllSoulhas
established.Omnipresentinitsentirety,incapableofdivision,
theSouloftheuniversecommunicatesthatqualityofuniversal

presencetotheheavens,too,intheirdegree,thedegree,thatis,
ofpursuinguniversalityandadvancingtowardsit.
IftheSoulhaltedanywhere,theretheKosmos,too,broughtso
far,wouldhalt:buttheSoulencompassesall,andsothe
Kosmosmoves,seekingeverything.
Yetnevertoattain?
Onthecontrarythisverymotionisitseternalattainment.
Or,better;theSoulisceaselesslyleadingtheKosmostowards
itself:thecontinuousattractioncommunicatesacontinuous
movementnottosomeoutsidespacebuttowardstheSouland
intheonespherewithit,notinthestraightline[whichwould
ultimatelybringthemovingbodyoutsideandbelowtheSoul],
butinthecurvingcourseinwhichthemovingbodyatevery
stagepossessestheSoulthatisattractingitandbestowing
itselfuponit.
Ifthesoulwerestationary,thatisif[insteadofpresidingovera
Kosmos]itdweltwhollyandsolelyintherealminwhich
everymemberisatrest,motionwouldbeunknown;but,since
theSoulisnotfixedinsomeonestationThere,theKosmos
musttraveltoeverypointinquestofit,andneveroutsideit:in
acircle,therefore.
2.Andwhatoflowerthings?[Whyhavetheynotthismotion?]
[Theircaseisverydifferent]:thesinglethinghereisnotanall
butapartandlimitedtoagivensegmentofspace;thatother
realmisall,isspace,sotospeak,andissubjecttono
hindranceorcontrol,forinitselfitisallthatis.
Andmen?
Asaself,eachisapersonalwhole,nodoubt;butasmemberof
theuniverse,eachisapartialthing.
Butif,whereverthecirclingbodybe,itpossessestheSoul,
whatneedofthecircling?
BecauseeverywhereitfindssomethingelsebesidestheSoul
[whichitdesirestopossessalone].
Thecircularmovementwouldbeexplained,too,iftheSoul's
powermaybetakenasresidentatitscentre.
Here,however,wemustdistinguishbetweenacentrein
referencetothetwodifferentnatures,bodyandSoul.

Inbody,centreisapointofplace;inSoulitisasource,the
sourceofsomeothernature.Theword,whichwithout
qualificationwouldmeanthemidpointofasphericmass,may
serveinthedoublereference;and,asinamaterialmasssoin
theSoul,theremustbeacentre,thataroundwhichtheobject,
Soulormaterialmass,revolves.
TheSoulexistsinrevolutionaroundGodtowhomitclingsin
love,holdingitselftotheutmostofitspowerneartoHimas
theBeingonwhichalldepends;andsinceitcannotcoincide
withGoditcirclesaboutHim.
Whythendonotallsouls[i.e.,thelower,also,asthoseofmen
andanimals]thuscircleabouttheGodhead?
EverySouldoesinitsownrankandplace.
Andwhynotourverybodies,also?
Becausetheforwardpathischaracteristicofbodyandbecause
allthebody'simpulsesaretootherendsandbecausewhatin
usisofthiscirclingnatureishamperedinitsmotionbythe
clayitbearswithit,whileinthehigherrealmeverythingflows
onitscourse,lightlyandeasily,withnothingtocheckit,once
thereisanyprincipleofmotioninitatall.
AnditmayverywellbethateveninustheSpiritwhichdwells
withtheSouldoesthuscircleaboutthedivinity.ForsinceGod
isomnipresenttheSouldesiringperfectunionmusttakethe
circularcourse:Godisnotstationed.
SimilarlyPlatoattributestothestarsnotonlythespheric
movementbelongingtotheuniverseasawholebutalsoto
eacharevolutionaroundtheircommoncentre;eachnotby
wayofthoughtbutbylinksofnaturalnecessityhasinitsown
placetakenholdofGodandexults.
3.Thetruthmayberesumedinthisway:
ThereisalowestpoweroftheSoul,anearesttoearth,andthis
isinterwoventhroughouttheentireuniverse:anotherphase
possessessensation,whileyetanotherincludestheReason
whichisconcernedwiththeobjectsofsensation:thishigher
phaseholdsitselftothespheres,poisedtowardstheAbovebut
hoveringoverthelesserSoulandgivingforthtoitaneffluence
whichmakesitmoreintenselyvital.
ThelowerSoulismovedbythehigherwhich,besides
encirclingandsupportingit,actuallyresidesinwhatsoeverpart
ofithasthrustupwardsandattainedthespheres.Thelower

then,ringedroundbythehigherandansweringitscall,turns
andtendstowardsit;andthisupwardtensioncommunicates
motiontothematerialframeinwhichitisinvolved:forifa
singlepointinasphericmassisinanydegreemoved,without
beingdrawnawayfromtherest,itmovesthewhole,andthe
sphereissetinmotion.Somethingofthesamekindhappensin
thecaseofourbodies:theunspatialmovementoftheSoulin
happiness,forinstance,orattheideaofsomepleasantevent
setsupaspatialmovementinthebody:theSoul,attainingin
itsownregionsomegoodwhichincreasesitssenseoflife,
movestowardswhatpleasesit;andso,byforceoftheunion
establishedintheorderofnature,itmovesthebody,inthe
body'sregion,thatisinspace.
AsforthatphaseoftheSoulinwhichsensationisvested,it,
too,takesitsgoodfromtheSupremeaboveitselfandmoves,
rejoicingly,inquestofit:andsincetheobjectofitsdesireis
everywhere,ittoorangesalwaysthroughtheentirescopeof
theuniverse.
TheIntellectualPrinciplehasnosuchprogressinanyregion;
itsmovementisastationaryact,foritturnsuponitself.
AndthisiswhytheAll,circlingasitdoes,isatthesametime
atrest.

EnneadII
Thirdtractate:Arethestarscauses
WrittenbyPlotinus,253270A.D.
1.Thatthecircuitofthestarsindicatesdefiniteeventstocome
butwithoutbeingthecausedirectofallthathappens,hasbeen
elsewhereaffirmed,andprovedbysomemodicumof
argument:butthesubjectdemandsmorepreciseanddetailed
investigationfortotaketheoneviewratherthantheotherisof
nosmallmoment.
Thebeliefisthattheplanetsintheircoursesactuallyproduce
notmerelysuchconditionsaspoverty,wealth,healthand
sicknessbutevenuglinessandbeautyand,gravestofall,vices
andvirtueandtheveryactsthatspringfromthesequalities,the
definitedoingsofeachmomentofvirtueorvice.Weareto
supposethestarstobeannoyedwithmenanduponmattersin
whichmen,mouldedtowhattheyarebythestarsthemselves,
cansurelydothemnowrong.

Theywillbedistributingwhatpassfortheirgoodgifts,notout
ofkindnesstowardstherecipientsbutastheythemselvesare
affectedpleasantlyordisagreeablyatthevariouspointsoftheir
course;sothattheymustbesupposedtochangetheirplansas
theystandattheirzenithsoraredeclining.
Moreabsurdlystill,someofthemaresupposedtobemalicious
andotherstobehelpful,andyettheevilstarswillbestow
favoursandthebenevolentactharshly:further,theiraction
altersastheyseeeachotherornot,sothat,afterall,they
possessnodefinitenaturebutvaryaccordingtotheiranglesof
aspect;astariskindlywhenitseesoneofitsfellowsbut
changesatsightofanother:andthereisevenadistinctiontobe
madeintheseeingasitoccursinthisfigureorinthat.Lastly,
allactingtogether,thefusedinfluenceisdifferentagainfrom
thatofeachsinglestar,justastheblendingofdistinctfluids
givesamixtureunlikeanyofthem.
Sincetheseopinionsandothersofthesameorderare
prevalent,itwillbewelltoexaminethemcarefullyonebyone,
beginningwiththefundamentalquestion:
2.Aretheseplanetstobethoughtofassoullessorunsouled?
Supposethem,first,tobewithoutSoul.
Inthatcasetheycanpurveyonlyheatorcoldifcoldfromthe
starscanbethoughtofthatistosay,anycommunicationfrom
themwillaffectonlyourbodilynature,sincealltheyhaveto
communicatetousismerelycorporeal.Thisimpliesthatno
considerablechangecanbecausedinthebodiesaffectedsince
emanationsmerelycorporealcannotdiffergreatlyfromstarto
star,andmust,moreover,blenduponearthintoonecollective
resultant:atmostthedifferenceswouldbesuchasdepend
uponlocalposition,uponnearnessorfarnesswithregardtothe
centreofinfluence.Thisreasoning,ofcourse,isasvalidofany
coldemanationtheremaybeasofthewarm.
Now,whatisthereinsuchcorporealactiontoaccountforthe
variousclassesandkindsofmen,learnedandilliterate,
scholarsasagainstorators,musiciansasagainstpeopleof
otherprofessions?Canapowermerelyphysicalmakerichor
poor?Canitbringaboutsuchconditionsasinnosensedepend
upontheinteractionofcorporealelements?Couldit,for
example,bringamansuchandsuchabrother,father,son,or
wife,givehimastrokeofgoodfortuneataparticularmoment,
ormakehimgeneralissimoorking?
Next,supposethestarstohavelifeandmindandtobe
effectivebydeliberatepurpose.

Inthatcase,whathavetheysufferedfromusthattheyshould,
infreewill,doushurt,theywhoareestablishedinadivine
place,themselvesdivine?Thereisnothingintheirnatureof
whatmakesmenbase,norcanourwealorwoebringthemthe
slightestgoodorill.
3.Possibly,however,theyactnotbychoicebutunderstressof
theirseveralpositionsandcollectivefigures?
Butifpositionandfiguredeterminedtheiractioneachseveral
onewouldnecessarilycauseidenticaleffectswitheveryother
onenteringanygivenplaceorpattern.
Andthatraisesthequestionwhateffectforgoodorbadcanbe
produceduponanyoneofthembyitstransitintheparallelof
thisorthatsectionoftheZodiaccirclefortheyarenotinthe
Zodiacalfigureitselfbutconsiderablybeneathitespecially
since,whateverpointtheytouch,theyarealwaysinthe
heavens.
Itisabsurdtothinkthattheparticulargroupingunderwhicha
starpassescanmodifyeitheritscharacteroritsearthward
influences.Andcanweimagineitalteredbyitsown
progressionasitrises,standsatcentre,declines?Exultant
whenatcentre;dejectedorenfeebledindeclension;some
ragingastheyriseandgrowingbenignantastheyset,while
declensionbringsoutthebestinoneamongthem;surelythis
cannotbe?
Wemustnotforgetthatinvariablyeverystar,consideredin
itself,isatcentrewithregardtosomeonegivengroupandin
declinewithregardtoanotherandviceversa;and,very
certainly,itisnotatoncehappyandsad,angryandkindly.
Thereisnoreasonableescapeinrepresentingsomeofthemas
gladintheirsetting,othersintheirrising:theywouldstillbe
grievingandgladatoneandthesametime.
Further,whyshouldanydistressoftheirsworkharmtous?
No:wecannotthinkofthemasgrievingatallorasbeing
cheerfuluponoccasions:theymustbecontinuouslyserene,
happyinthegoodtheyenjoyandtheVisionbeforethem.Each
livesitsownfreelife;eachfindsitsGoodinitsownAct;and
thisActisnotdirectedtowardsus.
Likethebirdsofaugury,thelivingbeingsoftheheavens,
havingnolotorpartwithus,mayserveincidentallyto
foreshowthefuture,buttheyhaveabsolutelynomainfunction
inourregard.

4.Itisagainnotinreasonthataparticularstarshouldbe
gladdenedbyseeingthisorthatotherwhile,inasecond
couple,suchanaspectisdistressing:whatenmitiescanaffect
suchbeings?whatcausesofenmitycantherebeamongthem?
Andwhyshouldtherebeanydifferenceasagivenstarsees
certainothersfromthecornerofatriangleorinoppositionor
attheangleofasquare?
Why,again,shoulditseeitsfellowfromsomeonegiven
positionandyet,inthenextZodiacalfigure,notseeit,though
thetwoareactuallynearer?
And,thecardinalquestion;bywhatconceivableprocesscould
theyaffectwhatisattributedtothem?Howexplaineitherthe
actionofanysinglestarindependentlyor,stillmore
perplexing,theeffectoftheircombinedintentions?
Wecannotthinkofthementeringintocompromises,each
renouncingsomethingofitsefficiencyandtheirfinalactionin
ourregardamountingtoaconcertedplan.
Noonestarwouldsuppressthecontributionofanother,nor
wouldstaryieldtostarandshapeitsconductundersuasion.
Asforthefancythatwhileoneisgladwhenitentersanother's
region,thesecondisvexedwheninitsturnitoccupiesthe
placeofthefirst,surelythisislikestartingwiththe
suppositionoftwofriendsandthengoingontotalkofone
beingattractedtotheotherwho,however,abhorsthefirst.
5.Whentheytellusthatacertaincoldstarismorebenevolent
tousinproportionasitisfurtheraway,theyclearlymakeits
harmfulinfluencedependuponthecoldnessofitsnature;and
yetitoughttobebeneficenttouswhenitisintheopposed
Zodiacalfigures.
Whenthecoldplanet,wearetold,isinoppositiontothecold,
bothbecomemeanacing:butthenaturaleffectwouldbea
compromise.
Andweareaskedtobelievethatoneofthemishappybyday
andgrowskindlyunderthewarmth,whileanother,ofafiery
nature,ismostcheerfulbynightasifitwerenotalwaysday
tothem,lighttothem,andasifthefirstonecouldbedarkened
bynightatthatgreatdistanceabovetheearth'sshadow.
Thenthereisthenotionthatthemoon,inconjunctionwitha
certainstar,issoftenedatherfullbutismalignantinthesame
conjunctionwhenherlighthaswaned;yet,ifanythingofthis

ordercouldbeadmitted,theveryoppositewouldbethecase.
Forwhensheisfulltousshemustbedarkonthefurther
hemisphere,thatistothatstarwhichstandsaboveher;and
whendarktoussheisfulltothatotherstar,uponwhichonly
then,onthecontrary,doesshelookwithherlight.Tothe
moonitself,infact,itcanmakenodifferenceinwhataspect
shestands,forsheisalwayslitontheupperorontheunder
half:totheotherstar,thewarmthfromthemoon,ofwhich
theyspeak,mightmakeadifference;butthatwarmthwould
reachitpreciselywhenthemooniswithoutlighttous;atits
darkesttousitisfulltothatother,andthereforebeneficent.
Thedarknessofthemoontousisofmomenttotheearth,but
bringsnotroubletotheplanetabove.Thatplanet,itisalleged,
cangivenohelponaccountofitsremotenessandtherefore
seemslesswelldisposed;butthemoonatitsfullsufficestothe
lowerrealmsothatthedistanceoftheotherisofno
importance.Whenthemoon,thoughdarktous,isinaspect
withtheFieryStarsheisheldtobefavourable:thereason
allegedisthattheforceofMarsisallsufficientsinceit
containsmorefirethanitneeds.
Thetruthisthatwhilethematerialemanationsfromtheliving
beingsoftheheavenlysystemareofvariousdegreesof
warmthplanetdifferingfromplanetinthisrespectnocold
comesfromthem:thenatureofthespaceinwhichtheyhave
theirbeingisvoucherforthat.
ThestarknownasJupiterincludesaduemeasureoffire[and
warmth],inthisresemblingtheMorningstarandtherefore
seemingtobeinalliancewithit.Inaspectwithwhatisknown
astheFieryStar,Jupiterisbeneficentbyvirtueofthemixing
ofinfluences:inaspectwithSaturnunfriendlybydintof
distance.Mercury,itwouldseem,isindifferentwhateverstars
itbeinaspectwith;foritadoptsanyandeverycharacter.
ButallthestarsareserviceabletotheUniverse,andtherefore
canstandtoeachotheronlyastheserviceoftheUniverse
demands,inaharmonylikethatobservedinthemembersof
anyoneanimalform.Theyexistessentiallyforthepurposeof
theUniverse,justasthegallexistsforthepurposesofthebody
asawholenotlessthanforitsownimmediatefunction:itisto
betheinciteroftheanimalspiritsbutwithoutallowingthe
entireorganismanditsownespecialregiontorunriot.Some
suchbalanceoffunctionwasindispensableintheAllbitter
withsweet.Theremustbedifferentiationeyesandsoforth
butallthememberswillbeinsympathywiththeentireanimal
frametowhichtheybelong.Onlysocantherebeaunityanda
totalharmony.
Andinsuchatotal,analogywillmakeeverypartaSign.

6.ButthatthissameMars,orAphrodite,incertainaspects
shouldcauseadulteriesasiftheycouldthus,throughthe
agencyofhumanincontinence,satisfytheirownmutual
desiresisnotsuchanotiontheheightofunreason?Andwho
couldacceptthefancythattheirhappinesscomesfromtheir
seeingeachotherinthisorthatrelativepositionandnotfrom
theirownsettlednature?
Again:countlessmyriadsoflivingbeingsarebornand
continuetobe:toministercontinuouslytoeveryseparateone
ofthese;tomakethemfamous,rich,poor,lascivious;toshape
theactivetendenciesofeverysingleonewhatkindoflifeis
thisforthestars,howcouldtheypossiblyhandleataskso
huge?
Theyaretowatch,wemustsuppose,therisingofeachseveral
constellationanduponthatsignaltoact;suchaone,theysee,
hasrisenbysomanydegrees,representingsomanyofthe
periodsofitsupwardpath;theyreckonontheirfingersatwhat
momenttheymusttaketheactionwhich,executed
prematurely,wouldbeoutoforder:andinthesum,thereisno
OneBeingcontrollingtheentirescheme;allismadeoverto
thestarssingly,asiftherewerenoSovereignUnity,standing
assourceofalltheformsofBeinginsubordinateassociation
withit,anddelegatingtotheseparatemembers,intheir
appropriateKinds,thetaskofaccomplishingitspurposesand
bringingitslatentpotentialityintoact.
Thisisaseparatisttheory,tenableonlybymindsignorantof
thenatureofaUniversewhichhasarulingprincipleandafirst
causeoperativedownwardsthrougheverymember.
7.But,ifthestarsannouncethefutureasweholdofmany
otherthingsalsowhatexplanationofthecausehaveweto
offer?Whatexplainsthepurposefularrangementthusimplied?
Obviously,unlesstheparticularisincludedundersomegeneral
principleoforder,therecanbenosignification.
Wemaythinkofthestarsaslettersperpetuallybeinginscribed
ontheheavensorinscribedonceforallandyetmovingasthey
pursuetheothertasksallottedtothem:uponthesemaintasks
willfollowthequalityofsignifying,justastheoneprinciple
underlyinganylivingunitenablesustoreasonfrommember
tomember,sothatforexamplewemayjudgeofcharacterand
evenofperilsandsafeguardsbyindicationsintheeyesorin
someotherpartofthebody.Ifthesepartsofusaremembersof
awhole,soarewe:indifferentwaystheonelawapplies.
Allteemswithsymbol;thewisemanisthemanwhoinany
onethingcanreadanother,aprocessfamiliartoallofusinnot

afewexamplesofeverydayexperience.
Butwhatisthecomprehensiveprincipleofcoordination?
Establishthisandwehaveareasonablebasisforthe
divination,notonlybystarsbutalsobybirdsandother
animals,fromwhichwederiveguidanceinourvaried
concerns.
Allthingsmustbeenchained;andthesympathyand
correspondenceobtaininginanyonecloselyknitorganism
mustexist,first,andmostintensely,intheAll.Theremustbe
oneprincipleconstitutingthisunitofmanyformsoflifeand
enclosingtheseveralmemberswithintheunity,whileatthe
sametime,preciselyasineachthingofdetailthepartstoo
haveeachadefinitefunction,sointheAlleachseveral
membermusthaveitsowntaskbutmoremarkedlysosincein
thiscasethepartsarenotmerelymembersbutthemselvesAlls,
membersoftheloftierKind.
ThuseachentitytakesitsoriginfromonePrincipleand,
therefore,whileexecutingitsownfunction,worksinwith
everyothermemberofthatAllfromwhichitsdistincttaskhas
bynomeanscutitoff:eachperformsitsact,eachreceives
somethingfromtheothers,everyoneatitsownmoment
bringingitstouchofsweetorbitter.Andthereisnothing
undesigned,nothingofchance,inalltheprocess:allisone
schemeofdifferentiation,startingfromtheFirstsandworking
itselfoutinacontinuousprogressionofKinds.
8.Soul,then,inthesameway,isintentuponataskofitsown;
alikeinitsdirectcourseandinitsdivagationitisthecauseof
allbyitspossessionoftheThoughtoftheFirstPrinciple:thus
aLawofJusticegoeswithallthatexistsintheUniverse
which,otherwise,wouldbedissolved,andisperdurable
becausetheentirefabricisguidedasmuchbytheorderliness
asbythepowerofthecontrollingforce.Andinthisorderthe
stars,asbeingnominormembersoftheheavenlysystem,are
cooperatorscontributingatoncetoitsstatelybeautyandtoits
symbolicquality.Theirsymbolicpowerextendstotheentire
realmofsense,theirefficacyonlytowhattheypatentlydo.
Forourpart,naturekeepsusupontheworkoftheSoulaslong
aswearenotwreckedinthemultiplicityoftheUniverse:once
thussunkandheldwepaythepenalty,whichconsistsbothin
thefallitselfandinthelowerrankthusentaileduponus:
richesandpovertyarecausedbythecombinationsofexternal
fact.
Andwhatofvirtueandvice?

Thatquestionhasbeenamplydiscussedelsewhere:inaword,
virtueisoursbytheancientstapleoftheSoul;viceisdueto
thecommerceofaSoulwiththeouterworld.
9.ThisbringsustotheSpindledestiny,spunaccordingtothe
ancientsbytheFates.ToPlatotheSpindlerepresentstheco
operationofthemovingandthestableelementsofthekosmic
circuit:theFateswithNecessity,MotheroftheFates,
manipulateitandspinatthebirthofeverybeing,sothatall
comesintoexistencethroughNecessity.
IntheTimaeus,thecreatingGodbestowstheessentialofthe
Soul,butitisthedivinitiesmovinginthekosmos[thestars]
thatinfusethepowerfulaffectionsholdingfromNecessityour
impulseandourdesire,oursenseofpleasureandofpainand
thatlowerphaseoftheSoulinwhichsuchexperiences
originate.Bythisstatementourpersonalityisboundupwith
thestars,whenceourSoul[astotalofPrincipleandaffections]
takesshape;andwearesetundernecessityatourvery
entranceintotheworld:ourtemperamentwillbeofthestars'
ordering,andso,therefore,theactionswhichderivefrom
temperament,andalltheexperiencesofanatureshapedto
impressions.
What,afterallthis,remainstostandforthe"We"?
The"We"istheactualresultantofaBeingwhosenature
includes,withcertainsensibilities,thepowerofgoverning
them.Cutoffaswearebythenatureofthebody,Godhasyet
givenus,inthemidstofallthisevil,virtuetheunconquerable,
meaninglessinastateoftranquilsafetybuteverythingwhere
itsabsencewouldbeperiloffall.
Ourtask,then,istoworkforourliberationfromthissphere,
severingourselvesfromallthathasgatheredaboutus;thetotal
manistobesomethingbetterthanabodyensouledthebodily
elementdominantwithatraceofSoulrunningthroughitanda
resultantlifecoursemainlyofthebodyforinsucha
combinationallis,infact,bodily.Thereisanotherlife,
emancipated,whosequalityisprogressiontowardsthehigher
realm,towardsthegoodanddivine,towardsthatPrinciple
whichnoonepossessesexceptbydeliberateusagebutsomay
appropriate,becoming,eachpersonally,thehigher,the
beautiful,theGodlike,andliving,remote,inandbyItunless
onechoosetogobereavedofthathigherSoulandtherefore,to
livefatebound,nolongerprofiting,merely,bythe
significanceofthesiderealsystembutbecomingasitwerea
partsunkeninitanddraggedalongwiththewholethus
adopted.

ForeveryhumanBeingisoftwofoldcharacter;thereisthat
compromisetotalandthereistheAuthenticMan:anditisso
withtheKosmosasawhole;itisintheonephasea
conjunctionofbodywithacertainformoftheSoulboundup
inbody;intheotherphaseitistheUniversalSoul,thatwhich
isnotitselfembodiedbutflashesdownitsraysintothe
embodiedSoul:andthesametwofoldqualitybelongstothe
Sunandtheothermembersoftheheavenlysystem.
TotheremoterSoul,thepure,sunandstarscommunicateno
baseness.Intheirefficacyuponthe[material]All,theyactas
partsofit,asensouledbodieswithinit;andtheyactonlyupon
whatispartial;bodyistheagentwhile,atthesametime,it
becomesthevehiclethroughwhichistransmittedsomethingof
thestar'swillandofthatauthenticSoulinitwhichis
steadfastlyincontemplationoftheHighest.
But[witheveryallowancetothelowerforces]allfollows
eitheruponthatHighestorratherupontheBeingsaboutItwe
maythinkoftheDivineasafirewhoseoutgoingwarmth
pervadestheUniverseoruponwhatsoeveristransmittedby
theoneSoul[thedivinefirstSoul]totheother,itsKin[the
Soulofanyparticularbeing].Allthatisgracelessisadmixture.
FortheUniverseisintruthathingofblend,andifweseparate
fromitthatseparableSoul,theresidueislittle.TheAllisa
GodwhenthedivineSouliscountedinwithit;"therest,"we
read,"isamightyspiritanditswaysaresubdivine."
10.Ifallthisbetrue,wemustatonceadmitsignification,
though,neithersinglynorcollectively,canweascribetothe
starsanyefficacyexceptinwhatconcernsthe[material]All
andinwhatisoftheirownfunction.
WemustadmitthattheSoulbeforeenteringintobirthpresents
itselfbearingwithitsomethingofitsown,foritcouldnever
touchbodyexceptunderstressofapowerfulinnerimpulse;we
mustadmitsomeelementofchancearounditfromitsvery
entry,sincethemomentandconditionsaredeterminedbythe
kosmiccircuit:andwemustadmitsomeeffectivepowerin
thatcircuititself;itiscooperative,andcompletesofitsown
actthetaskthatbelongstotheAllofwhicheverythinginthe
circuittakestherankandfunctionofapart.
11.Andwemustrememberthatwhatcomesfromthe
supernalsdoesnotenterintotherecipientsasitleftthesource;
fire,forinstance,willbeduller;thelovinginstinctwill
degenerateandissueinuglyformsofthepassion;thevital
energyinasubjectnotsobalancedastodisplaythemeanof
manlycourage,willcomeoutaseitherferocityorfaint
heartedness;andambition...inlove...;andtheinstincttowards

goodsetsupthepursuitofsemblantbeauty;intellectualpower
atitslowestproducestheextremeofwickedness,for
wickednessisamiscalculatingefforttowardsIntelligence.
Anysuchquality,modifiedatbestfromitssupremeform,
deterioratesagainwithinitself:thingsofanykindthat
approachfromabove,alteredbymerelyleavingtheirsource
changefurtherstillbytheirblendingwithbodies,withMatter,
witheachother.
12.Allthatthusproceedsfromthesupernalcombinesintoa
unityandeveryexistingentitytakessomethingfromthis
blendedinfusionsothattheresultisthethingitselfplussome
quality.Theeffluencedoesnotmakethehorsebutadds
somethingtoit;forhorsecomesbyhorse,andmanbyman:
thesunplaysitspartnodoubtintheshaping,butthemanhas
hisoriginintheHumanPrinciple.Outerthingshavetheir
effect,sometimestohurtandsometimestohelp;likeafather,
theyoftencontributetogoodbutsometimesalsotoharm;but
theydonotwrenchthehumanbeingfromthefoundationsof
itsnature;thoughsometimesMatteristhedominant,andthe
humanprincipletakesthesecondplacesothatthereisafailure
toachieveperfection;theIdealhasbeenattenuated.
13.OfphenomenaofthisspheresomederivefromtheKosmic
Circuitandsomenot:wemusttakethemsinglyandmarkthem
off,assigningtoeachitsorigin.
ThegistofthewholematterliesintheconsiderationthatSoul
governsthisAllbytheplancontainedintheReasonPrinciple
andplaysintheAllexactlythepartoftheparticularprinciple
whichineverylivingthingformsthemembersoftheorganism
andadjuststhemtotheunityofwhichtheyareportions;the
entireforceoftheSoulisrepresentedintheAll,but,inthe
parts,Soulispresentonlyinproportiontothedegreeof
essentialrealityheldbyeachofsuchpartialobjects.
Surroundingeveryseparateentitythereareotherentities,
whoseapproachwillsometimesbehostileandsometimes
helpfultothepurposeofitsnature;buttotheAlltakeninits
lengthandbreadtheachandeveryseparateexistentisan
adjustedpart,holdingitsowncharacteristicandyet
contributingbyitsownnativetendencytotheentirelife
historyoftheUniverse.
ThesoullesspartsoftheAllaremerelyinstruments;alltheir
actioniseffected,sotospeak,underacompulsionfrom
outsidethemselves.
Theensouledfallintotwoclasses.Theonekindhasamotion
ofitsown,buthaphazardlikethatofhorsesbetweentheshafts

butbeforetheirdriversetsthecourse;theyaresetrightbythe
whip.IntheLivingBeingpossessedofReason,thenature
principleincludesthedriver;wherethedriverisintelligent,it
takesinthemainastraightpathtoasetend.Butbothclasses
aremembersoftheAllandcooperatetowardsthegeneral
purpose.
Thegreaterandmostvaluableamongthemhaveanimportant
operationoverawiderange:theircontributiontowardsthelife
ofthewholeconsistsinacting,notinbeingactedupon;others,
butfeeblyequippedforaction,arealmostwhollypassive;
thereisanintermediateorderwhosememberscontainwithin
themselvesaprincipleofproductivityandactivityandmake
themselvesveryeffectiveinmanyspheresorwaysandyet
servealsobytheirpassivity.
ThustheAllstandsasoneallcompleteLife,whosemembers,
tothemeasureinwhicheachcontainswithinitselftheHighest,
effectallthatishighandnoble:andtheentireschememustbe
subordinatetoitsDirigeantasanarmytoitsgeneral,
"followinguponZeus"ithasbeensaid"asheproceeds
towardstheIntelligibleKind."
SecondaryintheAllarethoseofitspartswhichpossessaless
exaltednaturejustasinusthemembersranklowerthanthe
Soul;andsoallthrough,thereisageneralanalogybetweenthe
thingsoftheAllandourownmembersnoneofquiteequal
rank.
Alllivingthings,thenallintheheavensandallelsewhere
fallunderthegeneralReasonPrincipleoftheAlltheyhave
beenmadepartswithaviewtothewhole:notoneofthese
parts,howeverexalted,haspowertoeffectanyalterationof
theseReasonPrinciplesorofthingsshapedbythemandto
them;somemodificationonepartmayworkuponanother,
whetherforbetterorforworse;butthereisnopowerthatcan
wrestanythingoutsideofitsdistinctnature.
Theparteffectingsuchamodificationfortheworsemayactin
severalways.
Itmaysetupsomeweaknessrestrictedtothematerialframe.
OritmaycarrytheweaknessthroughtothesympatheticSoul
whichbythemediumofthematerialframe,becomeapower
todebasement,hasbeendeliveredover,thoughneverinits
essence,totheinferiororderofbeing.Or,inthecaseofa
materialframeillorganized,itmaycheckallsuchaction[of
theSoul]uponthematerialframeasdemandsacertain
collaborationinthepartactedupon:thusalyremaybesoill
strungastobeincapableofthemelodicexactitudenecessary

tomusicaleffect.
14.Whatofpovertyandriches,gloryandpower?
Inthecaseofinheritedfortune,thestarsmerelyannouncea
richman,exactlyastheyannouncethehighsocialstandingof
thechildborntoadistinguishedhouse.
Wealthmaybeduetopersonalactivity:inthiscaseifthebody
hascontributed,partoftheeffectisduetowhateverhas
contributedtowardsthephysicalpowers,firsttheparentsand
then,ifplacehashaditsinfluence,skyandearth;ifthebody
hasbornenopartoftheburden,thenthesuccess,andallthe
splendidaccompanimentsaddedbytheRecompensers,must
beattributedtovirtueexclusively.Iffortunehascomebygift
fromthegood,thenthesourceofthewealthis,again,virtue:if
bygiftfromtheevil,buttoameritoriousrecipient,thenthe
creditmustbegiventotheactionofthebestinthem:ifthe
recipientishimselfunprincipled,thewealthmustbeattributed
primarilytotheverywickednessandtowhatsoeveris
responsibleforthewickedness,whilethegiversbearanequal
shareinthewrong.
Whenthesuccessisduetolabour,tillageforexample,itmust
beputdowntothetiller,withallhisenvironmentas
contributory.Inthecaseoftreasuretrove,somethingfromthe
Allhasenteredintoaction;andifthisbeso,itwillbe
foreshownsinceallthingsmakeachain,sothatwecanspeak
ofthingsuniversally.Moneyislost:ifbyrobbery,theblame
lieswiththerobberandthenativeprincipleguidinghim:ifby
shipwreck,thecauseisthechainofevents.Asforgoodfame,
itiseitherdeservedandthenisduetotheservicesdoneandto
themeritofthoseappraisingthem,oritisundeserved,and
thenmustbeattributedtotheinjusticeofthosemakingthe
award.Andthesameprincipleholdsisregardspowerforthis
alsomayberightlyorunrightlyplaceditdependseitherupon
themeritofthedispensersofplaceoruponthemanhimself
whohaseffectedhispurposebytheorganizationofsupporters
orinmanyotherpossibleways.Marriages,similarly,are
broughtabouteitherbychoiceorbychanceinterplayof
circumstance.Andbirthsaredeterminedbymarriages:the
childismouldedtruetotypewhenallgoeswell;otherwiseitis
marredbysomeinnerdetriment,somethingduetothemother
personallyortoanenvironmentunfavourabletothatparticular
conception.
15.AccordingtoPlato,lotsandchoiceplayapart[inthe
determinationofhumanconditions]beforetheSpindleof
Necessityisturned;thatoncedone,onlytheSpindledestinyis
valid;itfixesthechosenconditionsirretrievablysincethe

electedguardianspiritbecomesaccessorytotheir
accomplishment.
ButwhatisthesignificanceoftheLots?
BytheLotswearetounderstandbirthintotheconditions
actuallyexistentintheAllattheparticularmomentofeach
entryintobody,birthintosuchandsuchaphysicalframe,
fromsuchandsuchparents,inthisorthatplace,andgenerally
allthatinourphraseologyistheExternal.
ForParticularsandUniversalsalikeitisestablishedthattothe
firstofthoseknownastheFates,toClothotheSpinner,must
beduetheunityandasitwereinterweavingofallthatexists:
LachesispresidesovertheLots:toAtroposmustnecessarily
belongtheconductofmundaneevents.
Ofmen,someenterintolifeasfragmentsoftheAll,boundto
thatwhichisexternaltothemselves:theyarevictimsofasort
offascination,andarehardly,ornotatall,themselves:but
othersmasteringallthisstraining,sotospeak,bythehead
towardstheHigher,towhatisoutsideeventheSoulpreserve
stillthenobilityandtheancientprivilegeoftheSoul'sessential
being.
ForcertainlywecannotthinkoftheSoulasathingwhose
natureisjustasumofimpressionsfromoutsideasifit,alone,
ofallthatexists,hadnonativecharacter.
No:muchmorethanallelse,theSoul,possessingtheIdea
whichbelongstoaPrinciple,musthaveasitsnativewealth
manypowersservingtotheactivitiesofitsKind.Itisan
EssentialExistentandwiththisExistencemustgodesireand
actandthetendencytowardssomegood.
Whilebodyandsoulstandonecombinedthing,thereisajoint
nature,adefiniteentityhavingdefinitefunctionsand
employments;butassoonasanySoulisdetached,its
employmentsarekeptapart,itsveryown:itceasestotakethe
body'sconcernstoitself:ithasvisionnow:bodyandsoul
standwidelyapart.
16.ThequestionariseswhatphaseoftheSoulentersintothe
unionfortheperiodofembodimentandwhatphaseremains
distinct,whatisseparableandwhatnecessarilyinterlinked,
andingeneralwhattheLivingBeingis.
Onallthistherehasbeenaconflictofteaching:thematter
mustbeexaminedlateronfromquiteotherconsiderationsthan
occupyushere.Forthepresentletusexplaininwhatsensewe

havedescribedtheAllastheexpressedideaoftheGoverning
Soul.
OnetheorymightbethattheSoulcreatestheparticularentities
insuccessionmanfollowedbyhorseandotheranimals
domesticorwild:fireandearth,though,firstofallthatit
watchesthesecreationsactinguponeachotherwhethertohelp
ortoharm,observes,andnomore,thetangledwebformedof
allthesestrands,andtheirunfailingsequences;andthatit
makesnoconcernoftheresultbeyondsecuringthe
reproductionoftheprimallivingbeings,leavingthemforthe
resttoactuponeachotheraccordingtotheirdefinitenatures.
Anotherviewmakesthesoulanswerableforallthatthus
comesabout,sinceitsfirstcreationshavesetuptheentire
enchainment.
NodoubttheReasonPrinciple[conveyedbytheSoul]covers
alltheactionandexperienceofthisrealm:nothinghappens,
evenhere,byanyformofhaphazard;allfollowsanecessary
order.
Iseverything,then,tobeattributedtotheactoftheReason
Principles?
Totheirexistence,nodoubt,butnottotheireffectiveaction;
theyexistandtheyknow;orbetter,theSoul,whichcontains
theengenderingReasonPrinciple,knowstheresultsofallit
hasbroughttopass.Forwhensoeversimilarfactorsmeetand
actinrelationtoeachother,similarconsequencesmust
inevitablyensue:theSouladoptingorforeplanningthegiven
conditionsaccomplishesthedueoutcomeandlinksallintoa
total.
All,then,isantecedentandresultant,eachsequentbecoming
inturnanantecedentonceithastakenitsplaceamongthings.
Andperhapsthisisacauseofprogressivedeterioration:men,
forinstance,arenotastheywereofold;bydintofintervaland
oftheinevitablelaw,theReasonPrincipleshaveceded
somethingtothecharacteristicsoftheMatter.
But:
TheSoulwatchestheceaselesslychanginguniverseand
followsallthefateofallitsworks:thisisitslife,anditknows
norespitefromthiscare,butiseverlabouringtobringabout
perfection,planningtoleadalltoanunendingstateof
excellencelikeafarmer,firstsowingandplantingandthen
constantlysettingtorightswhererainstormsandlongfrosts
andhighgaleshaveplayedhavoc.

IfsuchaconceptionofSoulberejectedasuntenable,weare
obligedtothinkthattheReasonPrinciplesthemselves
forekneworevencontainedtheruinandalltheconsequences
offlaw.
Butthenwewouldbeimputingthecreationofeviltothe
ReasonPrinciples,thoughtheartsandtheirguidingprinciple
donotincludeblundering,donotcovertheinartistic,the
destructionoftheworkofart.
AndhereitwillbeobjectedthatinAllthereisnothing
contrarytonature,nothingevil.
Still,bythesideofthebetterthereexistsalsowhatisless
good.
Well,perhapseventhelessgoodhasitscontributoryvaluein
theAll.Perhapsthereisnoneedthateverythingbegood.
Contrariesmaycooperate;andwithoutoppositestherecould
benoorderedUniverse:alllivingbeingsofthepartialrealm
includecontraries.Thebetterelementsarecompelledinto
existenceandmouldedtotheirfunctionbytheReason
Principledirectly;thelessgoodarepotentiallypresentinthe
ReasonPrinciples,actuallypresentinthephenomena
themselves;theSoul'spowerhadreacheditslimit,andfailed
tobringtheReasonPrinciplesintocompleteactualitysince,
amidtheclashoftheseantecedentPrinciples,Matterhad
alreadyfromitsownstockproducedthelessgood.
Yet,withallthis,Matteriscontinuouslyoverruledtowardsthe
better;sothatoutofthetotalofthingsmodifiedbySoulon
theonehandandbyMatterontheotherhand,andonneither
handassoundasintheReasonPrinciplesthereis,intheend,
aUnity.
17.ButtheseReasonPrinciples,containedintheSoul,are
theyThoughts?
Andifso,bywhatprocessdoestheSoulcreateinaccordance
withtheseThoughts?
ItisuponMatterthatthisactoftheReasonisexercised;and
whatactsphysicallyisnotanintellectualoperationoravision,
butapowermodifyingmatter,notconsciousofitbutmerely
actinguponit:theReasonPrinciple,inotherwords,actsmuch
likeaforceproducingafigureorpatternuponwaterthatofa
circle,suppose,wheretheformationoftheringisconditioned
bysomethingdistinctfromthatforceitself.
Ifthisisso,thepriorpuissanceoftheSoul[thatwhichconveys

theReasonPrinciples]mustactbymanipulatingtheother
Soul,thatwhichisunitedwithMatterandhasthegenerative
function.
Butisthishandlingtheresultofcalculation?
Calculationimpliesreference.Reference,then,tosomething
outsideortosomethingcontainedwithinitself?Iftoitsown
content,thereisnoneedofreasoning,whichcouldnotitself
performtheactofcreation;creationistheoperationofthat
phaseoftheSoulwhichcontainsIdealPrinciples;forthatisits
strongerpuissance,itscreativepart.
Itcreates,then,onthemodeloftheIdeas;for,whatithas
receivedfromtheIntellectualPrincipleitmustpassoninturn.
Insum,then,theIntellectualPrinciplegivesfromitselftothe
SouloftheAllwhichfollowsimmediatelyuponit:thisagain
givesforthfromitselftoitsnext,illuminatedandimprintedby
it;andthatsecondarySoulatoncebeginstocreate,asunder
order,unhinderedinsomeofitscreations,strivinginothers
againsttherepugnanceofMatter.
Ithasacreativepower,derived;itisstoredwithReason
Principlesnottheveryoriginals:thereforeitcreates,butnotin
fullaccordancewiththePrinciplesfromwhichithasbeen
endowed:somethingentersfromitself;and,plainly,thisis
inferior.Theissuethenissomethingliving,yes;butimperfect,
hinderingitsownlife,somethingverypoorandreluctantand
crude,formedinaMatterthatisthefallensedimentofthe
HigherOrder,bitterandembittering.ThisistheSoul's
contributiontotheAll.
18.AretheevilsintheUniversenecessarybecauseitisoflater
originthantheHigherSphere?
PerhapsratherbecausewithouteviltheAllwouldbe
incomplete.Formostorevenallformsofevilservethe
Universemuchasthepoisonoussnakehasitsusethoughin
mostcasestheirfunctionisunknown.Viceitselfhasmany
usefulsides:itbringsaboutmuchthatisbeautiful,inartistic
creationsforexample,anditstirsustothoughtfulliving,not
allowingustodrowseinsecurity.
Ifallthisisso,then[thesecretofcreationisthat]theSoulof
theAllabidesincontemplationoftheHighestandBest,
ceaselesslystrivingtowardstheIntelligibleKindandtowards
God:but,thusabsorbingandfilledfull,itoverflowssoto
speakandtheimageitgivesforth,itslastutterancetowards
thelower,willbethecreativepuissance.

Thisultimatephase,then,istheMaker,secondarytothat
aspectoftheSoulwhichisprimarilysaturatedfromtheDivine
Intelligence.ButtheCreatoraboveallistheIntellectual
Principle,asgiver,totheSoulthatfollowsit,ofthosegifts
whosetracesexistintheThirdKind.
Rightly,therefore,isthisKosmosdescribedasanimage
continuouslybeingimaged,theFirstandtheSecondPrinciples
immobile,theThird,too,immobileessentially,but,
accidentallyandinMatter,havingmotion.
ForaslongasdivineMindandSoulexist,thedivineThought
FormswillpourforthintothatphaseoftheSoul:aslongas
thereisasun,allthatstreamsfromitwillbesomeformof
Light.

EnneadII
Fourthtractate:Matterinitstwokinds
WrittenbyPlotinus,253270A.D.
1.Bycommonagreementofallthathavearrivedatthe
conceptionofsuchaKind,whatisknownasMatteris
understoodtobeacertainbase,arecipientofFormIdeas.
Thusfarallgothesameway.Butdeparturebeginswiththe
attempttoestablishwhatthisbasicKindisinitself,andhowit
isarecipientandofwhat.
Toacertainschool,bodyformsexclusivelyaretheReal
Beings;existenceislimitedtobodies;thereisoneonlyMatter,
thestuffunderlyingtheprimalconstituentsoftheUniverse:
existenceisnothingbutthisMatter:everythingissome
modificationofthis;theelementsoftheUniversearesimply
thisMatterinacertaincondition.
TheschoolhaseventheaudacitytofoistMatteruponthe
divinebeingssothat,finally,Godhimselfbecomesamodeof
Matterandthisthoughtheymakeitcorporeal,describingitas
abodyvoidofquality,butamagnitude.
Anotherschoolmakesitincorporeal:amongthese,notallhold
thetheoryofoneonlyMatter;someofthemwhilethey
maintaintheoneMatter,inwhichthefirstschoolbelieves,the
foundationofbodilyforms,admitanother,aprior,existingin
thedivinesphere,thebaseoftheIdeasthereandofthe

unembodiedBeings.
2.Weareobliged,therefore,atthestart,bothtoestablishthe
existenceofthisotherKindandtoexamineitsnatureandthe
modeofitsBeing.
NowifMattermustcharacteristicallybeundetermined,voidof
shape,whileinthatsphereoftheHighesttherecanbenothing
thatlacksdetermination,nothingshapeless,therecanbeno
Matterthere.Further,ifallthatorderissimplex,therecanbe
noneedofMatter,whosefunctionistojoinwithsomeother
elementtoformacompound:itwillbefoundofnecessityin
thingsofderivedexistenceandshiftingnaturethesignswhich
leadustothenotionofMatterbutitisunnecessarytothe
primal.
Andagain,wherecouldithavecomefrom?whencedidittake
itsbeing?Ifitisderived,ithasasource:ifitiseternal,then
thePrimalPrinciplesaremorenumerousthanwethought,the
Firstsareameetingground.Lastly,ifthatMatterhasbeen
enteredbyIdea,theunionconstitutesabody;and,so,thereis
BodyintheSupreme.
3.Nowitmaybeobserved,firstofall,thatwecannothold
utterlycheapeithertheindeterminate,orevenaKindwhose
veryideaimpliesabsenceofform,providedonlythatitoffer
itselftoitsPriorsand[throughthem]totheHighestBeings.
WehavetheparalleloftheSoulitselfinitsrelationtothe
IntellectualPrincipleandtheDivineReason,takingshapeby
theseandledsotoanoblerprincipleofform.
Further,acompoundintheIntellectualorderisnottobe
confoundedwithacompoundintherealmofMatter;the
DivineReasonsarecompoundsandtheirActistoproducea
compound,namelythat[lower]Naturewhichworkstowards
Idea.Andthereisnotonlyadifferenceoffunction;thereisa
stillmorenotabledifferenceofsource.Then,too,theMatterof
therealmofprocessceaselesslychangesitsform:inthe
eternal,Matterisimmutablyoneandthesame,sothatthetwo
arediametricallyopposites.TheMatterofthisrealmisall
thingsinturn,anewentityineveryseparatecase,sothat
nothingispermanentandonethingceaselesslypushesanother
outofbeing:Matterhasnoidentityhere.IntheIntellectualitis
allthingsatonce:andthereforehasnothingtochangeinto:it
alreadyandevercontainsall.Thismeansthatnoteveninits
ownSphereistheMatterthereatanymomentshapeless:no
doubtthatistrueoftheMatterhereaswell;butshapeisheld
byaverydifferentrightinthetwoordersofMatter.
AstowhetherMatteriseternalorathingofprocess,thiswill

beclearwhenwearesureofitsprecisenature.
4.ThepresentexistenceoftheIdealFormshasbeen
demonstratedelsewhere:wetakeupourargumentfromthat
point.
If,then,thereismorethanoneofsuchformingIdeas,there
mustofnecessitybesomecharactercommontoallandequally
somepeculiarcharacterineachkeepingthemdistinct.
Thispeculiarcharacteristic,thisdistinguishingdifference,is
theindividualshape.Butifshape,thenthereistheshaped,that
inwhichthedifferenceislodged.
Thereis,therefore,aMatteracceptingtheshape,apermanent
substratum.
Further,admittingthatthereisanIntelligibleRealmbeyond,of
whichthisworldisanimage,then,sincethisworldcompound
isbasedonMatter,theremustbeMattertherealso.
Andhowcanyoupredicateanorderedsystemwithoutthinking
ofform,andhowthinkofformapartfromthenotionof
somethinginwhichtheformislodged?
NodoubtthatRealmis,inthestrictfact,utterlywithoutparts,
butinsomesensethereisparttheretoo.Andinsofarasthese
partsarereallyseparatefromeachother,anysuchdivisionand
differencecanbenootherthanaconditionofMatter,ofa
somethingdividedanddifferentiated:insofarasthatrealm,
thoughwithoutparts,yetconsistsofavarietyofentities,these
diverseentities,residinginaunityofwhichtheyare
variations,resideinaMatter;forthisunity,sinceitisalsoa
diversity,mustbeconceivedofasvariedandmultiform;it
musthavebeenshapelessbeforeittooktheforminwhich
variationoccurs.ForifweabstractfromtheIntellectual
Principlethevarietyandtheparticularshapes,theReason
PrinciplesandtheThoughts,whatprecedesthesewas
somethingshapelessandundetermined,nothingofwhatis
actuallypresentthere.
5.ItmaybeobjectedthattheIntellectualPrinciplepossesses
itscontentinaneternalconjunctionsothatthetwomakea
perfectunity,andthatthusthereisnoMatterthere.
ButthatargumentwouldequallycanceltheMatterpresentin
thebodilyformsofthisrealm:bodywithoutshapehasnever
existed,alwaysbodyachievedandyetalwaysthetwo
constituents.WediscoverthesetwoMatterandIdeabysheer
forceofourreasoningwhichdistinguishescontinuallyin

pursuitofthesimplex,theirreducible,workingon,untilitcan
gonofurther,towardstheultimateinthesubjectofenquiry.
AndtheultimateofeverypartialthingisitsMatter,which,
therefore,mustbealldarknesssincelightisaReason
Principle.TheMind,too,asalsoaReasonPrinciple,seesonly
ineachparticularobjecttheReasonPrinciplelodgingthere;
anythinglyingbelowthatitdeclarestoliebelowthelight,to
bethereforeathingofdarkness,justastheeye,athingof
light,seekslightandcolourswhicharemodesoflight,and
dismissesallthatisbelowthecoloursandhiddenbythem,as
belongingtotheorderofthedarkness,whichistheorderof
Matter.
ThedarkelementintheIntelligible,however,differsfromthat
inthesenseworld:sothereforedoestheMatterasmuchas
theformingIdeapresidingineachofthetworealms.The
DivineMatter,thoughitistheobjectofdeterminationhas,of
itsownnature,alifedefinedandintellectual;theMatterofthis
spherewhileitdoesacceptdeterminationisnotlivingor
intellective,butadeadthingdecorated:anyshapeittakesisan
image,exactlyastheBaseisanimage.Thereonthecontrary
theshapeisarealexistentasistheBase.Thosethatascribe
RealBeingtoMattermustbeadmittedtoberightaslongas
theykeeptotheMatteroftheIntelligibleRealm:fortheBase
thereisBeing,oreven,takenasanentiretywiththehigherthat
accompaniesit,isilluminatedBeing.
ButdoesthisBase,oftheIntellectualRealm,possesseternal
existence?
ThesolutionofthatquestionisthesameasfortheIdeas.
Bothareengendered,inthesensethattheyhavehada
beginning,butunengenderedinthatthisbeginningisnotin
Time:theyhaveaderivedbeingbutbyaneternalderivation:
theyarenot,liketheKosmos,alwaysinprocessbut,inthe
characteroftheSupernal,havetheirBeingpermanently.For
thatdifferentiationwithintheIntelligiblewhichproduces
Matterhasalwaysexistedanditisthiscleavagewhich
producestheMatterthere:itisthefirstmovement;and
movementanddifferentiationareconvertibletermssincethe
twothingsaroseasone:thismotion,thiscleavage,awayfrom
thefirstisindetermination[=Matter],needingTheFirsttoits
determinationwhichitachievesbyitsReturn,remaining,until
then,anAlienism,stilllackinggood;unlitbytheSupernal.It
isfromtheDivinethatalllightcomes,and,untilthisbe
absorbed,nolightinanyrecipientoflightcanbeauthentic;
anylightfromelsewhereisofanotherorderthanthetrue.
6.Weareledthustothequestionofreceptivityinthingsof

body.
Anadditionalproofthatbodiesmusthavesomesubstratum
differentfromthemselvesisfoundinthechangingofthe
basicconstituentsintooneanother.Noticethatthedestruction
oftheelementspassingoverisnotcompleteifitwerewe
wouldhaveaPrincipleofBeingwreckedinNonbeingnor
doesanengenderedthingpassfromutternonbeinginto
Being:whathappensisthatanewformtakestheplaceofan
old.Thereis,then,astableelement,thatwhichputsoffone
formtoreceivetheformoftheincomingentity.
Thesamefactisclearlyestablishedbydecay,aprocess
implyingacompoundobject;wherethereisdecaythereisa
distinctionbetweenMatterandForm.
Andthereasoningwhichshowsthedestructibletobea
compoundisborneoutbypracticalexamplesofreduction:a
drinkingvesselisreducedtoitsgold,thegoldtoliquid;
analogyforcesustobelievethattheliquidtooisreducible.
ThebasicconstituentsofthingsmustbeeithertheirFormIdea
orthatPrimalMatter[oftheIntelligible]oracompoundofthe
FormandMatter.
FormIdea,pureandsimple,theycannotbe:forwithoutMatter
howcouldthingsstandintheirmassandmagnitude?
NeithercantheybethatPrimalMatter,fortheyarenot
indestructible.
Theymust,therefore,consistofMatterandFormIdeaForm
forqualityandshape,Matterforthebase,indeterminateas
beingotherthanIdea.
7.Empedoklesinidentifyinghis"elements"withMatteris
refutedbytheirdecay.
Anaxagoras,inidentifyinghis"primalcombination"with
Mattertowhichheallotsnomereaptnesstoanyandevery
natureorqualitybuttheeffectivepossessionofallwithdraws
inthiswaytheveryIntellectualPrinciplehehadintroduced;
forthisMindisnottohimthebestowerofshape,ofForming
Idea;anditiscoaevalwithMatter,notitsprior.Butthis
simultaneousexistenceisimpossible:forifthecombination
derivesBeingbyparticipation,Beingistheprior;ifbothare
AuthenticExistents,thenanadditionalPrinciple,athird,is
imperative[agroundofunification].AndifthisCreator,Mind,
mustpreexist,whyneedMattercontaintheFormingIdeas
parcelwisefortheMind,withunendinglabour,toassortand

allot?Surelytheundeterminedcouldbebroughttoqualityand
patternintheonecomprehensiveact?
Asforthenotionthatallisinall,thisclearlyisimpossible.
Thosewhomakethebasetobe"theinfinite"mustdefinethe
term.
Ifthis"infinite"means"ofendlessextension"thereisno
infiniteamongbeings;thereisneitheraninfinityinitself
[InfinityAbstract]noraninfinityasanattributetosomebody;
forinthefirstcaseeverypartofthatinfinitywouldbeinfinite
andinthesecondanobjectinwhichtheinfinitywaspresentas
anattributecouldnotbeinfiniteapartfromthatattribute,could
notbesimplex,couldnotthereforebeMatter.
Atomsagaincannotmeettheneedofabase.
Therearenoatoms;allbodyisdivisibleendlessly:besides
neitherthecontinuitynortheductilityofcorporealthingsis
explicableapartfromMind,orapartfromtheSoulwhich
cannotbemadeupofatoms;and,again,outofatomscreation
couldproducenothingbutatoms:acreativepowercould
producenothingfromamaterialdevoidofcontinuity.Any
numberofreasonsmightbebrought,andhavebeenbrought,
againstthishypothesisanditneeddetainusnolonger.
8.What,then,isthisKind,thisMatter,describedasonestuff,
continuousandwithoutquality?
Clearlysinceitiswithoutqualityitisincorporeal;bodiliness
wouldbequality.
Itmustbethebasicstuffofalltheentitiesofthesenseworld
andnotmerelybasetosomewhilebeingtoothersachieved
form.
Clay,forexample,ismattertothepotterbutisnotMatterpure
andsimple.Nothingofthissortisourobject:weareseeking
thestuffwhichunderliesallalike.Wemustthereforerefuseto
itallthatwefindinthingsofsensenotmerelysuchattributes
ascolour,heatorcold,butweightorweightlessness,thickness
orthinness,shapeandthereforemagnitude;thoughnoticethat
tobepresentwithinmagnitudeandshapeisverydifferent
frompossessingthesequalities.
Itcannotbeacompound,itmustbeasimplex,onedistinct
thinginitsnature;onlysocanitbevoidofallquality.The
Principlewhichgivesitformgivesthisassomethingalien:so
withmagnitudeandallreallyexistentthingsbestoweduponit.

If,forexample,itpossessedamagnitudeofitsown,the
Principlegivingitformwouldbeatthemercyofthat
magnitudeandmustproducenotatwill,butonlywithinthe
limitoftheMatter'scapacity:toimaginethatWillkeepingstep
withitsmaterialisfantastic.
TheMattermustbeoflateroriginthantheformingpower,and
thereforemustbeatitsdispositionthroughout,readyto
becomeanything,readythereforetoanybulk;besides,ifit
possessedmagnitude,itwouldnecessarilypossessshapealso:
itwouldbedoublyinductile.
No:allthateverappearsuponitisbroughtinbytheIdea:the
Ideaalonepossesses:toitbelongsthemagnitudeandallelse
thatgoeswiththeReasonPrincipleorfollowsuponit.
QuantityisgivenwiththeIdealForminalltheparticular
speciesman,bird,andparticularkindofbird.
TheimagingofQuantityuponMatterbyanoutsidepoweris
notmoresurprisingthantheimagingofQuality;Qualityisno
doubtaReasonPrinciple,butQuantityalsobeingmeasure,
numberisequallyso.
9.Buthowcanweconceiveathinghavingexistencewithout
havingmagnitude?
Wehaveonlytothinkofthingswhoseidentitydoesnot
dependontheirquantityforcertainlymagnitudecanbe
distinguishedfromexistenceascanmanyotherformsand
attributes.
Inaword,everyunembodiedKindmustbeclassedaswithout
quantity,andMatterisunembodied.
Besidesquantitativenessitself[theAbsolutePrinciple]does
notpossessquantity,whichbelongsonlytothingsparticipating
init,aconsiderationwhichshowsthatQuantitativenessisan
IdeaPrinciple.Awhiteobjectbecomeswhitebythepresence
ofwhiteness;whatmakesanorganismwhiteorofanyother
varietyofcolourisnotitselfaspecificcolourbut,sotospeak,
aspecificReasonPrinciple:inthesamewaywhatgivesan
organismacertainbulkisnotitselfathingofmagnitudebutis
Magnitudeitself,theabstractAbsolute,ortheReason
Principle.
ThisMagnitudeAbsolute,then,entersandbeatstheMatterout
intoMagnitude?
Notatall:theMatterwasnotpreviouslyshrunkensmall:there
wasnolittlenessorbigness:theIdeagivesMagnitudeexactly

asitgiveseveryqualitynotpreviouslypresent.
10.ButhowcanIformtheconceptionofthesizelessnessof
Matter?
Howdoyouformtheconceptofanyabsenceofquality?What
istheActoftheIntellect,whatisthementalapproach,insuch
acase?
ThesecretisIndetermination.
Likenessknowsitslike:theindeterminateknowsthe
indeterminate.Aroundthisindefiniteadefiniteconceptionwill
berealized,butthewayliesthroughindefiniteness.
AllknowledgecomesbyReasonandtheIntellectualAct;in
thiscaseReasonconveysinformationinanyaccountitgives,
buttheactwhichaimsatbeingintellectualis,here,not
intellectionbutratheritsfailure:thereforetherepresentationof
Mattermustbespurious,unreal,somethingsprungofthe
Alien,oftheunreal,andboundupwiththealienreason.
ThisisPlato'smeaningwherehesaysthatMatteris
apprehendedbyasortofspuriousreasoning.
What,then,isthisindeterminationintheSoul?Doesitamount
toanutterabsenceofKnowledge,asiftheSoulorMindhad
withdrawn?
No:theindeterminatehassomefootinginthesphereof
affirmation.Theeyeisawareofdarknessasabasecapableof
receivinganycolournotyetseenagainstit:sotheMind,
puttingasideallattributesperceptibletosenseallthat
correspondstolightcomesuponaresiduumwhichitcannot
bringunderdetermination:itisthusinthestateoftheeye
which,whendirectedtowardsdarkness,hasbecomeinsome
wayidenticalwiththeobjectofitsspuriousvision.
Thereisvision,then,inthisapproachoftheMindtowards
Matter?
Somevision,yes;ofshapelessness,ofcolourlessness,ofthe
unlit,andthereforeofthesizeless.Morethanthiswouldmean
thattheSoulisalreadybestowingForm.
ButisnotsuchavoidpreciselywhattheSoulexperiences
whenithasnointellectionwhatever?
No:inthatcaseitaffirmsnothing,orratherhasnoexperience:
butinknowingMatter,ithasanexperience,whatmaybe

describedastheimpactoftheshapeless;forinitsvery
consciousnessofobjectsthathavetakenshapeandsizeit
knowsthemascompounds[i.e.,aspossessingwiththeseforms
aformlessbase]fortheyappearasthingsthathaveaccepted
colourandotherquality.
Itknows,therefore,awholewhichincludestwocomponents;it
hasaclearKnowledgeorperceptionoftheoverlie[theIdeas]
butonlyadimawarenessoftheunderlie,theshapelesswhich
isnotanIdealPrinciple.
Withwhatisperceptibletoitthereispresentedsomethingelse:
whatitcandirectlyapprehenditsetsononesideasitsown;
butthesomethingelsewhichReasonrejects,this,thedim,it
knowsdimly,this,thedark,itknowsdarkly,thisitknowsina
sortofnonknowing.
AndjustasevenMatteritselfisnotstablyshapelessbut,in
things,isalwaysshaped,theSoulalsoiseagertothrowoverit
thethingform;fortheSoulrecoilsfromtheindefinite,dreads,
almost,tobeoutsideofreality,doesnotenduretolingerabout
NonBeing.
11."But,givenMagnitudeandthepropertiesweknow,what
elsecanbenecessarytotheexistenceofbody?"
Somebasetobethecontainerofalltherest.
"Acertainmassthen;andifmass,thenMagnitude?Obviously
ifyourBasehasnoMagnitudeitoffersnofootingtoany
entrant.Andsupposeitsizeless;then,whatenddoesitserve?
ItneverhelpedIdeaorquality;nowitceasestoaccountfor
differentiationorformagnitude,thoughthelast,wheresoever
itresides,seemstofinditswayintoembodiedentitiesbyway
ofMatter."
"Or,takingalargerview,observethatactions,productive
operations,periodsoftime,movements,noneofthesehave
anysuchsubstratumandyetarerealthings;inthesameway
themostelementarybodyhasnoneedofMatter;thingsmay
be,all,whattheyare,eachafteritsownkind,intheirgreat
variety,derivingthecoherenceoftheirbeingfromthe
blendingofthevariousIdealForms.ThisMatterwithits
sizelessnessseems,then,tobeanamewithoutacontent."
Now,tobeginwith:extensionisnotanimperativeconditionof
beingarecipient;itisnecessaryonlywhereithappenstobea
propertyinherenttotherecipient'speculiarmodeofbeing.The
Soul,forexample,containsallthingsbutholdsthemallinan
unextendedunity;ifmagnitudewereoneofitsattributesit

wouldcontainthingsinextension.Matterdoesactuallycontain
inspatialextensionwhatittakesin;butthisisbecauseitselfis
apotentialrecipientofspatialextension:animalsandplants,in
thesameway,astheyincreaseinsize,takequalityinparallel
developmentwithquantity,andtheyloseintheoneasthe
otherlessens.
Nodoubtinthecaseofthingsasweknowthemthereisa
certainmasslyingreadybeforehandtotheshapingpower:but
thatisnoreasonforexpectingbulkinMatterstrictlysocalled;
forinsuchcasesMatterisnottheabsolute;itisthatofsome
definiteobject;theAbsoluteMattermusttakeitsmagnitude,as
everyotherproperty,fromoutsideitself.
Athingthenneednothavemagnitudeinordertoreceiveform:
itmayreceivemasswitheverythingelsethatcomestoitatthe
momentofbecomingwhatitistobe:aphantasmofmassis
enough,aprimaryaptnessforextension,amagnitudeofno
contentwhencetheidentificationthathasbeenmadeof
MatterwithTheVoid.
ButIprefertousethewordphantasmashintingthe
indefinitenessintowhichtheSoulspillsitselfwhenitseeksto
communicatewithMatter,findingnopossibilityofdelimiting
it,neitherencompassingitnorabletopenetratetoanyfixed
pointofit,eitherofwhichachievementswouldbeanactof
delimitation.
Inotherwords,wehavesomethingwhichistobedescribed
notassmallorgreatbutasthegreatandsmall:foritisatonce
amassandathingwithoutmagnitude,inthesensethatitisthe
MatteronwhichMassisbasedandthat,asitchangesfrom
greattosmallandsmalltogreat,ittraversesmagnitude.Its
veryundeterminatenessisamassinthesamesensethatof
beingarecipientofMagnitudethoughofcourseonlyinthe
visibleobject.
IntheorderofthingswithoutMass,allthatisIdealPrinciple
possessesdelimitation,eachentityforitself,sothatthe
conceptionofMasshasnoplaceinthem:Matter,not
delimited,havinginitsownnaturenostability,sweptintoany
oreveryformbyturns,readytogohere,thereandeverywhere,
becomesathingofmultiplicity:drivenintoallshapes,
becomingallthings,ithasthatmuchofthecharacterofmass.
12.Itisthecorporeal,then,thatdemandsmagnitude:theIdeal
FormsofbodyareIdeasinstalledinMass.
ButtheseIdeasenter,notintoMagnitudeitselfbutintosome
subjectthathasbeenbroughttoMagnitude.Fortosuppose

thementeringintoMagnitudeandnotintoMatteristo
representthemasbeingeitherwithoutMagnitudeandwithout
RealExistence[andthereforeundistinguishablefromthe
Matter]ornotIdealForms[apttobody]butReasonPrinciples
[utterlyremoved]whosespherecouldonlybeSoul;atthis,
therewouldbenosuchthingasbody[i.e.,insteadofIdeal
FormsshapingMatterandsoproducingbody,therewouldbe
merelyReasonPrinciplesdwellingremoteinSoul.]
Themultiplicityheremustbebaseduponsomeunitywhich,
sinceithasbeenbroughttoMagnitude,mustbe,itself,distinct
fromMagnitude.MatteristhebaseofIdentitytoallthatis
composite:onceeachoftheconstituentscomesbringingits
ownMatterwithit,thereisnoneedofanyotherbase.No
doubttheremustbeacontainer,asitwereaplace,toreceive
whatistoenter,butMatterandevenbodyprecedeplaceand
space;theprimalnecessity,inordertotheexistenceofbody,is
Matter.
Thereisnoforceinthesuggestionthat,sinceproductionand
actareimmaterial,corporealentitiesalsomustbeimmaterial.
Bodiesarecompound,actionsnot.Further,Matterdoesin
somesenseunderlieaction;itsuppliesthesubstratumtothe
doer:itispermanentlywithinhimthoughitdoesnotenterasa
constituentintotheactwhere,indeed,itwouldbeahindrance.
Doubtless,oneactdoesnotchangeintoanotheraswouldbe
thecaseiftherewereaspecificMatterofactionsbutthedoer
directshimselffromoneacttoanothersothatheistheMatter,
himself,tohisvaryingactions.
Matter,insum,isnecessarytoqualityandtoquantity,and,
therefore,tobody.
Itis,thus,nonamevoidofcontent;weknowthereissucha
base,invisibleandwithoutbulkthoughitbe.
Ifwerejectit,wemustbythesamereasoningrejectqualities
andmass:forquality,ormass,oranysuchentity,takenby
itselfapart,mightbesaidnottoexist.Butthesedoexist,
thoughinanobscureexistence:thereismuchlessgroundfor
rejectingMatter,howeveritlurk,discernedbynoneofthe
senses.
Iteludestheeye,foritisutterlyoutsideofcolour:itisnot
heard,foritisnosound:itisnoflavourorsavourfornostrils
orpalate:canit,perhaps,beknowntotouch?No:forneitheris
itcorporeal;andtouchdealswithbody,whichisknownby
beingsolid,fragile,soft,hard,moist,dryallpropertiesutterly
lackinginMatter.

Itisgraspedonlybyamentalprocess,thoughthatnotanactof
theintellectivemindbutareasoningthatfindsnosubject;and
soitstandsrevealedasthespuriousthingithasbeencalled.
Nobodilinessbelongstoit;bodilinessisitselfaphaseof
ReasonPrincipleandsoissomethingdifferentfromMatter,as
Matter,therefore,fromit:bodilinessalreadyoperativeandso
tospeakmadeconcretewouldbebodymanifestandnotMatter
unelaborated.
13.Areweaskedtoacceptasthesubstratumsomeattributeor
qualitypresenttoalltheelementsincommon?
Then,first,wemustbetoldwhatpreciseattributethisisand,
next,howanattributecanbeasubstratum.
Theelementsaresizeless,andhowconceiveanattributewhere
thereisneitherbasenorbulk?
Again,ifthequalitypossessesdetermination,itisnotMatter
theundetermined;andanythingwithoutdeterminationisnota
qualitybutisthesubstratumtheveryMatterweareseeking.
Itmaybesuggestedthatperhapsthisabsenceofqualitymeans
simplythat,ofitsownnature,ithasnoparticipationinanyof
thesetandfamiliarproperties,buttakesqualitybythisvery
nonparticipation,holdingthusanabsolutelyindividual
character,markedofffromeverythingelse,beingasitwerethe
negationofthoseothers.Deprivation,wewillbetold,
comportsquality:ablindmanhasthequalityofhislackof
sight.IfthenitwillbeurgedMatterexhibitssuchanegation,
surelyithasaquality,allthemoreso,assumingany
deprivationtobeaquality,inthatherethedeprivationisall
comprehensive.
Butthisnotionreducesallexistencetoqualifiedthingsor
qualities:QuantityitselfbecomesaQualityandsodoeseven
Existence.Nowthiscannotbe:ifsuchthingsasQuantityand
Existencearequalified,theyare,bythatveryfact,not
qualities:Qualityisanadditiontothem;wemustnotcommit
theabsurdityofgivingthenameQualitytosomething
distinguishablefromQuality,somethingthereforethatisnot
Quality.
IsitsuggestedthatitsmereAlienismisaqualityinMatter?
IfthisAlienismisdifferenceabsolute[theabstractentity]it
possessesnoQuality:absoluteQualitycannotbeitselfa
qualifiedthing.
IftheAlienismistobeunderstoodasmeaningonlythatMatter

isdifferentiated,thenitisdifferentnotbyitself[sinceitis
certainlynotanabsolute]butbythisDifference,justasall
identicalobjectsaresobyvirtueofIdenticalness[theAbsolute
principleofIdentity].
AnabsenceisneitheraQualitynoraqualifiedentity;itisthe
negationofaQualityorofsomethingelse,asnoiselessnessis
thenegationofnoiseandsoon.Alackisnegative;Quality
demandssomethingpositive.Thedistinctivecharacterof
Matterisunshape,thelackofqualificationandofform;surely
thenitisabsurdtopretendthatithasQualityinnotbeing
qualified;thatislikesayingthatsizelessnessconstitutesa
certainsize.
ThedistinctivecharacterofMatter,then,issimplyitsmanner
ofbeingnotsomethingdefiniteinsertedinitbut,rathera
relationtowardsotherthings,therelationofbeingdistinct
fromthem.
Otherthingspossesssomethingbesidesthisrelationof
Alienism:theirformmakeseachanentity.Mattermaywith
proprietybedescribedasmerelyalien;perhaps,even,we
mightdescribeitas"TheAliens,"forthesingularsuggestsa
certaindefinitenesswhilethepluralwouldindicatetheabsence
ofanydetermination.
14.ButisAbsencethisprivationitself,orsomethinginwhich
thisPrivationislodged?
AnyonemaintainingthatMatterandPrivationareoneandthe
sameinsubstratumbutstandseparableinreasoncannotbe
excusedfromassigningtoeachthepreciseprinciplewhich
distinguishesitinreasonfromtheother:thatwhichdefines
Mattermustbekeptquiteapartfromthatdefiningthe
Privationandviceversa.
Therearethreepossibilities:MatterisnotinPrivationand
PrivationisnotinMatter;oreachisineach;oreachisinitself
alone.
Nowiftheyshouldstandquiteapart,neithercallingforthe
other,theyaretwodistinctthings:Matterissomethingother
thanPrivationeventhoughPrivationalwaysgoeswithit:into
theprincipleoftheone,theothercannotenterevenpotentially.
Iftheirrelationtoeachotheristhatofasnubnosetosnubness,
herealsothereisadoubleconcept;wehavetwothings.
Iftheystandtoeachotherasfiretoheatheatinfire,butfire
notincludedintheconceptofheatifMatterisPrivationinthe

wayinwhichfireisheat,thenthePrivationisaformunder
whichMatterappearsbutthereremainsabasedistinctfrom
thePrivationandthisbasemustbetheMatter.Here,too,they
arenotonething.
Perhapstheidentityinsubstancewithdifferentiationinreason
willbedefendedonthegroundthatPrivationdoesnotpointto
somethingpresentbutpreciselytoanabsence,tosomething
absent,tothenegationorlackofRealbeing:thecasewouldbe
likethatoftheaffirmationofnonexistence,wherethereisno
realpredicationbutsimplyadenial.
Is,then,thisPrivationsimplyanonexistence?
IfanonexistenceinthesensethatitisnotathingofReal
being,butbelongstosomeotherKindofexistent,wehavestill
twoPrinciples,onereferringdirectlytothesubstratum,the
othermerelyexhibitingtherelationofthePrivationtoother
things.
Orwemightsaythattheoneconceptdefinestherelationof
substratumtowhatisnotsubstratum,whilethatofPrivation,
inbringingouttheindeterminatenessofMatter,appliestothe
Matterinitself:butthisstillmakesPrivationandMattertwoin
reasonthoughoneinsubstratum.
NowifMatterpossessesanidentitythoughonlytheidentity
ofbeingindeterminate,unfixedandwithoutqualityhowcan
webringitsoundertwoprinciples?
15.Thefurtherquestion,therefore,israisedwhether
boundlessnessandindeterminationarethingslodgingin
somethingotherthanthemselvesasasortofattributeand
whetherPrivation[orNegationofquality]isalsoanattribute
residinginsomeseparatesubstratum.
NowallthatisNumberandReasonPrincipleisoutsideof
boundlessness:thesebestowboundandsettlementandorderin
generaluponallelse:neitheranythingthathasbeenbrought
underordernoranyOrderAbsoluteisneededtobringthem
underorder.Thethingthathastobebroughtunderorder[e.g.,
Matter]isotherthantheOrderingPrinciplewhichisLimitand
DefinitenessandReasonPrinciple.Therefore,necessarily,the
thingtobebroughtunderorderandtodefinitenessmustbein
itselfathinglackingdelimitation.
NowMatterisathingthatisbroughtunderorderlikeallthat
sharesitsnaturebyparticipationorbypossessingthesame
principletherefore,necessarily,MatterisTheUndelimited
andnotmerelytherecipientofanonessentialqualityof

Indefinitenessenteringasanattribute.
For,first,anyattributetoanysubjectmustbeaReason
Principle;andIndefinitenessisnotaReasonPrinciple.
Secondly,whatmustathingbetotakeIndefinitenessasan
attribute?Obviouslyitmust,beforehand,beeitherDefiniteness
oradefinedthing.ButMatterisneither.
ThenagainIndefinitenessenteringasanattributeintothe
definitemustceasetobeindefinite:butIndefinitenesshasnot
enteredasanattributeintoMatter:thatis,Matterisessentially
Indefiniteness.
TheMatterevenoftheIntellectualRealmistheIndefinite,[the
undelimited];itmustbeathinggeneratedbytheundefined
nature,theillimitablenature,oftheEternalBeing,TheOne
illimitableness,however,notpossessingnativeexistenceThere
butengenderedbyTheOne.
ButhowcanMatterbecommontobothspheres,behereand
beThere?
BecauseevenIndefinitenesshastwophases.
Butwhatdifferencecantherebebetweenphaseandphaseof
Indefiniteness?
Thedifferenceofarchetypeandimage.
SothatMatterhere[asonlyanimageofIndefiniteness]would
belessindefinite?
Onthecontrary,moreindefiniteasanImagethingremote
fromtruebeing.Indefinitenessisthegreaterinthelessordered
object;thelessdeepingood,thedeeperinevil.The
IndeterminateintheIntellectualRealm,wherethereistruer
being,mightalmostbecalledmerelyanImageof
Indefiniteness:inthislowerSpherewherethereislessBeing,
wherethereisarefusaloftheAuthentic,andanadoptionof
theImageKind,Indefinitenessismoreauthenticallyindefinite.
Butthisargumentseemstomakenodifferencebetweenthe
indefiniteobjectandIndefinitenessessential.Istherenone?
InanyobjectinwhichReasonandMattercoexistwe
distinguishbetweenIndeterminatenessandtheIndeterminate
subject:butwhereMatterstandsalonewemakethem
identical,or,better,wewouldsayrightoutthatinthatcase
essentialIndeterminatenessisnotpresent;foritisaReason

Principleandcouldnotlodgeintheindeterminateobject
withoutatonceannullingtheindeterminateness.
Matter,then,mustbedescribedasIndefiniteofitself,byits
naturaloppositiontoReasonPrinciple.ReasonisReasonand
nothingelse;justsoMatter,opposedbyitsindeterminateness
toReason,isIndeterminatenessandnothingelse.
16.ThenMatterissimplyAlienism[thePrincipleof
Difference]?
No:itismerelythatpartofAlienismwhichstandsin
contradictionwiththeAuthenticExistentswhichareReason
Principles.Sounderstood,thisnonexistenthasacertain
measureofexistence;foritisidenticalwithPrivation,which
alsoisathingstandinginoppositiontothethingsthatexistin
Reason.
ButmustnotPrivationceasetohaveexistence,whenwhathas
beenlackingispresentatlast?
Bynomeans:therecipientofastateorcharacterisnotastate
butthePrivationofthestate;andthatintowhichdetermination
entersisneitheradeterminedobjectnordeterminationitself,
butsimplythewhollyorpartlyundetermined.
Still,mustnotthenatureofthisUndeterminedbeannulledby
theentryofDetermination,especiallywherethisisnomere
attribute?
Nodoubttointroducequantitativedeterminationintoan
undeterminedobjectwouldannultheoriginalstate;butinthe
particularcase,theintroductionofdeterminationonlyconfirms
theoriginalstate,bringingitintoactuality,intofulleffect,as
sowingbringsoutthenaturalqualityoflandorasafemale
organismimpregnatedbythemaleisnotdefeminizedbut
becomesmoredecidedlyofitssex;thethingbecomesmore
emphaticallyitself.
ButonthisreasoningmustnotMatteroweitseviltohavingin
somedegreeparticipatedingood?
No:itsevilisinitsfirstlack:itwasnotapossessor(ofsome
specificcharacter).
Tolackonethingandtopossessanother,insomethinglike
equalproportions,istoholdamiddlestateofgoodandevil:
butwhatsoeverpossessesnothingandsoisindestitutionand
especiallywhatisessentiallydestitutionmustbeevilinits
ownKind.

ForinMatterwehavenomereabsenceofmeansorof
strength;itisutterdestitutionofsense,ofvirtue,ofbeauty,of
pattern,ofIdealprinciple,ofquality.Thisissurelyugliness,
utterdisgracefulness,unredeemedevil.
TheMatterintheIntellectualRealmisanExistent,forthereis
nothingprevioustoitexcepttheBeyondExistence;butwhat
precedestheMatterofthissphereisExistence;byitsalienism
inregardtothebeautyandgoodofExistence,Matteris
thereforeanonexistent.
EnneadII
Fifthtractate:Onpotentialityandactuality
WrittenbyPlotinus,253270A.D.
1.Adistinctionismadebetweenthingsexistingactuallyand
thingsexistingpotentially;acertainActuality,also,isspoken
ofasareallyexistententity.Wemustconsiderwhatcontent
thereisintheseterms.
CanwedistinguishbetweenActuality[anabsolute,abstract
Principle]andthestateofbeinginact?Andifthereissuchan
Actuality,isthisitselfinAct,orarethetwoquitedistinctso
thatthisactuallyexistentthingneednotbe,itself,anAct?
ItisindubitablethatPotentialityexistsintheRealmofSense:
butdoestheIntellectualRealmsimilarlyincludethepotential
oronlytheactual?andifthepotentialexiststhere,doesit
remainmerelypotentialforever?And,ifso,isthisresistance
toactualizationduetoitsbeingprecluded[asamemberofthe
DivineorIntellectualworld]fromtimeprocesses?
Firstwemustmakeclearwhatpotentialityis.
Wecannotthinkofpotentialityasstandingbyitself;therecan
benopotentialityapartfromsomethingwhichagiventhing
maybeorbecome.Thusbronzeisthepotentialityofastatue:
butifnothingcouldbemadeoutofthebronze,nothing
wroughtuponit,ifitcouldneverbeanythingasafutureto
whatithasbeen,ifitrejectedallchange,itwouldbebronze
andnothingelse:itsowncharacteritholdsalreadyasapresent
thing,andthatwouldbethefullofitscapacity:itwouldbe
destituteofpotentiality.Whatsoeverhasapotentialitymust
firsthaveacharacterofitsown;anditspotentialitywillconsist
initshavingareachbeyondthatcharactertosomeother.
Sometimesafterithasturneditspotentialityintoactualityit
willremainwhatitwas;sometimesitwillsinkitselftothe

fullestextentinthenewformanditselfdisappear:thesetwo
differentmodesareexemplifiedin(1)bronzeaspotentiallya
statueand(2)water[=primalliquid]aspotentiallybronzeor,
again,airaspotentiallyfire.
Butifthisbethesignificanceofpotentiality,maywedescribe
itasaPowertowardsthethingthatistobe?IstheBronzea
powertowardsastatue?
Notinthesenseofaneffectivelyproductiveforce:sucha
powercouldnotbecalledapotentiality.OfcoursePotentiality
maybeapower,as,forinstance,whenwearereferringnot
merelytoathingwhichmaybebroughtintoactualizationbut
toActualityitself[thePrincipleorAbstractinwhich
potentialityandthepowerofrealizingpotentialitymaybe
thoughtofasidentical]:butitisbetter,asmoreconduciveto
clarity,touse"Potentiality"inregardtotheprocessof
Actualizationand"Power"inregardtothePrinciple,Actuality.
PotentialitymaybethoughtofasaSubstratumtostatesand
shapesandformswhicharetobereceived,whichitwelcomes
byitsnatureandevenstrivesforsometimesingainbut
sometimes,also,toloss,totheannullingofsomedistinctive
mannerofBeingalreadyactuallyachieved.
2.ThenthequestionriseswhetherMatterpotentiallywhatit
becomesbyreceivingshapeisactuallysomethingelseor
whetherithasnoactualityatall.Ingeneralterms:Whena
potentialityhastakenadefiniteform,doesitretainitsbeing?
Isthepotentiality,itself,inactualization?Thealternativeis
that,whenwespeakofthe"ActualStatue"andofthe
"PotentialStatue,"theActualityisnotpredicatedofthesame
subjectasthe"Potentiality."Ifwehavereallytwodifferent
subjects,thenthepotentialdoesnotreallybecometheactual:
allthathappensisthatanactualentitytakestheplaceofa
potential.
TheactualizedentityisnottheMatter[thePotentiality,
merely]butacombination,includingtheFormIdeauponthe
Matter.
Thisiscertainlythecasewhenaquitedifferentthingresults
fromtheactualizationstatue,forexample,thecombination,is
distinctlydifferentfromthebronze,thebase;wherethe
resultantissomethingquitenew,thePotentialityhasclearly
not,itself,becomewhatisnowactualized.Buttakethecase
whereapersonwithacapacityforeducationbecomesinfact
educated:isnotpotentiality,here,identicalwithactualization?
IsnotthepotentiallywiseSocratesthesamemanasthe
Socratesactuallywise?

Butisanignorantmanabeingofknowledgebecauseheisso
potentially?Ishe,invirtueofhisnonessentialignorance,
potentiallyaninstructedbeing?
Itisnotbecauseofhisaccidentalignorancethatheisabeing
ofKnowledge:itisbecause,ignorantthoughhebeby
accident,hismind,apttoknowledge,isthepotentiality
throughwhichhemaybecomeso.Thus,inthecaseofthe
potentiallyinstructedwhohavebecomesoinfact,the
potentialityistakenupintotheactual;or,ifweprefertoputit
so,thereisontheonesidethepotentialitywhile,ontheother,
thereisthepowerinactualpossessionoftheform.
If,then,thePotentialityistheSubstratumwhilethethingin
actualizationtheStatueforexampleacombination,howare
wetodescribetheformthathasenteredthebronze?
Therewillbenothingunsoundindescribingthisshape,this
Formwhichhasbroughttheentityfrompotentialityto
actuality,astheactualization;butofcourseastheactualization
ofthedefiniteparticularentity,notasActualitytheabstract:
wemustnotconfuseitwiththeotheractualization,strictlyso
called,thatwhichiscontrastedwiththepowerproducing
actualization.Thepotentialisledoutintorealizationby
somethingotherthanitself;poweraccomplishes,ofitself,what
iswithinitsscope,butbyvirtueofActuality[theabstract]:the
relationisthatexistingbetweenatemperamentandits
expressioninact,betweencourageandcourageousconduct.
Sofarsogood:
3.Wecomenowtothepurposeofallthisdiscussion;tomake
clearinwhatsenseortowhatdegreeActualizationis
predicableintheIntellectualRealmandwhetherallisin
Actualizationthere,eachandeverymemberofthatrealm
beinganAct,orwhetherPotentialityalsohasplacethere.
Now:ifthereisnoMattertheretoharbourpotentiality:if
nothingtherehasanyfutureapartfromitsactualmode:if
nothingtheregenerates,whetherbychangesorinthe
permanenceofitsidentity;ifnothinggoesoutsideofitselfto
givebeingtowhatisotherthanitself;then,potentialityhasno
placethere:theBeingstherepossessactualityasbelongingto
eternity,nottotime.
Those,however,whoassertMatterintheIntellectualRealm
willbeaskedwhethertheexistenceofthatMatterdoesnot
implythepotentialtheretoo;forevenifMatterthereexistsin
anothermodethanhere,everyBeingtherewillhaveitsMatter,
itsformandtheunionofthetwo[andthereforethepotential,
separablefromtheactual].Whatansweristobemade?

Simply,thateventheMatterthereisIdea,justastheSoul,an
Idea,isMattertoanother[ahigher]Being.
Butrelativelytothathigher,theSoulisapotentiality?
No:fortheIdea[towhichitisMatter]isintegraltotheSoul
anddoesnotlooktoafuture;thedistinctionbetweentheSoul
anditsIdeaispurelymental:theIdeaandtheMatterit
includesareconceivedasaconjunctionbutareessentiallyone
Kind:rememberthatAristotlemakeshisFifthBody
immaterial.
ButsurelyPotentialityexistsintheSoul?SurelytheSoulis
potentiallythelivingbeingofthisworldbeforeithasbecome
so?Isitnotpotentiallymusical,andeverythingelsethatithas
notbeenandbecomes?Doesnotthisimplypotentialityevenin
theIntellectualExistences?
No:theSoulisnotpotentiallythesethings;itisaPower
towardsthem.
ButafterwhatmodedoesActualizationexistintheIntellectual
Realm?
IsittheActualizationofastatue,wherethecombinationis
realizedbecausetheFormIdeahasmasteredeachseparate
constituentofthetotal?
No:itisthateveryconstituentthereisaFormIdeaand,thus,
isperfectinitsBeing.
ThereisintheIntellectualPrinciplenoprogressionfromsome
powercapableofintellectiontotheActualityofintellection:
suchaprogressionwouldsendusinsearchofaPriorPrinciple
notprogressingfromPowertoAct;thereallstandsever
realized.Potentialityrequiresaninterventionfromoutside
itselftobringittotheactualizationwhichotherwisecannotbe;
butwhatpossesses,ofitself,identityunchangeableforeveris
anactualization:alltheFirststhenareactualizations,simply
becauseeternallyandofthemselvestheypossessallthatis
necessarytotheircompletion.
ThisappliesequallytotheSoul,nottothatinMatterbutto
thatintheIntellectualSphere;andeventhatinMatter,theSoul
ofGrowth,isanactualizationinitsdifference;itpossesses
actually[andnot,likematerialthings,merelyinimage]the
Beingthatbelongstoit.
Then,everything,intheintellectualisinactualizationandso
allThereisActuality?

Whynot?IfthatNatureisrightlysaidtobe"Sleepless,"andto
beLifeandthenoblestmodeofLife,thenoblestActivities
mustbethere;allthenisactualizationthere,everythingisan
Actuality,foreverythingisaLife,andallPlacethereisthe
PlaceofLife,inthetruesensethegroundandspringofSoul
andoftheIntellectualPrinciple.
4.Now,ingeneralanythingthathasapotentialityisactually
somethingelse,andthispotentialityofthefuturemodeof
beingisanexistingmode.
ButwhatwethinkofasMatter,whatweasserttobethe
potentialityofallthings,cannotbesaidtobeactuallyanyone
beingamongbeings:ifitwereofitselfanydefinitebeing,it
couldnotbepotentiallyall.
If,then,itisnotamongexistences,itmustnecessarilybe
withoutexistence.
How,therefore,canitbeactuallyanything?
TheansweristhatwhileMattercannotbeanyofthethings
whicharefoundeduponit,itmayquitewellbesomethingelse,
admittingthatallexistencesarenotrootedinMatter.
Butoncemore,ifitisexcludedfromtheentitiesfoundedupon
itandalltheseareBeings,itmustitselfbeaNonBeing.
Itis,further,bydefinition,formlessandthereforenotanIdea:
itcannotthenbeclassedamongthingsoftheIntellectual
Realm,andsois,oncemore,aNonBeing.Falling,asregards
bothworlds,underNonBeing,itisallthemoredecidedlythe
NonBeing.
IthaseludedtheNatureoftheAuthenticExistences;ithas
evenfailedtocomeupwiththethingstowhichaspurious
existencecanbeattributedforitisnotevenaphantasmof
Reasonasthesearehowisitpossibletoincludeitunderany
modeofBeing?
AndifitfallsundernomodeofBeing,whatcanitactuallybe?
5.Howcanwetalkofit?HowcanitbetheMatterofreal
things?
Itistalkedof,anditserves,precisely,asaPotentiality.
And,asbeingaPotentiality,itisnotoftheorderofthethingit
istobecome:itsexistenceisnomorethananannouncementof
afuture,asitwereathrustforwardtowhatistocomeinto

existence.
AsPotentialitythen,itisnotanydefinitethingbutthe
potentialityofeverything:beingnothinginitselfbeyondwhat
beingMatteramountstoitisnotinactualization.Forifit
wereactuallysomething,thatactualizedsomethingwouldnot
beMatter,oratleastnotMatteroutandout,butmerelyMatter
inthelimitedsenseinwhichbronzeisthematterofthestatue.
AnditsNonBeingmustbenomeredifferencefromBeing.
Motion,forexample,isdifferentfromBeing,butplaysabout
it,springingfromitandlivingwithinit:Matteris,sotospeak,
theoutcastofBeing,itisutterlyremoved,irredeemablywhatit
wasfromthebeginning:inoriginitwasNonBeingandsoit
remains.
Norarewetoimaginethat,standingawayatthevery
beginningfromtheuniversalcircleofBeings,itwasthus
necessarilyanactiveSomethingorthatitbecameaSomething.
Ithasneverbeenabletoannexforitselfevenavisibleoutline
fromalltheformsunderwhichithassoughttocreep:ithas
alwayspursuedsomethingotherthanitself;itwasnevermore
thanaPotentialitytowardsitsnext:whereallthecircleof
Beingends,thereonlyisitmanifest;discernedunderneath
thingsproducedafterit,itisremoter[fromRealBeing]even
thanthey.
Grasped,then,asanunderlieineachorderofBeing,itcanbe
noactualizationofeither:allthatisallowedtoitistobea
Potentiality,aweakandblurredphantasm,athingincapableof
aShapeofitsown.
Itsactualityisthatofbeingaphantasm,theactualityofbeinga
falsity;andthefalseinactualizationistheveritablyfalse,
whichagainisAuthenticNonExistence.
SothatMatter,astheActualizationofNonBeing,isallthe
moredecidedlyNonBeing,isAuthenticNonExistence.
Thus,sincetheveryrealityofitsNatureissituatedinNon
Being,itisinnodegreetheActualizationofanydefinite
Being.
Ifitistobepresentatall,itcannotbeanActualization,for
thenitwouldnotbethestrayfromAuthenticBeingwhichitis,
thethinghavingitsBeinginNonBeingness:for,note,inthe
caseofthingswhoseBeingisafalsity,totakeawaythefalsity
istotakeawaywhatBeingtheyhave,andifweintroduce
actualizationintothingswhoseBeingandEssenceis

Potentiality,wedestroythefoundationoftheirnaturesince
theirBeingisPotentiality.
IfMatteristobekeptastheunchangingsubstratum,wemust
keepitasMatter:thatmeansdoesitnot?thatwemustdefine
itasaPotentialityandnothingmoreorrefutethese
considerations.

EnneadII
Sixthtractate:Qualityandformidea
WrittenbyPlotinus,253270A.D.
1.ArenotBeingandReality(toonandheousia)distinct;must
wenotenvisageBeingasthesubstancestrippedofallelse,
whileRealityisthissamething,Being,accompaniedbythe
othersMovement,Rest,Identity,Differencesothattheseare
thespecificconstituentsofReality?
Theuniversalfabric,then,isRealityinwhichBeing,
Movement,andsoonareseparateconstituents.
NowMovementhasBeingasanaccidentandthereforeshould
haveRealityasanaccident;orisitsomethingservingtothe
completionofReality?
No:MovementisaReality;everythingintheSupremeisa
Reality.
Why,then,doesnotRealityreside,equally,inthissphere?
IntheSupremethereisRealitybecauseallthingsareone;ours
isthesphereofimageswhoseseparationproducesgradesof
difference.Thusinthespermaticunityallthehumanmembers
arepresentundistinguishably;thereisnoseparationofhead
andhand:theirdistinctexistencebeginsinthelifehere,whose
contentisimage,notAuthenticExistence.
AndarethedistinctQualitiesintheAuthenticRealmtobe
explainedinthesameway?AretheydifferingRealities
centredinoneRealityorgatheredroundBeingdifferences
whichconstituteRealitiesdistinctfromeachotherwithinthe
commonfactofReality?
Thisissoundenough;butitdoesnotapplytoallthequalities
ofthissphere,someofwhich,nodoubt,aredifferentiationsof
Realitysuchasthequalityoftwofootednessorfour
footednessbutothersarenotsuchdifferentiationsofReality

and,becausetheyarenotso,mustbecalledqualitiesand
nothingmore.
Ontheotherhand,oneandthesamethingmaybesometimesa
differentiationofRealityandsometimesnotadifferentiation
whenitisaconstitutiveelement,andnodifferentiationin
someotherthing,whereitisnotaconstitutiveelementbutan
accidental.Thedistinctionmaybeseeninthe[constitutive]
whitenessofaswanorofceruseandthewhitenesswhichina
manisanaccidental.
WherewhitenessbelongstotheveryReasonFormofthething
itisaconstitutiveelementandnotaquality;whereitisa
superficialappearanceitisaquality.
Inotherwords,qualificationmaybedistinguished.Wemay
thinkofaqualificationthatisoftheverysubstanceofthe
thing,somethingexclusivelybelongingtoit.Andthereisa
qualifyingthatisnothingmore,[notconstitutingbutsimply]
givingsomeparticularcharactertotherealthing;inthis
secondcasethequalificationdoesnotproduceanyalteration
towardsRealityorawayfromit;theRealityhasexistedfully
constitutedbeforetheincomingofthequalificationwhich
whetherinsoulorbodymerelyintroducessomestatefrom
outside,andbythisadditionelaboratestheRealityintothe
particularthing.
Butwhatif[thesuperficialappearancesuchas]thevisible
whitenessinceruseisconstitutive?Intheswanthewhiteness
isnotconstitutivesinceaswanneednotbewhite:itis
constitutiveinceruse,justaswarmthisconstitutiveofthe
Reality,fire.
NodoubtwemaybetoldthattheRealityinfireis[notwarmth
but]fierinessandinceruseananalogousabstraction:yetthe
factremainsthatinvisiblefirewarmthorfierinessis
constitutiveandinthecerusewhiteness.
Thusthesameentitiesarerepresentedatonceasbeingnot
qualitiesbutconstituentsofRealityandnotconstituentsbut
qualities.
Nowitisabsurdtotalkasifoneidenticalthingchangedits
ownnatureaccordingtowhetheritispresentasaconstituent
orasanaccidental.
ThetruthisthatwhiletheReasonPrinciplesproducingthese
entitiescontainnothingbutwhatisofthenatureofReality,yet
onlyintheIntellectualRealmdotheproducedthingspossess
realexistence:heretheyarenotreal;theyarequalified.

Andthisisthestartingpointofanerrorweconstantlymake:in
ourenquiriesintothingsweletrealitiesescapeusandfasten
onwhatismerequality.Thusfireisnotthethingwesoname
fromtheobservationofcertainqualitiespresent;fireisa
Reality[notacombinationofmaterialphenomena];the
phenomenaobservedhereandleadingustonamefirecallus
awayfromtheauthenticthing;aqualityiserectedintothevery
matterofdefinitionaprocedure,however,reasonableenough
inregardtothingsoftherealmofsensewhichareinnocase
realitiesbutaccidentsofReality.
AndthisraisesthequestionhowRealitycaneverspringfrom
whatarenotRealities.
Ithasbeenshownthatathingcomingintobeingcannotbe
identicalwithitsorigins:itmustherebeaddedthatnothing
thuscomingintobeing[no"thingofprocess"]canbea
Reality.
ThenhowdoweasserttherisingintheSupremeofwhatwe
havecalledRealityfromwhatisnotReality[i.e.,fromthepure
BeingwhichisaboveReality]?
TheRealitytherepossessingAuthenticBeinginthestrictest
sense,withtheleastadmixtureisRealitybyexistingamong
thedifferentiationsoftheAuthenticBeing;or,better,Realityis
affirmedinthesensethatwiththeexistenceoftheSupremeis
includeditsActsothatRealityseemstobeaperfectionmentof
theAuthenticBeing,thoughinthetruthitisadiminution;the
producedthingisdeficientbytheveryaddition,bybeingless
simplex,bystandingonestepawayfromtheAuthentic.
2.ButwemustenquireintoQualityinitself:toknowitsnature
iscertainlythewaytosettleourgeneralquestion.
Thefirstpointistoassureourselveswhetherornotoneandthe
samethingmaybeheldtobesometimesamerequalification
andsometimesaconstituentofRealitynotstayingonthe
pointthatqualificationcouldnotbeconstitutiveofaReality
butofaqualifiedRealityonly.
NowinaRealitypossessingadeterminedquality,theReality
andthefactofexistenceprecedethequalifiedReality.
What,then,inthecaseoffireistheRealitywhichprecedesthe
qualifiedReality?
Itsmerebody,perhaps?Ifso,bodybeingtheReality,fireisa
warmedbody;andthetotalthingisnottheReality;andthefire
haswarmthasamanmighthaveasnubnose.

Rejectingitswarmth,itsglow,itslightnessallwhichcertainly
doseemtobequalitiesanditsresistance,thereisleftonlyits
extensionbythreedimensions:inotherwords,itsMatterisits
Reality.
Butthatcannotbeheld:surelytheformismuchmorelikely
thantheMattertobetheReality.
ButisnottheFormofQuality?
No,theFormisnotaQuality:itisaReasonPrinciple.
AndtheoutcomeofthisReasonPrincipleenteringintothe
underlyingMatter,whatisthat?
Certainlynotwhatisseenandburns,forthatisthesomething
inwhichthesequalitiesinhere.
WemightdefinetheburningasanActspringingfromthe
ReasonPrinciple:thenthewarmingandlightingandother
effectsoffirewillbeitsActsandwestillhavefoundno
footholdforitsquality.
SuchcompletionsofaRealitycannotbecalledqualitiessince
theyareitsActsemanatingfromtheReasonPrinciplesand
fromtheessentialpowers.Aqualityissomethingpersistently
outsideReality;itcannotappearasRealityinoneplaceafter
havingfiguredinanotherasquality;itsfunctionistobringin
thesomethingmoreaftertheRealityisestablished,such
additionsasvirtue,vice,ugliness,beauty,health,acertain
shape.Onthislast,however,itmayberemarkedthat
triangularityandquadrangularityarenotinthemselves
qualities,butthereisqualitywhenathingistriangularby
havingbeenbroughttothatshape;thequalityisnotthe
triangularitybutthepatterningtoit.Thecaseisthesamewith
theartsandavocations.
Thus:QualityisaconditionsuperaddedtoaRealitywhose
existencedoesnotdependuponit,whetherthissomething
morebealateracquirementoranaccompanimentfromthe
first;itissomethinginwhoseabsencetheRealitywouldstill
becomplete.Itwillsometimescomeandgo,sometimesbe
inextricablyattached,sothattherearetwoformsofQuality,
themoveableandthefixed.
3.TheWhiteness,therefore,inahumanbeingis,clearly,tobe
classednotasaqualitybutasanactivitytheactofapower
whichcanmakewhite;andsimilarlywhatwethinkofas
qualitiesintheIntellectualRealmshouldbeknownas
activities;theyareactivitieswhichtoourmindstakethe

appearanceofqualityfromthefactthat,differingincharacter
amongthemselves,eachofthemisaparticularitywhich,soto
speak,distinguishesthoseRealitiesfromeachother.
What,then,distinguishesQualityintheIntellectualRealm
fromthathere,ifbothareActs?
Thedifferenceisthatthese["QualityActivities"]inthe
SupremedonotindicatetheverynatureoftheReality[asdo
thecorrespondingActivitieshere]nordotheyindicate
variationsofsubstanceorof[essential]character;theymerely
indicatewhatwethinkofasQualitybutintheIntellectual
RealmmuststillbeActivity.
Inotherwordsthisthing,consideredinitsaspectaspossessing
thecharacteristicpropertyofRealityisbythatalone
recognisedasnomereQuality.Butwhenourreasonseparates
whatisdistinctiveinthese["QualityActivities"]notinthe
senseofabolishingthembutratherastakingthemtoitselfand
makingsomethingnewofthemthisnewsomethingis
Quality:reasonhas,sotospeak,appropriatedaportionof
Reality,thatportionmanifesttoitonthesurface.
Bythisanalogy,warmth,asaconcomitantofthespecific
natureoffire,mayverywellbenoqualityinfirebutanIdea
Formbelongingtoit,oneofitsactivities,whilebeingmerelya
Qualityinotherthingsthanfire:asitismanifestedinany
warmobject,itisnotamodeofRealitybutmerelyatrace,a
shadow,animage,somethingthathasgoneforthfromitsown
RealitywhereitwasanActandinthewarmobjectisa
quality.
All,then,thatisaccidentandnotAct;allbutwhatisIdeaform
oftheReality;allthatmerelyconferspattern;allthisis
Quality:qualitiesarecharacteristicsandmodesotherthan
thoseconstitutingthesubstratumofathing.
ButtheArchetypesofallsuchqualities,thefoundationin
whichtheyexistprimarily,theseareActivitiesofthe
IntellectualBeings.
And;oneandthesamethingcannotbebothQualityandnon
quality:thethingvoidofRealExistenceisQuality;butthe
thingaccompanyingRealityiseitherFormorActivity:thereis
nolongerselfidentitywhen,fromhavingitsbeinginitself,
anythingcomestobeinsomethingelsewithafallfromits
standingasFormandActivity.
Finally,anythingwhichisneverFormbutalwaysaccidentalto
somethingelseisQualityunmixedandnothingmore.

EnneadII
Seventhtractate:Oncompletetransfusion
WrittenbyPlotinus,253270A.D.
1.Someenquirymustbemadeintowhatisknownasthe
completetransfusionofmaterialsubstances.
Isitpossiblethatfluidbeblendedwithfluidinsuchawaythat
eachpenetratetheotherthroughandthrough?oradifference
ofnoimportanceifanysuchpenetrationoccursthatoneof
thempasscompletelythroughtheother?
Thosethatadmitonlycontactneednotdetainus.Theyare
dealingwithmixture,notwiththecoalescencewhichmakes
thetotalathingoflikeparts,eachminutestparticlebeing
composedofallthecombinedelements.
Buttherearethosewho,admittingcoalescence,confineitto
thequalities:tothemthematerialsubstancesoftwobodiesare
incontactmerely,butinthiscontactofthemattertheyfind
footingforthequalitiesofeach.
Theirviewisplausiblebecauseitrejectsthenotionoftotal
admixtureandbecauseitrecognizesthatthemassesofthe
mixingbodiesmustbewhittledawayifthereistobemixture
withoutanygap,if,thatistosay,eachsubstancemustbe
dividedwithinitselfthroughandthroughforcomplete
interpenetrationwiththeother.Theirtheoryisconfirmedby
thecasesinwhichtwomixedsubstancesoccupyagreater
spacethaneithersingly,especiallyaspaceequaltothe
conjoinedextentofeach:for,astheypointout,inanabsolute
interpenetrationtheinfusionoftheoneintotheotherwould
leavetheoccupiedspaceexactlywhatitwasbeforeand,where
thespaceoccupiedisnotincreasedbythejuxtaposition,they
explainthatsomeexpulsionofairhasmaderoomforthe
incomingsubstance.Theyaskfurther,howaminorquantityof
onesubstancecanbespreadoutsoastointerpenetrateamajor
quantityofanother.Infacttheyhaveamultitudeofarguments.
Those,ontheotherhand,thataccept"completetransfusion,"
mightobjectthatitdoesnotrequirethereductionofthemixed
thingstofragments,acertaincleavagebeingsufficient:thus,
forinstance,sweatdoesnotsplitupthebodyorevenpierce
holesinit.Andifitisansweredthatthismaywellbeaspecial

decreeofNaturetoallowofthesweatexuding,thereisthe
caseofthosemanufacturedarticles,slenderbutwithout
puncture,inwhichwecanseealiquidwettingthemthrough
andthroughsothatitrunsdownfromtheuppertotheunder
surface.Howcanthisfactbeexplained,sinceboththeliquid
andthesolidarebodilysubstances?Interpenetrationwithout
disintegrationisdifficulttoconceive,andifthereissuch
mutualdisintegrationthetwomustobviouslydestroyeach
other.
Whentheyurgethatoftenthereisamixingwithout
augmentationtheiradversariescancounteratoncewiththe
exitofair.
Whenthereisanincreaseinthespaceoccupied,nothing
refutestheexplanationhoweverunsatisfyingthatthisisa
necessaryconsequenceoftwobodiesbringingtoacommon
stocktheirmagnitudeequallywiththeirotherattributes:sizeis
aspermanentasanyotherproperty;and,exactlyasfromthe
blendingofqualitiesthereresultsanewformofthing,the
combinationofthetwo,sowefindanewmagnitude;the
blendinggivesusamagnituderepresentingeachofthetwo.
Butatthispointtheotherswillanswer,"Ifyoumeanthat
substanceliessidebysidewithsubstanceandmasswithmass,
eachcarryingitsquantumofmagnitude,youareatonewith
us:iftherewerecompletetransfusion,onesubstancesinking
itsoriginalmagnitudeintheother,wewouldhavenolonger
thecaseoftwolinesjoinedendtoendbytheirterminalpoints
andthusproducinganincreasedextension;wewouldhaveline
superimposeduponlinewith,therefore,noincrease."
Butalesserquantitypermeatestheentireextentofalarger;the
smallestissunkinthegreatest;transfusionisexhibited
unmistakably.Incertaincasesitispossibletopretendthat
thereisnototalpenetrationbuttherearemanifestexamples
leavingnoroomforthepretence.Inwhattheysayofthe
spreadingoutofmassestheycannotbethoughtveryplausible;
theextensionwouldhavetobeconsiderableindeedinthecase
ofaverysmallquantity[tobeintruemixturewithaverylarge
mass];fortheydonotsuggestanysuchextensionbychangeas
thatofwaterintoair.
2.This,however,raisesaproblemdeservinginvestigationin
itself:whathashappenedwhenadefinitemagnitudeofwater
becomesair,andhowdoweexplaintheincreaseofvolume?
Butforthepresentwemustbecontentwiththematterthusfar
discussedoutofallthevariedcontroversyaccumulatedon
eitherside.
Itremainsforustomakeoutonourownaccountthetrue

explanationofthephenomenonofmixing,withoutregardto
theagreementordisagreementofthattheorywithanyofthe
currentopinionsmentioned.
Whenwaterrunsthroughwoolorwhenpapyruspulpgivesup
itsmoisturewhyisnotthemoistcontentexpressedtothevery
lastdroporeven,withoutquestionofoutflow,howcanwe
possiblythinkthatinamixturetherelationofmatterwith
matter,masswithmass,iscontactandthatonlythequalities
arefused?Thepulpisnotmerelyintouchwithwateroutsideit
oreveninitspores;itiswetthroughandthroughsothatevery
particleofitsmatterisdrenchedinthatquality.Nowifthe
matterissoakedallthroughwiththequality,thenthewateris
everywhereinthepulp.
"Notthewater;thequalityofthewater."
Butthen,whereisthewater?and[ifonlyaqualityhasentered]
whyisthereachangeofvolume?Thepulphasbeenexpanded
bytheaddition:thatistosayithasreceivedmagnitudefrom
theincomingsubstancebutifithasreceivedthemagnitude,
magnitudehasbeenadded;andamagnitudeaddedhasnot
beenabsorbed;thereforethecombinedmattermustoccupy
twoseveralplaces.Andasthetwomixingsubstances
communicatequalityandreceivematterinmutualgiveand
takesotheymaygiveandtakemagnitude.Indeedwhena
qualitymeetsanotherqualityitsufferssomechange;itis
mixed,andbythatadmixtureitisnolongerpureandtherefore
nolongeritselfbutablunterthing,whereasmagnitudejoining
magnituderetainsitsfullstrength.
Butletitbeunderstoodhowwecametosaythatbodypassing
throughandthroughanotherbodymustproducedisintegration,
whilewemakequalitiespervadetheirsubstanceswithout
producingdisintegration:thebodilessnessofqualitiesisthe
reason.Matter,too,isbodiless:itmay,then,besupposedthat
asMatterpervadeseverythingsothebodilessqualities
associatedwithitaslongastheyarefewhavethepowerof
penetrationwithoutdisintegration.Anythingsolidwouldbe
stoppedeitherinvirtueofthefactthatasolidhastheprecise
qualitywhichforbidsittopenetrateorinthatthemere
coexistenceoftoomanyqualitiesinMatter[constitutesdensity
andso]producesthesameinhibition.
If,then,whatwecalladensebodyissobyreasonofthe
presenceofmanyqualities,thatplenitudeofqualitieswillbe
thecause[oftheinhibition].
Ifontheotherhanddensityisitselfaqualitylikewhatthey
callcorporeity,thenthecausewillbethatparticularquality.

Thiswouldmeanthatthequalitiesoftwosubstancesdonot
bringaboutthemixingbymerelybeingqualitiesbutbybeing
apttomixture;nordoesMatterrefusetoenterintoamixingas
Matterbutasbeingassociatedwithaqualityrepugnantto
mixture;andthisallthemoresinceithasnomagnitudeofits
ownbutonlydoesnotrejectmagnitude.
3.Wehavethuscoveredourmainground,butsincecorporeity
hasbeenmentioned,wemustconsideritsnature:isitthe
conjunctionofallthequalitiesorisitanIdea,orReason
Principle,whosepresenceinMatterconstitutesabody?
Nowifbodyisthecompound,thethingmadeupofallthe
requiredqualitiesplusMatter,thencorporeityisnothingmore
thantheirconjunction.
AndifitisaReasonPrinciple,onewhoseincoming
constitutesthebody,thenclearlythisPrinciplecontains
embracedwithinitselfallthequalities.IfthisReasonPrinciple
istobenomereprincipleofdefinitionexhibitingthenatureof
athingbutaveritableReasonconstitutingthething,thenit
cannotitselfcontainMatterbutmustencircleMatter,andby
beingpresenttoMatterelaboratethebody:thusthebodywill
beMatterassociatedwithanindwellingReasonPrinciple
whichwillbeinitselfimmaterial,pureIdea,eventhough
irremoveablyattachedtothebody.Itisnottobeconfounded
withthatotherPrincipleinmantreatedelsewherewhich
dwellsintheIntellectualWorldbyrightofbeingitselfan
IntellectualPrinciple.

EnneadII
Eighthtractate:Whydistantobjectsappearsmall
WrittenbyPlotinus,253270A.D.
1.Seenfromadistance,objectsappearreducedandclose
together,howeverfaraparttheybe:withineasyrange,their
sizesandthedistancesthatseparatethemareobserved
correctly.
Distantobjectsshowinthisreductionbecausetheymustbe
drawntogetherforvisionandthelightmustbeconcentratedto
suitthesizeofthepupil;besides,asweareplacedfartherand
fartherawayfromthematerialmassunderobservation,itis

moreandmorethebareformthatreachesus,stripped,soto
speak,ofmagnitudeasofallotherquality.
Oritmaybethatweappreciatethemagnitudeofanobjectby
observingthesalienceandrecessionofitsseveralparts,sothat
toperceiveitstruesizewemusthaveitcloseathand.
Oragain,itmaybethatmagnitudeisknownincidentally[asa
deduction]fromtheobservationofcolour.Withanobjectat
handweknowhowmuchspaceiscoveredbythecolour;ata
distance,onlythatsomethingiscoloured,fortheparts,
quantitativelydistinctamongthemselves,donotgiveusthe
preciseknowledgeofthatquantity,thecoloursthemselves
reachingusonlyinablurredimpression.
Whatwonder,then,ifsizebelikesoundreducedwhenthe
formreachesusbutfaintlyforinsoundthehearingis
concernedonlyabouttheform;magnitudeisnotdiscerned
exceptincidentally.
Well,inhearingmagnitudeisknownincidentally;buthow?
Touchconveysadirectimpressionofavisibleobject;what
givesusthesamedirectimpressionofanobjectofhearing?
Themagnitudeofasoundisknownnotbyactualquantitybut
bydegreeofimpact,byintensityandthisinnoindirect
knowledge;theearappreciatesacertaindegreeofforce,
exactlyasthepalateperceivesbynoindirectknowledge,a
certaindegreeofsweetness.Butthetruemagnitudeofasound
isitsextension;thisthehearingmaydefinetoitself
incidentallybydeductionfromthedegreeofintensitybutnot
tothepointofprecision.Theintensityismerelythedefinite
effectataparticularspot;themagnitudeisamatteroftotality,
thesumofspaceoccupied.
Stillthecoloursseenfromadistancearefaint;buttheyarenot
smallasthemassesare.
True;butthereisthecommonfactofdiminution.Thereis
colourwithitsdiminution,faintness;thereismagnitudewith
itsdiminution,smallness;andmagnitudefollowscolour
diminishingstagebystagewithit.
But,thephenomenonismoreeasilyexplainedbytheexample
ofthingsofwidevariety.Takemountainsdottedwithhouses,
woodsandotherlandmarks;theobservationofeachdetail
givesusthemeansofcalculating,bythesingleobjectsnoted,
thetotalextentcovered:but,wherenosuchdetailofform
reachesus,ourvision,whichdealswithdetail,hasnotthe
meanstowardstheknowledgeofthewholebymeasurementof

anyoneclearlydiscernedmagnitude.Thisappliesevento
objectsofvisioncloseathand:wherethereisvarietyandthe
eyesweepsoverallatoneglancesothattheformsarenotall
caught,thetotalappearsthelessinproportiontothedetail
whichhasescapedtheeye;observeeachsinglepointandthen
youcanestimatethevolumeprecisely.Again,magnitudesof
onecolourandunbrokenformtrickthesenseofquantity:the
visioncannolongerestimatebytheparticular;itslipsaway,
notfindingthestandbyofthedifferencebetweenpartand
part.
Itwasthedetailthatpreventedanearobjectdeceivingour
senseofmagnitude:inthecaseofthedistantobject,because
theeyedoesnotpassstagebystagethroughthestretchof
interveningspacesoastonoteitsforms,thereforeitcannot
reportthemagnitudeofthatspace.
2.Theexplanationbylesserangleofvisionhasbeenelsewhere
dismissed;onepoint,however,wemayurgehere.
Thoseattributingthereducedappearancetothelesserangle
occupiedallowbytheirverytheorythattheunoccupied
portionoftheeyestillseessomethingbeyondorsomething
quiteapartfromtheobjectofvision,ifonlyairspace.
Nowconsidersomeverylargeobjectofvision,thatmountain
forexample.Nopartoftheeyeisunoccupied;themountain
adequatelyfillsitsothatitcantakeinnothingbeyond,forthe
mountainasseeneithercorrespondsexactlytotheeyespaceor
stretchesawayoutofrangetorightandtoleft.Howdoesthe
explanationbylesserangleofvisionholdgoodinthiscase,
wheretheobjectstillappearssmaller,far,thanitisandyet
occupiestheeyeentire?
Orlookuptotheskyandnohesitationcanremain.Ofcourse
wecannottakeintheentirehemisphereatoneglance;theeye
directedtoitcouldnotcoversovastanexpanse.Butsuppose
thepossibility:theentireeye,then,embracesthehemisphere
entire;buttheexpanseoftheheavensisfargreaterthanit
appears;howcanitsappearingfarlessthanitisbeexplained
byalesseningoftheangleofvision?

EnneadII
Ninthtractate:Againstthosethataffirmthecreatorofthekosmosandthe
kosmositselftobeevil:[generallyquotedasagainstthegnostics]
WrittenbyPlotinus,253270A.D.
1.WehaveseenelsewherethattheGood,thePrinciple,is
simplex,and,correspondingly,primalforthesecondarycan
neverbesimplexthatitcontainsnothing:thatitisanintegral
Unity.
NowthesameNaturebelongstothePrincipleweknowasThe
One.justasthegoodnessofTheGoodisessentialandnotthe
outgrowthofsomepriorsubstancesotheUnityofTheOneis
itsessential.
Therefore:
WhenwespeakofTheOneandwhenwespeakofTheGood
wemustrecognizeanIdenticalNature;wemustaffirmthat
theyarethesamenot,itistrue,asventuringanypredication
withregardtothat[unknowable]Hypostasisbutsimplyas
indicatingittoourselvesinthebesttermswefind.
Evenincallingit"TheFirst"wemeannomorethantoexpress
thatitisthemostabsolutelysimplex:itistheSelfSufficing
onlyinthesensethatitisnotofthatcompoundnaturewhich
wouldmakeitdependentuponanyconstituent;itis"theSelf
Contained"becauseeverythingcontainedinsomethingalien
mustalsoexistbythatalien.
Deriving,then,fromnothingalien,enteringintonothingalien,
innowayamadeupthing,therecanbenothingaboveit.
Weneednot,then,goseekinganyotherPrinciples;thisthe
OneandtheGoodisourFirst;nexttoitfollowsthe
IntellectualPrinciple,thePrimalThinker;anduponthis
followsSoul.Suchistheorderinnature.TheIntellectual
Realmallowsnomorethantheseandnofewer.
ThosewhoholdtofewerPrinciplesmustholdtheidentityof
eitherIntellectualPrincipleandSoulorofIntellectual
PrincipleandTheFirst;butwehaveabundantlyshownthat
thesearedistinct.
Itremainsforustoconsiderwhethertherearemorethanthese
Three.
Nowwhatother[Divine]Kindscouldtherebe?NoPrinciples
oftheuniversecouldbefoundatoncesimplerandmore

transcendentthanthiswhoseexistencewehaveaffirmedand
described.
TheywillscarcelyurgeuponusthedoublingofthePrinciple
inActbyaPrincipleinPotentiality.Itisabsurdtoseeksucha
pluralitybydistinguishingbetweenpotentialityandactualityin
thecaseofimmaterialbeingswhoseexistenceisinActeven
inlowerformsnosuchdivisioncanbemadeandwecannot
conceiveadualityintheIntellectualPrinciple,onephasein
somevaguecalm,anotherallastir.Underwhatformcanwe
thinkofreposeintheIntellectualPrincipleascontrastedwith
itsmovementorutterance?Whatwouldthequiescenceofthe
onephasebeasagainsttheenergyoftheothers?
No:theIntellectualPrincipleiscontinuouslyitself,
unchangeablyconstitutedinstableAct.Withmovement
towardsitorwithinitweareintherealmoftheSoul's
operation:suchactisaReasonPrincipleemanatingfromitand
enteringintoSoul,thusmadeanIntellectualSoul,butinno
sensecreatinganintermediatePrincipletostandbetweenthe
two.
NorarewewarrantedinaffirmingapluralityofIntellectual
Principlesonthegroundthatthereisonethatknowsandthinks
andanotherknowingthatitknowsandthinks.Forwhatever
distinctionbepossibleintheDivinebetweenitsIntellectual
ActanditsConsciousnessofthatAct,stillallmustbeone
projectionnotunawareofitsownoperation:itwouldbe
absurdtoimagineanysuchunconsciousnessintheAuthentic
Intelligence;theknowingprinciplemustbeoneandthe
selfsamewiththatwhichknowsoftheknowing.
Thecontrarysuppositionwouldgiveustwobeings,onethat
merelyknows,andanotherseparatebeingthatknowsoftheact
ofknowing.
Ifweareansweredthatthedistinctionismerelyaprocessof
ourthought,then,atonce,thetheoryofapluralityinthe
DivineHypostasisisabandoned:further,thequestionis
openedwhetherourthoughtcanentertainaknowingprinciple
sonarrowedtoitsknowingasnottoknowthatitknowsa
limitationwhichwouldbechargedasimbecilityevenin
ourselves,whoifbutofveryordinarymoralforcearealways
masterofouremotionsandmentalprocesses.
No:TheDivineMindinitsmentationthinksitself;theobject
ofthethoughtisnothingexternal:ThinkerandThoughtare
one;thereforeinitsthinkingandknowingitpossessesitself,
observesitselfandseesitselfnotassomethingunconsciousbut
asknowing:inthisPrimalKnowingitmustinclude,asoneand

thesameAct,theknowledgeoftheknowing;andeventhe
logicaldistinctionmentionedabovecannotbemadeinthecase
oftheDivine;theveryeternityofitsselfthinkingprecludes
anysuchseparationbetweenthatintellectiveactandthe
consciousnessoftheact.
Theabsurditybecomesstillmoreblatantifweintroduceyeta
furtherdistinctionafterthatwhichaffirmstheknowledgeof
theknowing,athirddistinctionaffirmingtheknowingofthe
knowledgeoftheknowing:yetthereisnoreasonagainst
carryingonthedivisionforeverandever.
ToincreasethePrimalsbymakingtheSupremeMind
engendertheReasonPrinciple,andthisagainengenderinthe
SouladistinctpowertoactasmediatorbetweenSoulandthe
SupremeMind,thisistodenyintellectiontotheSoul,which
wouldnolongerderiveitsReasonfromtheIntellectual
Principlebutfromanintermediate:theSoulthenwould
possessnottheReasonPrinciplebutanimageofit:theSoul
couldnotknowtheIntellectualPrinciple;itcouldhaveno
intellection.
2.ThereforewemustaffirmnomorethanthesethreePrimals:
wearenottointroducesuperfluousdistinctionswhichtheir
naturerejects.WearetoproclaimoneIntellectualPrinciple
unchangeablythesame,innowaysubjecttodecline,actingin
imitation,astrueasitsnatureallows,oftheFather.
AndastoourownSoulwearetoholdthatitstands,inpart,
alwaysinthepresenceofTheDivineBeings,whileinpartitis
concernedwiththethingsofthissphereandinpartoccupiesa
middleground.Itisonenatureingradedpowers;and
sometimestheSoulinitsentiretyisbornealongbytheloftiest
initselfandintheAuthenticExistent;sometimes,theless
noblepartisdraggeddownanddragsthemidsoulwithit,
thoughthelawisthattheSoulmayneversuccumbentire.
TheSoul'sdisasterfallsuponitwhenitceasestodwellinthe
perfectBeautytheappropriatedwellingplaceofthatSoul
whichisnopartandofwhichwetooarenopartthenceto
pourforthintotheframeoftheAllwhatsoevertheAllcan
holdofgoodandbeauty.TherethatSoulrests,freefromall
solicitude,notrulingbyplanorpolicy,notredressing,but
establishingorderbythemarvellousefficacyofits
contemplationofthethingsaboveit.
Forthemeasureofitsabsorptioninthatvisionisthemeasure
ofitsgraceandpower,andwhatitdrawsfromthis
contemplationitcommunicatestothelowersphere,
illuminatedandilluminatingalways.

3.Everilluminated,receivinglightunfailing,theAllSoul
impartsittotheentireseriesoflaterBeingwhichbythislight
issustainedandfosteredandendowedwiththefullestmeasure
oflifethateachcanabsorb.Itmaybecomparedwithacentral
firewarmingeveryreceptivebodywithinrange.
Ourfire,however,isathingoflimitedscope:givenpowers
thathavenolimitationandarenevercutofffromtheAuthentic
Existences,howimagineanythingexistingandyetfailingto
receivefromthem?
Itisoftheessenceofthingsthateachgivesofitsbeingto
another:withoutthiscommunication,TheGoodwouldnotbe
Good,northeIntellectualPrincipleanIntellectivePrinciple,
norwouldSoulitselfbewhatitis:thelawis,"somelifeafter
thePrimalLife,asecondwherethereisafirst;alllinkedin
oneunbrokenchain;alleternal;divergenttypesbeing
engenderedonlyinthesenseofbeingsecondary."
Inotherwords,thingscommonlydescribedasgeneratedhave
neverknownabeginning:allhasbeenandwillbe.Norcan
anythingdisappearunlesswherealaterformispossible:
withoutsuchafuturetherecanbenodissolution.
IfwearetoldthatthereisalwaysMatterasapossibleterm,we
askwhythenshouldnotMatteritselfcometonothingness.If
wearetolditmay,thenweaskwhyitshouldeverhavebeen
generated.Iftheanswercomesthatithaditsnecessaryplace
astheultimateoftheseries,wereturnthatthenecessitystill
holds.
WithMatterleftasideaswhollyisolated,theDivineBeings
arenoteverywherebutinsomeboundedplace,walledoff,so
tospeak;ifthatisnotpossible,Matteritselfmustreceivethe
Divinelight[andsocannotbeannihilated].
4.TothosewhoassertthatcreationistheworkoftheSoul
afterthefailingofitswings,weanswerthatnosuchdisgrace
couldovertaketheSouloftheAll.Iftheytellusofitsfalling,
theymusttellusalsowhatcausedthefall.Andwhendidit
takeplace?Iffrometernity,thentheSoulmustbeessentiallya
fallenthing:ifatsomeonemoment,whynotbeforethat?
Weassertitscreativeacttobeaproofnotofdeclinebutrather
ofitssteadfasthold.Itsdeclinecouldconsistonlyinits
forgettingtheDivine:butifitforgot,howcoulditcreate?
Whencedoesitcreatebutfromthethingsitknewinthe
Divine?Ifitcreatesfromthememoryofthatvision,itnever
fell.Evensupposingittobeinsomedimintermediatestate,it
neednotbesupposedmorelikelytodecline:anyinclination

wouldbetowardsitsPrior,inanefforttotheclearervision.If
anymemoryatallremained,whatotherdesirecouldithave
thantoretracetheway?
Whatcouldithavebeenplanningtogainbyworldcreating?
Glory?Thatwouldbeabsurdamotiveborrowedfromthe
sculptorsofourearth.
Finally,iftheSoulcreatedbypolicyandnotbysheerneedof
itsnature,bybeingcharacteristicallythecreativepowerhow
explainthemakingofthisuniverse?
Andwhenwillitdestroythework?Ifitrepentsofitswork,
whatisitwaitingfor?Ifithasnotyetrepented,thenitwill
neverrepent:itmustbealreadyaccustomedtotheworld,must
begrowingmoretendertowardsitwiththepassingoftime.
Canitbewaitingforcertainsoulsstillhere?Longsincewould
thesehaveceasedreturningforsuchrebirth,havingknownin
formerlifetheevilsofthissphere;longsincewouldtheyhave
forebornetocome.
Normaywegrantthatthisworldisofunhappyoriginbecause
therearemanyjarringthingsinit.Suchajudgementwould
rateittoohigh,treatingitasthesamewiththeIntelligible
Realmandnotmerelyitsreflection.
Andyetwhatreflectionofthatworldcouldbeconceived
morebeautifulthanthisofours?Whatfirecouldbeanobler
reflectionofthefiretherethanthefireweknowhere?Orwhat
otherearththanthiscouldhavebeenmodelledafterthatearth?
Andwhatglobemoreminutelyperfectthanthis,ormore
admirablyorderedinitscoursecouldhavebeenconceivedin
theimageoftheselfcentredcirclingoftheWorldof
Intelligibles?AndforasunfiguringtheDivinesphere,ifitis
tobemoresplendidthanthesunvisibletous,whatasunit
mustbe.
5.Stillmoreunreasonably:
Therearemen,boundtohumanbodiesandsubjecttodesire,
grief,anger,whothinksogenerouslyoftheirownfacultythat
theydeclarethemselvesincontactwiththeIntelligibleWorld,
butdenythatthesunpossessesasimilarfacultylesssubjectto
influence,todisorder,tochange;theydenythatitisanywiser
thanwe,thelateborn,hinderedbysomanycheatsontheway
towardstruth.
Theirownsoul,thesouloftheleastofmankind,theydeclare
deathless,divine;buttheentireheavensandthestarswithin

theheavenshavehadnocommunionwiththeImmortal
Principle,thoughthesearefarpurerandlovelierthantheirown
soulsyettheyarenotblindtotheorder,theshapelypattern,
thedisciplineprevailingintheheavens,sincetheyarethe
loudestincomplaintofthedisorderthattroublesourearth.We
aretoimaginethedeathlessSoulchoosingofdesigntheless
worthyplace,andpreferringtoabandonthenoblertotheSoul
thatistodie.
EquallyunreasonableistheirintroductionofthatotherSoul
whichtheypiecetogetherfromtheelements.
Howcouldanyformordegreeoflifecomeaboutbyablendof
theelements?Theirconjunctioncouldproduceonlyawarmor
coldoranintermediatesubstance,somethingdryorwetor
intermediate.
Besides,howcouldsuchasoulbeabondholdingthefour
elementstogetherwhenitisalaterthingandrisesfromthem?
Andthiselementsoulisdescribedaspossessing
consciousnessandwillandtherestwhatcanwethink?
Furthermore,theseteachers,intheircontemptforthiscreation
andthisearth,proclaimthatanotherearthhasbeenmadefor
themintowhichtheyaretoenterwhentheydepart.Nowthis
newearthistheReasonForm[theLogos]ofourworld.Why
shouldtheydesiretoliveinthearchetypeofaworldabhorrent
tothem?
Thenagain,whatistheoriginofthatpatternworld?Itwould
appear,fromthetheory,thattheMakerhadalreadydeclined
towardsthethingsofthisspherebeforethatpatterncameinto
being.
NowletussupposetheMakercravingtoconstructsuchan
IntermediateWorldthoughwhatmotivecouldHehave?in
additiontotheIntellectualworldwhichHeeternallypossesses.
IfHemadethemidworldfirst,whatendwasittoserve?
TobeadwellingplaceforSouls?
Howthendidtheyeverfallfromit?Itexistsinvain.
IfHemadeitlaterthanthisworldabstractingtheformalidea
ofthisworldandleavingtheMatterouttheSoulsthathave
cometoknowthatintermediatespherewouldhave
experiencedenoughtokeepthemfromenteringthis.Ifthe
meaningissimplythatSoulsexhibittheIdealFormofthe
Universe,whatistheredistinctiveintheteaching?

6.And,whatarewetothinkofthenewformsofbeingthey
introducetheir"Exiles"and"Impressions"and"Repentings"?
IfallcomestostatesoftheSoul"Repentance"whenithas
undergoneachangeofpurpose;"Impressions"whenit
contemplatesnottheAuthenticExistencesbuttheirsimulacra
thereisnothingherebutajargoninventedtomakeacasefor
theirschool:allthisterminologyispileduponlytoconceal
theirdebttotheancientGreekphilosophywhichtaught,
clearlyandwithoutbombast,theascentfromthecaveandthe
gradualadvanceofsoulstoatruerandtruervision.
For,insum,apartoftheirdoctrinecomesfromPlato;allthe
noveltiesthroughwhichtheyseektoestablishaphilosophyof
theirownhavebeenpickedupoutsideofthetruth.
FromPlatocometheirpunishments,theirriversofthe
underworldandthechangingfrombodytobody;asforthe
pluralitytheyassertintheIntellectualRealmtheAuthentic
Existent,theIntellectualPrinciple,theSecondCreatorandthe
SoulallthisistakenoverfromtheTimaeus,whereweread:
"AsmanyIdealFormsastheDivineMindbehelddwelling
withintheVeritablyLivingBeing,somanytheMaker
resolvedshouldbecontainedinthisAll."
Misunderstandingtheirtext,theyconceivedoneMind
passivelyincludingwithinitselfallthathasbeing,another
mind,adistinctexistence,havingvision,andathirdplanning
theUniversethoughoftentheysubstituteSoulforthis
planningMindasthecreatingPrincipleandtheythinkthat
thisthirdbeingistheCreatoraccordingtoPlato.
Theyareinfactquiteoutsideofthetruthintheiridentification
oftheCreator.
IneverywaytheymisrepresentPlato'stheoryastothemethod
ofcreationasinmanyotherrespectstheydishonourhis
teaching:they,wearetounderstand,havepenetratedthe
IntellectualNature,whilePlatoandallthoseotherillustrious
teachershavefailed.
Theyhopetogetthecreditofminuteandexactidentification
bysettingupapluralityofintellectualEssences;butinreality
thismultiplicationlowerstheIntellectualNaturetothelevelof
theSenseKind:theirtruecourseistoseektoreducenumberto
theleastpossibleintheSupreme,simplyreferringallthingsto
theSecondHypostasiswhichisallthatexistsasitisPrimal
IntellectandRealityandistheonlythingthatisgoodexcept
onlyforthefirstNatureandtorecognizeSoulasthethird

Principle,accountingforthedifferenceamongsoulsmerelyby
diversityofexperienceandcharacter.Insteadofinsultingthose
venerableteacherstheyshouldreceivetheirdoctrinewiththe
respectduetotheolderthoughtandhonourallthatnoble
systemanimmortalsoul,anIntellectualandIntelligible
Realm,theSupremeGod,theSoul'sneedofemancipation
fromallintercoursewiththebody,thefactofseparationfrom
it,theescapefromtheworldofprocesstotheworldof
essentialbeing.Thesedoctrines,allemphaticallyassertedby
Plato,theydowelltoadopt:wheretheydiffer,theyareatfull
libertytospeaktheirminds,butnottoprocureassentfortheir
owntheoriesbyflayingandfloutingtheGreeks:wherethey
haveadivergenttheorytomaintaintheymustestablishitbyits
ownmerits,declaringtheirownopinionswithcourtesyand
withphilosophicalmethodandstatingthecontrovertedopinion
fairly;theymustpointtheirmindstowardsthetruthandnot
huntfamebyinsult,revilingandseekingintheirownpersons
toreplacemenhonouredbythefineintelligencesofagespast.
AsamatteroffacttheancientdoctrineoftheDivineEssences
wasfarthesounderandmoreinstructed,andmustbeaccepted
byallnotcaughtinthedelusionsthatbesethumanity:itiseasy
alsotoidentifywhathasbeenconveyedintheselatertimes
fromtheancientswithincongruousnoveltieshowfor
example,wheretheymustsetupacontradictorydoctrine,they
introduceamedleyofgenerationanddestruction,howthey
cavilattheUniverse,howtheymaketheSoulblameablefor
theassociationwithbody,howtheyreviletheAdministratorof
thisAll,howtheyascribetotheCreator,identifiedwiththe
Soul,thecharacterandexperiencesappropriatetopartialbe
beings.
7.Thatthisworldhasneitherbeginningnorendbutexistsfor
everaslongastheSupremestandsiscertainlynonovel
teaching.Andbeforethisschoolroseithadbeenurgedthat
commercewiththebodyisnogaintoaSoul.
ButtotreatthehumanSoulasafairpresentmentoftheSoulof
theUniverseislikepickingoutpottersandblacksmithsand
makingthemwarrantfordiscreditinganentirewellordered
city.
Wemustrecognizehowdifferentisthegovernanceexercised
bytheAllSoul;therelationisnotthesame:itisnotinfetters.
Amongtheverygreatnumberofdifferencesitshouldnothave
beenoverlookedthattheWe[thehumanSoul]liesunder
fetter;andthisinasecondlimitation,fortheBodyKind,
alreadyfetteredwithintheAllSoul,imprisonsallthatit
grasps.

ButtheSouloftheUniversecannotbeinbondtowhatitself
hasbound:itissovereignandthereforeimmuneofthelower
things,overwhichweonthecontraryarenotmasters.Thatin
itwhichisdirectedtotheDivineandTranscendentisever
unmingled,knowsnoencumbering;thatinitwhichimparts
lifetothebodyadmitsnothingbodilytoitself.Itisthegeneral
factthataninset[astheBody],necessarilysharesthe
conditionsofitscontainingprinciple[astheSoul],anddoes
notcommunicateitsownconditionswherethatprinciplehas
anindependentlife:thusagraftwilldieifthestockdies,but
thestockwillliveonbyitsproperlifethoughthegraftwither.
Thefirewithinyourownselfmaybequenched,butthething,
fire,willexiststill;andiffireitselfwereannihilatedthat
wouldmakenodifferencetotheSoul,theSoulintheSupreme,
butonlytotheplanofthematerialworld;andiftheother
elementssufficedtomaintainaKosmos,theSoulinthe
Supremewouldbeunconcerned.
TheconstitutionoftheAllisverydifferentfromthatofthe
single,separateformsoflife:there,theestablishedrule
commandingtopermanenceissovereign;herethingsarelike
deserterskepttotheirownplaceanddutybyadoublebond;
thereisnooutletfromtheAll,andthereforenoneedof
restrainingorofdrivingerrantsbacktobounds:allremains
wherefromthebeginningtheSoul'snatureappointed.
Thenaturalmovementwithintheplanwillbeinjuriousto
anythingwhosenaturaltendencyitopposes:onegroupwill
sweepbravelyonwardwiththegreattotaltowhichitis
adapted;theothers,notabletocomplywiththelargerorder,
aredestroyed.Agreatchoralismovingtoitsconcertedplan;
midwayinthemarch,atortoiseisintercepted;unabletoget
awayfromthechorallineitistrampledunderfoot;butifit
couldonlyrangeitselfwithinthegreatermovementittoo
wouldsuffernothing.
8.ToaskwhytheSoulhascreatedtheKosmos,istoaskwhy
thereisaSoulandwhyaCreatorcreates.Thequestion,also,
impliesabeginningintheeternaland,further,represents
creationastheactofachangefulBeingwhoturnsfromthisto
that.
Thosethatsothinkmustbeinstructediftheywouldbutbear
withcorrectioninthenatureoftheSupernals,andbroughtto
desistfromthatblasphemyofmajesticpowerswhichcomesso
easilytothem,whereallshouldbereverentscruple.
EvenintheadministrationoftheUniversethereisnoground
forsuchattack,foritaffordsmanifestproofofthegreatnessof
theIntellectualKind.

ThisAllthathasemergedintolifeisnoamorphousstructure
likethoselesserformswithinitwhicharebornnightandday
outofthelavishnessofitsvitalitytheUniverseisalife
organized,effective,complex,allcomprehensive,displaying
anunfathomablewisdom.How,then,cananyonedenythatit
isaclearimage,beautifullyformed,oftheIntellectual
Divinities?Nodoubtitiscopy,notoriginal;butthatisitsvery
nature;itcannotbeatoncesymbolandreality.Buttosaythat
itisaninadequatecopyisfalse;nothinghasbeenleftout
whichabeautifulrepresentationwithinthephysicalorder
couldinclude.
Suchareproductiontheremustnecessarilybethoughnotby
deliberationandcontrivancefortheIntellectualcouldnotbe
thelastofthings,butmusthaveadoubleAct,onewithinitself
andoneoutgoing;theremust,then,besomethinglaterthanthe
Divine;foronlythethingwithwhichallpowerendsfailsto
passdownwardssomethingofitself.IntheSupremethere
flourishesamarvellousvigour,andthereforeitproduces.
SincethereisnoUniversenoblerthanthis,isitnotclearwhat
thismustbe?Arepresentationcarryingdownthefeaturesof
theIntellectualRealmisnecessary;thereisnootherKosmos
thanthis;thereforethisissucharepresentation.
Thisearthofoursisfullofvariedlifeformsandofimmortal
beings;totheveryheavensitiscrowded.Andthestars,those
oftheupperandtheunderspheres,movingintheirordered
path,fellowtravellerswiththeuniverse,howcantheybeless
thangods?Surelytheymustbemorallygood:whatcould
preventthem?Allthatoccasionsviceherebelowisunknown
thereevilofbody,perturbedandperturbing.
Knowledge,too;intheirunbrokenpeace,whathindersthem
fromtheintellectualgraspoftheGodHeadandtheIntellectual
Gods?Whatcanbeimaginedtogiveusawisdomhigherthan
belongstotheSupernals?Couldanyone,notfallentoutter
folly,bearwithsuchanidea?
AdmittingthathumanSoulshavedescendedunderconstraint
oftheAllSoul,arewetothinktheconstrainedthenobler?
AmongSouls,whatcommandsmustbehigherthanwhat
obeys.Andifthecomingwasunconstrained,whyfindfault
withaworldyouhavechosenandcanquitifyoudislikeit?
Andfurther,iftheorderofthisUniverseissuchthatweare
able,withinit,topractisewisdomandtoliveourearthly
coursebytheSupernal,doesnotthatproveitadependencyof
theDivine?

9.Wealthandpoverty,andallinequalitiesofthatorder,are
madegroundofcomplaint.ButthisistoignorethattheSage
demandsnoequalityinsuchmatters:hecannotthinkthatto
ownmanythingsistobericherorthatthepowerfulhavethe
betterofthesimple;heleavesallsuchpreoccupationsto
anotherkindofman.Hehaslearnedthatlifeonearthhastwo
distinctforms,thewayoftheSageandthewayofthemass,
theSageintentuponthesublimest,upontherealmabove,
whilethoseofthemorestrictlyhumantypefall,again,under
twoclasses,theonereminiscentofvirtueandthereforenot
withouttouchwithgood,theothermerepopulace,servingto
providenecessariestothebettersort.
Butwhatofmurder?Whatofthefeeblenessthatbringsmen
underslaverytothepassions?
Isitanywonderthatthereshouldbefailinganderror,notin
thehighest,theintellectual,PrinciplebutinSoulsthatarelike
undevelopedchildren?Andisnotlifejustifiedevensoifitisa
traininggroundwithitsvictorsanditsvanquished?
Youarewronged;needthattroubleanimmortal?Youareput
todeath;youhaveattainedyourdesire.Andfromthemoment
yourcitizenshipoftheworldbecomesirksomeyouarenot
boundtoit.
Ouradversariesdonotdenythatevenherethereisasystemof
lawandpenalty:andsurelywecannotinjusticeblamea
dominionwhichawardstoeveryonehisdue,wherevirtuehas
itshonour,andvicecomestoitsfittingshame,inwhichthere
arenotmerelyrepresentationsofthegods,butthegods
themselves,watchersfromabove,andaswereadeasily
rebuttinghumanreproaches,sincetheyleadallthingsinorder
fromabeginningtoanend,allottingtoeachhumanbeing,as
lifefollowslife,afortuneshapedtoallthathasprecededthe
destinywhich,tothosethatdonotpenetrateit,becomesthe
matterofboorishinsolenceuponthingsdivine.
Aman'sonetaskistostrivetowardsmakinghimselfperfect
thoughnotintheideareallyfataltoperfectionthattobe
perfectispossibletohimselfalone.
Wemustrecognizethatothermenhaveattainedtheheightsof
goodness;wemustadmitthegoodnessofthecelestialspirits,
andaboveallofthegodsthosewhosepresenceisherebut
theircontemplationintheSupreme,andloftiestofthem,the
lordofthisAll,themostblessedSoul.Risingstillhigher,we
hymnthedivinitiesoftheIntellectualSphere,and,aboveall
these,themightyKingofthatdominion,whosemajestyis
madepatentintheverymultitudeofthegods.

Itisnotbycrushingthedivineuntoaunitybutbydisplaying
itsexuberanceastheSupremehimselfhasdisplayeditthat
weshowknowledgeofthemightofGod,who,abidinglywhat
Heis,yetcreatesthatmultitude,alldependentonHim,
existingbyHimandfromHim.
ThisUniverse,too,existsbyHimandlookstoHimthe
UniverseasawholeandeveryGodwithinitandtellsofHim
tomen,allalikerevealingtheplanandwilloftheSupreme.
These,inthenatureofthings,cannotbewhatHeis,butthat
doesnotjustifyyouincontemptofthem,inpushingyourself
forwardasnotinferiortothem.
Themoreperfecttheman,themorecompliantheis,even
towardshisfellows;wemusttemperourimportance,not
thrustinginsolentlybeyondwhatournaturewarrants;wemust
allowotherbeings,also,theirplaceinthepresenceofthe
Godhead;wemaynotsetourselvesalonenextaftertheFirstin
adreamflightwhichdeprivesusofourpowerofattaining
identitywiththeGodheadinthemeasurepossibletothe
humanSoul,thatistosay,tothepointoflikenesstowhichthe
IntellectualPrincipleleadsus;toexaltourselvesabovethe
IntellectualPrincipleistofallfromit.
Yetimbecilesarefoundtoacceptsuchteachingatthemere
soundofthewords"You,yourself,aretobenoblerthanall
else,noblerthanmen,noblerthanevengods."Humanaudacity
isverygreat:amanoncemodest,restrainedandsimplehears,
"You,yourself,arethechildofGod;thosemenwhomyou
usedtovenerate,thosebeingswhoseworshiptheyinheritfrom
antiquity,noneoftheseareHischildren;youwithoutliftinga
handarenoblerthantheveryheavens";otherstakeupthecry:
theissuewillbemuchasifinacrowdallequallyignorantof
figures,onemanweretoldthathestandsathousandcubicfeet;
hewillnaturallyaccepthisthousandcubitseventhoughthe
otherspresentaresaidtomeasureonlyfivecubits;hewill
merelytellhimselfthatthethousandindicatesaconsiderable
figure.
Anotherpoint:Godhascareforyou;howthencanHebe
indifferenttotheentireUniverseinwhichyouexist?
WemaybetoldthatHeistoomuchoccupiedtolookuponthe
Universe,andthatitwouldnotberightforHimtodoso;yet,
whenHelooksdownanduponthesepeople,isHenotlooking
outsideHimselfandupontheUniverseinwhichtheyexist?If
HecannotlookoutsideHimselfsoastosurveytheKosmos,
thenneitherdoesHelookuponthem.

ButtheyhavenoneedofHim?
TheUniversehasneedofHim,andHeknowsitsorderingand
itsindwellersandhowfartheybelongtoitandhowfartothe
Supreme,andwhichofthemenuponitarefriendsofGod,
mildlyacquiescingwiththeKosmicdispensationwheninthe
totalcourseofthingssomepainmustbebroughttothemfor
wearetolooknottothesinglewillofanymanbuttothe
universeentire,regardingeveryoneaccordingtoworthbutnot
stoppingforsuchthingswhereallthatmayishastening
onward.
Notoneonlykindofbeingisbentuponthisquest,which
bringsblisstowhatsoeverachieves,andearnsfortheothersa
futuredestinyinaccordwiththeirpower.Noman,therefore,
mayflatterhimselfthathealoneiscompetent;apretensionis
notapossession;manyboastthoughfullyconsciousoftheir
lackandmanyimaginethemselvestopossesswhatwasnever
theirsandeventobealoneinpossessingwhattheyaloneof
menneverhad.
10.Underdetailedinvestigation,manyothertenetsofthis
schoolindeedwemightsayallcouldbecorrectedwithan
abundanceofproof.ButIamwithheldbyregardforsomeof
ourownfriendswhofellinwiththisdoctrinebeforejoining
ourcircleand,strangely,stillclingtoit.
Theschool,nodoubt,isfreespokenenoughwhetherinthe
setpurposeofgivingitsopinionsaplausiblecolourofverityor
inhonestbeliefbutweareaddressinghereourown
acquaintances,notthosepeoplewithwhomwecouldmakeno
way.Wehavespokeninthehopeofpreventingourfriends
frombeingperturbedbyapartywhichbrings,notproofhow
couldit?butarbitrary,tyrannicalassertion;anotherstyleof
addresswouldbeapplicabletosuchashavetheaudacityto
floutthenobleandtruedoctrinesoftheaugustteachersof
antiquity.
Thatmethodwewillnotapply;anyonethathasfullygrasped
theprecedingdiscussionwillknowhowtomeeteverypointin
thesystem.
Onlyoneothertenetoftheirswillbementionedbeforepassing
thematter;itisonewhichsurpassesalltherestinsheerfolly,
ifthatistheword.
TheyfirstmaintainthattheSoulandacertain"Wisdom"
[Sophia]declinedandenteredthislowerspherethoughthey
leaveusindoubtofwhetherthemovementoriginatedinSoul
orinthisSophiaoftheirs,orwhetherthetwoarethesameto

themthentheytellusthattheotherSoulscamedowninthe
descentandthatthesemembersofSophiatooktothemselves
bodies,humanbodies,forexample.
Yetinthesamebreath,thatverySoulwhichwastheoccasion
ofdescenttotheothersisdeclarednottohavedescended."It
knewnodecline,"butmerelyilluminatedthedarknessinsuch
awaythatanimageofitwasformedupontheMatter.Then,
theyshapeanimageofthatimagesomewherebelowthrough
themediumofMatterorofMaterialityorwhateverelseof
manynamestheychoosetogiveitintheirfrequentchangeof
terms,inventedtodarkentheirdoctrineandsotheybringinto
beingwhattheycalltheCreatororDemiurge,thenthislower
isseveredfromhisMother[Sophia]andbecomestheauthorof
theKosmosdowntothelatestofthesuccessionofimages
constitutingit.
Suchistheblasphemyofoneoftheirwriters.
11.Now,inthefirstplace,iftheSoulhasnotactuallycome
downbuthasilluminatedthedarkness,howcanittrulybesaid
tohavedeclined?Theoutflowfromitofsomethinginthe
natureoflightdoesnotjustifytheassertionofitsdecline;for
that,itmustmakeanactualmovementtowardstheobjectlying
inthelowerrealmandilluminateitbycontact.
If,ontheotherhand,theSoulkeepstoitsownplaceand
illuminatesthelowerwithoutdirectinganyacttowardsthat
end,whyshoulditalonebetheilluminant?Whyshouldnotthe
Kosmosdrawlightalsofromtheyetgreaterpowerscontained
inthetotalofexistence?
Again,iftheSoulpossessestheplanofaUniverse,andby
virtueofthisplanilluminatesit,whydonotthatillumination
andthecreatingoftheworldtakeplacesimultaneously?Why
musttheSoulwaittilltherepresentationsoftheplanbemade
actual?
ThenagainthisPlanthe"FarCountry"oftheirterminology
broughtintobeing,astheyhold,bythegreaterpowers,could
nothavebeentheoccasionofdeclinetothecreators.
Further,howexplainthatunderthisilluminationtheMatterof
theKosmosproducesimagesoftheorderofSoulinsteadof
merebodilynature?AnimageofSoulcouldnotdemand
darknessorMatter,butwhereverformeditwouldexhibitthe
characteroftheproducingelementandremainincloseunion
withit.
Next,isthisimagearealbeing,or,astheysay,anIntellection?

Ifitisareality,inwhatwaydoesitdifferfromitsoriginal?By
beingadistinctformoftheSoul?Butthen,sincetheoriginalis
thereasoningSoul,thissecondaryformmustbethevegetative
andgenerativeSoul;andthen,whatbecomesofthetheorythat
itisproducedforglory'ssake,whatbecomesofthecreationin
arroganceandselfassertion?Thetheoryputsanendalsoto
creationbyrepresentationand,stillmoredecidedly,toany
thinkingintheact;andwhatneedisleftforacreatorcreating
bywayofMatterandImage?
IfitisanIntellection,thenweaskfirst"Whatjustifiesthe
name?"andnext,"Howdoesanythingcomeintobeingunless
theSoulgivethisIntellectioncreativepowerandhow,after
all,cancreativepowerresideinacreatedthing?"Arewetobe
toldthatitisaquestionofafirstImagefollowedbyasecond?
Butthisisquitearbitrary.
Andwhyisfirethefirstcreation?
12.Andhowdoesthisimagesettoitstaskimmediatelyafterit
comesintobeing?
Bymemoryofwhatithasseen?
Butitwasutterlynonexistent,itcouldhavenovision,eitherit
ortheMothertheybestowuponit.
Anotherdifficulty:ThesepeoplecomeuponearthnotasSoul
ImagesbutasveritableSouls;yet,bygreatstressandstrain,
oneortwoofthemareabletostirbeyondthelimitsofthe
world,andwhentheydoattainReminiscencebarelycarrywith
themsomeslightrecollectionoftheSpheretheyonceknew:
ontheotherhand,thisImage,anewcomerintobeing,isable,
theytellusasalsoisitsMothertoformatleastsomedim
representationofthecelestialworld.ItisanImage,stampedin
Matter,yetitnotmerelyhastheconceptionoftheSupreme
andadoptsfromthatworldtheplanofthis,butknowswhat
elementsservethepurpose.How,forinstance,diditcometo
makefirebeforeanythingelse?Whatmadeitjudgefirea
betterfirstthansomeotherobject?
Again,ifitcreatedthefireoftheUniversebythinkingoffire,
whydiditnotmaketheUniverseatastrokebythinkingofthe
Universe?Itmusthaveconceivedtheproductcompletefrom
thefirst;theconstituentelementswouldbeembracedinthat
generalconception.
Thecreationmusthavebeeninallrespectsmoreaccordingto
thewayofNaturethantothatoftheartsfortheartsareof

lateroriginthanNatureandtheUniverse,andevenatthe
presentstagethepartialthingsbroughtintobeingbythe
naturalKindsdonotfollowanysuchorderfirstfire,thenthe
severalotherelements,thenthevariousblendsoftheseonthe
contrarythelivingorganismentireisencompassedand
roundedoffwithintheuterinegerm.Whyshouldnotthe
materialoftheUniversebesimilarlyembracedinaKosmic
Typeinwhichearth,fireandtherestwouldbeincluded?We
canonlysupposethatthesepeoplethemselves,actingbytheir
moreauthenticSoul,wouldhaveproducedtheworldbysucha
process,butthattheCreatorhadnotwittodoso.
AndyettoconceivethevastspanoftheHeavenstobegreat
inthatdegreetodevisetheobliquityoftheZodiacandthe
circlingpathofallthecelestialbodiesbeneathit,andthisearth
ofoursandallinsuchawaythatreasoncanbegivenforthe
planthiscouldneverbetheworkofanImage;ittellsofthat
Power[theAllSoul]nexttotheveryHighestBeings.
Againsttheirwill,theythemselvesadmitthis:their"outshining
uponthedarkness,"ifthedoctrineissifted,makesit
impossibletodenythetrueoriginsoftheKosmos.
Whyshouldthisdownshiningtakeplaceunlesssuchaprocess
belongedtoauniversallaw?
EithertheprocessisintheorderofNatureoragainstthat
order.Ifitisinthenatureofthings,itmusthavetakenplace
frometernity;ifitisagainstthenatureofthings,thenthe
breachofnaturalrightexistsintheSupremealso;evil
antedatesthisworld;thecauseofevilisnottheworld;onthe
contrarytheSupremeistheeviltous;insteadoftheSoul's
harmcomingfromthissphere,wehavethisSphereharmedby
theSoul.
Infine,thetheoryamountstomakingtheworldoneofthe
Primals,andwithittheMatterfromwhichitemerges.
TheSoulthatdeclined,theytellus,sawandilluminatedthe
alreadyexistentDarkness.NowwhencecamethatDarkness?
IftheytellusthattheSoulcreatedtheDarknessbyitsDecline,
then,obviously,therewasnowherefortheSoultodeclineto;
thecauseofthedeclinewasnottheDarknessbutthevery
natureoftheSoul.Thetheory,therefore,referstheentire
processtopreexistingcompulsions:theguiltinheresinthe
PrimalBeings.
13.Those,then,thatcensuretheconstitutionoftheKosmosdo
notunderstandwhattheyaredoingorwherethisaudacity

leadsthem.Theydonotunderstandthatthereisasuccessive
orderofPrimals,Secondaries,Tertiariesandsoon
continuouslytotheUltimates;thatnothingistobeblamedfor
beinginferiortotheFirst;thatwecanbutaccept,meekly,the
constitutionofthetotal,andmakeourbestwaytowardsthe
Primals,withdrawingfromthetragicspectacle,astheyseeit,
oftheKosmicsphereswhichinrealityareallsuave
graciousness.
Andwhat,afterall,istheresoterribleintheseSphereswith
whichitissoughttofrightenpeopleunaccustomedtothinking,
nevertrainedinaninstructiveandcoherentgnosis?
Eventhefactthattheirmaterialframeisoffiredoesnotmake
themdreadful;theirMovementsareinkeepingwiththeAll
andwiththeEarth:butwhatwemustconsiderinthemisthe
Soul,thatonwhichthesepeoplebasetheirowntitletohonour.
And,yet,again,theirmaterialframesarepreeminentin
vastnessandbeauty,astheycooperateinactandininfluence
withtheentireorderofNature,andcanneverceasetoexistas
longasthePrimalsstand;theyenterintothecompletionofthe
AllofwhichtheyaremajorParts.
IfmenrankhighlyamongotherlivingBeings,muchmoredo
these,whoseofficeintheAllisnottoplaythetyrantbutto
servetowardsbeautyandorder.Theactionattributedtothem
mustbeunderstoodasaforetellingofcomingevents,whilethe
causingofallthevarietyisdue,inparttodiversedestiniesfor
therecannotbeonelotfortheentirebodyofmeninpartto
thebirthmoment,inparttowidedivergenciesofplace,inpart
tostatesoftheSouls.
Oncemore,wehavenorighttoaskthatallmenshallbegood,
ortorushintocensurebecausesuchuniversalvirtueisnot
possible:thiswouldberepeatingtheerrorofconfusingour
spherewiththeSupremeandtreatingevilasanearly
negligiblefailureinwisdomasgoodlessenedanddwindling
continuously,acontinuousfadingout;itwouldbelikecalling
theNaturePrincipleevilbecauseitisnotSensePerception
andthethingofsenseevilfornotbeingaReasonPrinciple.If
evilisnomorethanthat,wewillbeobligedtoadmitevilinthe
Supremealso,forthere,too,Soulislessexaltedthanthe
IntellectualPrinciple,andThattoohasitsSuperior.
14.Inyetanotherwaytheyinfringestillmoregravelyuponthe
inviolabilityoftheSupreme.
Inthesacredformulastheyinscribe,purportingtoaddressthe
SupernalBeingsnotmerelytheSoulbuteventhe

Transcendentstheyaresimplyutteringspellsand
appeasementsandevocationsintheideathatthesePowerswill
obeyacallandbeledaboutbyawordfromanyofuswhois
insomedegreetrainedtousetheappropriateformsinthe
appropriatewaycertainmelodies,certainsounds,specially
directedbreathings,sibilantcries,andallelsetowhichis
ascribedmagicpotencyupontheSupreme.Perhapstheywould
repudiateanysuchintention:stilltheymustexplainhowthese
thingsactupontheunembodied:theydonotseethatthepower
theyattributetotheirownwordsissomuchtakenawayfrom
themajestyofthedivine.
Theytellustheycanfreethemselvesofdiseases.
Iftheymeant,bytemperatelivingandanappropriateregime,
theywouldberightandinaccordancewithallsound
knowledge.ButtheyassertdiseasestobeSpiritBeingsand
boastofbeingabletoexpelthembyformula:thispretension
mayenhancetheirimportancewiththecrowd,gapinguponthe
powersofmagicians;buttheycanneverpersuadethe
intelligentthatdiseasearisesotherwisethanfromsuchcauses
asoverstrain,excess,deficiency,putriddecay;inaword,some
variationwhetherfromwithinorfromwithout.
Thenatureofillnessisindicatedbyitsverycure.Amotion,a
medicine,thelettingofblood,andthediseaseshiftsdownand
away;sometimesscantinessofnourishmentrestoresthe
system:presumablytheSpiritualpowergetshungryoris
debilitatedbythepurge.EitherthisSpiritmakesahastyexitor
itremainswithin.Ifitstays,howdoesthediseasedisappear,
withthecausestillpresent?Ifitquitstheplace,whathas
drivenitout?Hasanythinghappenedtoit?Arewetosuppose
itthroveonthedisease?Inthatcasethediseaseexistedas
somethingdistinctfromtheSpiritPower.Thenagain,ifit
stepsinwherenocauseofsicknessexists,whyshouldtherebe
anythingelsebutillness?Iftheremustbesuchacause,the
Spiritisunnecessary:thatcauseissufficienttoproducethat
fever.Asforthenotion,thatjustwhenthecausepresents
itself,thewatchfulSpiritleapstoincorporateitselfwithit,this
issimplyamusing.
Butthemannerandmotiveoftheirteachinghavebeen
sufficientlyexhibited;andthiswasthemainpurposeofthe
discussionhereupontheirSpiritPowers.Ileaveitto
yourselvestoreadthebooksandexaminetherestofthe
doctrine:youwillnoteallthroughhowourformofphilosophy
inculcatessimplicityofcharacterandhonestthinkingin
additiontoallothergoodqualities,howitcultivatesreverence
andnotarrogantselfassertion,howitsboldnessisbalancedby
reason,bycarefulproof,bycautiousprogression,bythe

utmostcircumspectionandyouwillcomparethoseother
systemstooneproceedingbythismethod.Youwillfindthat
thetenetsoftheirschoolhavebeenhuddledtogetherundera
verydifferentplan:theydonotdeserveanyfurther
examinationhere.
15.Thereis,however,onematterwhichwemustonno
accountoverlooktheeffectoftheseteachingsuponthe
hearersledbythemintodespisingtheworldandallthatisin
it.
TherearetwotheoriesastotheattainmentoftheEndoflife.
Theoneproposespleasure,bodilypleasure,astheterm;the
otherpronouncesforgoodandvirtue,thedesireofwhich
comesfromGodandmoves,bywaystobestudiedelsewhere,
towardsGod.
EpicurusdeniesaProvidenceandrecommendspleasureandits
enjoyment,allthatislefttous:butthedoctrineunder
discussionisstillmorewanton;itcarpsatProvidenceandthe
LordofProvidence;itscornseverylawknowntous;
immemorialvirtueandallrestraintitmakesintoalaughing
stock,lestanylovelinessbeseenonearth;itcutsattherootof
allorderlyliving,andoftherighteousnesswhich,innateinthe
moralsense,ismadeperfectbythoughtandbyselfdiscipline:
allthatwouldgiveusanoblehumanbeingisgone.Whatis
leftforthemexceptwherethepupilbyhisowncharacter
betterstheteachingcomestopleasure,selfseeking,the
grudgeofanysharewithone'sfellows,thepursuitof
advantage.
Theirerroristhattheyknownothinggoodhere:alltheycare
forissomethingelsetowhichtheywillatsomefuturetime
applythemselves:yet,thisworld,tothosethathaveknownit
once,mustbethestartingpointofthepursuit:arrivedhere
fromoutofthedivinenature,theymustinauguratetheireffort
bysomeearthlycorrection.Theunderstandingofbeautyisnot
givenexcepttoanaturescorningthedelightofthebody,and
thosethathavenopartinwelldoingcanmakenosteptowards
theSupernal.
Thisschool,infact,isconvictedbyitsneglectofallmention
ofvirtue:anydiscussionofsuchmattersismissingutterly:we
arenottoldwhatvirtueisorunderwhatdifferentkindsit
appears;thereisnowordofallthenumerousandnoble
reflectionsuponitthathavecomedowntousfromthe
ancients;wedonotlearnwhatconstitutesitorhowitis
acquired,howtheSoulistended,howitiscleaned.Fortosay
"LooktoGod"isnothelpfulwithoutsomeinstructionasto
whatthislookingimports:itmightverywellbesaidthatone

can"look"andstillsacrificenopleasure,stillbetheslaveof
impulse,repeatingthewordGodbutheldinthegripofevery
passionandmakingnoefforttomasterany.Virtue,advancing
towardstheTermand,linkedwiththought,occupyingaSoul
makesGodmanifest:Godonthelips,withoutagoodconduct
oflife,isaword.
16.Ontheotherhand,todespisethisSphere,andtheGods
withinitoranythingelsethatislovely,isnotthewayto
goodness.
EveryevildoerbeganbydespisingtheGods;andonenot
previouslycorrupt,takingtothiscontempt,eventhoughin
otherrespectsnotwhollybad,becomesanevildoerbythe
veryfact.
Besides,inthisslightingoftheMundaneGodsandtheworld,
thehonourtheyprofessforthegodsoftheIntellectualSphere
becomesaninconsistency;Wherewelove,ourheartsare
warmalsototheKinofthebeloved;wearenotindifferentto
thechildrenofourfriend.NoweverySoulisachildofthat
Father;butintheheavenlybodiesthereareSouls,intellective,
holy,muchclosertotheSupernalBeingsthanareours;for
howcanthisKosmosbeathingcutofffromThatandhow
imaginethegodsinittostandapart?
Butofthismatterwehavetreatedelsewhere:hereweurgethat
wherethereiscontemptfortheKinoftheSupremethe
knowledgeoftheSupremeitselfismerelyverbal.
WhatsortofpietycanmakeProvidencestopshortofearthly
concernsorsetanylimitwhatsoevertoit?
Andwhatconsistencyisthereinthisschoolwhentheyproceed
toassertthatProvidencecaresforthem,thoughforthem
alone?
AndisthisProvidenceoverthemtobeunderstoodoftheir
existenceinthatotherworldonlyoroftheirliveshereaswell?
Ifintheotherworld,howcametheytothis?Ifinthisworld,
whyaretheynotalreadyraisedfromit?
Again,howcantheydenythattheLordofProvidenceishere?
HowelsecanHeknoweitherthattheyarehere,orthatintheir
sojournheretheyhavenotforgottenHimandfallenaway?
AndifHeisawareofthegoodnessofsome,Hemustknowof
thewickednessofothers,todistinguishgoodfrombad.That
meansthatHeispresenttoall,is,bywhatevermode,within
thisUniverse.TheUniverse,therefore,mustbeparticipantin
Him.

IfHeisabsentfromtheUniverse,Heisabsentfrom
yourselves,andyoucanhavenothingtotellaboutHimor
aboutthepowersthatcomeafterHim.
But,allowingthataProvidencereachestoyoufromtheworld
beyondmakinganyconcessiontoyourlikingitremainsnone
thelesscertainthatthisworldholdsfromtheSupernalandis
notdesertedandwillnotbe:aProvidencewatchingentiresis
evenmorelikelythanoneoverfragmentsonly;andsimilarly,
ParticipationismoreperfectinthecaseoftheAllSoulasis
shown,further,bytheveryexistenceofthingsandthewisdom
manifestintheirexistence.Ofthosethatadvancethesewild
pretensions,whoissowellordered,sowise,astheUniverse?
Thecomparisonislaughable,utterlyoutofplace;tomakeit,
exceptasahelptowardstruth,wouldbeimpiety.
Theveryquestioncanbeentertainedbynointelligentbeing
butonlybyonesoblind,soutterlydevoidofperceptionand
thought,sofarfromanyvisionoftheIntellectualUniverseas
noteventoseethisworldofourown.
ForwhothattrulyperceivestheharmonyoftheIntellectual
Realmcouldfail,ifhehasanybenttowardsmusic,toanswer
totheharmonyinsensiblesounds?Whatgeometricianor
arithmeticiancouldfailtotakepleasureinthesymmetries,
correspondencesandprinciplesoforderobservedinvisible
things?Consider,even,thecaseofpictures:thoseseeingby
thebodilysensetheproductionsoftheartofpaintingdonot
seetheonethingintheoneonlyway;theyaredeeplystirred
byrecognizingintheobjectsdepictedtotheeyesthe
presentationofwhatliesintheidea,andsoarecalledto
recollectionofthetruththeveryexperienceoutofwhich
Loverises.Now,ifthesightofBeautyexcellentlyreproduced
uponafacehurriesthemindtothatotherSphere,surelynoone
seeingthelovelinesslavishintheworldofsensethisvast
orderliness,theFormwhichthestarsevenintheirremoteness
displaynoonecouldbesodullwitted,soimmoveable,asnot
tobecarriedbyallthistorecollection,andgrippedbyreverent
aweinthethoughtofallthis,sogreat,sprungfromthat
greatness.Nottoanswerthuscouldonlybetohaveneither
fathomedthisworldnorhadanyvisionofthatother.
17.Perhapsthehateofthisschoolforthecorporealisdueto
theirreadingofPlatowhoinveighsagainstbodyasagrave
hindrancetoSoulandpronouncesthecorporealtobe
characteristicallytheinferior.
Thenletthemforthemomentpassoverthecorporealelement
intheUniverseandstudyallthatstillremains.

TheywillthinkoftheIntellectualSpherewhichincludes
withinitselftheIdealFormrealizedintheKosmos.Theywill
thinkoftheSouls,intheirorderedrank,thatproduce
incorporealmagnitudeandleadtheIntelligibleouttowards
spatialextension,sothatfinallythethingofprocessbecomes,
byitsmagnitude,asadequatearepresentationaspossibleof
theprinciplevoidofpartswhichisitsmodelthegreatnessof
powertherebeingtranslatedhereintogreatnessofbulk.Then
whethertheythinkoftheKosmicSphere[theAllSoul]as
alreadyinmovementundertheguidanceofthatpowerofGod
whichholdsitthroughandthrough,beginningandmiddleand
end,orwhethertheyconsideritasinrestandexercisingasyet
nooutergovernance:eitherapproachwillleadtoatrue
appreciationoftheSoulthatconductsthisUniverse.
NowletthemsetbodywithinitnotinthesensethatSoul
suffersanychangebutthat,since"IntheGodstherecanbeno
grudging,"itgivestoitsinferiorallthatanypartialthinghas
strengthtoreceiveandatoncetheirconceptionoftheKosmos
mustberevised;theycannotdenythattheSouloftheKosmos
hasexercisedsuchaweightofpowerastohavebroughtthe
corporealprinciple,initselfunlovely,topartakeofgoodand
beautytotheutmostofitsreceptivityandtoapitchwhich
stirsSouls,beingsofthedivineorder.
Thesepeoplemaynodoubtsaythattheythemselvesfeelno
suchstirring,andthattheyseenodifferencebetweenbeautiful
anduglyformsofbody;but,atthat,theycanmakeno
distinctionbetweentheuglyandthebeautifulinconduct;
sciencescanhavenobeauty;therecanbenoneinthought;and
none,therefore,inGod.ThisworlddescendsfromtheFirsts:if
thisworldhasnobeauty,neitherhasitsSource;springing
thence,thisworld,too,musthaveitsbeautifulthings.And
whiletheyproclaimtheircontemptforearthlybeauty,they
woulddowelltoignorethatofyouthsandwomensoasnotto
beovercomebyincontinence.
Infine,wemustconsiderthattheirselfsatisfactioncouldnot
turnuponacontemptforanythingindisputablybase;theirsis
theperverseprideofdespisingwhatwasonceadmired.
Wemustalwayskeepinmindthatthebeautyinapartialthing
cannotbeidenticalwiththatinawhole;norcananyseveral
objectsbeasstatelyasthetotal.
Andwemustrecognize,that,evenintheworldofsenseand
part,therearethingsofalovelinesscomparabletothatofthe
Celestialsformswhosebeautymustfilluswithvenerationfor
theircreatorandconvinceusoftheirorigininthedivine,
formswhichshowhowineffableisthebeautyoftheSupreme

sincetheycannotholdusbutwemust,thoughinall
admiration,leavetheseforthose.Further,whereverthereis
interiorbeauty,wemaybesurethatinnerandouter
correspond;wheretheinteriorisvile,allisbroughtlowbythat
flawinthedominants.
Nothingbasewithincanbebeautifulwithoutatleastnotwith
anauthenticbeauty,forthereareexamplesofagoodexterior
notsprungfromabeautydominantwithin;peoplepassingas
handsomebutessentiallybasehavethat,aspuriousand
superficialbeauty:ifanyonetellsmehehasseenpeoplereally
finelookingbutinteriorlyvile,Icanonlydenyit;wehave
heresimplyafalsenotionofpersonalbeauty;unless,indeed,
theinnervilenesswereanaccidentinanatureessentiallyfine;
inthisSpheretherearemanyobstaclestoselfrealization.
InanycasetheAllisbeautiful,andtherecanbenoobstacleto
itsinnergoodness:wherethenatureofathingdoesnot
comportperfectionfromthebeginning,theremaybeafailure
incompleteexpression;theremayevenbeafalltovileness,
buttheAllneverknewachildlikeimmaturity;itnever
experiencedaprogressbringingnoveltyintoit;itneverhad
bodilygrowth:therewasnowherefromwhenceitcouldtake
suchincrement;itwasalwaystheAllContainer.
AndevenforitsSoulnoonecouldimagineanysuchapathof
process:or,ifthiswereconceded,certainlyitcouldnotbe
towardsevil.
18.Butperhapsthisschoolwillmaintainthat,whiletheir
teachingleadstoahateandutterabandonmentofthebody,
oursbindstheSouldowninit.
Inotherwords:twopeopleinhabittheonestatelyhouse;one
ofthemdeclaimsagainstitsplanandagainstitsArchitect,but
nonethelessmaintainshisresidenceinit;theothermakesno
complaint,assertstheentirecompetencyoftheArchitectand
waitscheerfullyforthedaywhenhemayleaveit,havingno
furtherneedofahouse:themalcontentimagineshimselftobe
thewiserandtobethereadiertoleavebecausehehaslearned
torepeatthatthewallsareofsoullessstoneandtimberandthat
theplacefallsfarshortofatruehome;hedoesnotseethathis
onlydistinctionisinnotbeingabletobearwithnecessity
assumingthathisconduct,hisgrumbling,doesnotcovera
secretadmirationforthebeautyofthosesame"stones."As
longaswehavebodieswemustinhabitthedwellingsprepared
forusbyourgoodsistertheSoulinhervastpowerof
labourlesscreation.
OrwouldthisschoolrejectthewordSister?Theyarewilling

toaddressthelowestofmenasbrothers;aretheycapableof
suchravingastodisownthetiewiththeSunandthepowersof
theHeavensandtheverySouloftheKosmos?Suchkinship,it
istrue,isnotforthevile;itmaybeassertedonlyofthosethat
havebecomegoodandarenolongerbodybutembodiedSoul
andofaqualitytoinhabitthebodyinamodeveryclosely
resemblingtheindwelling.oftheAllSoulintheuniversal
frame.Andthismeanscontinence,selfrestraint,holding
staunchagainstoutsidepleasureandagainstouterspectacle,
allowingnohardshiptodisturbthemind.TheAllSoulis
immunefromshock;thereisnothingthatcanaffectit:butwe,
inourpassagehere,mustcallonvirtueinrepellingthese
assaults,reducedforusfromthebeginningbyagreat
conceptionoflife,annulledbymaturedstrength.
Attainingtosomethingofthisimmunity,webeginto
reproducewithinourselvestheSoulofthevastAllandofthe
heavenlybodies:whenwearecometotheveryclosest
resemblance,alltheeffortofourfervidpursuitwillbetowards
thatgoaltowhichtheyalsotend;theircontemplativevision
becomesours,preparedasweare,firstbynaturaldisposition
andafterwardsbyallthistraining,forthatstatewhichistheirs
bythePrincipleoftheirBeing.
Thisschoolmaylayclaimtovisionasadignityreservedto
themselves,buttheyarenotanythenearertovisionbythe
claimorbytheboastthatwhilethecelestialpowers,bound
forevertotheorderingoftheHeavens,canneverstandoutside
thematerialuniverse,theythemselveshavetheirfreedomin
theirdeath.Thisisafailuretograsptheverynotionof
"standingoutside,"afailuretoappreciatethemodeinwhich
theAllSoulcaresfortheunensouled.
No:itispossibletogofreeofloveforthebody;tobeclean
living,todisregarddeath;toknowtheHighestandaimatthat
otherworld;nottoslander,asnegligentinthequest,others
whoareableforitandfaithfultoit;andnottoerrwiththose
thatdenyvitalmotiontothestarsbecausetooursensethey
standstilltheerrorwhichinanotherformleadsthisschoolto
denyoutervisiontotheStarNature,onlybecausetheydonot
seetheStarSoulinoutermanifestation.

EnneadIII
Firsttractate:Fate
WrittenbyPlotinus,253270A.D.
1.Inthetwoordersofthingsthosewhoseexistenceisthatof
processandthoseinwhomitisAuthenticBeingthereisa
varietyofpossiblerelationtoCause.
Causemightconceivablyunderlyalltheentitiesinbothorders
ornoneineither.Itmightunderlysome,only,ineachorder,
theothersbeingcauseless.Itmight,again,underlytheRealm
ofProcessuniversallywhileintheRealmofAuthentic
Existencesomethingswerecaused,othersnot,orallwere
causeless.Conceivably,ontheotherhand,theAuthentic
ExistentsareallcausedwhileintheRealmofProcesssome
thingsarecausedandothersnot,orallarecauseless.
Now,tobeginwiththeEternalExistents:
TheFirstsamongthese,bythefactthattheyareFirsts,cannot
bereferredtooutsideCauses;butallsuchasdependupon
thoseFirstsmaybeadmittedtoderivetheirBeingfromthem.
AndinallcasestheActmaybereferredtotheEssence[asits
cause],fortheirEssenceconsists,precisely,ingivingforthan
appropriateAct.
AsforThingsofProcessorforEternalExistentswhoseActis
noteternallyinvariablewemustholdthatthesearedueto
Cause;Causelessnessisquiteinadmissible;wecanmakeno
placehereforunwarranted"slantings,"forsuddenmovement
ofbodiesapartfromanyinitiatingpower,forprecipitatespurts
inasoulwithnothingtodriveitintothenewcourseofaction.
SuchcauselessnesswouldbindtheSoulunderanevensterner
compulsion,nolongermasterofitself,butatthemercyof

movementsapartfromwillandcause.Somethingwilled
withinitselforwithoutsomethingdesired,mustleaditto
action;withoutmotiveitcanhavenomotion.
OntheassumptionthatallhappensbyCause,itiseasyto
discoverthenearestdeterminantsofanyparticularactorstate
andtotraceitplainlytothem.
Thecauseofavisittothecentreofaffairswillbethatone
thinksitnecessarytoseesomepersonortoreceiveadebt,or,
inaword,thatonehassomedefinitemotiveorimpulse
confirmedbyajudgementofexpediency.Sometimesa
conditionmaybereferredtothearts,therecoveryofhealthfor
instancetomedicalscienceandthedoctor.Wealthhasforits
causethediscoveryofatreasureorthereceiptofagift,orthe
earningofmoneybymanualorintellectuallabour.Thechildis
tracedtothefatherasitsCauseandperhapstoachainof
favourableoutsidecircumstancessuchasaparticulardietor,
moreimmediately,aspecialorganicaptitudeorawifeaptto
childbirth.
AndthegeneralcauseofallisNature.
2.Buttohaltatthesenearestdeterminants,nottobewillingto
penetratedeeper,indicatesasluggishmind,adullnesstoall
thatcallsustowardstheprimalandtranscendentcauses.
Howcomesitthatthesamesurfacecausesproducedifferent
results?Thereismoonshine,andonemanstealsandtheother
doesnot:undertheinfluenceofexactlysimilarsurroundings
onemanfallssickandtheotherkeepswell;anidenticalsetof
operationsmakesonerichandleavesanotherpoor.The
differencesamongstusinmanners,incharacters,insuccess,
forceustogostillfurtherback.
Menthereforehaveneverbeenabletorestatthesurface
causes.
Oneschoolpostulatesmaterialprinciples,suchasatoms;from
themovement,fromthecollisionsandcombinationsofthese,
itderivestheexistenceandthemodeofbeingofallparticular
phenomena,supposingthatalldependsuponhowtheseatoms
areagglomerated,howtheyact,howtheyareaffected;our
ownimpulsesandstates,even,aresupposedtobedetermined
bytheseprinciples.
Suchteaching,then,obtrudesthiscompulsion,anatomic
Anagke,evenuponRealBeing.Substitute,fortheatoms,any
othermaterialentitiesasprinciplesandthecauseofallthings,
andatonceRealBeingbecomesserviletothedetermination

setupbythem.
Othersrisetothefirstprincipleofallthatexistsandfromit
derivealltheytellofacausepenetratingallthings,notmerely
movingallbutmakingeachandeverything;buttheyposethis
asafateandasupremelydominatingcause;notmerelyallelse
thatcomesintobeing,butevenourownthinkingandthoughts
wouldspringfromitsmovement,justastheseveralmembers
ofananimalmovenotattheirownchoicebutatthedictation
oftheleadingprinciplewhichanimallifepresupposes.
YetanotherschoolfastensontheuniversalCircuitas
embracingallthingsandproducingallbyitsmotionandbythe
positionsandmutualaspectoftheplanetsandfixedstarsin
whosepowerofforetellingtheyfindwarrantforthebeliefthat
thisCircuitistheuniversaldeterminant.
Finally,therearethosethatdwellontheinterconnectionofthe
causativeforcesandontheirlinkeddescenteverylater
phenomenonfollowinguponanearlier,onealwaysleading
backtoothersbywhichitaroseandwithoutwhichitcouldnot
be,andthelatestalwayssubservienttowhatwentbeforethem
butthisisobviouslytobringinfatebyanotherpath.This
schoolmaybefairlydistinguishedintotwobranches;asection
whichmakesalldependuponsomeoneprincipleandasection
whichignoressuchaunity.
Ofthislastopinionwewillhavesomethingtosay,butforthe
momentwewilldealwiththeformer,takingtheothersintheir
turn.
3."Atoms"or"elements"itisineithercaseanabsurdity,an
impossibility,tohandovertheuniverseanditscontentsto
materialentities,andoutofthedisorderlyswirlthus
occasionedtocallorder,reasoning,andthegoverningsoulinto
being;buttheatomicoriginis,ifwemayusethephrase,the
mostimpossible.
Agooddealoftruthhasresultedfromthediscussionofthis
subject;but,eventoadmitsuchprinciplesdoesnotcompelus
toadmituniversalcompulsionoranykindof"fate."
Supposetheatomstoexist:
Theseatomsaretomove,onedownwardsadmittingadown
andanupanotherslantwise,allathaphazard,inaconfused
conflict.Nothinghereisorderly;orderhasnotcomeinto
being,thoughtheoutcome,thisUniverse,whenitachieves
existence,isallorder;andthuspredictionanddivinationare
utterlyimpossible,whetherbythelawsofthesciencewhat

sciencecanoperatewherethereisnoorder?orbydivine
possessionandinspiration,whichnolessrequirethatthefuture
besomethingregulated.
Materialentitiesexposedtoallthisonslaughtmayverywellbe
undercompulsiontoyieldtowhatsoevertheatomsmaybring:
butwouldanyonepretendthattheactsandstatesofasoulor
mindcouldbeexplainedbyanyatomicmovements?Howcan
weimaginethattheonslaughtofanatom,strikingdownwards
ordashinginfromanydirection,couldforcethesoulto
definiteandnecessaryreasoningsorimpulsesorintoany
reasonings,impulsesorthoughtsatall,necessaryorotherwise?
Andwhatofthesoul'sresistancetobodilystates?What
movementofatomscouldcompelonemantobea
geometrician,setanotherstudyingarithmeticorastronomy,
leadathirdtothephilosophiclife?Inaword,ifwemustgo,
likesoullessbodies,whereverbodiespushanddriveus,there
isanendtoourpersonalactandtoourveryexistenceasliving
beings.
TheSchoolthaterectsothermaterialforcesintouniversal
causesismetbythesamereasoning:wesaythatwhilethese
canwarmusandchillus,anddestroyweakerformsof
existence,theycanbecausesofnothingthatisdoneinthe
sphereofmindorsoul:allthismustbetraceabletoquite
anotherkindofPrinciple.
4.Anothertheory:
TheUniverseispermeatedbyoneSoul,Causeofallthings
andevents;everyseparatephenomenonasamemberofa
wholemovesinitsplacewiththegeneralmovement;allthe
variouscausesspringintoactionfromonesource:therefore,it
isargued,theentiredescendingclaimofcausesandalltheir
interactionmustfollowinevitablyandsoconstituteauniversal
determination.Aplantrisesfromaroot,andweareaskedon
thataccounttoreasonthatnotonlytheinterconnectionlinking
theroottoallthemembersandeverymembertoeveryother
buttheentireactivityandexperienceoftheplant,aswell,must
beoneorganizedoverruling,a"destiny"oftheplant.
Butsuchanextremityofdetermination,adestinysoall
pervasive,doesawaywiththeverydestinythatisaffirmed:it
shattersthesequenceandcooperationofcauses.
Itwouldbeunreasonabletoattributetodestinythemovement
ofourlimbsdictatedbythemindandwill:thisisnocaseof
somethingoutsidebestowingmotionwhileanotherthing
acceptsitandisthussetintoaction;theminditselfistheprime
mover.

Similarlyinthecaseoftheuniversalsystem;ifallthat
performsactandissubjecttoexperienceconstitutesone
substance,ifonethingdoesnotreallyproduceanotherthing
undercausesleadingbackcontinuouslyonetoanother,thenit
isnotatruththatallhappensbycauses,thereisnothingbuta
rigidunity.Weareno"We":nothingisouract;ourthoughtis
notours;ourdecisionsarethereasoningofsomethingoutside
ourselves;wearenomoreagentsthanourfeetarekickers
whenweusethemtokickwith.
No;eachseveralthingmustbeaseparatething;theremustbe
actsandthoughtsthatareourown;thegoodandevildoneby
eachhumanbeingmustbehisown;anditisquitecertainthat
wemustnotlayanyvilenesstothechargeoftheAll.
5.Butperhapstheexplanationofeveryparticularactorevent
isratherthattheyaredeterminedbythesphericmovementthe
Phoraandbythechangingpositionoftheheavenlybodiesas
thesestandatsettingorrisingorinmidcourseandinvarious
aspectswitheachother.
Augury,itisurged,isablefromtheseindicationstoforetell
whatistohappennotmerelytotheuniverseasawhole,but
eventoindividuals,andthisnotmerelyasregardsexternal
conditionsoffortunebutevenastotheeventsofthemind.We
observe,too,howgrowthorcheckinotherordersofbeings
animalsandPlantsisdeterminedbytheirsympathetic
relationswiththeheavenlybodiesandhowwidelytheyare
influencedbythem,how,forexample,thevariouscountries
showadifferentproduceaccordingtotheirsituationonthe
earthandespeciallytheirlietowardsthesun.Andtheeffectof
placeisnotlimitedtoplantsandanimals;itruleshuman
beingstoo,determiningtheirappearance,theirheightand
colour,theirmentalityandtheirdesires,theirpursuitsandtheir
moralhabit.Thustheuniversalcircuitwouldseemtobethe
monarchoftheAll.
Nowafirstanswertothistheoryisthatitsadvocateshave
merelydevisedanothershifttoimmolatetotheheavenly
bodiesallthatisours,ouractsofwillandourstates,allthe
evilinus,ourentirepersonality;nothingisallowedtous;we
arelefttobestonessetrolling,notmen,notbeingswhose
natureimpliesatask.
Butwemustbeallowedourownwiththeunderstandingthat
towhatisprimarilyours,ourpersonalholding,thereisadded
someinfluxfromtheAllthedistinctionmustbemade
betweenourindividualactandwhatisthrustuponus:weare
nottobeimmolatedtothestars.

Placeandclimate,nodoubt,produceconstitutionswarmeror
colder;andtheparentstellontheoffspring,asisseeninthe
resemblancebetweenthem,verygeneralinpersonal
appearanceandnotedalsoinsomeoftheunreflectingstatesof
themind.
Nonetheless,inspiteofphysicalresemblanceandsimilar
environment,weobservethegreatestdifferencein
temperamentandinideas:thissideofthehumanbeing,then,
derivesfromsomequiteotherPrinciple[thananyexternal
causationordestiny].Afurtherconfirmationisfoundinthe
effortswemaketocorrectbothbodilyconstitutionandmental
aspirations.
Ifthestarsareheldtobecausingprinciplesonthegroundof
thepossibilityofforetellingindividualfateorfortunefrom
observationoftheirpositions,thenthebirdsandalltheother
thingswhichthesoothsayerobservesfordivinationmust
equallybetakenascausingwhattheyindicate.
Somefurtherconsiderationswillhelptoclarifythismatter:
Theheavensareobservedatthemomentofabirthandthe
individualfateisthencepredictedintheideathatthestarsare
nomereindications,butactivecauses,ofthefutureevents.
SometimestheAstrologerstellofnoblebirth;"thechildis
bornofhighlyplacedparents";yethowisitpossibletomake
outthestarstobecausesofaconditionwhichexistedinthe
fatherandmotherpreviouslytothatstarpatternonwhichthe
predictionisbased?
Andconsiderstillfurther:
Theyarereallyannouncingthefortunesofparentsfromthe
birthofchildren;thecharacterandcareerofchildrenare
includedinthepredictionsastotheparentstheypredictfor
theyetunborn!inthelotofonebrothertheyareforetelling
thedeathofanother;agirl'sfateincludesthatofafuture
husband,aboy'sthatofawife.
Now,canwethinkthatthestargroupingoveranyparticular
birthcanbethecauseofwhatstandsalreadyannouncedinthe
factsabouttheparents?Eitherthepreviousstargroupings
werethedeterminantsofthechild'sfuturecareeror,ifthey
werenot,thenneitheristheimmediategrouping.Andnotice
furtherthatphysicallikenesstotheparentstheAstrologers
holdisofpurelydomesticorigin:thisimpliesthatugliness
andbeautyaresocausedandnotbyastralmovements.
Again,theremustatoneandthesametimebeawidespread

comingtobirthmen,andthemostvariedformsofanimallife
atthesamemomentandtheseshouldallbeundertheone
destinysincetheonepatternrulesatthemoment;howexplain
thatidenticalstargroupingsgiveherethehumanform,there
theanimal?
6.ButinfacteverythingfollowsitsownKind;thebirthisa
horsebecauseitcomesfromtheHorseKind,amanby
springingfromtheHumanKind;offspringanswerstospecies.
Allowthekosmiccircuititspart,averypowerfulinfluence
uponthethingbroughtintobeing:allowthestarsawide
materialactionuponthebodilypartoftheman,producingheat
andcoldandtheirnaturalresultantsinthephysical
constitution;stilldoessuchactionexplaincharacter,vocation
andespeciallyallthatseemsquiteindependentofmaterial
elements,amantakingtoletters,togeometry,togambling,
andbecominganoriginatorinanyofthesepursuits?Andcan
weimaginethestars,divinebeings,bestowingwickedness?
Andwhatofadoctrinethatmakesthemwreakvengeance,as
forawrong,becausetheyareintheirdeclineorarebeing
carriedtoapositionbeneaththeearthasifadeclinefromour
pointofviewbroughtanychangetothemselves,asiftheyever
ceasedtotraversetheheavenlyspheresandtomakethesame
figurearoundtheearth.
Normaywethinkthatthesedivinebeingsloseorgainin
goodnessastheyseethisoneoranotherofthecompanyin
variousaspects,andthatintheirhappierpositiontheyare
benignanttousand,lesspleasantlysituated,turnmaleficent.
Wecanbutbelievethattheircircuitisfortheprotectionofthe
entiretyofthingswhiletheyfurnishtheincidentalserviceof
beinglettersonwhichtheaugur,acquaintedwiththatalphabet,
maylookandreadthefuturefromtheirpatternarrivingatthe
thingsignifiedbysuchanalogiesasthatasoaringbirdtellsof
someloftyevent.
7.ItremainstonoticethetheoryoftheoneCausingPrinciple
allegedtointerweaveeverythingwitheverythingelse,tomake
thingsintoachain,todeterminethenatureandconditionof
eachphenomenonaPrinciplewhich,actingthroughseminal
ReasonFormsLogoiSpermatikoielaboratesallthatexists
andhappens.
ThedoctrineisclosetothatwhichmakestheSoulofthe
Universethesourceandcauseofallconditionandofall
movementwhetherwithoutorsupposingthatweareallowed
asindividualssomelittlepowertowardspersonalactwithin
ourselves.
ButitisthetheoryofthemostrigidanduniversalNecessity:

allthecausativeforcesenterintothesystem,andsoevery
severalphenomenonrisesnecessarily;wherenothingescapes
Destiny,nothinghaspowertocheckortochange.Suchforces
beatinguponus,asitwere,fromonegeneralcauseleaveusno
resourcebuttogowheretheydrive.Allourideaswillbe
determinedbyachainofpreviouscauses;ourdoingswillbe
determinedbythoseideas;personalactionbecomesamere
word.Thatwearetheagentsdoesnotsaveourfreedomwhen
ouractionisprescribedbythosecauses;wehaveprecisely
whatbelongstoeverythingthatlives,toinfantsguidedby
blindimpulses,tolunatics;alltheseact;why,evenfireacts;
thereisactineverythingthatfollowstheplanofitsbeing,
servilely.
Noonethatseestheimplicationsofthistheorycanhesitate:
unabletohaltatsuchadeterminantprinciple,weseekfor
otherexplanationsofouraction.
8.Whatcanthisothercausebe;onestandingabovethose
treatedof;onethatleavesnothingcauseless,thatpreserves
sequenceandorderintheUniverseandyetallowsourselves
somerealityandleavesroomforpredictionandaugury?
Soul:wemustplaceatthecrestoftheworldofbeings,this
otherPrinciple,notmerelytheSouloftheUniversebut,
includedinit,theSouloftheindividual:this,nomean
Principle,isneededtobethebondofunioninthetotalof
things,not,itself,athingsprunglikethingsfromlifeseeds,
butafirsthandCause,bodilessandthereforesupremeover
itself,free,beyondthereachofkosmicCause:for,broughtinto
body,itwouldnotbeunrestrictedlysovereign;itwouldhold
rankinaseries.
Nowtheenvironmentintowhichthisindependentprinciple
enters,whenitcomestothismidpoint,willbelargelyledby
secondarycauses[or,bychancecauses]:therewilltherefore
beacompromise;theactionoftheSoulwillbeinpartguided
bythisenvironmentwhileinothermattersitwillbesovereign,
leadingthewaywhereitwill.ThenoblerSoulwillhavethe
greaterpower;thepoorerSoul,thelesser.Asoulwhichdefers
tothebodilytemperamentcannotescapedesireandrageandis
abjectinpoverty,overbearinginwealth,arbitraryinpower.
Thesoulofnoblernatureholdsgoodagainstitssurroundings;
itismoreapttochangethemthantobechanged,sothatoften
itimprovestheenvironmentand,whereitmustmake
concession,atleastkeepsitsinnocence.
9.Weadmit,then,aNecessityinallthatisbroughtaboutby
thiscompromisebetweenwillandaccidentalcircumstance:
whatroomwasthereforanythingelsethanthethingthatis?

Givenallthecauses,allmusthappenbeyondayeornaythat
is,alltheexternalandwhatevermaybeduetothesidereal
circuitthereforewhentheSoulhasbeenmodifiedbyouter
forcesandactsunderthatpressuresothatwhatitdoesisno
morethananunreflectingacceptanceofstimulus,neitherthe
actnorthestatecanbedescribedasvoluntary:so,too,when
evenfromwithinitself,itfallsattimesbelowitsbestand
ignoresthetrue,thehighest,lawsofaction.
ButwhenourSoulholdstoitsReasonPrinciple,totheguide,
pureanddetachedandnativetoitself,onlythencanwespeak
ofpersonaloperation,ofvoluntaryact.Thingssodonemay
trulybedescribedasourdoing,fortheyhavenoothersource;
theyaretheissueoftheunmingledSoul,aPrinciplethatisa
First,aleader,asovereignnotsubjecttotheerrorsof
ignorance,nottobeoverthrownbythetyrannyofthedesires
which,wheretheycanbreakin,driveanddrag,soastoallow
ofnoactofours,butmereanswertostimulus.
10.Tosumtheresultsofourargument:Allthingsandevents
areforeshownandbroughtintobeingbycauses;butthe
causationisoftwoKinds;thereareresultsoriginatingfromthe
Soulandresultsduetoothercauses,thoseoftheenvironment.
IntheactionofourSoulsallthatisdoneoftheirownmotion
inthelightofsoundreasonistheSoul'swork,whilewhatis
donewheretheyarehinderedfromtheirownactionisnotso
muchdoneassuffered.Unwisdom,then,isnotduetotheSoul,
and,ingeneralifwemeanbyFateacompulsionoutside
ourselvesanactisfatedwhenitiscontrarytowisdom.
Butallourbestisofourowndoing:suchisournatureaslong
asweremaindetached.Thewiseandgooddoperformacts;
theirrightactionistheexpressionoftheirownpower:inthe
othersitcomesinthebreathingspaceswhenthepassionsare
inabeyance;butitisnotthattheydrawthisoccasionalwisdom
fromoutsidethemselves;simply,theyareforthetimebeing
unhindered.

EnneadIII
Secondtractate:Onprovidence(1)
WrittenbyPlotinus,253270A.D.
1.Tomaketheexistenceandcoherentstructureofthis
Universedependuponautomaticactivityanduponchanceis

againstallgoodsense.
Suchanotioncouldbeentertainedonlywherethereisneither
intelligencenorevenordinaryperception;andreasonenough
hasbeenurgedagainstit,thoughnoneisreallynecessary.
Butthereisstillthequestionastotheprocessbywhichthe
individualthingsofthisspherehavecomeintobeing,howthey
weremade.
Someofthemseemsoundesirableastocastdoubtsupona
UniversalProvidence;andwefind,ontheonehand,thedenial
ofanycontrollingpower,ontheotherthebeliefthatthe
Kosmosistheworkofanevilcreator.
Thismattermustbeexaminedthroughandthroughfromthe
veryfirstprinciples.Wemay,however,omitforthepresent
anyconsiderationoftheparticularprovidence,thatbeforehand
decisionwhichaccomplishesorholdsthingsinabeyanceto
somegoodpurposeandgivesorwithholdsinourownregard:
whenwehaveestablishedtheUniversalProvidencewhichwe
affirm,wecanlinkthesecondarywithit.
OfcoursethebeliefthatafteracertainlapseoftimeaKosmos
previouslynonexistentcameintobeingwouldimplya
foreseeingandareasonedplanonthepartofGodproviding
fortheproductionoftheUniverseandsecuringallpossible
perfectioninitaguidanceandpartialprovidence,therefore,
suchasisindicated.Butsinceweholdtheeternalexistenceof
theUniverse,theutterabsenceofabeginningtoit,weare
forced,insoundandsequentreasoning,toexplainthe
providencerulingintheUniverseasauniversalconsonance
withthedivineIntelligencetowhichtheKosmosissubsequent
notintimebutinthefactofderivation,inthefactthatthe
DivineIntelligence,precedingitinKind,isitscauseasbeing
theArchetypeandModelwhichitmerelyimages,theprimal
bywhich,fromalleternity,ithasitsexistenceandsubsistence.
Therelationshipmaybepresentedthus:
TheauthenticandprimalKosmosistheBeingofthe
IntellectualPrincipleandoftheVeritableExistent.This
containswithinitselfnospatialdistinction,andhasnoneofthe
feeblenessofdivision,andevenitspartsbringno
incompletenesstoitsinceheretheindividualisnotsevered
fromtheentire.InthisNatureinheresalllifeandallintellect,a
lifelivingandhavingintellectionasoneactwithinaunity:
everypartthatitgivesforthisawhole;allitscontentisits
veryown,forthereisherenoseparationofthingfromthing,
nopartstandinginisolatedexistenceestrangedfromtherest,

andthereforenowhereisthereanywrongingofanyother,any
opposition.Everywhereoneandcomplete,itisatrest
throughoutandshowsdifferenceatnopoint;itdoesnotmake
overanyofitscontentintoanynewform;therecanbeno
reasonforchangingwhatiseverywhereperfect.
WhyshouldReasonelaborateyetanotherReason,or
IntelligenceanotherIntelligence?Anindwellingpowerof
makingthingsisinthecharacterofabeingnotatallpointsas
itshouldbebutmaking,moving,byreasonofsomefailurein
quality.Thosewhosenatureisallblessednesshavenomoreto
dothantoreposeinthemselvesandbetheirbeing.
Awidespreadactivityisdangeroustothosewhomustgoout
fromthemselvestoact.Butsuchistheblessednessofthis
Beingthatinitsverynonactionitmagnificentlyoperatesand
initsselfdwellingitproducesmightily.
2.ByderivationfromthatAuthenticKosmos,onewithinitself,
theresubsiststhislowerkosmos,nolongeratrueunity.
Itismultiple,dividedintovariouselements,thingstanding
apartfromthinginanewestrangement.Nolongeristhere
concordunbroken;hostility,too,hasenteredastheresultof
differenceanddistance;imperfectionhasinevitablyintroduced
discord;forapartisnotselfsufficient,itmustpursue
somethingoutsideitselfforitsfulfillment,andsoitbecomes
theenemytowhatitneeds.
ThisKosmosofpartshascomeintobeingnotastheresultofa
judgementestablishingitsdesirability,butbythesheer
necessityofasecondaryKind.
TheIntellectualRealmwasnotofanaturetobetheultimateof
existents.ItwastheFirstanditheldgreatpower,allthereisof
power;thismeansthatitisproductivewithoutseekingto
produce;forifeffortandsearchwereincumbentuponit,the
Actwouldnotbeitsown,wouldnotspringfromitsessential
nature;itwouldbe,likeacraftsman,producingbyapowernot
inherentbutacquired,masteredbydintofstudy.
TheIntellectualPrinciple,then,initsunperturbedserenityhas
broughttheuniverseintobeing,bycommunicatingfromits
ownstoretoMatter:andthisgiftistheReasonFormflowing
fromit.FortheEmanationoftheIntellectualPrincipleis
Reason,anemanationunfailingaslongastheIntellectual
Principlecontinuestohaveplaceamongbeings.
TheReasonPrinciplewithinaseedcontainsallthepartsand
qualitiesconcentratedinidentity;thereisnodistinction,no

jarring,nointernalhindering;thentherecomesapushingout
intobulk,partrisesindistinctionwithpart,andatoncethe
membersoftheorganismstandineachother'swayandbegin
toweareachotherdown.
Sofromthis,theOneIntellectualPrinciple,andtheReason
Formemanatingfromit,ourUniverserisesanddevelopspart,
andinevitablyareformedgroupsconcordantandhelpfulin
contrastwithgroupsdiscordantandcombative;sometimesof
choiceandsometimesincidentally,thepartsmaltreateach
other;engenderingproceedsbydestruction.
Yet:Amidallthattheyeffectandaccept,thedivineRealm
imposestheoneharmoniousact;eachuttersitsownvoice,but
allisbroughtintoaccord,intoanorderedsystem,forthe
universalpurpose,bytherulingReasonPrinciple.This
UniverseisnotIntelligenceandReason,liketheSupernal,but
participantinIntelligenceandReason:itstandsinneedofthe
harmonizingbecauseitisthemeetinggroundofNecessityand
divineReasonNecessitypullingtowardsthelower,towards
theunreasonwhichisitsowncharacteristic,whileyetthe
IntellectualPrincipleremainssovereignoverit.
TheIntellectualSphere[theDivine]aloneisReason,andthere
canneverbeanotherSpherethatisReasonandnothingelse;so
that,givensomeothersystem,itcannotbeasnobleasthat
first;itcannotbeReason:yetsincesuchasystemcannotbe
merelyMatter,whichistheutterlyunordered,itmustbea
mixedthing.ItstwoextremesareMatterandtheDivine
Reason;itsgoverningprincipleisSoul,presidingoverthe
conjunctionofthetwo,andtobethoughtofnotaslabouringin
thetaskbutasadministeringserenelybylittlemorethananact
ofpresence.
3.NorwoulditbesoundtocondemnthisKosmosaslessthan
beautiful,aslessthanthenoblestpossibleinthecorporeal;and
neithercananychargebelaidagainstitssource.
Theworld,wemustreflect,isaproductofNecessity,notof
deliberatepurpose:itisduetoahigherKindengenderinginits
ownlikenessbyanaturalprocess.Andnonetheless,asecond
consideration,ifaconsideredplanbroughtitintobeingit
wouldstillbenodisgracetoitsmakerforitstandsastately
whole,completewithinitself,servingatonceitsownpurpose
andthatofallitspartswhich,leadingandlesseralike,areof
suchanatureastofurthertheinterestsofthetotal.Itis,
therefore,impossibletocondemnthewholeonthemeritsof
thepartswhich,besides,mustbejudgedonlyastheyenter
harmoniouslyornotintothewhole,themainconsideration,
quiteoverpassingthememberswhichthusceasetohave

importance.Tolingeraboutthepartsistocondemnnotthe
Kosmosbutsomeisolatedappendageofit;intheentireliving
Beingwefastenoureyesonahairoratoeneglectingthe
marvellousspectacleofthecompleteMan;weignoreallthe
tribesandkindsofanimalsexceptforthemeanest;wepass
overanentirerace,humanity,andbringforwardThersites.
No:thisthingthathascomeintoBeingistheKosmos
complete:dobutsurveyit,andsurelythisisthepleadingyou
willhear:
IammadebyaGod:fromthatGodIcameperfectaboveall
formsoflife,adequatetomyfunction,selfsufficing,lacking
nothing:forIamthecontainerofall,thatis,ofeveryplantand
everyanimal,ofalltheKindsofcreatedthings,andmany
GodsandnationsofSpiritBeingsandloftysoulsandmen
happyintheirgoodness.
Anddonotthinkthat,whileearthisornatewithallitsgrowths
andwithlivingthingsofeveryrace,andwhiletheveryseahas
answeredtothepowerofSoul,donotthinkthatthegreatair
andtheetherandthefarspreadheavensremainvoidofit:
thereitisthatallgoodSoulsdwell,infusinglifeintothestars
andintothatorderlyeternalcircuitoftheheavenswhichinits
consciousmovementeverabouttheoneCentre,seeking
nothingbeyond,isafaithfulcopyofthedivineMind.Andall
thatiswithinmestrivestowardstheGood;andeach,tothe
measureofitsfaculty,attains.ForfromthatGoodallthe
heavensdepend,withallmyownSoulandtheGodsthatdwell
inmyeverypart,andallthatlivesandgrows,andevenallin
methatyoumayjudgeinanimate.
Buttherearedegreesofparticipation:herenomorethan
Existence,elsewhereLife;and,inLife,sometimesmainlythat
ofSensation,higheragainthatofReason,finallyLifeinallits
fullness.Wehavenorighttodemandequalpowersinthe
unequal:thefingerisnottobeaskedtosee;thereistheeyefor
that;afingerhasitsownbusinesstobefingerandhavefinger
power.
4.Thatwaterextinguishesfireandfireconsumesotherthings
shouldnotastonishus.Thethingdestroyedderiveditsbeing
fromoutsideitself:thisisnocaseofaselforiginating
substancebeingannihilatedbyanexternal;itroseontheruin
ofsomethingelse,andthusinitsownruinitsuffersnothing
strange;andforeveryfirequenched,anotheriskindled.
Intheimmaterialheaveneverymemberisunchangeablyitself
forever;intheheavensofouruniverse,whilethewholehas
lifeeternallyandsotooallthenoblerandlordliercomponents,

theSoulspassfrombodytobodyenteringintovariedforms
and,whenitmay,aSoulwillriseoutsideoftherealmofbirth
anddwellwiththeoneSoulofall.Fortheembodiedlivesby
virtueofaFormorIdea:individualorpartialthingsexistby
virtueofUniversals;fromthesepriorstheyderivetheirlifeand
maintenance,forlifehereisathingofchange;onlyinthat
priorrealmisitunmoving.Fromthatunchangingness,change
hadtoemerge,andfromthatselfcloisteredLifeitsderivative,
thiswhichbreathesandstirs,therespirationofthestilllifeof
thedivine.
Theconflictanddestructionthatreignamonglivingbeingsare
inevitable,sincethingsherearederived,broughtintoexistence
becausetheDivineReasonwhichcontainsalloftheminthe
upperHeavenshowcouldtheycomehereunlesstheywere
There?mustoutflowoverthewholeextentofMatter.
Similarly,theverywrongingofmanbymanmaybederived
fromanefforttowardstheGood;foiled,intheirweakness,of
theirtruedesire,theyturnagainsteachother:still,whenthey
dowrong,theypaythepenaltythatofhavinghurttheirSouls
bytheirevilconductandofdegradationtoalowerplacefor
nothingcaneverescapewhatstandsdecreedinthelawofthe
Universe.
Thisisnottoaccepttheidea,sometimesurged,thatorderisan
outcomeofdisorderandlawoflawlessness,asifevilwerea
necessarypreliminarytotheirexistenceortheirmanifestation:
onthecontraryorderistheoriginalandentersthissphereas
imposedfromwithout:itisbecauseorder,lawandreasonexist
thattherecanbedisorder;breachoflawandunreasonexist
becauseReasonexistsnotthatthesebetterthingsaredirectly
thecausesofthebadbutsimplythatwhatoughttoabsorbthe
Bestispreventedbyitsownnature,orbysomeaccident,orby
foreigninterference.Anentitywhichmustlookoutsideitself
foralaw,maybefoiledofitspurposebyeitheraninternalor
anexternalcause;therewillbesomeflawinitsownnature,or
itwillbehurtbysomealieninfluence,foroftenharmfollows,
unintended,upontheactionofothersinthepursuitofquite
unrelatedaims.Suchlivingbeings,ontheotherhand,ashave
freedomofmotionundertheirownwillsometimestakethe
rightturn,sometimesthewrong.
Whythewrongcourseisfollowedisscarcelyworthenquiring:
aslightdeviationatthebeginningdevelopswitheveryadvance
intoacontinuouslywiderandgravererrorespeciallysince
thereistheattachedbodywithitsinevitableconcomitantof
desireandthefirststep,thehastymovementnotpreviously
consideredandnotimmediatelycorrected,endsbyestablishing
asethabitwheretherewasatfirstonlyafall.

Punishmentnaturallyfollows:thereisnoinjusticeinaman
sufferingwhatbelongstotheconditioninwhichheis;norcan
weasktobehappywhenouractionshavenotearnedus
happiness;thegood,only,arehappy;divinebeingsarehappy
onlybecausetheyaregood.
5.Now,onceHappinessispossibleatalltoSoulsinthis
Universe,ifsomefailofit,theblamemustfallnotuponthe
placebutuponthefeeblenessinsufficienttothestaunch
combatintheonearenawheretherewardsofexcellenceare
offered.Menarenotborndivine;whatwonderthattheydonot
enjoyadivinelife.Andpovertyandsicknessmeannothingto
thegoodonlytotheevilaretheydisastrousandwherethere
isbodytheremustbeillhealth.
Besides,theseaccidentsarenotwithouttheirserviceintheco
ordinationandcompletionoftheUniversalsystem.
Onethingperishes,andtheKosmicReasonwhosecontrol
nothinganywhereeludesemploysthatendingtothe
beginningofsomethingnew;and,so,whenthebodysuffers
andtheSoul,undertheaffliction,losespower,allthathasbeen
boundunderillnessandevilisbroughtintoanewsetof
relations,intoanotherclassororder.Someofthesetroubles
arehelpfultotheverysuffererspovertyandsickness,for
exampleandasforvice,eventhisbringssomethingtothe
generalservice:itactsasalessoninrightdoing,and,inmany
wayseven,producesgood;thus,bysettingmenfacetoface
withthewaysandconsequencesofiniquity,itcallsthemfrom
lethargy,stirsthedeepermindandsetstheunderstandingto
work;bythecontrastoftheevilunderwhichwrongdoers
labouritdisplaystheworthoftheright.Notthatevilexistsfor
thispurpose;but,aswehaveindicated,oncethewronghas
cometobe,theReasonoftheKosmosemploysittogood
ends;and,precisely,theproofofthemightiestpoweristobe
abletousetheignoblenoblyand,givenformlessness,tomake
itthematerialofunknownforms.
Theprincipleisthatevilbydefinitionisafallingshortingood,
andgoodcannotbeatfullstrengthinthisSpherewhereitis
lodgedinthealien:thegoodhereisinsomethingelse,in
somethingdistinctfromtheGood,andthissomethingelse
constitutesthefallingshortforitisnotgood.Andthisiswhy
evilisineradicable:thereis,first,thefactthatinrelationtothis
principleofGood,thingwillalwaysstandlessthanthing,and,
besides,allthingscomeintobeingthroughitandarewhatthey
arebystandingawayfromit.
6.Asforthedisregardofdesertthegoodafflicted,the
unworthythrivingitisasoundexplanationnodoubtthatto

thegoodnothingisevilandtotheevilnothingcanbegood:
stillthequestionremainswhyshouldwhatessentiallyoffends
ournaturefalltothegoodwhilethewickedenjoyallit
demands?Howcansuchanallotmentbeapproved?
Nodoubtsincepleasantconditionsaddnothingtotrue
happinessandtheunpleasantdonotlessentheevilinthe
wicked,theconditionsmatterlittle:aswellcomplainthata
goodmanhappenstobeuglyandabadmanhandsome.
Still,undersuchadispensation,therewouldsurelybea
propriety,areasonableness,aregardtomeritwhich,asthings
are,donotappear,thoughthiswouldcertainlybeinkeeping
withthenoblestProvidence:eventhoughexternalconditions
donotaffectaman'sholdupongoodorevil,nonethelessit
wouldseemutterlyunfittingthatthebadshouldbethemasters,
besovereigninthestate,whilehonourablemenareslaves:a
wickedrulermaycommitthemostlawlessacts;andinwarthe
worstmenhaveafreehandandperpetrateeverykindofcrime
againsttheirprisoners.
Weareforcedtoaskhowsuchthingscanbe,undera
Providence.Certainlyamakermustconsiderhisworkasa
whole,butnonethelessheshouldseetothedueorderingof
alltheparts,especiallywhenthesepartshaveSoul,thatis,are
LivingandReasoningBeings:theProvidencemustreachtoall
thedetails;itsfunctioningmustconsistinneglectingnopoint.
Holding,therefore,aswedo,despiteall,thattheUniverselies
underanIntellectualPrinciplewhosepowerhastouchedevery
existent,wecannotbeabsolvedfromtheattempttoshowin
whatwaythedetailofthissphereisjust.
7.Apreliminaryobservation:inlookingforexcellenceinthis
thingofmixture,theKosmos,wecannotrequireallthatis
impliedintheexcellenceoftheunmingled;itisfollytoaskfor
FirstsintheSecondary,andsincethisUniversecontainsbody,
wemustallowforsomebodilyinfluenceuponthetotalandbe
thankfulifthemingledexistentlacknothingofwhatitsnature
allowedittoreceivefromtheDivineReason.
Thus,supposingwewereenquiringforthefinesttypeofthe
humanbeingasknownhere,wewouldcertainlynotdemand
thatheproveidenticalwithManasintheDivineIntellect;we
wouldthinkitenoughintheCreatortohavesobroughtthis
thingoffleshandnerveandboneunderReasonastogive
gracetothesecorporealelementsandtohavemadeitpossible
forReasontohavecontactwithMatter.
Ourprogresstowardstheobjectofourinvestigationmust

beginfromthisprincipleofgradationwhichwillopentousthe
wonderoftheProvidenceandofthepowerbywhichour
universeholdsitsbeing.
WebeginwithevilactsentirelydependentupontheSouls
whichperpetratethemtheharm,forexample,whichperverted
Soulsdotothegoodandtoeachother.Unlesstheforeplanning
poweraloneistobechargedwiththeviceinsuchSouls,we
havenogroundofaccusation,noclaimtoredress:theblame
liesontheSoulexercisingitschoice.EvenaSoul,wehave
seen,musthaveitsindividualmovement;itisnotabstract
Spirit;thefirststeptowardsanimallifehasbeentakenandthe
conductwillnaturallybeinkeepingwiththatcharacter.
ItisnotbecausetheworldexistedthatSoulsarehere:before
theworldwas,theyhaditinthemtobeoftheworld,to
concernthemselveswithit,topresupposeit,toadministerit:it
wasintheirnaturetoproduceitbywhatevermethod,whether
bygivingforthsomeemanationwhiletheythemselves
remainedabove,orbyanactualdescent,orinbothways
together,somepresidingfromabove,othersdescending;some
forwearenotatthemomentconcernedaboutthemodeof
creationbutaresimplyurgingthat,howevertheworldwas
produced,noblamefallsonProvidenceforwhatexistswithin
it.
Thereremainstheotherphaseofthequestionthedistribution
ofeviltotheoppositeclassesofmen:thegoodgobarewhile
thewickedarerich:allthathumanneeddemands,theleast
deservinghaveinabundance;itistheythatrule;peoplesand
statesareattheirdisposal.Wouldnotallthisimplythatthe
divinepowerdoesnotreachtoearth?
ThatitdoesissufficientlyestablishedbythefactthatReason
rulesinthelowerthings:animalsandplantshavetheirsharein
Reason,SoulandLife.
Perhaps,then,itreachestoearthbutisnotmasteroverall?
Weanswerthattheuniverseisonelivingorganism:aswell
maintainthatwhilehumanheadandfacearetheworkof
natureandoftherulingreasonprinciple,therestoftheframe
isduetootheragenciesaccidentorsheernecessityandowes
itsinferioritytothisorigin,ortotheincompetenceofunaided
Nature.Andevengrantingthatthoselessnoblemembersare
notinthemselvesadmirableitwouldstillbeneitherpiousnor
evenreverenttocensuretheentirestructure.
8.Thuswecometoourenquiryastothedegreeofexcellence
foundinthingsofthisSphere,andhowfartheybelongtoan

orderedsystemorinwhatdegreetheyare,atleast,notevil.
Nowineverylivingbeingtheupperpartshead,facearethe
mostbeautiful,themidandlowermembersinferior.Inthe
Universethemiddleandlowermembersarehumanbeings;
abovethem,theHeavensandtheGodsthatdwellthere;these
Godswiththeentirecirclingexpanseoftheheavensconstitute
thegreaterpartoftheKosmos:theearthisbutacentralpoint,
andmaybeconsideredassimplyoneamongthestars.Yet
humanwrongdoingismadeamatterofwonder;weare
evidentlyaskedtotakehumanityasthechoicememberofthe
Universe,nothingwiserexistent!
Buthumanity,inreality,ispoisedmidwaybetweengodsand
beasts,andinclinesnowtotheoneorder,nowtotheother;
somemengrowliketothedivine,otherstothebrute,the
greaternumberstandneutral.Butthosethatarecorruptedto
thepointofapproximatingtoirrationalanimalsandwildbeasts
pullthemidfolkaboutandinflictwronguponthem;the
victimsarenodoubtbetterthanthewrongdoers,butareatthe
mercyoftheirinferiorsinthefieldinwhichtheythemselves
areinferior,where,thatis,theycannotbeclassedamongthe
goodsincetheyhavenottrainedthemselvesinselfdefence.
Agangoflads,morallyneglected,andinthatrespectinferior
totheintermediateclass,butingoodphysicaltraining,attack
andthrowanotherset,trainedneitherphysicallynormorally,
andmakeoffwiththeirfoodandtheirdaintyclothes.What
moreiscalledforthanalaugh?
Andsurelyeventhelawgiverwouldberightinallowingthe
secondgrouptosufferthistreatment,thepenaltyoftheirsloth
andselfindulgence:thegymnasiumliestherebeforethem,and
they,inlazinessandluxuryandlistlessness,haveallowed
themselvestofalllikefatloadedsheep,apreytothewolves.
Buttheevildoersalsohavetheirpunishment:firsttheypayin
thatverywolfishness,inthedisastertotheirhumanquality:
andnextthereislaidupforthemthedueoftheirKind:living
illhere,theywillnotgetoffbydeath;oneveryprecedent
throughallthelinetherewaitsitssequent,reasonableand
naturalworsetothebad,bettertothegood.
Thisatoncebringsusoutsidethegymnasiumwithitsfunfor
boys;theymustgrowup,bothkinds,amidtheirchildishness
andbothonedaystandgirtandarmed.Thenthereisafiner
spectaclethaniseverseenbythosethattraininthering.Butat
thisstagesomehavenotarmedthemselvesandtheduly
armedwintheday.

NotevenaGodwouldhavetherighttodealablowforthe
unwarlike:thelawdecreesthattocomesafeoutofbattleisfor
fightingmen,notforthosethatpray.Theharvestcomeshome
notforprayingbutfortilling;healthydaysarenotforthose
thatneglecttheirhealth:wehavenorighttocomplainofthe
ignoblegettingthericherharvestiftheyaretheonlyworkers
inthefields,orthebest.
Again:itischildish,whilewecarryonalltheaffairsofourlife
toourowntasteandnotastheGodswouldhaveus,toexpect
themtokeepallwellforusinspiteofalifethatislived
withoutregardtotheconditionswhichtheGodshave
prescribedforourwellbeing.Yetdeathwouldbebetterforus
thantogoonlivinglivescondemnedbythelawsofthe
Universe.Ifthingstookthecontrarycourse,ifallthemodesof
follyandwickednessbroughtnotroubleinlifethenindeedwe
mightcomplainoftheindifferenceofaProvidenceleavingthe
victorytoevil.
Badmenrulebythefeeblenessoftheruled:andthisisjust;the
triumphofweaklingswouldnotbejust.
9.Itwouldnotbejust,becauseProvidencecannotbea
somethingreducingustonothingness:tothinkofProvidence
aseverything,withnootherthinginexistence,istoannihilate
theUniverse;suchaprovidencecouldhavenofieldofaction;
nothingwouldexistexcepttheDivine.Asthingsare,the
Divine,ofcourse,exists,buthasreachedforthtosomething
othernottoreducethattonothingnessbuttopresideoverit;
thusinthecaseofMan,forinstance,theDivinepresidesasthe
Providence,preservingthecharacterofhumannature,thatis
thecharacterofabeingundertheprovidentiallaw,which,
again,impliessubjectiontowhatthatlawmayenjoin.
Andthatlawenjoinsthatthosewhohavemadethemselves
goodshallknowthebestoflife,hereandlater,thebadthe
reverse.Butthelawdoesnotwarrantthewickedinexpecting
thattheirprayersshouldbringotherstosacrificethemselves
fortheirsakes;orthatthegodsshouldlayasidethedivinelife
inordertodirecttheirdailyconcerns;orthatgoodmen,who
havechosenapathnoblerthanallearthlyrule,shouldbecome
theirrulers.Theperversehavenevermadeasingleeffortto
bringthegoodintoauthority,nordotheytakeanystepsto
improvethemselves;theyareallspiteagainstanyonethat
becomesgoodofhisownmotion,thoughifgoodmenwere
placedinauthoritythetotalofgoodnesswouldbeincreased.
Insum:Manhascomeintoexistence,alivingbeingbutnota
memberofthenoblestorder;heoccupiesbychoicean
intermediaterank;still,inthatplaceinwhichheexists,

Providencedoesnotallowhimtobereducedtonothing;onthe
contraryheiseverbeingledupwardsbyallthosevaried
deviceswhichtheDivineemploysinitslabourtoincreasethe
dominanceofmoralvalue.Thehumanrace,therefore,isnot
deprivedbyProvidenceofitsrationalbeing;itretainsitsshare,
thoughnecessarilylimited,inwisdom,intelligence,executive
powerandrightdoing,therightdoing,atleast,ofindividuals
toeachotherandeveninwrongingotherspeoplethinkthey
aredoingrightandonlypayingwhatisdue.
Manis,therefore,anoblecreation,asperfectasthescheme
allows;apart,nodoubt,inthefabricoftheAll,heyetholdsa
lothigherthanthatofalltheotherlivingthingsofearth.
Now,nooneofanyintelligencecomplainsoftheseothers,
man'sinferiors,whichservetotheadornmentoftheworld;it
wouldbefeebleindeedtocomplainofanimalsbitingman,as
ifweweretopassourdaysasleep.No:theanimal,too,exists
ofnecessity,andisserviceableinmanyways,someobvious
andmanyprogressivelydiscoveredsothatnotonelives
withoutprofittoitselfandeventohumanity.Itisridiculous,
also,tocomplainthatmanyofthemaredangerousthereare
dangerousmenabroadaswellandiftheydistrustus,andin
theirdistrustattack,isthatanythingtowonderat?
10.But:iftheevilinmenisinvoluntary,iftheirownwillhas
notmadethemwhattheyare,howcanweeitherblamewrong
doersorevenreproachtheirvictimswithsufferingthrough
theirownfault?
IfthereisaNecessity,bringingabouthumanwickednesseither
byforceofthecelestialmovementorbyarigoroussequence
setupbytheFirstCause,isnottheevilathinrootedin
Nature?AndifthustheReasonPrincipleoftheuniverseisthe
creatorofevil,surelyallisinjustice?
No:Menarenodoubtinvoluntarysinnersinthesensethatthey
donotactuallydesiretosin;butthisdoesnotalterthefactthat
wrongdoers,oftheirownchoice,are,themselves,theagents;it
isbecausetheythemselvesactthatthesinisintheirown;if
theywerenotagentstheycouldnotsin.
TheNecessity[heldtounderliehumanwickedness]isnotan
outerforce[actuallycompellingtheindividual],butexistsonly
inthesenseofauniversalrelationship.
NoristheforceofthecelestialMovementsuchastoleaveus
powerless:iftheuniverseweresomethingoutsideandapart
fromusitwouldstandasitsmakerswilledsothat,oncethe
godshaddonetheirpart,noman,howeverimpious,could

introduceanythingcontrarytotheirintention.But,asthings
are,efficientactdoescomefrommen:giventhestarting
Principle,thesecondaryline,nodoubt,isinevitably
completed;buteachandeveryprinciplecontributestowards
thesequence.NowMenarePrinciples,or,atleast,theyare
movedbytheircharacteristicnaturetowardsallthatisgood,
andthatnatureisaPrinciple,afreelyactingcause.
11.Arewe,then,toconcludethatparticularthingsare
determinedbyNecessitiesrootedinNatureandbythe
sequenceofcauses,andthateverythingisasgoodasanything
canbe?
No:theReasonPrincipleisthesovereign,makingall:itwills
thingsastheyareand,initsreasonableact,itproduceseven
whatweknowasevil:itcannotdesirealltobegood:anartist
wouldnotmakeananimalalleyes;andinthesameway,the
ReasonPrinciplewouldnotmakealldivine;itmakesGodsbut
alsocelestialspirits,theintermediateorder,thenmen,thenthe
animals;allisgradedsuccession,andthisinnospiritof
grudgingbutintheexpressionofaReasonteemingwith
intellectualvariety.
Wearelikepeopleignorantofpaintingwhocomplainthatthe
coloursarenotbeautifuleverywhereinthepicture:butthe
Artisthaslaidontheappropriatetinttoeveryspot.Orweare
censuringadramabecausethepersonsarenotallheroesbut
includeaservantandarusticandsomescurrilousclown;yet
takeawaythelowcharactersandthepowerofthedramais
gone;thesearepartandparcelofit.
12.SupposethisUniversewerethedirectcreationofthe
ReasonPrincipleapplyingitself,quiteunchanged,toMatter,
retaining,thatis,thehostilitytopartitionwhichitderivesfrom
itsPrior,theIntellectualPrinciplethen,thisitsproduct,so
produced,wouldbeofsupremeandunparalleledexcellence.
ButtheReasonPrinciplecouldnotbeathingofentireidentity
orevenofcloselycompactdiversity;andthemodeinwhichit
isheremanifestedisnomatterofcensuresinceitsfunctionis
tobeallthings,eachsinglethinginsomedistinctiveway.
Buthasitnot,besidesitselfenteringMatter,broughtother
beingsdown?HasitnotforexamplebroughtSoulsintoMatter
and,inadaptingthemtoitscreation,twistedthemagainsttheir
ownnatureandbeentheruinofmanyofthem?Andcanthis
beright?
TheansweristhattheSoulsare,inafairsense,membersof
thisReasonPrincipleandthatithasnotadaptedthemtothe
creationbypervertingthem,buthassetthemintheplacehere

towhichtheirqualityentitlesthem.
13.Andwemustnotdespisethefamiliarobservationthatthere
issomethingmoretobeconsideredthanthepresent.Thereare
theperiodsofthepastand,again,thoseinthefuture;andthese
haveeverythingtodowithfixingworthofplace.
Thusaman,oncearuler,willbemadeaslavebecausehe
abusedhispowerandbecausethefallistohisfuturegood.
Thosethathavemoneywillbemadepoorandtothegood
povertyisnohindrance.Thosethathaveunjustlykilled,are
killedinturn,unjustlyasregardsthemurdererbutjustlyas
regardsthevictim,andthosethataretosufferarethrowninto
thepathofthosethatadministerthemeritedtreatment.
Itisnotanaccidentthatmakesamanaslave;nooneisa
prisonerbychance;everybodilyoutragehasitsduecause.The
manoncedidwhathenowsuffers.Amanthatmurdershis
motherwillbecomeawomanandbemurderedbyason;aman
thatwrongsawomanwillbecomeawoman,tobewronged.
Hencearisesthatawesomeword"Adrasteia"[theInevadable
Retribution];forinverytruththisordinanceisanAdrasteia,
justiceitselfandawonderfulwisdom.
Wecannotbutrecognizefromwhatweobserveinthis
universethatsomesuchprincipleoforderprevailsthroughout
theentireofexistencetheminutestofthingsatributarytothe
vasttotal;themarvellousartshownnotmerelyinthemightiest
worksandsublimestmembersoftheAll,butevenamidsuch
littlenessasonewouldthinkProvidencemustdisdain:the
variedworkmanshipofwonderinanyandeveryanimalform;
theworldofvegetation,too;thegraceoffruitsandevenof
leaves,thelavishness,thedelicacy,thediversityofexquisite
bloom;andallthisnotissuingonce,andthentodieout,but
madeeverandeveranewastheTranscendentBeingsmove
variouslyoverthisearth.
Inallthechanging,thereisnochangebychance:thereisno
takingofnewformsbuttodesirableendsandinwaysworthy
ofDivinePowers.AllthatisDivineexecutestheActofits
quality;itsqualityistheexpressionofitsessentialBeing:and
thisessentialBeingintheDivineistheBeingwhoseactivities
produceasonethingthedesirableandthejustforifthegood
andthejustarenotproducedthere,where,then,havethey
theirbeing?
14.TheordinanceoftheKosmos,then,isinkeepingwiththe
IntellectualPrinciple.True,noreasoningwenttoitscreation,
butitsostandsthatthekeenestreasoningmustwondersince

noreasoningcouldbeabletomakeitotherwiseatthe
spectaclebeforeit,aproductwhich,evenintheKindsofthe
partialandparticularSphere,displaystheDivineIntelligence
toadegreeinwhichnoarrangingbyreasoncouldexpressit.
Everyoneoftheceaselesslyrecurrenttypesofbeingmanifests
acreatingReasonPrincipleaboveallcensure.Nofaultistobe
foundunlessontheassumptionthateverythingoughttocome
intobeingwithalltheperfectionofthosethathavenever
knownsuchacoming,theEternals.Inthatcase,thingsofthe
Intellectualrealmandthingsoftherealmofsensemustremain
oneunbrokenidentityforever.
Inthisdemandformoregoodthanexists,thereisimplieda
failuretorecognizethattheformallottedtoeachentityis
sufficientinitself;itislikecomplainingbecauseonekindof
animallackshorns.Weoughttounderstandboththatthe
ReasonPrinciplemustextendtoeverypossibleexistentand,at
thesametime,thateverygreatermustincludelesserthings,
thattoeverywholebelongitsparts,andthatallcannotbe
equalityunlessallpartistobeabsent.
ThisiswhyintheOverWorldeachentityisall,whilehere,
below,thesinglethingisnotall[isnottheUniversebuta
"Self"].Thustoo,aman,anindividual,insofarasheisapart,
isnotHumanitycomplete:butwheresoeverthereisassociated
withthepartssomethingthatisnopart[butaDivine,an
IntellectualBeing],thismakesawholeofthatinwhichit
dwells.Man,manaspartialthing,cannotberequiredtohave
attainedtotheverysummitofgoodness:ifhehad,hewould
haveceasedtobeofthepartialorder.Notthatthereisany
grudginginthewholetowardsthepartthatgrowsingoodness
anddignity;suchanincreaseinvalueisagaintothebeautyof
thewhole;thelessergrowsbybeingmadeoverinthelikeness
ofthegreater,bybeingadmitted,asitwere,tosomethingof
thatgreatness,bysharinginthatrank,andthusevenfromthis
placeofman,fromman'sownself,somethinggleamsforth,as
thestarsshineinthedivinefirmament,sothatallappearsone
greatandlovelyfigurelivingorwroughtinthefurnacesof
craftsmanshipwithstarsradiantnotonlyintheearsandonthe
browbutonthebreaststoo,andwhereverelsetheymaybe
displayedinbeauty.
15.Theseconsiderationsapplyverywelltothingsconsidered
asstandingalone:butthereisastumblingblock,anew
problem,whenwethinkofalltheseforms,permanentand
ceaselesslyproduced,inmutualrelationship.
Theanimalsdevoureachother:menattackeachother:allis
warwithoutrest,withouttruce:thisgivesnewforcetothe
questionhowReasoncanbeauthoroftheplanandhowallcan

bedeclaredwelldone.
Thisnewdifficultyisnotmetbytheformeranswer;thatall
standsaswellasthenatureofthingsallows;thattheblamefor
theirconditionfallsonMatterdraggingthemdown;that,given
theplanasweknowit,evilcannotbeeliminatedandshould
notbe;thattheMattermakingitspresencefeltisstillnot
supremebutremainsanelementtakeninfromoutsideto
contributetoadefinitetotal,orrathertobeitselfbroughtto
orderbyReason.
TheDivineReasonisthebeginningandtheend;allthatcomes
intobeingmustberationalandfallatitscomingintoan
orderedschemereasonableateverypoint.Where,then,isthe
necessityofthisbanditwarofmanandbeast?
ThisdevouringofKindbyKindisnecessaryasthemeansto
thetransmutationoflivingthingswhichcouldnotkeepform
forevereventhoughnootherkilledthem:whatgrievanceisit
thatwhentheymustgotheirdespatchissoplannedastobe
serviceabletoothers?
Stillmore,whatdoesitmatterwhentheyaredevouredonlyto
returninsomenewform?Itcomestonomorethanthemurder
ofoneofthepersonagesinaplay;theactoraltershismakeup
andentersinanewrole.Theactor,ofcourse,wasnotreally
killed;butifdyingisbutchangingabodyastheactorchanges
acostume,orevenanexitfromthebodyliketheexitofthe
actorfromtheboardswhenhehasnomoretosayordo,what
istheresoverydreadfulinthistransformationoflivingbeings
oneintoanother?
Surelyitismuchbettersothaniftheyhadneverexisted:that
waywouldmeanthebleakquenchingoflife,precludedfrom
passingoutsideitself;astheplanholds,lifeispoured
copiouslythroughoutaUniverse,engenderingtheuniversal
thingsandweavingvarietyintotheirbeing,neveratrestfrom
producinganendlesssequenceofcomelinessandshapeliness,
alivingpastime.
Mendirectingtheirweaponsagainsteachotherunderdoomof
deathyetneatlylineduptofightasinthepyrrhicsword
dancesoftheirsportthisisenoughtotellusthatallhuman
intentionsarebutplay,thatdeathisnothingterrible,thattodie
inawarorinafightisbuttotastealittlebeforehandwhatold
agehasinstore,togoawayearlierandcomebackthesooner.
Soformisfortunesthatmayaccompanylife,thelossof
property,forinstance;theloserwillseethattherewasatime
whenitwasnothis,thatitspossessionisbutamockboonto
therobbers,whowillintheirturnloseittoothers,andeven

thattoretainpropertyisagreaterlossthantoforfeitit.
Murders,deathinallitsguises,thereductionandsackingof
cities,allmustbetousjustsuchaspectacleasthechanging
scenesofaplay;allisbutthevariedincidentofaplot,
costumeonandoff,actedgriefandlament.Foronearth,inall
thesuccessionoflife,itisnottheSoulwithinbuttheShadow
outsideoftheauthenticman,thatgrievesandcomplainsand
actsouttheplotonthisworldstagewhichmenhavedotted
withstagesoftheirownconstructing.Allthisisthedoingof
manknowingnomorethantolivethelowerandouterlife,and
neverperceivingthat,inhisweepingandinhisgraverdoings
alike,heisbutatplay;tohandleausteremattersausterelyis
reservedforthethoughtful:theotherkindofmanishimselfa
futility.Thoseincapableofthinkinggravelyreadgravityinto
frivolitieswhichcorrespondtotheirownfrivolousNature.
Anyonethatjoinsintheirtriflingandsocomestolookonlife
withtheireyesmustunderstandthatbylendinghimselftosuch
idlenesshehaslaidasidehisowncharacter.IfSocrateshimself
takespartinthetrifling,hetriflesintheouterSocrates.
Wemustremember,too,thatwecannottaketearsandlaments
asproofthatanythingiswrong;childrencryandwhimper
wherethereisnothingamiss.
16.Butifallthisistrue,whatroomisleftforevil?Whereare
wetoplacewrongdoingandsin?
Howexplainthatinaworldorganizedingood,theefficient
agents[humanbeings]behaveunjustly,commitsin?Andhow
comesmiseryifneithersinnorinjusticeexists?
Again,ifallouractionisdeterminedbyanaturalprocess,how
canthedistinctionbemaintainedbetweenbehaviourin
accordancewithnatureandbehaviourinconflictwithit?
Andwhatbecomesofblasphemyagainstthedivine?The
blasphemerismadewhatheis:adramatisthaswrittenapart
insultingandmaligninghimselfandgivenittoanactorto
play.
TheseconsiderationsobligeustostatetheLogos[theReason
PrincipleoftheUniverse]onceagain,andmoreclearly,andto
justifyitsnature.
ThisReasonPrinciple,thenletusdarethedefinitioninthe
hopeofconveyingthetruththisLogosisnottheIntellectual
Principleunmingled,nottheAbsoluteDivineIntellect;nor
doesitdescendfromthepureSoulalone;itisadependentof
thatSoulwhile,inasense,itisaradiationfromboththose

divineHypostases;theIntellectualPrincipleandtheSoulthe
SoulasconditionedbytheIntellectualPrincipleengenderthis
LogoswhichisaLifeholdingrestfullyacertainmeasureof
Reason.
Nowalllife,eventheleastvaluable,isanactivity,andnota
blindactivitylikethatofflame;evenwherethereisnot
sensationtheactivityoflifeisnomerehaphazardplayof
Movement:anyobjectinwhichlifeispresent,andobject
whichparticipatesinLife,isatonceenreasonedinthesense
thattheactivitypeculiartolifeisformative,shapingasit
moves.
Life,then,aimsatpatternasdoesthepantomimicdancerwith
hissetmovements;themime,inhimself,representslife,and,
besides,hismovementsproceedinobediencetoapattern
designedtosymbolizelife.
ThusfartogiveussomeideaofthenatureofLifeingeneral.
ButthisReasonPrinciplewhichemanatesfromthecomplete
unity,divineMind,andthecompleteunityLife[=Soul]is
neitherauniatecompleteLifenorauniatecompletedivine
Mind,nordoesitgiveitselfwholeandallincludingtoits
subject.[Byanimperfectcommunication]itsetsupaconflict
ofpartagainstpart:itproducesimperfectthingsandso
engendersandmaintainswarandattack,andthusitsunitycan
bethatonlyofasumtotalnotofathingundivided.Atwar
withitselfinthepartswhichitnowexhibits,ithastheunity,or
harmony,ofadramatornwithstruggle.Thedrama,ofcourse,
bringstheconflictingelementstoonefinalharmony,weaving
theentirestoryoftheclashingcharactersintoonething;while
intheLogostheconflictofthedivergentelementsriseswithin
theoneelement,theReasonPrinciple:thecomparison
thereforeisratherwithaharmonyemergingdirectlyfromthe
conflictingelementsthemselves,andthequestionbecomes
whatintroducesclashingelementsamongtheseReason
Principles.
Nowinthecaseofmusic,toneshighandlowaretheproduct
ofReasonPrincipleswhich,bythefactthattheyarePrinciples
ofharmony,meetintheunitofHarmony,theabsolute
Harmony,amorecomprehensivePrinciple,greaterthanthey
andincludingthemasitsparts.SimilarlyintheUniverseat
largewefindcontrarieswhiteandblack,hotandcold,winged
andwingless,footedandfootless,reasoningandunreasoning
butalltheseelementsaremembersofonelivingbody,their
sumtotal;theUniverseisaselfaccordantentity,itsmembers
everywhereclashingbutthetotalbeingthemanifestationofa
ReasonPrinciple.ThatoneReasonPrinciple,then,mustbethe

unificationofconflictingReasonPrincipleswhosevery
oppositionisthesupportofitscoherenceand,almost,ofits
Being.
Andindeed,ifitwerenotmultiple,itcouldnotbeaUniversal
Principle,itcouldnotevenbeatallaReasonPrinciple;inthe
factofitsbeingaReasonPrincipleiscontainedthefactof
interiordifference.Nowthemaximumofdifferenceis
contrariety;admittingthatthisdifferentiationexistsand
creates,itwillcreatedifferenceinthegreatestandnotinthe
leastdegree;inotherwords,theReasonPrinciple,bringing
aboutdifferentiationtotheuttermostdegree,willofnecessity
createcontrarieties:itwillbecompleteonlybyproducingitself
notinmerelydiversethingsbutincontrarythings.
17.ThenatureoftheReasonPrincipleisadequatelyexpressed
initsActand,therefore,thewideritsextensionthenearerwill
itsproductionsapproachtofullcontrariety:hencetheworldof
senseislessaunitythanisitsReasonPrinciple;itcontainsa
widermultiplicityandcontrariety:itspartialmemberswill,
therefore,beurgedbyacloserintentiontowardsfullnessof
life,awarmerdesireforunification.
Butdesireoftendestroysthedesired;itseeksitsowngood,
and,ifthedesiredobjectisperishable,theruinfollows:andthe
partialthingstrainingtowardsitscompletingprincipledraws
towardsitselfallitpossiblycan.
Thus,withthegoodwehavethebad:wehavetheopposed
movementsofadancerguidedbyoneartisticplan;we
recognizeinhisstepsthegoodasagainstthebad,andseethat
intheoppositionliesthemeritofthedesign.
But,thus,thewickeddisappear?
No:theirwickednessremains;simply,theirroleisnotoftheir
ownplanning.
But,surely,thisexcusesthem?
No;excuselieswiththeReasonPrincipleandtheReason
Principledoesnotexcusethem.
NodoubtallaremembersofthisPrinciplebutoneisagood
man,anotherisbadthelargerclass,thisanditgoesasina
play;thepoetwhilehegiveseachactorapartisalsousing
themastheyareintheirownpersons:hedoesnothimselfrank
themenasleadingactor,second,third;hesimplygives
suitablewordstoeach,andbythatassignmentfixeseach
man'sstanding.

Thus,everymanhashisplace,aplacethatfitsthegoodman,a
placethatfitsthebad:eachwithinthetwoordersofthem
makeshisway,naturally,reasonably,totheplace,goodorbad,
thatsuitshim,andtakesthepositionhehasmadehisown.
Therehetalksandacts,inblasphemyandcrimeorinall
goodness:fortheactorsbringtothisplaywhattheywere
beforeitwaseverstaged.
Inthedramasofhumanart,thepoetprovidesthewordsbutthe
actorsaddtheirownquality,goodorbadfortheyhavemore
todothanmerelyrepeattheauthor'swordsinthetruerdrama
whichdramaticgeniusimitatesinitsdegree,theSouldisplays
itselfinapartassignedbythecreatorofthepiece.
Astheactorsofourstagesgettheirmasksandtheircostume,
robesofstateorrags,soaSoulisallotteditsfortunes,andnot
athaphazardbutalwaysunderaReason:itadaptsitselftothe
fortunesassignedtoit,attunesitself,rangesitselfrightlytothe
drama,tothewholePrincipleofthepiece:thenitspeaksoutits
business,exhibitingatthesametimeallthataSoulcanexpress
ofitsownquality,asasingerinasong.Avoice,abearing,
naturallyfineorvulgar,mayincreasethecharmofapiece;on
theotherhand,anactorwithhisuglyvoicemaymakeasorry
exhibitionofhimself,yetthedramastandsasgoodaworkas
ever:thedramatist,takingtheactionwhichasoundcriticism
suggests,disgracesone,takinghispartfromhim,withperfect
justice:anothermanhepromotestomoreseriousrolesorto
anymoreimportantplayhemayhave,whilethefirstiscastfor
whateverminorworktheremaybe.
JustsotheSoul,enteringthisdramaoftheUniverse,making
itselfapartofthePlay,bringingtoitsactingitspersonal
excellenceordefect,setinadefiniteplaceattheentryand
acceptingfromtheauthoritsentirerolesuperimposeduponits
owncharacterandconductjustso,itreceivesintheendits
punishmentandreward.
Buttheseactors,Souls,holdapeculiardignity:theyactina
vasterplacethananystage:theAuthorhasmadethemmasters
ofallthisworld;theyhaveawidechoiceofplace;they
themselvesdeterminethehonourordiscreditinwhichtheyare
agentssincetheirplaceandpartareinkeepingwiththeir
quality:theythereforefitintotheReasonPrincipleofthe
Universe,eachadjusted,mostlegitimately,totheappropriate
environment,aseverystringofthelyreissetintheprecisely
rightposition,determinedbythePrincipledirectingmusical
utterance,forthedueproductionofthetoneswithinits
capacity.AllisjustandgoodintheUniverseinwhichevery
actorissetinhisownquiteappropriateplace,thoughitbeto
utterintheDarknessandinTartarusthedreadfulsounds

whoseutterancethereiswell.
ThisUniverseisgoodnotwhentheindividualisastone,but
wheneveryonethrowsinhisownvoicetowardsatotal
harmony,singingoutalifethin,harsh,imperfect,thoughit
be.TheSyrinxdoesnotuttermerelyonepurenote;thereisa
thinobscuresoundwhichblendsintomaketheharmonyof
Syrinxmusic:theharmonyismadeupfromtonesofvarious
grades,allthetonesdiffering,buttheresultantofallforming
onesound.
SimilarlytheReasonPrincipleentireisOne,butitisbroken
intounequalparts:hencethedifferenceofplacefoundinthe
Universe,betterspotsandworse;andhencetheinequalityof
Souls,findingtheirappropriatesurroundingsamidthislocal
inequality.Thediverseplacesofthissphere,theSoulsof
unequalgradeandunlikeconduct,arewenexemplifiedbythe
distinctionofpartsintheSyrinxoranyotherinstrument:there
islocaldifference,butfromeverypositioneverystringgives
forthitsowntone,thesoundappropriate,atonce,toits
particularplaceandtotheentireplan.
WhatisevilinthesingleSoulwillstandagoodthinginthe
universalsystem;whatintheunitoffendsnaturewillserve
natureinthetotaleventandstillremainstheweakandwrong
toneitis,thoughitssoundingtakesnothingfromtheworthof
thewhole,justas,inanotherorderofimage,theexecutioner's
uglyofficedoesnotmarthewellgovernedstate:suchan
officerisacivicnecessity;andthecorrespondingmoraltypeis
oftenserviceable;thus,evenasthingsare,alliswell.
18.Soulsvaryinworth;andthedifferenceisdue,amongother
causes,toanalmostinitialinequality;itisinreasonthat,
standingtotheReasonPrinciple,asparts,theyshouldbe
unequalbythefactofbecomingseparate.
WemustalsorememberthateverySoulhasitssecondgrade
anditsthird,andthat,therefore,itsexpressionmaytakeany
oneofthreemainforms.Butthispointmustbedealtwithhere
again:thematterrequiresallpossibleelucidation.
Wemayperhapsthinkofactorshavingtherighttoadd
somethingtothepoet'swords:thedramaasitstandsisnot
perfectlyfilledin,andtheyaretosupplywheretheAuthorhas
leftblankspaceshereandthere;theactorsaretobesomething
elseaswell;theybecomepartsofthepoet,whoonhissidehas
aforeknowledgeofthewordtheywilladd,andsoisableto
bindintoonestorywhattheactorsbringinandwhatisto
follow.

For,intheAll,thesequences,includingwhatfollowsupon
wickedness,becomeReasonPrinciples,andthereforeinright
reason.Thus:fromadulteryandtheviolationofprisonersthe
processofnaturewillproducefinechildren,togrow,perhaps,
intofinemen;andwherewickedviolencehasdestroyedcities,
otherandnoblercitiesmayriseintheirplace.
ButdoesnotthismakeitabsurdtointroduceSoulsas
responsiblecauses,someactingforgoodandsomeforevil?If
wethusexoneratetheReasonPrinciplefromanypartin
wickednessdowenotalsocancelitscreditforthegood?Why
notsimplytakethedoingsoftheseactorsforrepresentative
partsoftheReasonPrincipleasthedoingsofstageactorsare
representativepartsofthestagedrama?Whynotadmitthatthe
ReasonPrincipleitselfincludesevilactionasmuchasgood
action,andinspiresthepreciseconductofallits
representatives?WouldnotthisbeallthemorePlausiblein
thattheuniversaldramaisthecompletercreationandthatthe
ReasonPrincipleisthesourceofallthatexists?
Butthisraisesthequestion:"Whatmotivecouldleadthe
Logostoproduceevil?"
Theexplanation,also,wouldtakeawayallpowerinthe
UniversefromSouls,eventhosenearesttothedivine;they
wouldallbemerepartsofaReasonPrinciple.
And,furtherunlessallReasonPrinciplesareSoulswhy
shouldsomebesoulsandothersexclusivelyReasonPrinciples
whentheAllisitselfaSoul?

EnneadIII
Thirdtractate:Onprovidence(2)
WrittenbyPlotinus,253270A.D.
1.Whatisouranswer?
Alleventsandthings,goodandevilalike,areincludedunder
theUniversalReasonPrincipleofwhichtheyarepartsstrictly
"included"forthisUniversalIdeadoesnotengenderthembut
encompassesthem.
TheReasonPrinciplesareactsorexpressionsofaUniversal
Soul;itsparts[i.e.,eventsgoodandevil]areexpressionsof

theseSoulparts.
Thisunity,Soul,hasdifferentparts;theReasonPrinciples,
correspondingly,willalsohavetheirparts,andso,too,willthe
ultimatesofthesystem,allthattheybringintobeing.
TheSoulsareinharmonywitheachotherandso,too,aretheir
actsandeffects;butitisharmonyinthesenseofaresultant
unitybuiltoutofcontraries.Allthings,astheyrisefroma
unity,comebacktounitybyasheerneedofnature;
differencesunfoldthemselves,contrariesareproduced,butall
isdrawnintooneorganizedsystembytheunityatthesource.
Theprinciplemaybeillustratedfromthedifferentclassesof
animallife:thereisonegenus,horse,thoughhorsesamong
themselvesfightandbiteandshowmaliceandangryenvy:so
alltheotherswithintheunityoftheirKind;andsohumanity.
Allthesetypes,again,canberangedundertheoneKind,that
oflivingthings;objectswithoutlifecanbethoughtofunder
theirspecifictypesandthenberesumedundertheoneKindof
the"nonliving";ifwechoosetogofurtheryet,livingandnon
livingmaybeincludedundertheoneKind,"Beings,"and,
furtherstill,undertheSourceofBeing.
Havingattachedalltothissource,weturntomovedownagain
incontinuousdivision:weseetheUnityfissuring,asitreaches
outintoUniversality,andyetembracingallinonesystemso
thatwithallitsdifferentiationitisonemultiplelivingthingan
organisminwhicheachmemberexecutesthefunctionofits
ownnaturewhileitstillhasitsbeinginthatOneWhole;fire
burns;horsedoeshorsework;mengive,eachtheappropriate
actofthepeculiarpersonalqualityandupontheseveral
particularKindstowhicheachbelongsfollowtheacts,andthe
goodorevilofthelife.
2.Circumstancesarenotsovereignoverthegoodoflife,for
theyarethemselvesmouldedbytheirpriorsandcomeinas
membersofasequence.TheLeadingPrincipleholdsallthe
threadswhiletheminoragents,theindividuals,serve
accordingtotheirowncapacities,asinawarthegeneralissimo
laysdowntheplanandhissubordinatesdotheirbesttoits
furtherance.TheUniversehasbeenorderedbyaProvidence
thatmaybecomparedtoageneral;hehasconsidered
operations,conditionsandsuchpracticalneedsasfoodand
drink,armsandenginesofwar;alltheproblemofreconciling
thesecomplexelementshasbeenworkedoutbeforehandsoas
tomakeitprobablethatthefinaleventmaybesuccess.The
entireschemeemergesfromthegeneral'smindwithacertain
plausiblepromise,thoughitcannotcovertheenemy's

operations,andthereisnopoweroverthedispositionofthe
enemy'sforces:butwherethemightygeneralisinquestion
whosepowerextendsoverallthatis,whatcanpassunordered,
whatcanfailtofitintotheplan?
3.For,eventhoughtheIissovereigninchoosing,yetbythe
factofthechoicethethingdonetakesitsplaceintheordered
total.Yourpersonalitydoesnotcomefromoutsideintothe
universalscheme;youareapartofit,youandyourpersonal
disposition.
Butwhatisthecauseofthisinitialpersonality?
Thisquestionresolvesitselfintotwo:arewetomakethe
Creator,ifCreatorthereis,thecauseofthemoralqualityof
theindividualordoestheresponsibilityliewiththecreature?
Oristhere,perhaps,noresponsibility?Afterall,noneis
chargedinthecaseofplantsbroughtintobeingwithoutthe
perceptivefaculties;nooneisblamedbecauseanimalsarenot
allthatmenarewhichwouldbelikecomplainingthatmenare
notallthatgodsare.Reasonacquitsplantandanimaland,their
maker;howcanitcomplainbecausemendonotstandabove
humanity?
IfthereproachsimplymeansthatManmightimproveby
bringingfromhisownstocksomethingtowardshisbetterment
wemustallowthatthemanfailinginthisisanswerableforhis
owninferiority:butifthebettermentmustcomenotfrom
withinthemanbutfromwithout,fromhisAuthor,itisfollyto
askmorethanhasbeengiven,asfoolishinthecaseofmanas
inplantandanimal.
Thequestionisnotwhetherathingisinferiortosomething
elsebutwhetherinitsownKinditsufficestoitsownpart;
universalequalitytherecannotbe.
ThentheReasonPrinciplehasmeasuredthingsoutwiththeset
purposeofinequality?
Certainlynot:theinequalityisinevitablebythenatureof
things:theReasonPrincipleofthisUniversefollowsupona
phaseoftheSoul;theSoulitselffollowsuponanIntellectual
Principle,andthisIntellectualPrincipleisnotoneamongthe
thingsoftheUniversebutisallthings;inallthings,thereis
impliedvarietyofthings;wherethereisvarietyandnot
identitytheremustbeprimals,secondaries,tertiariesandevery
gradedownward.Formsoflife,then,theremustbethatarenot
pureSoulbutthedwindlingofSoulsenfeebledstagebystage
oftheprocess.Thereis,ofcourse,aSoulintheReason

Principleconstitutingalivingbeing,butitisanotherSoul[a
lesserphase],notthat[theSupremeSoul]fromwhichthe
ReasonPrincipleitselfderives;andthiscombinedvehicleof
lifeweakensasitproceedstowardsmatter,andwhatit
engendersisstillmoredeficient.Considerhowfarthe
engenderedstandsfromitsoriginandyet,whatamarvel!
Insumnothingcansecuretoathingofprocessthequalityof
thepriororder,loftierthanallthatisproductandamenableto
nochargeinregardtoit:thewonderis,only,thatitreaches
andgivestotheloweratall,andthatthetracesofitspresence
shouldbesonoble.Andifitsoutgivingisgreaterthanthe
lowercanappropriate,thedebtistheheavier;alltheblame
mustfallupontheunreceptivecreature,andProvidencebethe
moreexalted.
4.IfmanwereallofonepieceImean,ifhewerenothing
morethanamadething,actingandacteduponaccordingtoa
fixednaturehecouldbenomoresubjecttoreproachand
punishmentthanthemereanimals.Butastheschemeholds,
manissingledoutforcondemnationwhenhedoesevil;and
thiswithjustice.Forheisnomerethingmadetorigidplan;his
naturecontainsaPrincipleapartandfree.
Thisdoesnot,however,standoutsideofProvidenceorofthe
ReasonoftheAll;theOverWorldcannotbedependentupon
theWorldofSense.Thehighershinesdownuponthelower,
andthisilluminationisProvidenceinitshighestaspect:The
ReasonPrinciplehastwophases,onewhichcreatesthethings
ofprocessandanotherwhichlinksthemwiththehigher
beings:thesehigherbeingsconstitutetheoverprovidenceon
whichdependsthatlowerprovidencewhichisthesecondary
ReasonPrincipleinseparablyunitedwithitsprimal:thetwo
theMajorandMinorProvidenceactingtogetherproducethe
universalwoof,theoneallcomprehensiveProvidence.
Menpossess,then,adistinctivePrinciple:butnotallmenturn
toaccountallthatisintheirNature;therearementhatliveby
onePrincipleandmenthatlivebyanotheror,rather,by
severalothers,theleastnoble.ForallthesePrinciplesare
presentevenwhennotactinguponthemanthoughwecannot
thinkofthemaslyingidle;everythingperformsitsfunction.
"But,"itwillbesaid,"whatreasoncantherebefortheirnot
actinguponthemanoncetheyarepresent;inactionmustmean
absence?"
Wemaintaintheirpresencealways,nothingvoidofthem.
Butsurelynotwheretheyexercisenoaction?Ifthey

necessarilyresideinallmen,surelytheymustbeoperativein
allthisPrincipleoffreeaction,especially.
Firstofall,thisfreePrincipleisnotanabsolutepossessionof
theanimalKindsandisnotevenanabsolutepossessiontoall
men.
SothisPrincipleisnottheonlyeffectiveforceinallmen?
Thereisnoreasonwhyitshouldnotbe.Therearemenin
whomitaloneacts,givingitscharactertothelifewhileallelse
isbutNecessity[andthereforeoutsideofblame].
For[inthecaseofanevillife]whetheritisthatthe
constitutionofthemanissuchastodrivehimdownthe
troubledpathsorwhether[thefaultismentalorspiritualin
that]thedesireshavegainedcontrol,wearecompelledto
attributetheguilttothesubstratum[somethinginferiortothe
highestprincipleinMan].Wewouldbenaturallyinclinedto
saythatthissubstratum[theresponsiblesourceofevil]must
beMatterandnot,asourargumentimplies,theReason
Principle;itwouldappearthatnottheReasonPrinciplebut
Matterwerethedominant,crudeMatterattheextremeand
thenMatterasshapedintherealizedman:butwemust
rememberthattothisfreePrincipleinman[whichisaphase
oftheAllSoul]theSubstratum[thedirectinferiortobe
moulded]is[notMatterbut]theReasonPrincipleitselfwith
whateverthatproducesandmouldstoitsownform,sothat
neithercrudeMatternorMatterorganizedinourhumantotalis
sovereignwithinus.
Thequalitynowmanifestedmaybeprobablyreferredtothe
conductofaformerlife;wemaysupposethatpreviousactions
havemadetheReasonPrinciplenowgoverningwithinus
inferiorinradiancetothatwhichruledbefore;theSoulwhich
laterwillshineoutagainisforthepresentatafeeblerpower.
AndanyReasonPrinciplemaybesaidtoincludewithinitself
theReasonPrincipleofMatterwhichthereforeitisableto
elaboratetoitsownpurposes,eitherfindingitconsonantwith
itselforbestowinguponitthequalitywhichmakesitso.The
ReasonPrincipleofanoxdoesnotoccurexceptinconnection
withtheMatterappropriatetotheoxKind.Itmustbebysuch
aprocessthatthetransmigration,ofwhichwereadtakesplace;
theSoulmustloseitsnature,theReasonPrinciplebe
transformed;thustherecomestheoxsoulwhichoncewas
Man.
Thedegradation,then,isjust.

Still,howdidtheinferiorPrincipleevercomeintobeing,and
howdoesthehigherfalltoit?
OncemorenotallthingsareFirsts;thereareSecondariesand
Tertiaries,ofanatureinferiortothatoftheirPriors;anda
slighttiltisenoughtodeterminethedeparturefromthestraight
course.Further,thelinkingofanyonebeingwithanyother
amountstoablendingsuchastoproduceadistinctentity,a
compoundofthetwo;itisnotthatthegreaterandpriorsuffers
anydiminutionofitsownnature;thelesserandsecondaryis
suchfromitsverybeginning;itisinitsownnaturethelesser
thingitbecomes,andifitsufferstheconsequences,such
sufferingismerited:allourreasoningsonthesequestionsmust
takeaccountofpreviouslivingasthesourcefromwhichthe
presenttakesitsrise.
5.Thereis,thenaProvidence,whichpermeatestheKosmos
fromfirsttolast,noteverywhereequal,asinanumerical
distribution,butproportioned,differing,accordingtothe
gradesofplacejustasinsomeoneanimal,linkedfromfirstto
last,eachmemberhasitsownfunction,thenoblerorganthe
higheractivitywhileotherssuccessivelyconcernthelower
degreesofthelife,eachpartactingofitself,andexperiencing
whatbelongstoitsownnatureandwhatcomesfromits
relationwitheveryother.Strike,andwhatisdesignedfor
utterancegivesforththeappropriatevolumeofsoundwhile
otherpartstaketheblowinsilencebutreactintheirown
especialmovement;thetotalofalltheutteranceandactionand
receptivityconstituteswhatwemaycallthepersonalvoice,
lifeandhistoryofthelivingform.Theparts,distinctinKind,
havedistinctfunctions:thefeethavetheirworkandtheeyes
theirs;theunderstandingservestooneend,theIntellectual
Principletoanother.
Butallsumstoaunity,acomprehensiveProvidence.Fromthe
inferiorgradedownwardsisFate:theupperisProvidence
alone:forintheIntellectualKosmosallisReasonPrincipleor
itsPriorsDivineMindandunmingledSoulandimmediately
uponthesefollowsProvidencewhichrisesfromDivineMind,
isthecontentoftheUnmingledSoul,and,throughthisSoul,is
communicatedtotheSphereoflivingthings.
ThisReasonPrinciplecomesasathingofunequalparts,and
thereforeitscreationsareunequal,as,forexample,theseveral
membersofoneLivingBeing.Butafterthisallotmentofrank
andfunction,allactconsonantwiththewillofthegodskeeps
thesequenceandisincludedundertheprovidential
government,fortheReasonPrincipleofprovidenceisgod
serving.

Allsuchrightdoing,then,islinkedtoProvidence;butitisnot
thereforeperformedbyit:menorotheragents,livingor
lifeless,arecausesofcertainthingshappening,andanygood
thatmayresultistakenupagainbyProvidence.Inthetotal,
then,therightrulesandwhathashappenedamissis
transformedandcorrected.Thus,totakeanexamplefroma
singlebody,theProvidenceofalivingorganismimpliesits
health;letitbegashedorotherwisewounded,andthatReason
Principlewhichgovernsitsetstoworktodrawittogether,knit
itanew,healit,andputtheaffectedparttorights.
Insum,evilbelongstothesequenceofthings,butitcomes
fromnecessity.Itoriginatesinourselves;ithasitscausesno
doubt,butwearenot,therefore,forcedtoitbyProvidence:
someofthesecausesweadapttotheoperationofProvidence
andofitssubordinates,butwithotherswefailtomakethe
connection;theactinsteadofbeingrangedunderthewillof
Providenceconsultsthedesireoftheagentaloneorofsome
otherelementintheUniverse,somethingwhichiseitheritself
atvariancewithProvidenceorhassetupsomesuchstateof
varianceinourselves.
Theonecircumstancedoesnotproducethesameresult
whereveritacts;thenormaloperationwillbemodifiedfrom
casetocase:Helen'sbeautytoldverydifferentlyonParisand
onIdomeneus;bringtogethertwohandsomepeopleofloose
characterandtwolivinghonourablyandtheresultingconduct
isverydifferent;agoodmanmeetingalibertineexhibitsa
distinctphaseofhisnatureand,similarly,thedissoluteanswer
tothesocietyoftheirbetters.
TheactofthelibertineisnotdonebyProvidenceorin
accordancewithProvidence;neitheristheactionofthegood
donebyProvidenceitisdonebythemanbutitisdonein
accordancewithProvidence,foritisanactconsonantwiththe
ReasonPrinciple.Thusapatientfollowinghistreatmentis
himselfanagentandyetisactinginaccordancewiththe
doctor'smethodinspiredbytheartconcernedwiththecauses
ofhealthandsickness:whatonedoesagainstthelawsof
healthisone'sact,butanactconflictingwiththeProvidenceof
medicine.
6.But,ifallthisbetrue,howcanevilfallwithinthescopeof
seership?Thepredictionsoftheseersarebasedonobservation
oftheUniversalCircuit:howcanthisindicatetheevilwiththe
good?
Clearlythereasonisthatallcontrariescoalesce.Take,for
example,ShapeandMatter:thelivingbeing[ofthelower
order]isacoalescenceofthesetwo;sothattobeawareofthe

ShapeandtheReasonPrincipleistobeawareoftheMatteron
whichtheShapehasbeenimposed.
Thelivingbeingofthecompoundorderisnotpresent[aspure
andsimpleIdea]likethelivingbeingoftheIntellectualorder:
inthecompoundentity,weareaware,atonce,oftheReason
Principleandoftheinferiorelementbroughtunderform.Now
theUniverseissuchacompoundlivingthing:toobserve,
therefore,itscontentistobeawarenotlessofitslower
elementsthanoftheProvidencewhichoperateswithinit.
ThisProvidencereachestoallthatcomesintobeing;itsscope
thereforeincludeslivingthingswiththeiractionsandstates,
thetotaloftheirhistoryatonceoverruledbytheReason
PrincipleandyetsubjectinsomedegreetoNecessity.
These,then,arepresentedasmingledbothbytheirinitial
natureandbythecontinuousprocessoftheirexistence;andthe
Seerisnotabletomakeaperfectdiscriminationsettingonthe
onesideProvidencewithallthathappensunderProvidence
andontheothersidewhatthesubstratecommunicatestoits
product.Suchdiscriminationisnotforaman,notforawise
manoradivineman:onemaysayitistheprerogativeofa
god.NotcausesbutfactslieintheSeer'sprovince;hisartis
thereadingofthescripturesofNaturewhichtelloftheordered
andnevercondescendtothedisorderly;themovementofthe
Universeuttersitstestimonytohimand,beforemenandthings
revealthemselves,bringstolightwhatseverallyand
collectivelytheyare.
HereconspireswithThereandTherewithHere,elaborating
togethertheconsistencyandeternityofaKosmosandbytheir
correspondencesrevealingthesequenceofthingstothetrained
observerforeveryformofdivinationturnsupon
correspondences.Universalinterdependence,therecouldnot
be,butuniversalresemblancetheremust.Thisprobablyisthe
meaningofthesayingthatCorrespondencesmaintainthe
Universe.
Thisisacorrespondenceofinferiorwithinferior,ofsuperior
withsuperior,eyewitheye,footwithfoot,everythingwithits
fellowand,inanotherorder,virtuewithrightactionandvice
withunrighteousness.AdmitsuchcorrespondenceintheAll
andwehavethepossibilityofprediction.Iftheoneorderacts
ontheother,therelationisnotthatofmakertothingmadethe
twoarecoevalitistheinterplayofmembersofoneliving
being;eachinitsownplaceandwaymovesasitsownnature
demands;toeveryorganitsgradeandtask,andtoeverygrade
andtaskitseffectiveorgan.

7.Andsincethehigherexists,theremustbetheloweraswell.
TheUniverseisathingofvariety,andhowcouldtherebean
inferiorwithoutasuperiororasuperiorwithoutaninferior?
Wecannotcomplainaboutthelowerinthehigher;rather,we
mustbegratefultothehigherforgivingsomethingofitselfto
thelower.
Inaword,thosethatwouldlikeevildrivenoutfromtheAll
woulddriveoutProvidenceitself.
WhatwouldProvidencehavetoprovidefor?Certainlynotfor
itselforfortheGood:whenwespeakofaProvidenceabove,
wemeananactuponsomethingbelow.
ThatwhichresumesallunderaunityisaPrincipleinwhichall
thingsexisttogetherandthesinglethingisAll.Fromthis
Principle,whichremainsinternallyunmoved,particularthings
pushforthasfromasinglerootwhichneveritselfemerges.
Theyareabranchingintopart,intomultiplicity,eachsingle
outgrowthbearingitstraceofthecommonsource.Thus,phase
byphase,thereinfinallytheproductionintothisworld;some
thingsclosestilltotheroot,otherswidelyseparateinthe
continuousprogressionuntilwehave,inourmetaphor,bough
andcrest,foliageandfruit.Attheonesideallisonepointof
unbrokenrest,ontheotheristheceaselessprocess,leafand
fruit,allthethingsofprocesscarryingeverwithinthemselves
theReasonPrinciplesoftheUpperSphere,andstrivingto
becometreesintheirownminororderandproducing,ifatall,
onlywhatisinstrictgradationfromthemselves.
Asfortheabandonedspacesinwhatcorrespondstothe
branchesthesetwodrawupontheroot,fromwhich,despiteall
theirvariance,theyalsoderive;andthebranchesagainoperate
upontheirownfurthestextremities:operationistobetraced
onlyfrompointtonextpoint,but,inthefact,therehasbeen
bothinflowandoutgo[ofcreativeormodifyingforce]atthe
veryrootwhich,itselfagain,hasitspriors.
Thethingsthatactuponeachotherarebranchingsfromafar
offbeginningandsostanddistinct;buttheyderiveinitially
fromtheonesource:allinteractionislikethatofbrothers,
resemblantasdrawinglifefromthesameparents.

EnneadIII
Fourthtractate:Ourtutelaryspirit
WrittenbyPlotinus,253270A.D.
1.SomeExistents[AbsoluteUnityandIntellectualPrinciple]
remainatrestwhiletheirHypostases,orExpressedIdea,come
intobeing;but,inourview,theSoulgeneratesbyitsmotion,
towhichisduethesensitivefacultythatinanyofits
expressionformsNatureandallformsoflifedowntothe
vegetableorder.EvenasitispresentinhumanbeingstheSoul
carriesitsExpressionform[Hypostasis]withit,butisnotthe
dominantsinceitisnotthewholeman(humanityincludingthe
IntellectualPrincipal,aswell):inthevegetableorderitisthe
highestsincethereisnothingtorivalit;butatthisphaseitis
nolongerreproductive,or,atleast,whatitproducesisofquite
anotherorder;herelifeceases;alllaterproductionislifeless.
Whatdoesthisimply?
EverythingtheSoulengendersdowntothispointcomesinto
beingshapeless,andtakesformbyorientationtowardsits
authorandsupporter:thereforethethingengenderedonthe
furthersidecanbenoimageoftheSoul,sinceitisnoteven
alive;itmustbeanutterIndetermination.Nodoubtevenin
thingsofthenearerordertherewasindetermination,butwithin
aform;theywereundeterminednotutterlybutonlyincontrast
withtheirperfectstate:atthisextremepointwehavetheutter
lackofdetermination.Letitberaisedtoitshighestdegreeand
itbecomesbodybytakingsuchshapeasservesitsscope;then
itbecomestherecipientofitsauthorandsustainer:this
presenceinbodyistheonlyexampleoftheboundariesof
HigherExistentsrunningintotheboundaryoftheLower.
2.ItisofthisSoulespeciallythatweread"AllSoulhascare
fortheSoulless"thoughtheseveralSoulsthuscareintheir
owndegreeandway.Thepassagecontinues"Soulpasses
throughtheentireheavensinformsvaryingwiththevarietyof
place"thesensitiveform,thereasoningform,eventhe
vegetativeformandthismeansthatineach"place"thephase
ofthesoultheredominantcarriesoutitsownendswhilethe
rest,notpresentthere,isidle.
Now,inhumanitythelowerisnotsupreme;itisan
accompaniment;butneitherdoesthebetterruleunfailingly;
thelowerelementalsohasafooting,andMan,therefore,lives
inpartundersensation,forhehastheorgansofsensation,and
inlargepartevenbythemerelyvegetativeprinciple,forthe
bodygrowsandpropagates:allthegradedphasesareina
collaboration,buttheentireform,man,takesrankbythe

dominant,andwhenthelifeprincipleleavesthebodyitis
whatitis,whatitmostintenselylived.
ThisiswhywemustbreakawaytowardstheHigh:wedare
notkeepourselvessettowardsthesensuousprinciple,
followingtheimagesofsense,ortowardsthemerely
vegetative,intentuponthegratificationsofeatingand
procreation;ourlifemustbepointedtowardstheIntellective,
towardstheIntellectualPrinciple,towardsGod.
Thosethathavemaintainedthehumanlevelaremenonce
more.Thosethathavelivedwhollytosensebecomeanimals
correspondinginspeciestotheparticulartemperofthelife
ferociousanimalswherethesensualityhasbeenaccompanied
byacertainmeasureofspirit,gluttonousandlascivious
animalswhereallhasbeenappetiteandsatiationofappetite.
Thosewhointheirpleasureshavenotevenlivedbysensation,
buthavegonetheirwayinatorpidgrossnessbecomemere
growingthings,forthislethargyistheentireactofthe
vegetative,andsuchmenhavebeenbusybetreeing
themselves.Those,weread,that,otherwiseuntainted,have
lovedsongbecomevocalanimals;kingsrulingunreasonably
butwithnootherviceareeagles;futileandflightyvisionaries
eversoaringskyward,becomehighflyingbirds;observanceof
civicandsecularvirtuemakesmanagain,orwherethemeritis
lessmarked,oneoftheanimalsofcommunaltendency,abee
orthelike.
3.What,then,isthespirit[guidingthepresentlifeand
determiningthefuture]?
TheSpiritofhereandnow.
AndtheGod?
TheGodofhereandnow.
Spirit,God;Thisinactwithinus,conductseverylife;for,even
hereandnow,itisthedominantofourNature.
Thatistosaythatthedominantisthespiritwhichtakes
possessionofthehumanbeingatbirth?
No:thedominantisthePrioroftheindividualspirit;it
presidesinoperativewhileitssecondaryacts:sothatifthe
actingforceisthatofmenofthesenselife,thetutelaryspiritis
theRationalBeing,whileifwelivebythatRationalBeing,our
tutelarySpiritisthestillhigherBeing,notdirectlyoperative
butassentingtotheworkingprinciple.Thewords"Youshall
yourselveschoose"aretrue,then;forbyourlifeweelectour

ownloftier.
Buthowdoesthisspiritcometobethedeterminantofour
fate?
Itisnotwhenthelifeisendedthatitconductsushereorthere;
itoperatesduringthelifetime;whenweceasetolive,ourdeath
handsovertoanotherprinciplethisenergyofourownpersonal
career.
Thatprinciple[ofthenewbirth]strivestogaincontrol,andif
itsucceedsitalsolivesanditself,inturn,possessesaguiding
spirit[itsnexthigher]:ifonthecontraryitisweigheddownby
thedevelopedevilinthecharacter,thespiritoftheprevious
lifepaysthepenalty:theevilliverlosesgradebecauseduring
hislifetheactiveprincipleofhisbeingtookthetilttowardsthe
brutebyforceofaffinity.If,onthecontrary,theManisableto
followtheleadingofhishigherSpirit,herises:helivesthat
Spirit;thatnoblestpartofhimselftowhichheisbeingled
becomessovereigninhislife;thismadehisown,heworksfor
thenextaboveuntilhehasattainedtheheight.
FortheSoulismanythings,isall,istheAboveandthe
Beneathtothetotalityoflife:andeachofusisanIntellectual
Kosmos,linkedtothisworldbywhatislowestinus,but,by
whatisthehighest,totheDivineIntellect:byallthatis
intellectivewearepermanentlyinthathigherrealm,butatthe
fringeoftheIntellectualwearefetteredtothelower;itisasif
wegaveforthfromitsomeemanationtowardsthatlower,or,
rathersomeAct,whichhoweverleavesourdivinerpartnotin
itselfdiminished.
4.Butisthislowerextremityofourintellectivephasefettered
tobodyforever?
No:ifweturn,thisturnsbythesameact.
AndtheSouloftheAllarewetothinkthatwhenitturnsfrom
thissphereitslowerphasesimilarlywithdraws?
No:foritneveraccompaniedthatlowerphaseofitself;itnever
knewanycoming,andthereforenevercamedown;itremains
unmovedabove,andthematerialframeoftheUniversedraws
closetoit,and,asitwere,takeslightfromit,nohindranceto
it,innowaytroublingit,simplylyingunmovedbeforeit.
ButhastheUniverse,then,nosensation?"IthasnoSight,"we
read,sinceithasnoeyes,andobviouslyithasnotears,
nostrils,ortongue.Thenhasitperhapssuchaconsciousnessas
wehaveofourowninnerconditions?

No:whereallistheworkingoutofonenature,thereisnothing
butstillrest;thereisnotevenenjoyment.Sensibilityispresent
asthequalityofgrowthis,unrecognized.ButtheNatureofthe
Worldwillbefoundtreatedelsewhere;whatstandshereisall
thatthequestionofthemomentdemands.
5.ButifthepresidingSpiritandtheconditionsoflifeare
chosenbytheSoulintheoverworld,howcananythingbeleft
toourindependentactionhere?
Theansweristhatverychoiceintheoverworldismerelyan
allegoricalstatementoftheSoul'stendencyandtemperament,
atotalcharacterwhichitmustexpresswhereveritoperates.
ButifthetendencyoftheSoulisthemasterforceand,inthe
Soul,thedominantisthatphasewhichhasbeenbroughttothe
forebyaprevioushistory,thenthebodystandsacquittedof
anybadinfluenceuponit?TheSoul'squalityexistsbeforeany
bodilylife;ithasexactlywhatitchosetohave;and,weread,it
neverchangesitschosenspirit;thereforeneitherthegoodman
northebadistheproductofthislife?
Isthesolution,perhaps,thatmanispotentiallybothgoodand
badbutbecomestheoneortheotherbyforceofact?
Butwhatifamantemperamentallygoodhappenstoentera
disorderedbody,orifaperfectbodyfallstoamannaturally
vicious?
TheansweristhattheSoul,towhicheversideitinclines,has
insomevaryingdegreethepowerofworkingtheformsof
bodyovertoitsowntemper,sinceoutlyingandaccidental
circumstancescannotoverruletheentiredecisionofaSoul.
Wherewereadthat,afterthecastingoflots,thesamplelives
areexhibitedwiththecasualcircumstancesattendingthemand
thatthechoiceismadeuponvision,inaccordancewiththe
individualtemperament,wearegiventounderstandthatthe
realdeterminationlieswiththeSouls,whoadapttheallotted
conditionstotheirownparticularquality.
TheTimaeusindicatestherelationofthisguidingspiritto
ourselves:itisnotentirelyoutsideofourselves;isnotbound
upwithournature;isnottheagentinouraction;itbelongsto
usasbelongingtoourSoul,butnotinsofarasweare
particularhumanbeingslivingalifetowhichitissuperior:
takethepassageinthissenseanditisconsistent;understand
thisSpiritotherwiseandthereiscontradiction.Andthe
descriptionoftheSpirit,moreover,as"thepowerwhich
consummatesthechosenlife,"is,also,inagreementwiththis
interpretation;forwhileitspresidencysavesusfromfalling

muchdeeperintoevil,theonlydirectagentwithinusissome
thingneitheraboveitnorequaltoitbutunderit:Mancannot
ceasetobecharacteristicallyMan.
6.What,then,istheachievedSage?
OnewhoseActisdeterminedbythehigherphaseoftheSoul.
ItdoesnotsufficetoperfectvirtuetohaveonlythisSpirit
[equivalentinallmen]ascooperatorinthelife:theacting
forceintheSageistheIntellectivePrinciple[thedivinerphase
ofthehumanSoul]whichthereforeisitselfhispresidingspirit
orisguidedbyapresidingspiritofitsown,nootherthanthe
veryDivinity.
ButthisexaltstheSageabovetheIntellectualPrincipleas
possessingforpresidingspiritthePriortotheIntellectual
Principle:howthendoesitcomeaboutthathewasnot,from
theverybeginning,allthathenowis?
Thefailureisduetothedisturbancecausedbybirththough,
beforeallreasoning,thereexiststheinstinctivemovement
reachingouttowardsitsown.
OninstinctwhichtheSagefinallyrectifiesineveryrespect?
Notineveryrespect:theSoulissoconstitutedthatitslife
historyanditsgeneraltendencywillanswernotmerelytoits
ownnaturebutalsototheconditionsamongwhichitacts.
ThepresidingSpirit,asweread,conductingaSoultothe
UnderworldceasestobeitsguardianexceptwhentheSoul
resumes[initslaterchoice]theformerstateoflife.
But,meanwhile,whathappenstoit?
Fromthepassage[inthePhaedo]whichtellshowitpresents
theSoultojudgementwegatherthatafterthedeathitresumes
theformithadbeforethebirth,butthatthen,beginningagain,
itispresenttotheSoulsintheirpunishmentduringtheperiod
oftheirrenewedlifeatimenotsomuchoflivingasof
expiation.
ButtheSoulsthatenterintobrutebodies,aretheycontrolled
bysomethinglessthanthispresidingSpirit?No:theirsisstill
aSpirit,butanevilorafoolishone.
AndtheSoulsthatattaintothehighest?
OfthesehigherSoulssomeliveintheworldofSense,some

aboveit:andthoseintheworldofSenseinhabittheSunor
anotheroftheplanetarybodies;theothersoccupythefixed
Sphere[abovetheplanetary]holdingtheplacetheyhave
meritedthroughhavinglivedherethesuperiorlifeofreason.
Wemustunderstandthat,whileourSoulsdocontainan
IntellectualKosmostheyalsocontainasubordinationof
variousformslikethatoftheKosmicSoul.TheworldSoulis
distributedsoastoproducethefixedsphereandtheplanetary
circuitscorrespondingtoitsgradedpowers:sowithourSouls;
theymusthavetheirprovincesaccordingtotheirdifferent
powers,paralleltothoseoftheWorldSoul:eachmustgiveout
itsownspecialact;released,eachwillinhabitthereastar
consonantwiththetemperamentandfacultyinactwithinand
constitutingtheprincipleofthelife;andthisstarorthenext
highestpowerwillstandtothemasGodormoreexactlyas
tutelaryspirit.
Butheresomefurtherprecisionisneeded.
EmancipatedSouls,forthewholeperiodoftheirsojournthere
above,havetranscendedtheSpiritnatureandtheentirefatality
ofbirthandallthatbelongstothisvisibleworld,fortheyhave
takenupwiththemthatHypostasisoftheSoulinwhichthe
desireofearthlylifeisvested.ThisHypostasismaybe
describedasthedistributableSoul,foritiswhatentersbodily
formsandmultipliesitselfbythisdivisionamongthem.Butits
distributionisnotamatterofmagnitudes;whereveritis
present,thereisthesamethingpresententire;itsunitycan
alwaysbereconstructed:whenlivingthingsanimalor
vegetalproducetheirconstantsuccessionofnewforms,they
dosoinvirtueoftheselfdistributionofthisphaseoftheSoul,
foritmustbeasmuchdistributedamongthenewformsasthe
propagatingoriginalsare.Insomecasesitcommunicatesits
forcebypermanentpresencethelifeprincipleinplantsfor
instanceinothercasesitwithdrawsafterimpartingitsvirtue
forinstancewherefromtheputridityofdeadanimalor
vegetablematteramultitudinousbirthisproducedfromone
organism.
ApowercorrespondingtothisintheAllmustreachdownand
cooperateinthelifeofourworldinfacttheverysame
power.
IftheSoulreturnstothisSphereitfindsitselfunderthesame
Spiritoranew,accordingtothelifeitistolive.Withthis
Spirititembarksintheskiffoftheuniverse:the"spindleof
Necessity"thentakescontrolandappointstheseatforthe
voyage,theseatofthelotinlife.

TheUniversalcircuitislikeabreeze,andthevoyager,stillor
stirring,iscarriedforwardbyit.Hehasahundredvaried
experiences,freshsights,changingcircumstances,allsortsof
events.Thevesselitselffurnishesincident,tossingasitdrives
on.Andthevoyageralsoactsofhimselfinvirtueofthat
individualitywhichheretainsbecauseheisonthevesselinhis
ownpersonandcharacter.Underidenticalcircumstances
individualsanswerverydifferentlyintheirmovementsand
acts:henceitcomesaboutthat,betheoccurrencesand
conditionsoflifesimilarordissimilar,theresultmaydiffer
frommantoman,asontheotherhandasimilarresultmaybe
producedbydissimilarconditions:this(personalanswerto
incident)itisthatconstitutesdestiny.

EnneadIII
Fifthtractate:Onlove
WrittenbyPlotinus,253270A.D.
1.WhatisLove?AGod,aCelestialSpirit,astateofmind?Or
isit,perhaps,sometimestobethoughtofasaGodorSpirit
andsometimesmerelyasanexperience?Andwhatisit
essentiallyineachoftheserespects?
Theseimportantquestionsmakeitdesirabletoreview
prevailingopinionsonthematter,thephilosophicaltreatment
ithasreceivedand,especially,thetheoriesofthegreatPlato
whohasmanypassagesdealingwithLove,fromapointof
viewentirelyhisown.
PlatodoesnottreatofitassimplyastateobservedinSouls;he
alsomakesitaSpiritbeingsothatwereadofthebirthofEros,
underdefinitecircumstancesandbyacertainparentage.
Noweveryonerecognizesthattheemotionalstateforwhich
wemakethis"Love"responsiblerisesinsoulsaspiringtobe
knitintheclosestunionwithsomebeautifulobject,andthat
thisaspirationtakestwoforms,thatofthegoodwhose
devotionisforbeautyitself,andthatotherwhichseeksits
consummationinsomevileact.Butthisgenerallyadmitted
distinctionopensanewquestion:weneedaphilosophical
investigationintotheoriginofthetwophases.
Itissound,Ithink,tofindtheprimalsourceofLoveina
tendencyoftheSoultowardspurebeauty,inarecognition,ina
kinship,inanunreasonedconsciousnessoffriendlyrelation.
Thevileanduglyisinclash,atonce,withNatureandwith

God:NatureproducesbylookingtotheGood,foritlooks
towardsOrderwhichhasitsbeingintheconsistenttotalofthe
good,whiletheunorderedisugly,amemberofthesystemof
evilandbesidesNatureitself,clearly,springsfromthedivine
realm,fromGoodandBeauty;andwhenanythingbrings
delightandthesenseofkinship,itsveryimageattracts.
Rejectthisexplanation,andnoonecantellhowthemental
staterisesandwhereareitscauses:itistheexplanationof
evencopulativelovewhichisthewilltobegetinbeauty;
Natureseekstoproducethebeautifulandthereforebyall
reasoncannotdesiretoprocreateintheugly.
Thosethatdesireearthlyprocreationaresatisfiedwiththe
beautyfoundonearth,thebeautyofimageandofbody;itis
becausetheyarestrangerstotheArchetype,thesourceofeven
theattractiontheyfeeltowardswhatislovelyhere.Thereare
Soulstowhomearthlybeautyisaleadingtothememoryof
thatinthehigherrealmandtheselovetheearthlyasanimage;
thosethathavenotattainedtothismemorydonotunderstand
whatishappeningwithinthem,andtaketheimageforthe
reality.Oncethereisperfectselfcontrol,itisnofaulttoenjoy
thebeautyofearth;whereappreciationdegeneratesinto
carnality,thereissin.
PureLoveseeksthebeautyalone,whetherthereis
Reminiscenceornot;buttherearethosethatfeel,also,adesire
ofsuchimmortalityaslieswithinmortalreach;andtheseare
seekingBeautyintheirdemandforperpetuity,thedesireofthe
eternal;Natureteachesthemtosowtheseedandtobegetin
beauty,tosowtowardseternity,butinbeautythroughtheir
ownkinshipwiththebeautiful.Andindeedtheeternalisofthe
onestockwiththebeautiful,theEternalNatureisthefirst
shapingofbeautyandmakesbeautifulallthatrisesfromit.
Thelessthedesireforprocreation,thegreateristhe
contentmentwithbeautyalone,yetprocreationaimsatthe
engenderingofbeauty;itistheexpressionofalack;the
subjectisconsciousofinsufficiencyand,wishingtoproduce
beauty,feelsthatthewayistobegetinabeautifulform.
Wheretheprocreativedesireislawlessoragainstthepurposes
ofnature,thefirstinspirationhasbeennatural,buttheyhave
divergedfromtheway,theyhaveslippedandfallen,andthey
grovel;theyneitherunderstandwhitherLovesoughttolead
themnorhavetheyanyinstincttoproduction;theyhavenot
masteredtherightuseoftheimagesofbeauty;theydonot
knowwhattheAuthenticBeautyis.
Thosethatlovebeautyofpersonwithoutcarnaldesirelovefor
beauty'ssake;thosethathaveforwomen,ofcoursethe

copulativelove,havethefurtherpurposeofselfperpetuation:
aslongastheyareledbythesemotives,bothareontheright
path,thoughthefirsthavetakenthenoblerway.But,evenin
theright,thereisthedifferencethattheoneset,worshipping
thebeautyofearth,looknofurther,whiletheothers,thoseof
recollection,veneratealsothebeautyoftheotherworldwhile
they,still,havenocontemptforthisinwhichtheyrecognize,
asitwere,alastoutgrowth,anattenuationofthehigher.These,
insum,areinnocentfrequentersofbeauty,nottobeconfused
withtheclasstowhomitbecomesanoccasionoffallintothe
uglyfortheaspirationtowardsagooddegeneratesintoanevil
often.
Somuchforlove,thestate.
NowwehavetoconsiderLove,theGod.
2.Theexistenceofsuchabeingisnodemandoftheordinary
man,merely;itissupportedbyTheologiansand,overandover
again,byPlatotowhomErosischildofAphrodite,ministerof
beautifulchildren,inciterofhumansoulstowardsthesupernal
beautyorquickenerofanalreadyexistingimpulsethither.All
thisrequiresphilosophicalexamination.Acardinalpassageis
thatintheSymposiumwherewearetoldEroswasnotachild
ofAphroditebutbornonthedayofAphrodite'sbirth,Penia,
Poverty,beingthemother,andPoros,Possession,thefather.
ThematterseemstodemandsomediscussionofAphrodite,
sinceinanycaseErosisdescribedasbeingeitherhersonorin
someassociationwithher.WhothenisAphrodite,andinwhat
senseisLoveeitherherchildorbornwithherorinsomeway
bothherchildandherbirthfellow?
TousAphroditeistwofold;thereistheheavenlyAphrodite,
daughterofOuranosorHeaven:andthereistheotherthe
daughterofZeusandDione,thisistheAphroditewhopresides
overearthlyunions;thehigherwasnotbornofamotherand
hasnopartinmarriagesforinHeaventhereisnomarrying.
TheHeavenlyAphrodite,daughterofKronoswhoisnoother
thantheIntellectualPrinciplemustbetheSoulatitsdivinest:
unmingledastheimmediateemanationoftheunmingled;
remainingeverAbove,asneitherdesirousnorcapableof
descendingtothissphere,neverhavingdevelopedthe
downwardtendency,adivineHypostasisessentiallyaloof,so
unreservedlyanAuthenticBeingastohavenopartwith
Matterandthereforemythically"theunmothered"justly
callednotCelestialSpiritbutGod,asknowingnoadmixture,
gatheredcleanlywithinitself.

AnyNaturespringingdirectlyfromtheIntellectualPrinciple
mustbeitselfalsoacleanthing:itwillderivearesistanceofits
ownfromitsnearnesstotheHighest,forallitstendency,no
lessthanitsfixity,centresuponitsauthorwhosepoweris
certainlysufficienttomaintainitAbove.
Soulthencouldneverfallfromitssphere;itiscloserheldto
thedivineMindthantheverysuncouldholdthelightitgives
forthtoradiateaboutit,anoutpouringfromitselfheldfirmly
toit,still.
ButfollowinguponKronosor,ifyouwill,uponHeaven,the
fatherofKronostheSouldirectsitsActtowardshimand
holdscloselytohimandinthatlovebringsforththeEros
throughwhomitcontinuestolooktowardshim.ThisActof
theSoulhasproducedanHypostasis,aRealBeing;andthe
motherandthisHypostasisheroffspring,nobleLovegaze
togetheruponDivineMind.Love,thus,iseverintentuponthat
otherloveliness,andexiststobethemediumbetweendesire
andthatobjectofdesire.Itistheeyeofthedesirer;byits
powerwhatlovesisenabledtoseethelovedthing.Butitis
first;beforeitbecomesthevehicleofvision,itisitselffilled
withthesight;itisfirst,therefore,andnoteveninthesame
orderfordesireattainstovisiononlythroughtheefficacyof
Love,whileLove,initsownAct,harveststhespectacleof
beautyplayingimmediatelyaboveit.
3.ThatLoveisaHypostasis[a"Person"]aRealBeingsprung
fromaRealBeinglowerthantheparentbutauthentically
existentisbeyonddoubt.
FortheparentSoulwasaRealBeingsprungdirectlyfromthe
ActoftheHypostasisthatranksbeforeit:ithadlife;itwasa
constituentintheRealBeingofallthatauthenticallyisinthe
RealBeingwhichlooks,rapt,towardstheveryHighest.That
wasthefirstobjectofitsvision;itlookedtowardsitastowards
itsgood,anditrejoicedinthelooking;andthequalityofwhat
itsawwassuchthatthecontemplationcouldnotbevoidof
effect;invirtueofthatrapture,ofitspositioninregardtoits
object,oftheintensityofitsgaze,theSoulconceivedand
broughtforthanoffspringworthyofitselfandofthevision.
Thus;thereisastrenuousactivityofcontemplationintheSoul;
thereisanemanationtowardsitfromtheobjectcontemplated;
andErosisborn,theLovewhichisaneyefilledwithits
vision,aseeingthatbearsitsimagewithit;Erostakingits
name,probably,fromthefactthatitsessentialbeingisdueto
thishorasis,thisseeing.OfcourseLove,asanemotion,will
takeitsnamefromLove,thePerson,sinceaRealBeing
cannotbutbepriortowhatlacksthisreality.Thementalstate
willbedesignatedasLove,liketheHypostasis,thoughitisno

morethanaparticularactdirectedtowardsaparticularobject;
butitmustnotbeconfusedwiththeAbsoluteLove,theDivine
Being.TheErosthatbelongstothesupernalSoulmustbeof
onetemperwithit;itmustitselflookaloftasbeingofthe
householdofthatSoul,dependentuponthatSoul,itsvery
offspring;andthereforecaringfornothingbutthe
contemplationoftheGods.
OncethatSoulwhichistheprimalsourceoflighttothe
heavensisrecognizedasanHypostasisstandingdistinctand
aloofitmustbeadmittedthatLovetooisdistinctandaloof
thoughnot,perhaps,soloftilycelestialabeingastheSoul.Our
ownbestweconceiveasinsideourselvesandyetsomething
apart;so,wemustthinkofthisLoveasessentiallyresident
wheretheunminglingSoulinhabits.
ButbesidesthispurestSoul,theremustbealsoaSoulofthe
All:atoncethereisanotherLovetheeyewithwhichthis
secondSoullooksupwardslikethesupernalErosengendered
byforceofdesire.ThisAphrodite,thesecondarySoul,isof
thisUniversenotSoulunmingledalone,notSoul,the
Absolute,givingbirth,therefore,totheLoveconcernedwith
theuniversallife;no,thisistheLovepresidingovermarriages;
butit,also,hasitstouchoftheupwarddesire;and,inthe
degreeofthatstriving,itstirsandleadsupwardstheSoulsof
theyoungandeverySoulwithwhichitisincorporatedinso
farasthereisanaturaltendencytoremembranceofthedivine.
ForeverySoulisstrivingtowardsTheGood,eventhe
minglingSoulandthatofparticularbeings,foreachholds
directlyfromthedivineSoul,andisitsoffspring.
4.DoeseachindividualSoul,then,containwithinitselfsucha
Loveinessenceandsubstantialreality?
SincenotonlythepureAllSoulbutalsothatoftheUniverse
containsuchaLove,itwouldbedifficulttoexplainwhyour
personalSoulshouldnot.Itmustbeso,even,withallthathas
life.
ThisindwellingloveisnootherthantheSpiritwhich,aswe
aretold,walkswitheverybeing,theaffectiondominantin
eachseveralnature.Itimplantsthecharacteristicdesire;the
particularSoul,strainedtowardsitsownnaturalobjects,brings
forthitsownEros,theguidingspiritrealizingitsworthandthe
qualityofitsBeing.
AstheAllSoulcontainstheUniversalLove,somustthe
singleSoulbealloweditsownsingleLove:andascloselyas
thesingleSoulholdstotheAllSoul,nevercutoffbut
embracedwithinit,thetwotogetherconstitutingoneprinciple

oflife,sothesingleseparateLoveholdstotheAllLove.
Similarly,theindividuallovekeepswiththeindividualSoulas
thatother,thegreatLove,goeswiththeAllSoul;andtheLove
withintheAllpermeatesitthroughoutsothattheoneLove
becomesmany,showingitselfwhereitchoosesatanymoment
oftheUniverse,takingdefiniteshapeintheseitspartialphases
andrevealingitselfatitswill.
InthesamewaywemustconceivemanyAphroditesintheAll,
SpiritsenteringittogetherwithLove,allemanatingfroman
AphroditeoftheAll,atrainofparticularAphroditesdependent
uponthefirst,andeachwiththeparticularLoveinattendance:
thismultiplicitycannotbedenied,ifSoulbethemotherof
Love,andAphroditemeanSoul,andLovebeanactofaSoul
seekinggood.
ThisLove,then,leaderofparticularSoulstoTheGood,is
twofold:theLoveintheloftierSoulwouldbeagodever
linkingtheSoultothedivine;theLoveintheminglingSoul
willbeacelestialspirit.
5.ButwhatistheNatureofthisSpiritoftheSupernalsin
general?
TheSpiritKindistreatedintheSymposiumwhere,withmuch
abouttheothers,welearnofErosLoveborntoPenia
PovertyandPorosPossessionwhoissonofMetis
ResourceatAphrodite'sbirthfeast.
ButtotakePlatoasmeaning,byEros,thisUniverseandnot
simplytheLovenativewithinitinvolvesmuchthatisself
contradictory.
Foronething,theuniverseisdescribedasablissfulgodandas
selfsufficing,whilethis"Love"isconfessedlyneitherdivine
norselfsufficingbutinceaselessneed.
Again,thisKosmosisacompoundofbodyandsoul;but
AphroditetoPlatoistheSoulitself,thereforeAphroditewould
necessarilyheaconstituentpartofEros,dominantmember!A
manistheman'sSoul,iftheworldis,similarly,theworld's
Soul,thenAphrodite,theSoul,isidenticalwithLove,the
Kosmos!Andwhyshouldthisonespirit,Love,bethe
Universetotheexclusionofalltheothers,whichcertainlyare
sprungfromthesameEssentialBeing?Ouronlyescapewould
betomaketheKosmosacomplexofSupernals.
Love,again,iscalledtheDispenserofbeautifulchildren:does
thisapplytotheUniverse?Loveisrepresentedashomeless,
bedlessandbarefooted:wouldnotthatbeashabbydescription

oftheKosmosandquiteoutofthetruth?
6.Whatthen,insum,istobethoughtofLoveandofhis
"birth"aswearetoldofit?
Clearlywehavetoestablishthesignificance,here,ofPoverty
andPossession,andshowinwhatwaytheparentageis
appropriate:wehavealsotobringthesetwointolinewiththe
otherSupernalssinceonespiritnature,onespiritessence,must
characterizeallunlesstheyaretohavemerelyanamein
common.
Wemust,therefore,laydownthegroundsonwhichwe
distinguishtheGodsfromtheCelestialsthatis,whenwe
emphasizetheseparatenatureofthetwoordersandarenot,as
ofteninpractice,includingtheseSpiritsunderthecommon
nameofGods.
ItisourteachingandconvictionthattheGodsareimmuneto
allpassionwhileweattributeexperienceandemotiontothe
Celestialswhich,thougheternalBeingsanddirectlynexttothe
Gods,arealreadyasteptowardsourselvesandstandbetween
thedivineandthehuman.
Butbywhatprocesswastheimmunitylost?Whatintheir
natureledthemdownwardstotheinferior?
Andotherquestionspresentthemselves.
DoestheIntellectualRealmincludenomemberofthisspirit
order,notevenone?AnddoestheKosmoscontainonlythese
spirits,GodbeingconfinedtotheIntellectual?Orarethere
Godsinthesubcelestialtoo,theKosmositselfbeingaGod,
thethird,asiscommonlysaid,andthePowersdowntothe
MoonbeingallGodsaswell?
Itisbestnottousetheword"Celestial"ofanyBeingofthat
Realm;theword"God"maybeappliedtotheEssential
CelestialtheautodaimonandeventotheVisiblePowersof
theUniverseofSensedowntotheMoon;Gods,thesetoo,
visible,secondary,sequentupontheGodsoftheIntellectual
Realm,consonantwithThem,heldaboutThem,asthe
radianceaboutthestar.
What,then,arethesespirits?
ACelestialistherepresentativegeneratedbyeachSoulwhen
itenterstheKosmos.
Andwhy,byaSoulenteringtheKosmos?

BecauseSoulpureoftheKosmosgeneratesnotaCelestial
SpiritbutaGod;henceitisthatwehavespokenofLove,
offspringofAphroditethePureSoul,asaGod.
But,firstwhatpreventseveryoneoftheCelestialsfrombeing
anEros,aLove?AndwhyaretheynotuntouchedbyMatter
liketheGods?
Onthefirstquestion:EveryCelestialborninthestrivingofthe
SoultowardsthegoodandbeautifulisanEros;andallthe
SoulswithintheKosmosdoengenderthisCelestial;butother
SpiritBeings,equallybornfromtheSouloftheAll,butby
otherfacultiesofthatSoul,haveotherfunctions:theyarefor
thedirectserviceoftheAll,andadministerparticularthingsto
thepurposeoftheUniverseentire.TheSouloftheAllmustbe
adequatetoallthatisandthereforemustbringintobeingspirit
powersserviceablenotmerelyinonefunctionbuttoitsentire
charge.
ButwhatparticipationcantheCelestialshaveinMatter,andin
whatMatter?
CertainlynoneinbodilyMatter;thatwouldmakethemsimply
livingthingsoftheorderofsense.Andif,even,theyareto
investthemselvesinbodiesofairoroffire,thenaturemust
havealreadybeenalteredbeforetheycouldhaveanycontact
withthecorporeal.ThePuredoesnotmix,unmediated,with
bodythoughmanythinkthattheCelestialKind,ofitsvery
essence,comportsabodyaerialoroffire.
ButwhyshouldoneorderofCelestialdescendtobodyand
anothernot?Thedifferenceimpliestheexistenceofsome
causeormediumworkinguponsuchasthusdescend.What
wouldconstitutesuchamedium?
WeareforcedtoassumethatthereisaMatterofthe
IntellectualOrder,andthatBeingspartakingofitarethereby
enabledtoenterintothelowerMatter,thecorporeal.
7.ThisisthesignificanceofPlato'saccountofthebirthof
Love.
ThedrunkennessofthefatherPorosorPossessioniscausedby
Nectar,"wineyetnotexisting";Loveisbornbeforetherealm
ofsensehascomeintobeing:Peniahadparticipationinthe
IntellectualbeforethelowerimageofthatdivineRealmhad
appeared;shedweltinthatSphere,butasamingledbeing
consistingpartlyofFormbutpartlyalsoofthat
indeterminationwhichbelongstotheSoulbeforesheattains
theGoodandwhenallherknowledgeofRealityisafore

intimationveiledbytheindeterminateandunordered:inthis
statePovertybringsforththeHypostasis,Love.
This,then,isaunionofReasonwithsomethingthatisnot
Reasonbutamereindeterminatestrivinginabeingnotyet
illuminated:theoffspringLove,therefore,isnotperfect,not
selfsufficient,butunfinished,bearingthesignsofits
parentage,theundirectedstrivingandtheselfsufficient
Reason.ThisoffspringisaReasonPrinciplebutnotpurelyso;
foritincludeswithinitselfanaspirationilldefined,
unreasoned,unlimiteditcanneverbesatedaslongasit
containswithinitselfthatelementoftheIndeterminate.Love,
then,clingstotheSoul,fromwhichitsprungasfromthe
principleofitsBeing,butitislessenedbyincludingan
elementoftheReasonPrinciplewhichdidnotremainself
concentratedbutblendedwiththeindeterminate,not,itistrue,
byimmediatecontactbutthroughitsemanation.Love,
therefore,islikeagoad;itiswithoutresourceinitself;even
winningitsend,itispooragain.
Itcannotbesatisfiedbecauseathingofmixturenevercanbe
so:truesatisfactionisonlyforwhathasitsplenitudeinitsown
being;wherecravingisduetoaninborndeficiency,theremay
besatisfactionatsomegivenmomentbutitdoesnotlast.
Love,then,hasontheonesidethepowerlessnessofitsnative
inadequacy,ontheothertheresourceinheritedfromthe
ReasonKind.
SuchmustbethenatureandsuchtheoriginoftheentireSpirit
Order,eachlikeitsfellow,Lovehasitsappointedsphere,is
powerfulthere,andwhollydevotedtoit,and,likeLove,none
isevercompleteofitselfbutalwaysstrainingtowardssome
goodwhichitseesinthingsofthepartialsphere.
Weunderstand,now,whygoodmenhavenootherLoveother
ErosoflifethanthatfortheAbsoluteandAuthenticGood,
andneverfollowtherandomattractionsknowntothoseranged
underthelowerSpiritKind.
EachhumanbeingissetunderhisownSpiritGuides,butthis
ismereblankpossessionwhentheyignoretheirownandlive
bysomeotherspiritadoptedbythemasmorecloselyattuned
totheoperativepartoftheSoulinthem.Thosethatgoafter
evilarenaturesthathavemergedalltheLovePrincipleswithin
themintheevildesiresspringingintheirheartsandallowed
therightreason,whichbelongstoourkind,tofallunderthe
spelloffalseideasfromanothersource.
AllthenaturalLoves,allthatservetheendsofNature,are
good;inalesserSoul,inferiorinrankandinscope;inthe

greaterSoul,superior;butallbelongtotheorderofBeing.
ThoseformsofLovethatdonotservethepurposesofNature
aremerelyaccidentsattendingonperversion:innosenseare
theyRealBeingsorevenmanifestationsofanyReality;for
theyarenotrueissueofSoul;theyaremerelyaccompaniments
ofaspiritualflawwhichtheSoulautomaticallyexhibitsinthe
totalofdispositionandconduct.
Inaword;allthatistrulygoodinaSoulactingtothepurposes
ofnatureandwithinitsappointedorder,allthisisRealBeing:
anythingelseisalien,noactoftheSoul,butmerelysomething
thathappenstoit:aparallelmaybefoundinfalsementation,
notionsbehindwhichthereisnorealityasthereisinthecase
ofauthenticideas,theeternal,thestrictlydefined,inwhich
thereisatonceanactoftrueknowing,atrulyknowableobject
andauthenticexistenceandthisnotmerelyintheAbsolute,
butalsointheparticularbeingthatisoccupiedbythe
authenticallyknowableandbytheIntellectualPrinciple
manifestineveryseveralform.
Ineachparticularhumanbeingwemustadmittheexistenceof
theauthenticIntellectiveActandoftheauthenticallyknowable
objectthoughnotaswhollymergedintoourbeing,sincewe
arenottheseintheabsoluteandnotexclusivelytheseand
henceourlongingforabsolutethings:itistheexpressionof
ourintellectiveactivities:ifwesometimescareforthepartial,
thataffectionisnotdirectbutaccidental,likeourknowledge
thatagiventriangularfigureismadeupoftworightangles
becausetheabsolutetriangleisso.
8.ButwhatarewetounderstandbythisZeuswiththegarden
intowhich,wearetold,PorosorWealthentered?Andwhatis
thegarden?
WehaveseenthattheAphroditeoftheMythistheSouland
thatPoros,Wealth,istheReasonPrincipleoftheUniverse:we
havestilltoexplainZeusandhisgarden.
WecannottakeZeustobetheSoul,whichwehaveagreedis
representedbyAphrodite.
Plato,whomustbeourguideinthisquestion,speaksinthe
PhaedrusofthisGod,Zeus,astheGreatLeaderthough
elsewhereheseemstorankhimasoneofthreebutinthe
Philebushespeaksmoreplainlywhenhesaysthatthereisin
ZeusnotonlyaroyalSoul,butalsoaroyalIntellect.
AsamightyIntellectandSoul,hemustbeaprincipleof
Cause;hemustbethehighestforseveralreasonsbut
especiallybecausetobeKingandLeaderistobethechief

cause:ZeusthenistheIntellectualPrinciple.Aphrodite,his
daughter,issueofhim,dwellingwithhim,willbeSoul,her
verynameAphrodite[=thehabra,delicate]indicatingthe
beautyandgleamandinnocenceanddelicategraceoftheSoul.
AndifwetakethemalegodstorepresenttheIntellectual
Powersandthefemalegodstobetheirsoulstoevery
IntellectualPrincipleitscompanionSoulweareforced,thus
also,tomakeAphroditetheSoulofZeus;andthe
identificationisconfirmedbyPriestsandTheologianswho
considerAphroditeandHeraoneandthesameandcall
Aphrodite'sstarthestarofHera.
9.ThisPoros,Possession,then,istheReasonPrincipleofall
thatexistsintheIntellectualRealmandinthesupreme
Intellect;butbeingmorediffused,kneadedoutasitwere,it
musttouchSoul,beinSoul,[asthenextlowerprinciple].
For,allthatliesgatheredintheIntellectisnativetoit:nothing
entersfromwithout;but"Porosintoxicated"issomePower
derivingsatisfactionoutsideitself:what,then,canwe
understandbythismemberoftheSupremefilledwithNectar
butaReasonPrinciplefallingfromaloftieressencetoa
lower?ThismeansthattheReasonPrincipleupon"thebirthof
Aphrodite"lefttheIntellectualfortheSoul,breakingintothe
gardenofZeus.
Agardenisaplaceofbeautyandagloryofwealth:allthe
lovelinessthatZeusmaintainstakesitssplendourfromthe
ReasonPrinciplewithinhim;forallthisbeautyistheradiation
oftheDivineIntellectupontheDivineSoul,whichithas
penetrated.WhatcouldtheGardenofZeusindicatebutthe
imagesofhisBeingandthesplendoursofhisglory?Andwhat
couldthesedivinesplendoursandbeautiesbebuttheIdeas
streamingfromhim?
TheseReasonPrinciplesthisPoroswhoisthelavishness,the
abundanceofBeautyareatoneandaremademanifest;thisis
theNectardrunkenness.FortheNectarofthegodscanbeno
otherthanwhatthegodnatureessentiallydemands;andthisis
theReasonpouringdownfromthedivineMind.
TheIntellectualPrinciplepossessesItselftosatiety,butthereis
no"drunken"abandonmentinthispossessionwhichbrings
nothingalientoit.ButtheReasonPrincipleasitsoffspring,a
laterhypostasisisalreadyaseparateBeingandestablishedin
anotherRealm,andsoissaidtolieinthegardenofthisZeus
whoisdivineMind;andthislyinginthegardentakesplaceat
themomentwhen,inourwayofspeaking,Aphroditeenters
therealmofBeing.

10."Ourwayofspeaking"formyths,iftheyaretoservetheir
purpose,mustnecessarilyimporttimedistinctionsintotheir
subjectandwilloftenpresentasseparate,Powerswhichexist
inunitybutdifferinrankandfaculty;theywillrelatethebirths
oftheunbegottenanddiscriminatewhereallisonesubstance;
thetruthisconveyedintheonlymannerpossible,itisleftto
ourgoodsensetobringalltogetheragain.
Onthisprinciplewehave,here,Souldwellingwiththedivine
Intelligence,breakingawayfromit,andyetagainbeingfilled
tosatietywiththedivineIdeasthebeautifulaboundinginall
plenty,sothateverysplendourbecomemanifestinitwiththe
imagesofwhateverislovelySoulwhich,takenasoneall,is
Aphrodite,whileinitmaybedistinguishedtheReason
PrinciplessummedunderthenamesofPlentyandPossession,
producedbythedownflowoftheNectaroftheoverrealm.The
splendourscontainedinSoularethoughtofasthegardenof
ZeuswithreferencetotheirexistingwithinLife;andPoros
sleepsinthisgardeninthesenseofbeingsatedandheavywith
itsproduce.Lifeiseternallymanifest,aneternalexistent
amongtheexistences,andthebanquetingofthegodsmeansno
morethanthattheyhavetheirBeinginthatvitalblessedness.
AndLove"bornatthebanquetofthegods"hasofnecessity
beeneternallyinexistence,foritspringsfromtheintentionof
theSoultowardsitsBest,towardstheGood;aslongasSoul
hasbeen,Lovehasbeen.
StillthisLoveisofmixedquality.Ontheonehandthereisin
itthelackwhichkeepsitcraving:ontheother,itisnotentirely
destitute;thedeficientseeksmoreofwhatithas,andcertainly
nothingabsolutelyvoidofgoodwouldevergoseekingthe
good.
ItissaidthentospringfromPovertyandPossessioninthe
sensethatLackandAspirationandtheMemoryoftheIdeal
Principles,allpresenttogetherintheSoul,producethatAct
towardsTheGoodwhichisLove.ItsMotherisPoverty,since
strivingisfortheneedy;andthisPovertyisMatter,forMatter
isthewhollypoor:theveryambitiontowardsthegoodisa
signofexistingindetermination;thereisalackofshapeandof
ReasoninthatwhichmustaspiretowardstheGood,andthe
greaterdegreeofeffortimpliesthelowerdepthofmateriality.
AthingaspiringtowardstheGoodisanIdealprincipleonly
whenthestriving[withattainment]willleaveitstillunchanged
inKind:whenitmusttakeinsomethingotherthanitself,its
aspirationisthepresentmentofMattertotheincomingpower.
ThusLoveisatonce,insomedegreeathingofMatterandat
thesametimeaCelestial,sprungoftheSoul;forLovelacksits
Goodbut,fromitsverybirth,strivestowardsIt.

EnneadIII
Sixthtractate:Theimpassivityoftheunembodied
WrittenbyPlotinus,253270A.D.
1.Inourtheory,feelingsarenotstates;theyareactionupon
experience,actionaccompaniedbyjudgement:thestates,we
hold,areseatedelsewhere;theymaybereferredtothe
vitalizedbody;thejudgementresidesintheSoul,andis
distinctfromthestatefor,ifitisnotdistinct,another
judgementisdemanded,onethatisdistinct,and,so,wemay
besentbackforever.
Still,thisleavesitundecidedwhetherintheactofjudgement
thejudgingfacultydoesordoesnottaketoitselfsomethingof
itsobject.
Ifthejudgingfacultydoesactuallyreceiveanimprint,thenit
partakesofthestatethoughwhatarecalledtheImpressions
maybeofquiteanothernaturethanissupposed;theymaybe
likeThought,thatistosaytheymaybeactsratherthanstates;
theremaybe,heretoo,awarenesswithoutparticipation.
Forourselves,itcouldneverbeinoursystemorinourliking
tobringtheSouldowntoparticipationinsuchmodesand
modificationsasthewarmthandcoldofmaterialframes.
WhatisknownastheImpressionablefacultyofthesoulto
pathetikonwouldneedtobeidentified:wemustsatisfy
ourselvesastowhetherthistoo,liketheSoulasaunity,isto
beclassedasimmuneor,onthecontrary,aspreciselytheonly
partsusceptibleofbeingaffected;thisquestion,however,may
beheldover;weproceedtoexamineitspreliminaries.
EveninthesuperiorphaseoftheSoulthatwhichprecedesthe
impressionablefacultyandanysensationhowcanwe
reconcileimmunitywiththeindwellingofvice,falsenotions,
ignorance?Inviolability;andyetlikingsanddislikings,the
Soulenjoying,grieving,angry,grudging,envying,desiring,
neveratpeacebutstirringandshiftingwitheverythingthat
confrontsit!
IftheSoulwerematerialandhadmagnitude,itwouldbe
difficult,indeedquiteimpossible,tomakeitappeartobe
immune,unchangeable,whenanyofsuchemotionslodgeinit.
AndevenconsideringitasanAuthenticBeing,devoidof
magnitudeandnecessarilyindestructible,wemustbevery
carefulhowweattributeanysuchexperiencestoitorwewill

findourselvesunconsciouslymakingitsubjecttodissolution.
IfitsessenceisaNumberorasweholdaReasonPrinciple,
underneitherheadcoulditbesusceptibleoffeeling.Wecan
think,only,thatitentertainsunreasonedreasonsand
experiencesunexperienced,alltransmutedfromthematerial
frames,foreignandrecognizedonlybyparallel,sothatit
possessesinakindofnonpossessionandknowsaffection
withoutbeingaffected.Howthiscanbedemandsenquiry.
2.LetusbeginwithvirtueandviceintheSoul.Whathas
reallyoccurredwhen,aswesay,viceispresent?Inspeakingof
extirpatingevilandimplantinggoodness,ofintroducingorder
andbeautytoreplaceaformerugliness,wetalkintermsof
realthingsintheSoul.
Nowwhenwemakevirtueaharmony,andviceabreachof
harmony,weacceptanopinionapprovedbytheancients;and
thetheoryhelpsusdecidedlytooursolution.Forifvirtueis
simplyanaturalconcordanceamongthephasesoftheSoul,
andvicesimplyadiscord,thenthereisnofurtherquestionof
anyforeignpresence;harmonywouldbetheresultofevery
distinctphaseorfacultyjoiningin,truetoitself;discordwould
meanthatnotallchimedinattheirbestandtruest.Consider,
forexample,theperformersinachoraldance;theysing
togetherthougheachonehashisparticularpart,and
sometimesonevoiceisheardwhiletheothersaresilent;and
eachbringstothechorussomethingofhisown;itisnot
enoughthatalllifttheirvoicestogether;eachmustsing,
choicely,hisownparttothemusicsetforhim.Exactlysoin
thecaseoftheSoul;therewillbeharmonywheneachfaculty
performsitsappropriatepart.
Yes:butthisveryharmonyconstitutingthevirtueoftheSoul
mustdependuponapreviousvirtue,thatofeachseveral
facultywithinitself;andbeforetherecanbetheviceofdiscord
theremustbetheviceofthesingleparts,andthesecanbebad
onlybytheactualpresenceofviceastheycanbegoodonlyby
thepresenceofvirtue.Itistruethatnopresenceisaffirmed
whenviceisidentifiedwithignoranceinthereasoningfaculty
oftheSoul;ignoranceisnotapositivething;butinthe
presenceoffalsejudgementsthemaincauseofvicemustit
notbeadmittedthatsomethingpositivehasenteredintothe
Soul,somethingpervertingthereasoningfaculty?So,the
initiativefaculty;isitnot,itself,alteredasonevariesbetween
timidityandboldness?Andthedesiringfaculty,similarly,asit
runswildoracceptscontrol?
Ourteachingisthatwhentheparticularfacultyissoundit
performsthereasonableactofitsessentialnature,obeyingthe
reasoningfacultyinitwhichderivesfromtheIntellectual

Principleandcommunicatestotherest.Andthisfollowingof
reasonisnottheacceptanceofanimposedshape;itislike
usingtheeyes;theSoulseesbyitsact,thatoflookingtowards
reason.Thefacultyofsightintheperformanceofitsactis
essentiallywhatitwaswhenitlaylatent;itsactisnotachange
init,butsimplyitsenteringintotherelationthatbelongstoits
essentialcharacter;itknowsthatis,seeswithoutsuffering
anychange:so,precisely,thereasoningphaseoftheSoul
standstowardstheIntellectualPrinciple;thisitseesbyitsvery
essence;thisvisionisitsknowingfaculty;ittakesinnostamp,
noimpression;allthatentersitistheobjectofvision
possessed,oncemore,withoutpossession;itpossessesbythe
factofknowingbut"withoutpossession"inthesensethat
thereisnoincorporationofanythingleftbehindbytheobject
ofvision,liketheimpressionofthesealonsealingwax.
Andnotethatwedonotappealtostoredupimpressionsto
accountformemory:wethinkofthemindawakeningits
powersinsuchawayastopossesssomethingnotpresenttoit.
Verygood:butisitnotdifferentbeforeandafteracquiringthe
memory?
Beitso;butithassufferednochangeunlesswearetothink
ofthemereprogressfromlatencytoactualityaschange
nothinghasbeenintroducedintothemind;ithassimply
achievedtheActdictatedbyitsnature.
ItisuniversallytruethatthecharacteristicActofimmaterial
entitiesisperformedwithoutanychangeinthemotherwise
theywouldatlastbewornawaytheirsistheActofthe
unmoving;whereactmeanssufferingchange,thereisMatter:
animmaterialBeingwouldhavenogroundofpermanenceif
itsveryActchangedit.
ThusinthecaseofSight,theseeingfacultyisinactbutthe
materialorganalonesufferschange:judgementsaresimilarto
visualexperiences.
Buthowexplainthealternationoftimidityanddaringinthe
initiativefaculty?
Timiditywouldcomebythefailuretolooktowardsthe
ReasonPrincipleorbylookingtowardssomeinferiorphaseof
itorbysomedefectintheorgansofactionsomelackorflaw
inthebodilyequipmentorbyoutsidepreventionofthe
naturalactorbythemereabsenceofadequatestimulus:
boldnesswouldarisefromthereverseconditions:neither
impliesanychange,orevenanyexperience,intheSoul.

Sowiththefacultyofdesire:whatwecalllooselivingis
causedbyitsactingunaccompanied;ithasdoneallofitself;
theotherfaculties,whosebusinessitistomaketheirpresence
feltincontrolandtopointtherightway,havelaininabeyance;
theSeerintheSoulwasoccupiedelsewhere,for,thoughnot
alwaysatleastsometimes,ithasleisureforacertaindegreeof
contemplationofotherconcerns.
Often,moreover,theviceofthedesiringfacultywillbemerely
someillconditionofthebody,anditsvirtue,bodily
soundness;thustherewouldagainbenoquestionofanything
importedintotheSoul.
3.Buthowdoweexplainlikingsandaversions?Sorrow,too,
andangerandpleasure,desireandfeararethesenotchanges,
affectings,presentandstirringwithintheSoul?
Thisquestioncannotbeignored.Todenythatchangestake
placeandareintenselyfeltisinsharpcontradictiontoobvious
facts.But,whilewerecognizethis,wemustmakeverysure
whatitisthatchanges.TorepresenttheSoulorMindasbeing
theseatoftheseemotionsisnotfarremovedfrommakingit
blushorturnpale;itistoforgetthatwhiletheSoulorMindis
themeans,theeffecttakesplaceinthedistinctorganism,the
animatedbody.
Attheideaofdisgrace,theshameisintheSoul;butthebody
isoccupiedbytheSoulnottotroubleaboutwordsis,atany
rate,closetoitandverydifferentfromsoullessmatter;andso,
isaffectedintheblood,mobileinitsnature.Fearbeginsinthe
mind;thepallorissimplythewithdrawalofthebloodinwards.
Soinpleasure,theelationismental,butmakesitselffeltinthe
body;thepurelymentalphasehasnotreachedthepointof
sensation:thesameistrueofpain.Sodesireisignoredinthe
Soulwheretheimpulsetakesitsrise;whatcomesoutward
thence,theSensibilityknows.
WhenwespeakoftheSoulorMindbeingmovedasindesire,
reasoning,judgingwedonotmeanthatitisdrivenintoitsact;
thesemovementsareitsownacts.
InthesamewaywhenwecallLifeamovementwehaveno
ideaofachangingsubstance;thenaturallyappropriateactof
eachmemberofthelivingthingmakesuptheLife,whichis,
therefore,notashiftingthing.
Tobringthemattertothepoint:putitthatlife,tendency,are
nochangements;thatmemoriesarenotformsstampedupon
themind,thatnotionsarenotofthenatureofimpressionson
sealingwax;wethencedrawthegeneralconclusionthatinall

suchstatesandmovementstheSoul,orMind,isunchangedin
substanceandinessence,thatvirtueandvicearenot
somethingimportedintotheSoulasheatandcold,blackness
orwhitenessareimportationsintobodybutthat,inallthis
relation,matterandspiritareexactlyandcomprehensively
contraries.
4.Wehave,however,stilltoexaminewhatiscalledthe
affectivephaseoftheSoul.Thishas,nodoubt,beentouched
uponabovewherewedealtwiththepassionsingeneralas
groupedabouttheinitiativephaseoftheSoulandthedesiring
facultyinitsefforttoshapethingstoitschoice:butmoreis
required;wemustbeginbyformingaclearideaofwhatis
meantbythisaffectivefacultyoftheSoul.
Ingeneraltermsitmeansthecentreaboutwhichwerecognize
theaffectionstobegrouped;andbyaffectionswemeanthose
statesuponwhichfollowpleasureandpain.
Nowamongtheseaffectionswemustdistinguish.Someare
pivoteduponjudgements;thus,aManjudginghisdeathtobe
athandmayfeelfear;foreseeingsomefortunateturnofevents,
heishappy:theopinionliesinonesphere;theaffectionis
stirredinanother.Sometimestheaffectionstaketheleadand
automaticallybringinthenotionwhichthusbecomespresent
totheappropriatefaculty:butaswehaveexplained,anactof
opiniondoesnotintroduceanychangeintotheSoulorMind:
whathappensisthatfromthenotionofsomeimpendingevilis
producedthequiteseparatething,fear,andthisfear,inturn,
becomesknowninthatpartoftheMindwhichissaidunder
suchcircumstancestoharbourfear.
ButwhatistheactionofthisfearupontheMind?
Thegeneralansweristhatitsetsuptroubleandconfusion
beforeanevilanticipated.Itshould,however,bequiteclear
thattheSoulorMindistheseatofallimaginative
representationboththehigherrepresentationknownas
opinionorjudgementandthelowerrepresentationwhichisnot
somuchajudgementasavaguenotionunattendedby
discrimination,somethingresemblingtheactionbywhich,as
isbelieved,the"Nature"ofcommonspeechproduces,
unconsciously,theobjectsofthepartialsphere.Itisequally
certainthatinallthatfollowsuponthementalactorstate,the
disturbance,confinedtothebody,belongstothesenseorder;
trembling,pallor,inabilitytospeak,haveobviouslynothingto
dowiththespiritualportionofthebeing.TheSoul,infact,
wouldhavetobedescribedascorporealifitweretheseatof
suchsymptoms:besides,inthatcasethetroublewouldnot
evenreachthebodysincetheonlytransmittingprinciple,

oppressedbysensation,jarredoutofitself,wouldbeinhibited.
Nonetheless,thereisanaffectivephaseoftheSoulorMind
andthisisnotcorporeal;itcanbe,only,somekindofIdeal
form.
NowMatteristheonefieldofthedesiringfaculty,asofthe
principlesofnutritiongrowthandengendering,whichareroot
andspringtodesireandtoeveryotheraffectionknowntothis
Idealform.NoIdealformcanbethevictimofdisturbanceor
beinanywayaffected:itremainsintranquillity;onlythe
Matterassociatedwithitcanbeaffectedbyanystateor
experienceinducedbythemovementwhichitsmerepresence
sufficestosetup.ThusthevegetalPrincipleinducesvegetal
lifebutitdoesnot,itself,passthroughtheprocessesof
vegetation;itgivesgrowthbutitdoesnotgrow;inno
movementwhichitoriginatesisitmovedwiththemotionit
induces;itisinperfectrepose,or,atleast,itsmovement,really
itsact,isutterlydifferentfromwhatitcauseselsewhere.
ThenatureofanIdealformistobe,ofitself,anactivity;it
operatesbyitsmerepresence:itisasifMelodyitselfplucked
thestrings.TheaffectivephaseoftheSoulorMindwillbethe
operativecauseofallaffection;itoriginatesthemovement
eitherunderthestimulusofsomesensepresentmentor
independentlyanditisaquestiontobeexaminedwhetherthe
judgementleadingtothemovementoperatesfromaboveor
notbuttheaffectivephaseitselfremainsunmovedlike
Melodydictatingmusic.Thecausesoriginatingthemovement
maybelikenedtothemusician;whatismovedislikethe
stringsofhisinstrument,andoncemore,theMelodicPrinciple
itselfisnotaffected,butonlythestrings,though,however
muchthemusiciandesiredit,hecouldnotpluckthestrings
exceptunderdictationfromtheprincipleofMelody.
5.ButwhyhavewetocallinPhilosophytomaketheSoul
immuneifitisthusimmunefromthebeginning?
Becauserepresentationsattackitatwhatwecalltheaffective
phaseandcausearesultingexperience,adisturbance,towhich
disturbanceisjoinedtheimageofthreatenedevil:thisamounts
toanaffectionandReasonseekstoextinguishit,tobanitas
destructivetothewellbeingoftheSoulwhichbythemere
absenceofsuchaconditionisimmune,theonepossiblecause
ofaffectionnotbeingpresent.
Takeitthatsomesuchaffectionshaveengenderedappearances
presentedbeforetheSoulorMindfromwithoutbuttaken[for
practicalpurposes]tobeactualexperienceswithinitthen
Philosophy'staskislikethatofamanwhowishestothrowoff

theshapespresentedindreams,andtothisendrecallsto
wakingconditionthemindthatisbreedingthem.
ButwhatcanbemeantbythepurificationofaSoulthathas
neverbeenstainedandbytheseparationoftheSoulfroma
bodytowhichitisessentiallyastranger?
ThepurificationoftheSoulissimplytoallowittobealone;it
ispurewhenitkeepsnocompany;whenitlookstonothing
withoutitself;whenitentertainsnoalienthoughtsbethe
modeororiginofsuchnotionsoraffectionswhattheymay,a
subjectonwhichwehavealreadytouchedwhenitnolonger
seesintheworldofimage,muchlesselaboratesimagesinto
veritableaffections.Isitnotatruepurificationtoturnaway
towardstheexactcontraryofearthlythings?
Separation,inthesameway,istheconditionofasoulno
longerenteringintothebodytolieatitsmercy;itistostandas
alight,setinthemidstoftroublebutunperturbedthroughall.
IntheparticularcaseoftheaffectivephaseoftheSoul,
purificationisitsawakeningfromthebaselessvisionswhich
besetit,therefusaltoseethem;itsseparationconsistsin
limitingitsdescenttowardsthelowerandacceptingnopicture
thence,andofcourseinthebanningforitsparttooofall
whichthehigherSoulignoreswhenithasarisenfromthe
troublestormandisnolongerboundtothefleshbythechains
ofsensualityandofmultiplicitybuthassubduedtoitselfthe
bodyanditsentiresurroundingsothatitholdssovereignty,
tranquilly,overall.
6.theIntellectualEssence,whollyoftheorderofIdealform,
mustbetakenasimpassivehasbeenalreadyestablished.
ButMatteralsoisanincorporeal,thoughafteramodeofits
own;wemustexamine,therefore,howthisstands,whetherit
ispassive,asiscommonlyheld,athingthatcanbetwistedto
everyshapeandKind,orwhetherittoomustbeconsidered
impassiveandinwhatsenseandfashionso.Butinengaging
thisquestionanddefiningthenatureofmatterwemustcorrect
certainprevailingerrorsaboutthenatureoftheAuthentic
Existent,aboutEssence,aboutBeing.
TheExistentrightlysocalledisthatwhichhasauthentic
existence,that,therefore,whichisexistentcompletely,and
therefore,again,thatwhichatnopointfailsinexistence.
Havingexistenceperfectly,itneedsnothingtopreserveitin
being;itis,onthecontrary,thesourceandcausefromwhich
allthatappearstoexistderivesthatappearance.Thisadmitted,
itmustofnecessitybeinlife,inaperfectlife:ifitfailedit

wouldbemorenearlythenonexistentthantheexistent.But:
TheBeingthusindicatedisIntellect,iswisdomunalloyed.It
is,therefore,determinedandroundedoff;itisnothing
potentiallythatisnotofthesamedeterminedorder,otherwise
itwouldbeindefault.
Henceitseternity,itsidentity,itsutterirreceptivityand
impermeability.Ifittookinanything,itmustbetakingin
somethingoutsideitself,thatistosay,Existencewouldatlast
includenonexistence.ButitmustbeAuthenticExistenceall
through;itmust,therefore,presentitselfequippedfromitsown
storeswithallthatmakesupExistencesothatallstands
togetherandallisonething.TheExistent[RealBeing]must
havethusmuchofdetermination:ifithadnot,thenitcouldnot
bethesourceoftheIntellectualPrincipleandofLifewhich
wouldbeimportationsintoitoriginatinginthesphereofnon
Being;andRealBeingwouldbelifelessandmindless;but
mindlessnessandlifelessnessarethecharacteristicsofnon
beingandmustbelongtothelowerorder,totheouterborders
oftheexistent;forIntellectandLiferisefromtheBeyond
Existence[theIndefinableSupreme]thoughItselfhasnoneed
ofthemandareconveyedfromItintotheAuthenticExistent.
IfwehavethusrightlydescribedtheAuthenticExistent,we
seethatitcannotbeanykindofbodynortheunderstuffof
body;insuchentitiestheBeingissimplytheexistingofthings
outsideofBeing.
Butbody,anonexistence?Matter,onwhichallthisuniverse
rises,anonexistence?Mountainandrock,thewidesolid
earth,allthatresists,allthatcanbestruckanddriven,surely
allproclaimstherealexistenceofthecorporeal?Andhow,it
willbeasked,canwe,onthecontrary,attributeBeing,andthe
onlyAuthenticBeing,toentitieslikeSoulandIntellect,things
havingnoweightorpressure,yieldingtonoforce,offeringno
resistance,thingsnotevenvisible?
Yeteventhecorporealrealmwitnessesforus;therestingearth
hascertainlyascantiershareinBeingthanbelongstowhathas
moremotionandlesssolidityandlessthanbelongstoitsown
mostupwardelement,forfirebegins,already,toflitupand
awayoutsideofthebodykind.
Infact,itappearstobepreciselythemostselfsufficingthat
bearleasthardly,leastpainfully,onotherthings,whilethe
heaviestandearthiestbodiesdeficient,falling,unabletobear
themselvesupwardthese,bytheverydownthrustduetotheir
feebleness,offertheresistancewhichbelongstothefalling
habitandtothelackofbuoyancy.Itislifelessobjectsthatdeal
theseverestblows;theyhithardestandhurtmost;wherethere

islifethatistosayparticipationinBeingthereisbeneficence
towardstheenvironment,allthegreaterasthemeasureof
Beingisfuller.
Again,Movement,whichisasortoflifewithinbodies,an
imitationoftrueLife,isthemoredecidedwherethereisthe
leastofbodyasignthatthewaningofBeingmakestheobject
affectedmoredistinctlycorporeal.
Thechangesknownasaffectionsshowevenmoreclearlythat
wherethebodilyqualityismostpronouncedsusceptibilityisat
itsintensestearthmoresusceptiblethanotherelements,and
theseothersagainmoreorlesssointhedegreeoftheir
corporeality:severtheotherelementsand,failingsome
preventiveforce,theyjoinagain;butearthymatterdivided
remainsapartindefinitely.Thingswhosenaturerepresentsa
diminishmenthavenopowerofrecuperationafterevenaslight
disturbanceandtheyperish;thuswhathasmostdefinitely
becomebody,havingmostcloselyapproximatedtononbeing
lacksthestrengthtoreknititsunity:theheavyandviolent
crashofbodyagainstbodyworksdestruction,andweakis
powerfulagainstweak,nonbeingagainstitslike.
Thusfarwehavebeenmeetingthosewho,ontheevidenceof
thrustandresistance,identifybodywithrealbeingandfind
assuranceoftruthinthephantasmsthatreachusthroughthe
senses,those,inaword,who,likedreamers,takefor
actualitiesthefigmentsoftheirsleepingvision.Thesphereof
sense,theSoulinitsslumber;foralloftheSoulthatisinbody
isasleepandthetruegettingupisnotbodilybutfromthe
body:inanymovementthattakesthebodywithitthereisno
morethanapassagefromsleeptosleep,frombedtobed;the
veritablewakingorrisingisfromcorporealthings;forthese,
belongingtotheKinddirectlyopposedtoSoul,presenttoit
whatisdirectlyopposedtoitsessentialexistence:theirorigin,
theirflux,andtheirperishingarethewarningoftheirexclusion
fromtheKindwhoseBeingisAuthentic.
7.Wearethusbroughtbacktothenatureofthatunderlying
matterandthethingsbelievedtobebaseduponit;
investigationwillshowusthatMatterhasnorealityandisnot
capableofbeingaffected.
Mattermustbebodilessforbodyisalaterproduction,a
compoundmadebyMatterinconjunctionwithsomeother
entity.Thusitisincludedamongincorporealthingsinthe
sensethatbodyissomethingthatisneitherRealBeingnor
Matter.
MatterisnoSoul;itisnotIntellect,isnotLife,isnoIdeal

Principle,noReasonPrinciple;itisnolimitorbound,foritis
mereindetermination;itisnotapower,forwhatdoesit
produce?
Itlivesonthefarthersideofallthesecategoriesandsohasno
tidetothenameofBeing.Itwillbemoreplausiblycalleda
nonbeing,andthisinthesensenotofmovement[awayfrom
Being]orstation(inNotBeing)butofveritableNotBeing,so
thatitisnomorethantheimageandphantasmofMass,abare
aspirationtowardssubstantialexistence;itisstationarybutnot
inthesenseofhavingposition,itisinitselfinvisible,eluding
allefforttoobserveit,presentwherenoonecanlook,unseen
forallourgazing,ceaselesslypresentingcontrariesinthe
thingsbaseduponit;itislargeandsmall,moreandless,
deficientandexcessive;aphantasmunabidingandyetunable
towithdrawnotevenstrongenoughtowithdraw,soutterly
hasitfailedtoacceptstrengthfromtheIntellectualPrinciple,
soabsoluteitslackofallBeing.
Itseveryutterance,therefore,isalie;itpretendstobegreat
anditislittle,tobemoreanditisless;andtheExistencewith
whichitmasksitselfisnoExistence,butapassingtrick
makingtrickeryofallthatseemstobepresentinit,phantasms
withinaphantasm;itislikeamirrorshowingthingsasinitself
whentheyarereallyelsewhere,filledinappearancebut
actuallyempty,containingnothing,pretendingeverything.Into
itandoutofitmovemimicriesoftheAuthenticExistents,
imagesplayinguponanimagedevoidofForm,visibleagainst
itbyitsveryformlessness;theyseemtomodifyitbutinreality
effectnothing,fortheyareghostlyandfeeble,havenothrust
andmeetnoneinMattereither;theypassthroughitleavingno
cleavage,asthroughwater;ortheymightbecomparedto
shapesprojectedsoastomakesomeappearanceuponwhatwe
canknowonlyastheVoid.
Further:ifvisibleobjectswereoftherankoftheoriginalsfrom
whichtheyhaveenteredintoMatterwemightbelieveMatter
tobereallyaffectedbythem,forwemightcreditthemwith
someshareofthepowerinherentintheirSenders:butthe
objectsofourexperiencesareofverydifferentvirtuethanthe
realitiestheyrepresent,andwededucethattheseeming
modificationofmatterbyvisiblethingsisunrealsincethe
visiblethingitselfisunreal,havingatnopointanysimilarity
withitssourceandcause.Feeble,initself,afalsethingand
projecteduponafalsity,likeanimageindreamoragainst
wateroronamirror,itcanbutleaveMatterunaffected;and
eventhisissayingtoolittle,forwaterandmirrordogiveback
afaithfulimageofwhatpresentsitselfbeforethem.
8.Itisageneralprinciplethat,tobemodified,anobjectmust

beopposedinfaculty,andinqualitytotheforcesthatenter
andactuponit.
Thuswhereheatispresent,thechangecomesbysomething
thatchills,wheredampbysomedryingagency:wesaya
subjectismodifiedwhenfromwarmitbecomescold,fromdry
wet.
Afurtherevidenceisinourspeakingofafirebeingburned
out,whenithaspassedoverintoanotherelement;wedonot
saythattheMatterhasbeenburnedout:inotherwords,
modificationaffectswhatissubjecttodissolution;the
acceptanceofmodificationisthepathtowardsdissolution;
susceptibilitytomodificationandsusceptibilitytodissolution
gonecessarilytogether.ButMattercanneverbedissolved.
Whatinto?Bywhatprocess?
Still:Matterharboursheat,cold,qualitiesbeyondallcount;by
theseitisdifferentiated;itholdsthemasiftheywereofits
verysubstanceandtheyblendwithinitsincenoqualityis
foundisolatedtoitselfMatterliesthereasthemeetingground
ofallthesequalitieswiththeirchangesastheyactandreactin
theblend:how,then,canitfailtobemodifiedinkeeping?The
onlyescapewouldbetodeclareMatterutterlyandforever
apartfromthequalitiesitexhibits;buttheverynotionof
Substanceimpliesthatanyandeverythingpresentinithas
someactionuponit.
9.Inanswer:Itmust,first,benotedthatthereareavarietyof
modesinwhichanobjectmaybesaidtobepresenttoanother
ortoexistinanother.Thereisa"presence"whichactsby
changingtheobjectforgoodorforillasweseeinthecaseof
bodies,especiallywherethereislife.Butthereisalsoa
"presence"whichacts,towardsgoodorill,withno
modificationoftheobject,aswehaveindicatedinthecaseof
theSoul.Thenthereisthecaserepresentedbythestampingof
adesignuponwax,wherethe"presence"oftheaddedpattern
causesnomodificationinthesubstancenordoesits
obliterationdiminishit.AndthereistheexampleofLight
whosepresencedoesnotevenbringchangeofpatterntothe
objectilluminated.Astonebecomingcolddoesnotchangeits
natureintheprocess;itremainsthestoneitwas.Adrawing
doesnotceasetobeadrawingforbeingcoloured.
Theintermediarymassonwhichthesesurfacechangesappear
iscertainlynottransmutedbythem;butmighttherenotbea
modificationoftheunderlyingMatter?
No:itisimpossibletothinkofMatterbeingmodifiedby,for
instance,colourfor,ofcoursewemustnottalkof

modificationwhenthereisnomorethanapresence,oratmost
apresentingofshape.
Mirrorsandtransparentobjects,evenmore,offeraclose
parallel;theyarequiteunaffectedbywhatisseeninorthrough
them:materialthingsarereflections,andtheMatteronwhich
theyappearisfurtherfrombeingaffectedthanisamirror.
HeatandcoldarepresentinMatter,buttheMatteritself
suffersnochangeoftemperature:growinghotandgrowing
coldhavetodoonlywithquality;aqualityentersandbrings
theimpassibleSubstanceunderanewstatethough,bythe
way,researchintonaturemayshowthatcoldisnothing
positivebutanabsence,amerenegation.Thequalitiescome
togetherintoMatter,butinmostcasestheycanhavenoaction
uponeachother;certainlytherecanbenonebetweenthoseof
unlikescope:whateffect,forexample,couldfragrancehave
onsweetnessorthecolourqualityonthequalityofform,any
qualityonanotherofsomeunrelatedorder?Theillustrationof
themirrormaywellindicatetousthatagivensubstratummay
containsomethingquitedistinctfromitselfevensomething
standingtoitasadirectcontraryandyetremainentirely
unaffectedbywhatisthuspresenttoitormergedintoit.
Athingcanbehurtonlybysomethingrelatedtoit,and
similarlythingsarenotchangedormodifiedbyanychance
presence:modificationcomesbycontraryactingupon
contrary;thingsmerelydifferentleaveeachotherastheywere.
Suchmodificationbyadirectcontrarycanobviouslynotoccur
inanorderofthingstowhichthereisnocontrary:Matter,
therefore[themereabsenceofReality]cannotbemodified:
anymodificationthattakesplacecanoccuronlyinsome
compoundofMatterandreality,or,speakinggenerally,in
someagglomerationofactualthings.TheMatteritself
isolated,quiteapartfromallelse,utterlysimplexmustremain
immune,untouchedinthemidstofalltheinteractingagencies;
justaswhenpeoplefightwithintheirfourwalls,thehouseand
theairinitremainwithoutpartintheturmoil.
Wemaytakeit,then,thatwhileallthequalitiesandentities
thatappearuponMattergrouptoproduceeachtheeffect
belongingtoitsnature,yetMatteritselfremainsimmune,even
moredefinitelyimmunethananyofthosequalitiesentering
intoitwhich,notbeingcontraries,arenotaffectedbyeach
other.
10.Further:IfMatterweresusceptibleofmodification,itmust
acquiresomethingbytheincomingofthenewstate;itwill
eitheradoptthatstate,or,atleast,itwillbeinsomeway
differentfromwhatitwas.Nowuponthisfirstincoming
qualitysupposeasecondtosupervene;therecipientisno

longerMatterbutamodificationofMatter:thissecondquality,
perhaps,departs,butithasactedandthereforeleaves
somethingofitselfafterit;thesubstratumisstillfurther
altered.Thisprocessproceeding,thesubstratumendsby
becomingsomethingquitedifferentfromMatter;itbecomesa
thingsettledinmanymodesandmanyshapes;atonceitis
debarredfrombeingtheallrecipient;itwillhaveclosedthe
entryagainstmanyincomers.Inotherwords,theMatterisno
longerthere:Matterisdestructible.
No:ifthereistobeaMatteratall,itmustbealways
identicallyasithasbeenfromthebeginning:tospeakof
MatteraschangingistospeakofitasnotbeingMatter.
Anotherconsideration:itisageneralprinciplethatathing
changingmustremainwithinitsconstitutiveIdeasothatthe
alterationisonlyintheaccidentsandnotintheessentialthing;
thechangingobjectmustretainthisfundamentalpermanence,
andthepermanentsubstancecannotbethememberofitwhich
acceptsmodification.
Thereforethereareonlytwopossibilities:thefirst,thatMatter
itselfchangesandsoceasestobeitself,thesecondthatitnever
ceasestobeitselfandthereforeneverchanges.
Wemaybeansweredthatitdoesnotchangeinitscharacteras
Matter:butnoonecouldtellusinwhatothercharacterit
changes;andwehavetheadmissionthattheMatterinitselfis
notsubjecttochange.
JustastheIdealPrinciplesstandimmutablyintheiressence
whichconsistspreciselyintheirpermanenceso,sincethe
essenceofMatterconsistsinitsbeingMatter[thesubstratum
toallmaterialthings]itmustbepermanentinthischaracter;
becauseitisMatter,itisimmutable.IntheIntellectualrealm
wehavetheimmutableIdea;herewehaveMatter,itself
similarlyimmutable.
11.Ithink,infact,thatPlatohadthisinmindwherehejustly
speaksoftheImagesofRealExistents"enteringandpassing
out":theseparticularwordsarenotusedidly:hewishesusto
grasptheprecisenatureoftherelationbetweenMatterandthe
Ideas.
Thedifficultyonthispointisnotreallythatwhichpresented
itselftomostofourpredecessorshowtheIdeasenterinto
Matteritisratherthemodeoftheirpresenceinit.
ItisinfactstrangeatsightthatMattershouldremainitself
intact,unaffectedbyIdealformspresentwithinit,especially

seeingthattheseareaffectedbyeachother.Itissurprising,
too,thattheentrantFormsshouldregularlyexpelpreceding
shapesandqualities,andthatthemodification[whichcannot
touchMatter]shouldaffectwhatisacompound[ofIdeawith
Matter]andthis,again,notahaphazardbutpreciselywhere
thereisneedoftheincomingoroutgoingofsomecertain
Idealform,thecompoundbeingdeficientthroughtheabsence
ofaparticularprinciplewhosepresencewillcompleteit.
ButthereasonisthatthefundamentalnatureofMattercan
takenoincreasebyanythingenteringit,andnodecreaseby
anywithdrawal:whatfromthebeginningitwas,itremains.It
isnotlikethosethingswhoselackismerelythatof
arrangementandorderwhichcanbesuppliedwithoutchange
ofsubstanceaswhenwedressordecoratesomethingbareor
ugly.
Butwherethebringingtoordermustcutthroughtothevery
nature,thebaseoriginalmustbetransmuted:itcanleave
uglinessforbeautyonlybyachangeofsubstance.Matter,
then,thusbroughttoordermustloseitsownnatureinthe
supremedegreeunlessitsbasenessisanaccidental:ifitisbase
inthesenseofbeingBasenesstheAbsolute,itcouldnever
participateinorder,and,ifevilinthesenseofbeingEvilthe
Absolute,itcouldneverparticipateingood.
WeconcludethatMatter'sparticipationinIdeaisnotbyway
ofmodificationwithinitself:theprocessisverydifferent;itis
abareseeming.Perhapswehaveherethesolutionofthe
difficultyastohowMatter,essentiallyevil,canbereaching
towardsTheGood:therewouldbenosuchparticipationas
woulddestroyitsessentialnature.Giventhismodeofpseudo
participationinwhichMatterwould,aswesay,retainits
nature,unchanged,alwaysbeingwhatithasessentiallybeen
thereisnolongeranyreasontowonderastohowwhile
essentiallyevil,ityetparticipatesinIdea:for,bythismode,it
doesnotabandonitsowncharacter:participationisthelaw,
butitparticipatesonlyjustsofarasitsessenceallows.Undera
modeofparticipationwhichallowsittoremainonitsown
footing,itsessentialnaturestandsnonetheless,whatsoever
theIdea,withinthatlimit,maycommunicatetoit:itisbyno
meansthelessevilforremainingimmutablyinitsownorder.
IfithadauthenticparticipationinTheGoodandwereveritably
changed,itwouldnotbeessentiallyevil.
Inaword,whenwecallMatterevilwearerightonlyifwe
meanthatitisnotamenabletomodificationbyTheGood;but
thatmeanssimplythatitissubjecttonomodification
whatever.

12.ThisisPlato'sconception:tohimparticipationdoesnot,in
thecaseofMatter,comportanysuchpresenceofanIdealform
inaSubstancetobeshapedbyitaswouldproduceone
compoundthingmadeupofthetwoelementschangingatthe
samemoment,mergingintooneanother,modifiedeachbythe
other.
Inhishastetohispurposeheraisesmanydifficultquestions,
butheisdeterminedtodisownthatview;helabourstoindicate
inwhatmodeMattercanreceivetheIdealformswithout
being,itself,modified.Thedirectwayisdebarredsinceitis
noteasytopointtothingsactuallypresentinabaseandyet
leavingthatbaseunaffected:hethereforedevisesametaphor
forparticipationwithoutmodification,onewhichsupports,
also,histhesisthatallappearingtothesensesisvoidof
substantialexistenceandthattheregionofmereseemingis
vast.
Holding,ashedoes,thatitisthepatternsdisplayedupon
Matterthatcauseallexperienceinlivingbodieswhilethe
Matteritselfremainsunaffected,hechoosesthiswayofstating
itsimmutability,leavingustomakeoutforourselvesthat
thoseverypatternsimpresseduponitdonotcomportany
experience,anymodification,initself.
Inthecase,nodoubt,ofthelivingbodiesthattakeonepattern
orshapeafterhavingborneanother,itmightbesaidthatthere
wasachange,thevariationofshapebeingmadeverbally
equivalenttoarealchange:butsinceMatterisessentially
withoutshapeormagnitude,theappearingofshapeuponitcan
bynofreedomofphrasebedescribedasachangewithinit.On
thispointonemusthave"aruleforthickandthin"onemay
safelysaythattheunderlyingKindcontainsnothingwhatever
inthemodecommonlysupposed.
Butifwerejecteventheideaofitsreallycontainingatleast
thepatternsuponit,howisit,inanysense,arecipient?
Theansweristhatinthemetaphorcitedwehavesome
reasonablyadequateindicationoftheimpassibilityofMatter
coupledwiththepresenceuponitofwhatmaybedescribedas
imagesofthingsnotpresent.
Butwecannotleavethepointofitsimpassibilitywithouta
warningagainstallowingourselvestobedeludedbysheer
customofspeech.
PlatospeaksofMatterasbecomingdry,wet,inflamed,butwe
mustrememberthewordsthatfollow:"andtakingtheshapeof
airandofwater":thisbluntstheexpressions"becomingwet,

becominginflamed";oncewehaveMatterthusadmittingthese
shapes,welearnthatithasnotitselfbecomeashapedthingbut
thattheshapesremaindistinctastheyentered.Wesee,further,
thattheexpression"becominginflamed"isnottobetaken
strictly:itisratheracaseofbecomingfire.Becomingfireis
verydifferentfrombecominginflamed,whichimpliesan
outsideagencyand,therefore,susceptibilitytomodification.
Matter,beingitselfaportionoffire,cannotbesaidtocatch
fire.Tosuggestthatthefirenotmerelypermeatesthematter,
butactuallysetsitonfireislikesayingthatastatuepermeates
itsbronze.
Further,ifwhatentersmustbeanIdealPrinciplehowcouldit
setMatteraflame?Butwhatifitisapatternorcondition?No:
theobjectsetaflameissoinvirtueofthecombinationof
Matterandcondition.
Buthowcanthisfollowontheconjunctionwhennounityhas
beenproducedbythetwo?
Evenifsuchaunityhadbeenproduced,itwouldbeaunityof
thingsnotmutuallysharingexperiencesbutactinguponeach
other.Andthequestionwouldthenarisewhethereachwas
effectiveupontheotherorwhetherthesoleactionwasnotthat
ofone(theform)preventingtheother[theMatter]from
slippingaway?
Butwhenanymaterialthingissevered,mustnottheMatterbe
dividedwithit?Surelythebodilymodificationandother
experiencethathaveaccompaniedthesundering,musthave
occurred,identically,withintheMatter?
ThisreasoningwouldforcethedestructibilityofMatterupon
us:"thebodyisdissolved;thentheMatterisdissolved."We
wouldhavetoallowMattertobeathingofquantity,a
magnitude.Butsinceitisnotamagnitudeitcouldnothavethe
experiencesthatbelongtomagnitudeand,onthelargerscale,
sinceitisnotbodyitcannotknowtheexperiencesofbody.
InfactthosethatdeclareMattersubjecttomodificationmayas
welldeclareitbodyrightout.
13.Further,theymustexplaininwhatsensetheyholdthat
Mattertendstoslipawayfromitsform[theIdea].Canwe
conceiveitstealingoutfromstonesandrocksorwhateverelse
envelopsit?
AndofcoursetheycannotpretendthatMatterinsomecases
rebelsandsometimesnot.Forifonceitmakesawayofitsown
will,whyshoulditnotalwaysescape?Ifitisfixeddespite

itself,itmustbeenvelopedbysomeIdealFormforgoodand
all.This,however,leavesstillthequestionwhyagivenportion
ofMatterdoesnotremainconstanttoanyonegivenform:the
reasonliesmainlyinthefactthattheIdeasareconstantly
passingintoit.
Inwhatsense,then,isitsaidtoeludeform?
Byverynatureandforever?
Butdoesnotthispreciselymeanthatitneverceasestobe
itself,inotherwordsthatitsoneformisaninvincible
formlessness?InnoothersensehasPlato'sdictumanyvalueto
thosethatinvokeit.
Matter[weread]is"thereceptacleandnurseofallgeneration."
NowifMatterissuchareceptacleandnurse,allgenerationis
distinctfromit;andsinceallthechangeableliesintherealm
ofgeneration,Matter,existingbeforeallgeneration,mustexist
beforeallchange.
"Receptacle"and"nurse";thenit"retainsitsidentity;itisnot
subjecttomodification.Similarlyifitis"[asagainweread]
"thegroundonwhichindividualthingsappearanddisappear,"
andso,too,ifitisa"place,abase."WherePlatodescribesand
identifiesitas"agroundtotheideas"heisnotattributingany
statetoit;heisprobingafteritsdistinctivemannerofbeing.
Andwhatisthat?
ThiswhichwethinkofasaNatureKindcannotbeincluded
amongExistentsbutmustutterlyrebelfromtheEssenceof
RealBeingsandbethereforewhollysomethingotherthan
theyfortheyareReasonPrinciplesandpossessAuthentic
Existenceitmustinevitably,byvirtueofthatdifference,
retainitsintegritytothepointofbeingpermanentlyclosed
againstthemand,more,ofrejectingcloseparticipationinany
imageofthem.
Onlyonthesetermscanitbecompletelydifferent:onceittook
anyIdeatohearthandhome,itwouldbecomeanewthing,for
itwouldceasetobethethingapart,thegroundofallelse,the
receptacleofabsolutelyanyandeveryform.Ifthereistobea
ceaselesscomingintoitandgoingoutfromit,itselfmustbe
unmovedandimmuneinallthecomeandgo.TheentrantIdea
willenterasanimage,theuntrueenteringtheuntruth.
But,atleast,inatrueentry?

No:Howcouldtherebeatrueentryintothatwhich,bybeing
falsity,isbannedfromevertouchingtruth?
Isthisthenapseudoentryintoapseudoentitysomething
merelybroughtnear,asfacesenterthemirror,theretoremain
justaslongasthepeoplelookintoit?
Yes:ifweeliminatedtheAuthenticExistentsfromthisSphere
nothingofallnowseeninsensewouldappearonemoment
longer.
Herethemirroritselfisseen,foritisitselfanIdealFormofa
Kind[hassomedegreeofRealBeing];butbareMatter,which
isnoIdea,isnotavisiblething;ifitwere,itwouldhavebeen
visibleinitsowncharacterbeforeanythingelseappearedupon
it.TheconditionofMattermaybeillustratedbythatofair
penetratedbylightandremaining,evenso,unseenbecauseit
isinvisiblewhateverhappens.
Thereflectionsinthemirrorarenottakentobereal,allthe
lesssincetheapplianceonwhichtheyappearisseenand
remainswhiletheimagesdisappear,butMatterisnotseen
eitherwiththeimagesorwithoutthem.Butsupposethe
reflectionsonthemirrorremainingandthemirroritselfnot
seen,wewouldneverdoubtthesolidrealityofallthatappears.
If,then,thereis,really,somethinginamirror,wemaysuppose
objectsofsensetobeinMatterinpreciselythatway:ifinthe
mirrorthereisnothing,ifthereisonlyaseemingofsomething,
thenwemayjudgethatinMatterthereisthesamedelusion
andthattheseemingistobetracedtotheSubstantial
ExistenceoftheRealBeings,thatSubstantialExistencein
whichtheAuthentichastherealparticipationwhileonlyan
unrealparticipationcanbelongtotheunauthenticsincetheir
conditionmustdifferfromthatwhichtheywouldknowifthe
partswerereversed,iftheAuthenticExistentswerenotand
theywere.
14.ButwouldthismeanthatiftherewerenoMatternothing
wouldexist?
Preciselyasintheabsenceofamirror,orsomethingofsimilar
power,therewouldbenoreflection.
Athingwhoseverynatureistobelodgedinsomethingelse
cannotexistwherethebaseislackinganditisthecharacterof
areflectiontoappearinsomethingnotitself.
OfcoursesupposinganythingtodesertfromtheAuthentic
Beings,thiswouldnotneedanalienbase:buttheseBeingsare

notsubjecttoflux,andthereforeanyoutsidemanifestationof
themimpliessomethingotherthanthemselves,something
offeringabasetowhatneverenters,somethingwhichbyits
presence,initsinsistence,byitscryforhelp,initsbeggardom,
strivesasitwerebyviolencetoacquireandisalways
disappointed,sothatitspovertyisenduring,itscryunceasing.
Thisalienbaseexistsandthemythrepresentsitasapauperto
exhibititsnature,toshowthatMatterisdestituteofTheGood.
TheclaimantdoesnotaskforalltheGiver'sstore,butit
welcomeswhateveritcanget;inotherwords,whatappearsin
MatterisnotReality.
Thename,too[Poverty],conveysthatMatter'sneedisnever
met.TheunionwithPoros,Possession,isdesignedtoshow
thatMatterdoesnotattaintoReality,toPlenitude,buttosome
baresufficiencyinpointoffacttoimagingskill.
Itis,ofcourse,impossiblethatanoutsidethingbelongingin
anydegreetoRealBeingwhoseNatureistoengenderReal
BeingsshouldutterlyfailofparticipationinReality:buthere
wehavesomethingperplexing;wearedealingwithutterNon
Being,absolutelywithoutpartinReality;whatisthis
participationbythenonparticipant,andhowdoesmere
neighbouringconferanythingonthatwhichbyitsownnature
isprecludedfromanyassociation?
TheansweristhatallthatimpingesuponthisNonBeingis
flungbackasfromarepellingsubstance;wemaythinkofan
Echoreturnedfromarepercussiveplanesurface;itisprecisely
becauseofthelackofretentionthatthephenomenonis
supposedtobelongtothatparticularplaceandeventoarise
there.
IfMatterwereparticipantandreceivedRealitytotheextent
whichweareapttoimagine,itwouldbepenetratedbya
Realitythussuckedintoitsconstitution.Butweknowthatthe
Entrantisnotthusabsorbed:Matterremainsasitwas,taking
nothingtoitself:itisthechecktotheforthwellingofAuthentic
Existence;itisagroundthatrepels;itisamerereceptacleto
theRealitiesastheytaketheircommonpathandheremeetand
mingle.Itresemblesthosereflectingvessels,filledwithwater,
whichareoftensetagainstthesuntoproducefire:theheat
raysprevented,bytheircontrarywithin,frombeingabsorbed
areflungoutasonemass.
ItisinthissenseandwaythatMatterbecomesthecauseofthe
generatedrealm;thecombinationswithinitholdtogetheronly
aftersomesuchreflectivemode.

15.Nowtheobjectsattractingthesunraystothemselves
illuminatedbyafireofthesenseorderarenecessarilyofthe
senseorder;thereisperceptibilitybecausetherehasbeena
unionofthingsatonceexternaltoeachotherandcontinuous,
contiguous,indirectcontact,twoextremesinoneline.Butthe
ReasonPrincipleoperatinguponMatterisexternaltoitonlyin
averydifferentmodeandsense:exteriorityinthiscaseis
amplysuppliedbycontrarietyofessenceandcandispensewith
anyoppositeends[anyquestionoflinealposition];or,rather,
thedifferenceisonethatactuallydebarsanylocalextremity;
sheerincongruityofessence,theutterfailureinrelationship,
inhibitsadmixture[betweenMatterandanyformofBeing].
Thereason,then,oftheimmutabilityofMatteristhatthe
entrantprincipleneitherpossessesitnorispossessedbyit.
Consider,asanexample,themodeinwhichanopinionor
representationispresentinthemind;thereisnoadmixture;the
notionthatcamegoesinitstime,stillintegrallyitselfalone,
takingnothingwithit,leavingnothingafterit,becauseithas
notbeenblendedwiththemind;thereisno"outside"inthe
senseofcontactbroken,andthedistinctionbetweenbaseand
entrantispatentnottothesensesbuttothereason.
Inthatexample,nodoubt,thementalrepresentationthoughit
seemstohaveawideanduncheckedcontrolisanimage,
whiletheSoul[Mind]isinitsnaturenotanimage[buta
Reality]:nonethelesstheSoulorMindcertainlystandstothe
conceptasMatter,orinsomeanalogousrelation.The
representation,however,doesnotcovertheMindover;onthe
contraryitisoftenexpelledbysomeactivitythere;however
urgentlyitpressesin,itnevereffectssuchanobliterationasto
betakenfortheSoul;itisconfrontedtherebyindwelling
powers,byReasonPrinciples,whichrepelallsuchattack.
MatterfeeblerfarthantheSoulforanyexerciseofpower,and
possessingnophaseoftheAuthenticExistents,notevenin
possessionofitsownfalsitylackstheverymeansof
manifestingitself,uttervoidasitis;itbecomesthemeansby
whichotherthingsappear,butitcannotannounceitsown
presence.Penetratingthoughtmayarriveatit,discriminatingit
fromAuthenticExistence;then,itisdiscernedassomething
abandonedbyallthatreallyis,byeventhedimmestsemblants
ofbeing,asathingdraggedtowardseveryshapeandproperty
andappearingtofollowyetinfactnotevenfollowing.
16.AnIdealPrincipleapproachesandleadsMattertowards
somedesireddimension,investingthisnonexistentunderlie
withamagnitudefromitselfwhichneverbecomes
incorporateforMatter,ifitreallyincorporatedmagnitude,
wouldbeamass.

EliminatethisIdealFormandthesubstratumceasestobea
thingofmagnitude,ortoappearso:themassproducedbythe
Ideawas,letussuppose,amanorahorse;thehorse
magnitudecameupontheMatterwhenahorsewasproduced
uponit;whenthehorseceasestoexistupontheMatter,the
magnitudeofthehorsedepartsalso.Ifwearetoldthatthe
horseimpliesacertaindeterminedbulkandthatthisbulkisa
permanentthing,weanswerthatwhatispermanentinthiscase
isnotthemagnitudeofthehorsebutthemagnitudeofmassin
general.ThatsameMagnitudemightbefireorearth;ontheir
disappearancetheirparticularmagnitudeswoulddisappear
withthem.Matter,then,cannevertaketoitselfeitherpattern
ormagnitude;ifitdid,itwouldnolongerbeabletoturnfrom
beingfire,letussay,intobeingsomethingelse;itwould
becomeandbefireonceforall.
Inaword,thoughMatterisfarextendedsovastlyastoappear
coextensivewithallthissenseknownUniverseyetifthe
Heavensandtheircontentcametoanend,allmagnitudewould
simultaneouslypassfromMatterwith,beyondadoubt,allits
otherproperties;itwouldbeabandonedtoitsownKind,
retainingnothingofallthatwhich,initsownpeculiarmode,it
hadhithertoexhibited.
Whereanentrantforcecaneffectmodificationitwill
inevitablyleavesometraceuponitswithdrawal;butwhere
therecanbenomodification,nothingcanberetained;light
comesandgoes,andtheairisasitalwayswas.
Thatathingessentiallydevoidofmagnitudeshouldcometoa
certainsizeisnomoreastonishingthanthatathingessentially
devoidofheatshouldbecomewarm:Matter'sessential
existenceisquiteseparatefromitsexistinginbulk,since,of
course,magnitudeisanimmaterialprincipleaspatternis.
Besides,ifwearenottoreduceMattertonothing,itmustbe
allthingsbywayofparticipation,andMagnitudeisoneof
thoseallthings.
Inbodies,necessarilycompounds,Magnitudethoughnota
determinedMagnitudemustbepresentasoneofthe
constituents;itisimpliedintheverynotionofbody;but
MatternotaBodyexcludesevenundeterminedMagnitude.
17.Norcanwe,ontheotherhand,thinkthatmatterissimply
AbsoluteMagnitude.
Magnitudeisnot,likeMatter,areceptacle;itisanIdeal
Principle:itisathingstandingaparttoitself,notsomedefinite
Mass.Thefactisthattheselfgatheredcontentofthe
IntellectualPrincipleoroftheAllSoul,desiresexpansion[and

therebyengenderssecondaries]:initsimagesaspiringand
movingtowardsitandeagerlyimitatingitsactisvesteda
similarpowerofreproducingtheirstatesintheirown
derivatives.TheMagnitudelatentintheexpansivetendencyof
theImagemakingphase[ofIntellectorAllSoul]runsforth
intotheAbsoluteMagnitudeoftheUniverse;thisinturn
enlistsintotheprocessthespuriousmagnitudeofMatter:the
contentoftheSupreme,thus,invirtueofitsownprior
extensionenablesMatterwhichneverpossessesacontentto
exhibittheappearanceofMagnitude.Itmustbeunderstood
thatspuriousMagnitudeconsistsinthefactthatathing
[Matter]notpossessingactualMagnitudestrainstowardsitand
hastheextensionofthatstraining.AllthatisRealBeinggives
forthareflectionofitselfuponallelse;everyReality,
therefore,hasMagnitudewhichbythisprocessis
communicatedtotheUniverse.
TheMagnitudeinherentineachIdealPrinciplethatofahorse
orofanythingelsecombineswithMagnitudetheAbsolute
withtheresultthat,irradiatedbythatAbsolute,Matterentire
takesMagnitudeandeveryparticleofitbecomesamass;in
thisway,byvirtueatonceofthetotalityofIdeawithits
inherentmagnitudeandofeachseveralspecificIdea,allthings
appearundermass;Mattertakesonwhatweconceiveas
extension;itiscompelledtoassumearelationtotheAlland,
gatheredunderthisIdeaandunderMass,tobeallthingsin
thedegreeinwhichtheoperatingpowercanleadthereally
nothingtobecomeall.
BytheconditionsofManifestation,colourrisesfromnon
colour[=fromthecolourlessprototypeofcolourintheIdeal
Realm].Quality,knownbytheonenamewithitsparallelin
thesphereofPrimals,rises,similarly,fromnonquality:in
preciselythesamemode,theMagnitudeappearingupon
MatterrisesfromnonMagnitudeorfromthatPrimalwhichis
knowntousbythesamename;sothatmaterialthingsbecome
visiblethroughstandingmidwaybetweenbareunderlieand
PureIdea.Allisperceptiblebyvirtueofthisorigininthe
IntellectualSpherebutallisfalsitysincethebaseinwhichthe
manifestationtakesplaceisanonexistent.
ParticularentitiesthusattaintheirMagnitudethroughbeing
drawnoutbythepoweroftheExistentswhichmirror
themselvesandmakespaceforthemselvesinthem.Andno
violenceisrequiredtodrawthemintoallthediversityof
ShapesandKindsbecausethephenomenalAllexistsbyMatter
[byMatter'sessentialallreceptivity]andbecauseeachseveral
Idea,moreover,drawsMatteritsownwaybythepowerstored
withinitself,thepoweritholdsfromtheIntellectualRealm.
MatterismanifestedinthissphereasMassbythefactthatit

mirrorstheAbsoluteMagnitude;Magnitudehereisthe
reflectioninthemirror.TheIdeasmeetallofnecessityin
Matter[theUltimateoftheemanatoryprogress]:andMatter,
bothasonetotalthingandinitsentirescope,mustsubmit
itself,sinceitistheMaterialoftheentireHere,notofanyone
determinedthing:whatis,initsowncharacter,nodetermined
thingmaybecomedeterminedbyanoutsideforcethough,in
becomingthusdetermined,itdoesnotbecomethedefinite
thinginquestion,forthusitwouldloseitsowncharacteristic
indetermination.
18.TheIdealPrinciplepossessingtheIntellection[=Idea,
Noesis]ofMagnitudeassumingthatthisIntellectionisofsuch
powerasnotmerelytosubsistwithinitselfbuttobeurged
outwardasitwerebytheintensityofitslifewillnecessarily
realizeitselfinaKind[=Matter]nothavingitsbeinginthe
IntellectivePrinciple,notpreviouslypossessingtheIdeaof
MagnitudeoranytraceofthatIdeaoranyother.
Whatthenwillitproduce[inthisMatter]byvirtueofthat
power?
Nothorseorcow:thesearetheproductofotherIdeas.
No:thisPrinciplecomesfromthesourceofMagnitude[=is
primal"Magnitude"]andthereforeMattercanhaveno
extension,inwhichtoharbourtheMagnitudeofthePrinciple,
butcantakeinonlyitsreflectedappearance.
TothethingwhichdoesnotenjoyMagnitudeinthesenseof
havingmassextensioninitsownsubstanceandparts,theonly
possibilityisthatitpresentsomepartialsemblanceof
Magnitude,suchasbeingcontinuous,nothereandthereand
everywhere,thatitspartsberelatedwithinitandungapped.An
adequatereflectionofagreatmasscannotbeproducedina
smallspacemeresizepreventsbutthegreater,pursuingthe
hopeofthatfullselfpresentment,makesprogresstowardsit
andbringsaboutanearerapproachtoadequatemirroringin
theparallelfromwhichitcanneverwithholditsradiation:thus
itconfersMagnitudeuponthat[=Matter]whichhasnoneand
cannotevenmusteruptheappearanceofhavingany,andthe
visibleresultantexhibitstheMagnitudeofmass.
Matter,then,wearsMagnitudeasadressthrownaboutitbyits
associationwiththatAbsoluteMagnitudetowhosemovement
itmustanswer;butitdoesnot,forthat,changeitsKind;ifthe
Ideawhichhasclotheditweretowithdraw,itwouldonce
againbewhatitpermanentlyis,whatitisbyitsownstrength,
oritwouldhavepreciselytheMagnitudelenttoitbyanyother
formthathappenstobepresentinit.

The[Universal]SoulcontainingtheIdealPrinciplesofReal
Beings,anditselfanIdealPrincipleincludesallin
concentrationwithinitself,justastheIdealPrincipleofeach
particularentityiscompleteandselfcontained:it,therefore,
seestheseprinciplesofsensiblethingsbecausetheyareturned,
asitwere,towardsitandadvancingtoit:butitcannotharbour
themintheirplurality,foritcannotdepartfromitsKind;it
seesthem,therefore,strippedofMass.Matter,onthecontrary,
destituteofresistingpowersinceithasnoActofitsownandis
amereshadow,canbutacceptallthatanactivepowermay
choosetosend.Inwhatisthussent,fromtheReasonPrinciple
intheIntellectualRealm,thereisalreadycontainedadegreeof
thepartialobjectthatistobeformed:intheimagemaking
impulsewithintheReasonPrinciplethereisalreadyastep
[towardsthelowermanifestation]orwemayputitthatthe
downwardmovementfromtheReasonPrincipleisafirstform
ofthepartial:utterabsenceofpartitionwouldmeanno
movementbut[sterile]repose.Mattercannotbethehomeof
allthingsinconcentrationastheSoulis:ifitwereso,itwould
belongtotheIntellectiveSphere.Itmustbeallrecipientbut
notinthatpartlessmode.ItistobethePlaceofallthings,and
itmustthereforeextenduniversally,offeritselftoallthings,
servetoallinterval:thusitwillbeathingunconfinedtoany
moment[ofspaceortime]butlaidoutinsubmissiontoallthat
istobe.
Butwouldwenotexpectthatsomeoneparticularizedform
shouldoccupyMatter[atonce]andsoexcludesuchothersas
arenotabletoenterintocombination?
No:forthereisnofirstIdeaexcepttheIdealPrincipleofthe
Universeand,bythisIdea,Matteris[theseatof]allthingsat
onceandoftheparticularthinginitspartsfortheMatterofa
livingbeingisdispartedaccordingtothespecificpartsofthe
organism:iftherewerenosuchpartitionnothingwouldexist
buttheReasonPrinciple.
19.TheIdealPrinciplesenteringintoMatterastoaMother[to
be"bornintotheUniverse"]affectitneitherforbetternorfor
worse.
TheiractionisnotuponMatterbutuponeachother;these
powersconflictwiththeiropponentprinciples,notwiththeir
substratawhichitwouldbefoolishtoconfusewiththeentrant
formsHeat[thePrinciple]annulsCold,andBlacknessannuls
Whiteness;or,theopponentsblendtoformanintermediate
quality.Onlythatisaffectedwhichentersintocombinations:
beingaffectedislosingsomethingofselfidentity.
Inbeingsofsoulandbody,theaffectionoccursinthebody,

modifiedaccordingtothequalitiesandpowerspresidingatthe
actofchange:inallsuchdissolutionofconstituentparts,inthe
newcombinations,inallvariationfromtheoriginalstructure,
theaffectionisbodily,theSoulorMindhavingnomorethan
anaccompanyingknowledgeofthemoredrasticchanges,or
perhapsnoteventhat.[Bodyismodified:Mindknows]butthe
Matterconcernedremainsunaffected;heatenters,coldleaves
it,anditisunchangedbecauseneitherPrincipleisassociated
withitasfriendorenemy.
Sotheappellation"RecipientandNurse"isthebetter
description:Matteristhemotheronlyinthesenseindicated;it
hasnobegettingpower.ButprobablythetermMotherisused
bythosewhothinkofaMotherasMattertotheoffspring,asa
containeronly,givingnothingtothem,theentirebodilyframe
ofthechildbeingformedoutoffood.ButifthisMotherdoes
giveanythingtotheoffspringitdoessonotinitsqualityas
MatterbutasbeinganIdealForm;foronlytheIdeais
generative;thecontraryKindissterile.
This,Ithink,iswhythedoctorsofold,teachingthrough
symbolsandmysticrepresentations,exhibittheancient
Hermeswiththegenerativeorganalwaysinactiveposture;this
istoconveythatthegeneratorofthingsofsenseisthe
IntellectualReasonPrinciple:thesterilityofMatter,eternally
unmoved,isindicatedbytheeunuchssurroundingitinits
representationastheAllMother.
Thistooexaltingtitleisconferreduponitinordertoindicate
thatitisthesourceofthingsinthesenseofbeingtheir
underlie:itisanapproximatenamechosenforageneral
conception;thereisnointentionofsuggestingacomplete
parallelwithmotherhoodtothosenotsatisfiedwithasurface
impressionbutneedingapreciselytruepresentment;bya
remotesymbolism,thenearesttheycouldfind,theyindicate
thatMatterissterile,notfemaletofulleffect,femalein
receptivityonly,notinpregnancy:thistheyaccomplishby
exhibitingMatterasapproachedbywhatisneitherfemalenor
effectivelymale,butcastratedofthatimpregnatingpower
whichbelongsonlytotheunchangeablymasculine.

EnneadIII
Seventhtractate:Timeandeternity
WrittenbyPlotinus,253270A.D.
1.EternityandTime;twoentirelyseparatethings,weexplain
"theonehavingitsbeingintheeverlastingKind,theotherin

therealmofProcess,inourownUniverse";and,by
continuallyusingthewordsandassigningeveryphenomenon
totheoneortheothercategory,wecometothinkthat,bothby
instinctandbythemoredetailedattackofthought,weholdan
adequateexperienceoftheminourmindswithoutmoreado.
When,perhaps,wemaketheefforttoclarifyourideasand
closeintotheheartofthematterweareatonceunsettled:our
doubtsthrowusbackuponancientexplanations;wechoose
amongthevarioustheories,oramongthevarious
interpretationsofsomeonetheory,andsowecometorest,
satisfied,ifonlywecancounteraquestionwithanapproved
answer,andgladtobeabsolvedfromfurtherenquiry.
Now,wemustbelievethatsomeofthevenerablephilosophers
ofolddiscoveredthetruth;butitisimportanttoexamine
whichofthemreallyhitthemarkandbywhatguiding
principlewecanourselvesattaintocertitude.
What,then,doesEternityreallymeantothosewhodescribeit
assomethingdifferentfromTime?WebeginwithEternity,
sincewhenthestandingExemplarisknown,itsrepresentation
inimagewhichTimeisunderstoodtobewillbeclearly
apprehendedthoughitisofcourseequallytrue,admittingthis
relationshiptoTimeasimagetoEternitytheoriginal,thatif
wechosetobeginbyidentifyingTimewecouldthence
proceedupwardsbyRecognition[thePlatonicAnamnesis]and
becomeawareoftheKindwhichitimages.
2.WhatdefinitionarewetogivetoEternity?
Canitbeidentifiedwiththe[divineor]IntellectualSubstance
itself?
ThiswouldbelikeidentifyingTimewiththeUniverseof
HeavensandEarthanopinion,itistrue,whichappearsto
havehaditsadherents.Nodoubtweconceive,weknow,
Eternityassomethingmostaugust;mostaugust,too,isthe
IntellectualKind;andthereisnopossibilityofsayingthatthe
oneismoremajesticthantheother,sincenosuchdegreescan
beassertedintheAboveWorld;thereisthereforeacertain
excusefortheidentificationallthemoresincetheIntellectual
SubstanceandEternityhavetheonescopeandcontent.
Still;bythefactofrepresentingtheoneascontainedwithinthe
other,bymakingEternityapredicatetotheIntellectual
Existents"theNatureoftheExemplar,"weread,"iseternal"
wecanceltheidentification;Eternitybecomesaseparatething,
somethingsurroundingthatNatureorlyingwithinitorpresent
toit.Andthemajesticqualityofbothdoesnotprovethem

identical:itmightbetransmittedfromtheonetotheother.So,
too,EternityandtheDivineNatureenvelopthesameentities,
yes;butnotinthesameway:theDivinemaybethoughtofas
envelopingparts,Eternityasembracingitscontentinan
unbrokenwhole,withnoimplicationofpart,butmerelyfrom
thefactthatalleternalthingsaresobyconformingtoit.
Maywe,perhaps,identifyEternitywithReposeThereasTime
hasbeenidentifiedwithMovementHere?
ThiswouldbringonthecounterquestionwhetherEternityis
presentedtousasReposeinthegeneralsenseorastheRepose
thatenvelopstheIntellectualEssence.
OnthefirstsuppositionwecannomoretalkofReposebeing
eternalthanofEternitybeingeternal:tobeeternalisto
participateinanoutsidething,Eternity.
Further,ifEternityisRepose,whatbecomesofEternal
Movement,which,bythisidentification,wouldbecomeathing
ofRepose?
Again,theconceptionofReposescarcelyseemstoincludethat
ofperpetuityIamspeakingofcoursenotofperpetuityinthe
timeorder(whichmightfollowonabsenceofmovement)but
ofthatwhichwehaveinmindwhenwespeakofEternity.
If,ontheotherhand,EternityisidentifiedwiththeReposeof
thedivineEssence,allspeciesoutsideofthedivineareput
outsideofEternity.
Besides,theconceptionofEternityrequiresnotmerelyRepose
butalsounityand,inordertokeepitdistinctfromTime,a
unityincludingintervalbutneitherthatunitynorthatabsence
ofintervalentersintotheconceptionofReposeassuch.
Lastly,thisunchangeableReposeinunityisapredicate
assertedofEternity,which,therefore,isnotitselfRepose,the
absolute,butaparticipantinRepose.
3.What,then,canthisbe,thissomethinginvirtueofwhichwe
declaretheentiredivineRealmtobeEternal,everlasting?We
mustcometosomeunderstandingofthisperpetuitywith
whichEternityiseitheridenticalorinconformity.
Itmustatonce,beatoncesomethinginthenatureofunityand
yetanotioncompactofdiversity,oraKind,aNature,that
waitsupontheExistentsofthatOtherWorld,eitherassociated
withthemorknowninanduponthem,theycollectivelybeing
thisNaturewhich,withallitsunity,isyetdiverseinpowerand

essence.Consideringthismultifariouspower,wedeclareitto
beEssenceinitsrelationtothisspherewhichissubstratumor
underlietoit;whereweseelifewethinkofitasMovement;
whereallisunvariedselfidentitywecallitRepose;andwe
knowitas,atonce,DifferenceandIdentitywhenwerecognize
thatallisunitywithvariety.
Thenwereconstruct;wesumallintoacollectedunityonce
more,asoleLifeintheSupreme;weconcentrateDiversityand
alltheendlessproductionofact:thusweknowIdentity,a
conceptor,rather,aLifenevervarying,notbecomingwhat
previouslyitwasnot,thethingimmutablyitself,brokenbyno
interval;andknowingthis,weknowEternity.
WeknowitasaLifechangelesslymotionlessandeverholding
theUniversalcontent[time,space,andphenomena]inactual
presence;notthisnowandnowthatother,butalwaysall;not
existingnowinonemodeandnowinanother,buta
consummationwithoutpartorinterval.Allitscontentisin
immediateconcentrationasatonepoint;nothinginitever
knowsdevelopment:allremainsidenticalwithinitself,
knowingnothingofchange,foreverinaNowsincenothingof
ithaspassedawayorwillcomeintobeing,butwhatitisnow,
thatitisever.
Eternity,thereforewhilenottheSubstratum[nottheessential
foundationoftheDivineorIntellectualPrinciple]maybe
consideredastheradiationofthisSubstratum:itexistsasthe
announcementoftheIdentityintheDivine,ofthatstateof
beingthusandnototherwisewhichcharacterizeswhathasno
futuritybuteternallyis.
Whatfuture,infact,couldbringtothatBeinganythingwhich
itnowdoesnotpossess;andcoulditcometobeanything
whichitisnotonceforall?
Thereexistsnosourceorgroundfromwhichanythingcould
makeitswayintothatstandingpresent;anyimaginedentrant
willprovetobenotalienbutalreadyintegral.Andasitcan
nevercometobeanythingatpresentoutsideit,so,necessarily,
itcannotincludeanypast;whatcantherebethatoncewasinit
andnowisgone?Futurity,similarly,isbanned;nothingcould
beyettocometoit.Thusnogroundisleftforitsexistencebut
thatitbewhatitis.
Thatwhichneitherhasbeennorwillbe,butsimplypossesses
being;thatwhichenjoysstableexistenceasneitherinprocess
ofchangenorhavingeverchangedthatisEternity.Thuswe
cometothedefinition:theLifeinstantaneouslyentire,
complete,atnopointbrokenintoperiodorpartwhichbelongs

totheAuthenticExistentbyitsveryexistence,thisisthething
wewereprobingforthisisEternity.
4.Wemust,however,avoidthinkingofitasanaccidental
fromoutsidegrafteduponthatNature:itisnativetoit,integral
toit.
ItisdiscernedaspresentessentiallyinthatNaturelike
everythingelsethatwecanpredicateThereallimmanent,
springingfromthatEssenceandinherenttothatEssence.For
whatsoeverhasprimalBeingmustbeimmanenttotheFirsts
andbeaFirstEternityequallywithTheGoodthatisamong
themandofthemandequallywiththetruththatisamong
them.
Inoneaspect,nodoubt,Eternityresidesinapartialphaseof
theAllBeing;butinanotheraspectitisinherentintheAll
takenasatotality,sincethatAuthenticAllisnotathing
patchedupoutofexternalparts,butisauthenticallyanall
becauseitspartsareengenderedbyitself.Itislikethe
truthfulnessintheSupremewhichisnotanagreementwith
someoutsidefactorbeingbutisinherentineachmember
aboutwhichitisthetruth.ToanauthenticAllitisnotenough
thatitbeeverythingthatexists:itmustpossessallnessinthe
fullsensethatnothingwhateverisabsentfromit.Thennothing
isinstoreforit:ifanythingweretocome,thatthingmusthave
beenlackingtoit,anditwas,therefore,notAll.Andwhat,ofa
Naturecontrarytoitsown,couldenterintoitwhenitis[the
Supremeandtherefore]immune?Sincenothingcanaccrueto
it,itcannotseekchangeorbechangedoreverhavemadeits
wayintoBeing.
Engenderedthingsareincontinuousprocessofacquisition;
eliminatefuturity,therefore,andatoncetheylosetheirbeing;
ifthenonengenderedaremadeamenabletofuturitytheyare
throwndownfromtheseatoftheirexistence,for,clearly,
existenceisnottheirsbytheirnatureifitappearsonlyasa
beingabouttobe,abecoming,anadvancingfromstageto
stage.
Theessentialexistenceofgeneratedthingsseemstolieintheir
existingfromthetimeoftheirgenerationtotheultimateof
timeafterwhichtheyceasetobe:butsuchanexistenceis
compactoffuturity,andtheannulmentofthatfuturitymeans
thestoppingofthelifeandthereforeoftheessentialexistence.
Suchastoppagewouldbetrue,also,ofthe[generated]Allin
sofarasitisathingofprocessandchange:forthisreasonit
keepshasteningtowardsitsfuture,dreadingtorest,seekingto
drawBeingtoitselfbyaperpetualvarietyofproductionand

actionandbyitscirclinginasortofambitionafterEssential
Existence.
Andherewehave,incidentally,lighteduponthecauseofthe
CircuitoftheAll;itisamovementwhichseeksperpetuityby
wayoffuturity.
ThePrimals,onthecontrary,intheirstateofblessednesshave
nosuchaspirationtowardsanythingtocome:theyarethe
whole,now;whatlifemaybethoughtofastheirdue,they
possessentire;they,therefore,seeknothing,sincethereis
nothingfuturetothem,nothingexternaltotheminwhichany
futuritycouldfindlodgement.
Thustheperfectandallcomprehensiveessenceofthe
AuthenticExistentdoesnotconsistmerelyinthecompleteness
inherentinitsmembers;itsessenceincludes,further,its
establishedimmunityfromalllackwiththeexclusion,also,of
allthatiswithoutBeingfornotonlymustallthingsbe
containedintheAllandWhole,butitcancontainnothingthat
is,orwasever,nonexistentandthisStateandNatureofthe
AuthenticExistentisEternity:inourveryword,Eternity
meansEverBeing.
5.ThisEverBeingisrealizedwhenuponexaminationofan
objectIamabletosayorrather,toknowthatinitsvery
Natureitisincapableofincrementorchange;anythingthat
failsbythattestisnoEverExistentor,atleast,noEverAll
Existent.
ButisperpetuityenoughinitselftoconstituteanEternal?
No:theobjectmust,farther,includesuchaNaturePrincipleas
togivetheassurancethattheactualstateexcludesallfuture
change,sothatitisfoundateveryobservationasitalways
was.
Imagine,then,thestateofabeingwhichcannotfallawayfrom
thevisionofthisbutisforevercaughttoit,heldbythespell
ofitsgrandeur,kepttoitbyvirtueofanatureitselfunfailing
oreventhestateofonethatmustlabourtowardsEternityby
directedeffort,butthentorestinit,immoveableatanypoint
assimilatedtoit,coeternalwithit,contemplatingEternityand
theEternalbywhatisEternalwithintheself.
Acceptingthisasatrueaccountofaneternal,aperdurable
ExistentonewhichneverturnstoanyKindoutsideitself,that
possesseslifecompleteonceforall,thathasneverreceived
anyaccession,thatisnowreceivingnoneandwillnever
receiveanywehave,withthestatementofaperduringBeing,

thestatementalsoofperduranceandofEternity:perduranceis
thecorrespondingstatearisingfromthe[divine]substratum
andinherentinit;Eternity[thePrincipleasdistinguishedfrom
thepropertyofeverlastingness]isthatsubstratumcarryingthat
stateinmanifestation.
Eternity,thus,isoftheorderofthesupremelygreat;itproves
oninvestigationtobeidenticalwithGod:itmayfitlybe
describedasGodmademanifest,asGoddeclaringwhatHeis,
asexistencewithoutjoltorchange,andthereforeasalsothe
firmlyliving.
Anditshouldbenoshockthatwefindpluralityinit;eachof
theBeingsoftheSupremeismultiplebyvirtueofunlimited
force;fortobelimitlessimpliesfailingatnopoint,and
Eternityispreeminentlythelimitlesssince(havingnopastor
future)itspendsnothingofitsownsubstance.
ThusacloseenoughdefinitionofEternitywouldbethatitisa
lifelimitlessinthefullsenseofbeingallthelifethereisanda
lifewhich,knowingnothingofpastorfuturetoshatterits
completeness,possessesitselfintactforever.Tothenotionof
aLife(aLivingPrinciple)allcomprehensiveaddthatitnever
spendsitself,andwehavethestatementofaLife
instantaneouslyinfinite.
6.NowthePrinciplethisstated,allgoodandbeauty,and
everlasting,iscentredinTheOne,sprungfromIt,andpointed
towardsIt,neverstrayingfromIt,buteverholdingaboutItand
inItandlivingbyItslaw;anditisinthisreference,asIjudge,
thatPlatofinely,andbynomeansinadvertentlybutwith
profoundintentionwrotethosewordsofhis,"Eternitystable
inUnity";hewishestoconveythatEternityisnotmerely
somethingcirclingonitstracesintoafinalunitybuthas
[instantaneous]BeingaboutTheOneastheunchangingLifeof
theAuthenticExistent.Thisiscertainlywhatwehavebeen
seeking:thisPrinciple,atrestwithinrestwiththeOne,is
Eternity;possessingthisstablequality,beingitselfatoncethe
absoluteselfidenticalandnonethelesstheactive
manifestationofanunchangingLifesettowardstheDivine
anddwellingwithinIt,untrue,therefore,neitheronthesideof
BeingnoronthesideofLifethiswillbeEternity[theReal
Beingwehavesought].
Trulytobecomportsneverlackingexistenceandnever
knowingvarietyinthemodeofexistence:Beingis,therefore,
selfidenticalthroughout,and,therefore,againisone
undistinguishablething.Beingcanhavenothisandthat;it
cannotbetreatedintermsofintervals,unfoldings,progression,
extension;thereisnograspinganyfirstorlastinit.

If,then,thereisnofirstorlastinthisPrinciple,ifexistenceis
itsmostauthenticpossessionanditsveryself,andthisinthe
sensethatitsexistenceisEssenceorLifethen,onceagain,we
meetherewhatwehavebeendiscussing,Eternity.
Observethatsuchwordsas"always,""never,""sometimes"
mustbetakenasmereconveniencesofexposition:thus
"alwaysusedinthesensenotoftimebutofincorruptibility
andendlesslycompletescopemightsetupthefalsenotionof
stageandinterval.Wemightperhapsprefertospeakof
"Being,"withoutanyattribute;butsincethistermisapplicable
toEssenceandsomewritershaveusedtheword"Essence"for
thingsofprocess,wecannotconveyourmeaningtothem
withoutintroducingsomewordcarryingthenotionof
perdurance.
Thereis,ofcourse,nodifferencebetweenBeingand
EverlastingBeing;justasthereisnonebetweenaphilosopher
andatruephilosopher:theattribute"true"cameintouse
becausetherearosewhatmasqueradedasphilosophy;andfor
similarreasons"everlasting"wasadjoinedto"Being,"and
"Being"to"everlasting,"andwehave[thetautologyof]
"EverlastingBeing."Wemusttakethis"Everlasting"as
expressingnomorethanAuthenticBeing:itismerelyapartial
expressionofapotencywhichignoresallintervalortermand
canlookforwardtonothingbywayofadditiontotheAll
whichitpossesses.ThePrincipleofwhichthisisthestatement
willbetheAllExistent,and,asbeingall,canhavenofailing
ordeficiency,cannotbeatsomeonepointcompleteandat
someotherlacking.
ThingsandBeingsintheTimeorderevenwhentoall
appearancecomplete,asabodyiswhenfittoharbourasoul
arestillboundtosequence;theyaredeficienttotheextentof
thatthing,Time,whichtheyneed:letthemhaveit,presentto
themandrunningsidebysidewiththem,andtheyarebythat
veryfactincomplete;completenessisattributedtothemonly
byanaccidentoflanguage.
ButtheconceptionofEternitydemandssomethingwhichisin
itsnaturecompletewithoutsequence;itisnotsatisfiedby
somethingmeasuredouttoanyremotertimeorevenby
somethinglimitless,but,initslimitlessreach,stillhavingthe
progressionoffuturity:itrequiressomethingimmediately
possessedoftheduefullnessofBeing,somethingwhoseBeing
doesnotdependuponanyquantity[suchasinstalmentsof
time]butsubsistsbeforeallquantity.
Itselfhavingnoquantity,itcanhavenocontactwithanything
quantitativesinceitsLifecannotbemadeathingoffragments,

incontradictiontothepartlessnesswhichisitscharacter;it
mustbewithoutpartsintheLifeasintheessence.
Thephrase"Hewasgood"[usedbyPlatooftheDemiurge]
referstotheIdeaoftheAll;anditsveryindefiniteness
signifiestheutterabsenseofrelationtoTime:sothateventhis
Universehashadnotemporalbeginning;andifwespeakof
something"before"it,thatisonlyinthesenseoftheCause
fromwhichittakesitsEternalExistence.Platousedtheword
merelyfortheconvenienceofexposition,andimmediately
correctsitasinappropriatetotheordervestedwiththeEternity
heconceivesandaffirms.
7.Nowcomesthequestionwhether,inallthisdiscussion,we
arenotmerelyhelpingtomakeoutacaseforsomeotherorder
ofBeingsandtalkingofmattersalientoourselves.
Buthowcouldthatbe?Whatunderstandingcantherebe
failingsomepointofcontact?Andwhatcontactcouldtherebe
withtheutterlyalien?
Wemustthenhave,ourselves,somepartorshareinEternity.
Still,howisthispossibletouswhoexistinTime?
Thewholequestionturnsonthedistinctionbetweenbeingin
TimeandbeinginEternity,andthiswillbebestrealizedby
probingtotheNatureofTime.Wemust,therefore,descend
fromEternitytotheinvestigationofTime,totherealmof
Time:tillnowwehavebeentakingtheupwardway;wemust
nowtakethedownwardnottothelowestlevelsbutwithinthe
degreeinwhichTimeitselfisadescentfromEternity.
IfthevenerablesagesofformerdayshadnottreatedofTime,
ourmethodwouldbetobeginbylinkingto[theideaof]
Eternity[theideaof]itsNext[itsinevitabledownwardor
outgoingsubsequentinthesameorder],thensettingforththe
probablenatureofsuchaNextandproceedingtoshowhow
theconceptionthusformedtallieswithourowndoctrine.
But,asthingsare,ourbestbeginningistorangeoverthemost
noteworthyoftheancientopinionsandseewhetheranyof
themaccordwithours.
ExistingexplanationsofTimeseemtofallintothreeclasses:
TimeisvariouslyidentifiedwithwhatweknowasMovement,
withamovedobject,andwithsomephenomenonof
Movement:obviouslyitcannotbeRestorarestingobjector
anyphenomenonofrest,since,initscharacteristicidea,itis

concernedwithchange.
OfthosethatexplainitasMovement,someidentifyitwith
AbsoluteMovement[orwiththetotalofMovement],others
withthatoftheAll.Thosethatmakeitamovedobjectwould
identifyitwiththeorboftheAll.Thosethatconceiveitas
somephenomenon,orsomeperiod,ofMovementtreatit,
severally,eitherasastandardofmeasureorassomething
inevitablyaccompanyingMovement,abstractordefinite.
8.MovementTimecannotbewhetheradefiniteactofmoving
ismeantoraunitedtotalmadeupofallsuchactssince
movement,ineithersense,takesplaceinTime.And,ofcourse,
ifthereisanymovementnotinTime,theidentificationwith
Timebecomesallthelesstenable.
Inaword,Movementmustbedistinctfromthemediumin
whichittakesplace.
And,withallthathasbeensaidorisstillsaid,one
considerationisdecisive:Movementcancometorest,canbe
intermittent;Timeiscontinuous.
WewillbetoldthattheMovementoftheAlliscontinuous
[andsomaybeidenticalwithTime].
But,ifthereferenceistotheCircuitoftheheavenlysystem[it
isnotstrictlycontinuous,orequable,since]thetimetakenin
thereturnpathisnotthatoftheoutgoingmovement;theoneis
twiceaslongastheother:thisMovementoftheAllproceeds,
therefore,bytwodifferentdegrees;therateoftheentire
journeyisnotthatofthefirsthalf.
Further,thefactthatwehearoftheMovementofthe
outermostspherebeingtheswiftestconfirmsourtheory.
Obviously,itistheswiftestofmovementsbytakingthelesser
timetotraversethegreaterspacetheverygreatestallother
movingthingsareslowerbytakingalongertimetotraversea
meresegmentofthesameextension:inotherwords,Timeis
notthismovement.
And,ifTimeisnoteventhemovementoftheKosmicSphere
muchlessisitthesphereitselfthoughthathasbeenidentified
withTimeonthegroundofitsbeinginmotion.
Isit,then,somephenomenonorconnectionofMovement?
Letus,tentatively,supposeittobeextent,orduration,of
Movement.

Now,tobeginwith,Movement,evencontinuous,hasno
unchangingextent[asTimetheequablehas],since,evenin
space,itmaybefasterorslower;theremust,therefore,be
someunitofstandardoutsideit,bywhichthesedifferencesare
measurable,andthisoutsidestandardwouldmoreproperlybe
calledTime.Andfailingsuchameasure,whichextentwould
beTime,thatofthefastorofthesloworratherwhichofthem
all,sincethesespeeddifferencesarelimitless?
IsittheextentofthesubordinateMovement[=movementof
thingsofearth]?
Again,thisgivesusnounitsincethemovementisinfinitely
variable;wewouldhave,thus,notTimebutTimes.
TheextentoftheMovementoftheAll,then?
TheCelestialCircuitmay,nodoubt,bethoughtofintermsof
quantity.Itanswerstomeasureintwoways.Firstthereis
space;themovementiscommensuratewiththeareaitpasses
through,andthisareaisitsextent.Butthisgivesus,still,space
only,notTime.Secondly,thecircuit,consideredapartfrom
distancetraversed,hastheextentofitscontinuity,ofits
tendencynottostopbuttoproceedindefinitely:butthisis
merelyamplitudeofMovement;searchit,tellitsvastness,and,
still,Timehasnomoreappeared,nomoreentersintothe
matter,thanwhenonecertifiesahighpitchofheat;allwehave
discoveredisMotioninceaselesssuccession,likewater
flowingceaselessly,motionandextentofmotion.
SuccessionorrepetitiongivesusNumberdyad,triad,etc.
andtheextenttraversedisamatterofMagnitude;thuswehave
QuantityofMovementintheformofnumber,dyad,triad,
decade,orintheformofextentapprehendedinwhatwemay
calltheamountoftheMovement:but,theideaofTimewe
havenot.ThatdefiniteQuantityismerelysomethingoccurring
withinTime,for,otherwiseTimeisnoteverywherebutis
somethingbelongingtoMovementwhichthuswouldbeits
substratumorbasicstuff:oncemore,then,wewouldbe
makingTimeidenticalwithMovement;fortheextentof
Movementisnotsomethingoutsideitbutissimplyits
continuousness,andweneednothaltuponthedifference
betweenthemomentaryandthecontinuous,whichissimply
oneofmanneranddegree.Theextendedmovementandits
extentarenotTime;theyareinTime.ThosethatexplainTime
asextentofMovementmustmeannottheextentofthe
movementitselfbutsomethingwhichdeterminesitsextension,
somethingwithwhichthemovementkeepspaceinitscourse.
Butwhatthissomethingis,wearenottold;yetitis,clearly,
Time,thatinwhichallMovementproceeds.Thisiswhatour

discussionhasaimedatfromthefirst:"What,essentially,is
Time?"Itcomestothis:weask"WhatisTime?"andweare
answered,"TimeistheextensionofMovementinTime!"
OntheonehandTimeissaidtobeanextensionapartfromand
outsidethatofMovement;andwearelefttoguesswhatthis
extensionmaybe:ontheotherhand,itisrepresentedasthe
extensionofMovement;andthisleavesthedifficultywhatto
makeoftheextensionofRestthoughonethingmaycontinue
aslonginreposeasanotherinmotion,sothatweareobliged
tothinkofonethingTimethatcoversbothRestand
Movements,and,therefore,standsdistinctfromeither.
Whatthenisthisthingofextension?Towhatorderofbeings
doesitbelong?
Itobviouslyisnotspatial,forplace,too,issomethingoutside
it.
9."ANumber,aMeasure,belongingtoMovement?"
This,atleast,isplausiblesinceMovementisacontinuousthin;
butletusconsider.
Tobeginwith,wehavethedoubtwhichmetuswhenwe
probeditsidentificationwithextentofMovement:isTimethe
measureofanyandeveryMovement?
Haveweanymeansofcalculatingdisconnectedandlawless
Movement?Whatnumberormeasurewouldapply?What
wouldbetheprincipleofsuchaMeasure?
OneMeasureformovementslowandfast,foranyandevery
movement:thenthatnumberandmeasurewouldbelikethe
decade,bywhichwereckonhorsesandcows,orlikesome
commonstandardforliquidsandsolids.IfTimeisthisKindof
Measure,welearn,nodoubt,ofwhatobjectsitisaMeasure
ofMovementsbutwearenonearerunderstandingwhatitisin
itself.
Or:wemaytakethedecadeandthinkofit,apartfromthe
horsesorcows,asapurenumber;thisgivesusameasure
which,eventhoughnotactuallyapplied,hasadefinitenature.
IsTime,perhaps,aMeasureinthissense?
No:totellusnomoreofTimeinitselfthanthatitissucha
numberismerelytobringusbacktothedecadewehave
alreadyrejected,ortosomesimilarcollectivefigure.
If,ontheotherhand,Timeis[notsuchanabstractionbut]a

Measurepossessingacontinuousextentofitsown,itmust
havequantity,likeafootrule;itmusthavemagnitude:itwill,
clearly,beinthenatureofalinetraversingthepathof
Movement.But,itselfthussharinginthemovement,howcan
itbeaMeasureofMovement?Whyshouldtheoneofthetwo
bethemeasureratherthantheother?Besidesanaccompanying
measureismoreplausiblyconsideredasameasureofthe
particularmovementitaccompaniesthanofMovementin
general.Further,thisentirediscussionassumescontinuous
movement,sincetheaccompanyingprinciple;Time,isitself
unbroken[butafullexplanationimpliesjustificationofTime
inrepose].
Thefactisthatwearenottothinkofameasureoutsideand
apart,butofacombinedthing,ameasuredMovement,andwe
aretodiscoverwhatmeasuresit.
GivenaMovementmeasured,arewetosupposethemeasure
tobeamagnitude?
Ifso,whichofthesetwowouldbeTime,themeasured
movementorthemeasuringmagnitude?ForTime[as
measure]mustbeeitherthemovementmeasuredby
magnitude,orthemeasuringmagnitudeitselforsomething
usingthemagnitudelikeayardsticktoappraisethe
movement.Inallthreecases,aswehaveindicated,the
applicationisscarcelyplausibleexceptwherecontinuous
movementisassumed:unlesstheMovementproceeds
smoothly,andevenunintermittentlyandasembracingthe
entirecontentofthemovingobject,greatdifficultiesarisein
theidentificationofTimewithanykindofmeasure.
Letus,then,supposeTimetobethis"measuredMovement,"
measuredbyquantity.NowtheMovementifitistobe
measuredrequiresameasureoutsideitself;thiswastheonly
reasonforraisingthequestionoftheaccompanyingmeasure.
Inexactlythesamewaythemeasuringmagnitude,inturn,will
requireameasure,becauseonlywhenthestandardshowssuch
andsuchanextensioncanthedegreeofmovementbe
appraised.Timethenwillbe,notthemagnitudeaccompanying
theMovement,butthatnumericalvaluebywhichthe
magnitudeaccompanyingtheMovementisestimated.Butthat
numbercanbeonlytheabstractfigurewhichrepresentsthe
magnitude,anditisdifficulttoseehowanabstractfigurecan
performtheactofmeasuring.
And,supposingthatwediscoverawayinwhichitcan,westill
havenotTime,themeasure,butaparticularquantityofTime,
notatallthesamething:Timemeanssomethingverydifferent
fromanydefiniteperiod:beforeallquestionastoquantityis

thequestionastothethingofwhichacertainquantityis
present.
Time,wearetold,isthenumberoutsideMovementand
measuringit,likethetensappliedtothereckoningofthe
horsesandcowsbutnotinherentinthem:wearenottoldwhat
thisNumberis;yet,appliedornot,itmust,likethatdecade,
havesomenatureofitsown.
Or"itisthatwhichaccompaniesaMovementandmeasuresit
byitssuccessivestages";butwearestillleftaskingwhatthis
thingrecordingthestagesmaybe.
Inanycase,onceathingwhetherbypointorstandardorany
othermeansmeasuressuccession,itmustmeasureaccording
totime:thisnumberappraisingmovementdegreebydegree
must,therefore,ifitistoserveasameasureatall,be
somethingdependentupontimeandincontactwithit:for,
either,degreeisspatial,merelythebeginningandendofthe
Stadium,forexampleorintheonlyalternative,itisapure
matterofTime:thesuccessionofearlyandlateisstageof
Time,TimeendinguponacertainNoworTimebeginning
fromaNow.
Time,therefore,issomethingotherthanthemerenumber
measuringMovement,whetherMovementingeneralorany
particulartractofMovement.
Further:Whyshouldthemerepresenceofanumbergiveus
Timeanumbermeasuringormeasured;forthesamenumber
maybeeitherifTimeisnotgivenusbythefactofMovement
itself,theMovementwhichinevitablycontainsinitselfa
successionofstages?TomakethenumberessentialtoTimeis
likesayingthatmagnitudehasnotitsfullquantityunlesswe
canestimatethatquantity.
Again,ifTimeis,admittedly,endless,howcannumberapply
toit?
ArewetotakesomeportionofTimeandfinditsnumerical
statement?ThatsimplymeansthatTimeexistedbefore
numberwasappliedtoit.
Wemay,therefore,verywellthinkthatitexistedbeforethe
SoulorMindthatestimatesitif,indeed,itisnottobethought
totakeitsoriginfromtheSoulfornomeasurementby
anythingisnecessarytoitsexistence;measuredornot,ithas
thefullextentofitsbeing.
AndsupposeittobetruethattheSoulistheappraiser,using

Magnitudeasthemeasuringstandard,howdoesthishelpusto
theconceptionofTime?
10.Time,again,hasbeendescribedassomesortofasequence
uponMovement,butwelearnnothingfromthis,nothingis
said,untilweknowwhatitisthatproducesthissequential
thing:probablythecauseandnottheresultwouldturnoutto
beTime.
And,admittingsuchathing,therewouldstillremainthe
questionwhetheritcameintobeingbeforethemovement,with
it,orafterit;and,whetherwesaybeforeorwithorafter,we
arespeakingoforderinTime:andthusourdefinitionis"Time
isasequenceuponmovementinTime!"
Enough:OurmainpurposeistoshowwhatTimeis,notto
refutefalsedefinition.Totraversepointbypointthemany
opinionsofourmanypredecessorswouldmeanahistoryrather
thananidentification;wehavetreatedthevarioustheoriesas
fullyasispossibleinacursoryreview:and,notice,thatwhich
makesTimetheMeasureoftheAllMovementisrefutedby
ourentirediscussionand,especially,bytheobservationsupon
theMeasurementofMovementingeneral,forallthe
argumentexcept,ofcourse,thatfromirregularityappliesto
theAllasmuchastoparticularMovement.
Weare,thus,atthestagewherewearetostatewhatTime
reallyis.
11.Tothisendwemustgobacktothestateweaffirmedof
Eternity,unwaveringLife,undividedtotality,limitless,
knowingnodivagation,atrestinunityandintentuponit.Time
wasnotyet:oratleastitdidnotexistfortheEternalBeings,
thoughitsbeingwasimplicitintheIdeaandPrincipleof
progressivederivation.
ButfromtheDivineBeingsthusatrestwithinthemselves,how
didthisTimefirstemerge?
WecanscarcelycallupontheMusestorecountitsoriginsince
theywerenotinexistencethenperhapsnoteveniftheyhad
been.Theengenderedthing,Time,itself,canbesttellushowit
roseandbecamemanifest;somethingthusitsstorywouldrun:
Timeatfirstinrealitybeforethat"first"wasproducedby
desireofsuccessionTimelay,selfconcentrated,atrestwithin
theAuthenticExistent:itwasnotyetTime;itwasmergedin
theAuthenticandmotionlesswithit.Buttherewasanactive
principlethere,onesetongoverningitselfandrealizingitself
[=theAllSoul],anditchosetoaimatsomethingmorethanits

present:itstirredfromitsrest,andTimestirredwithit.And
we,stirringtoaceaselesssuccession,toanext,tothe
discriminationofidentityandtheestablishmentofevernew
difference,traversedaportionoftheoutgoingpathand
producedanimageofEternity,producedTime.
FortheSoulcontainedanunquietfaculty,alwaysdesirousof
translatingelsewherewhatitsawintheAuthenticRealm,and
itcouldnotbeartoretainwithinitselfallthedensefullnessof
itspossession.
ASeedisatrest;thenatureprinciplewithin,uncoiling
outwards,makeswaytowardswhatseemstoitalargelife;but
bythatpartitionitloses;itwasaunityselfgathered,andnow,
ingoingforthfromitself,itfrittersitsunityaway;itadvances
intoaweakergreatness.ItissowiththisfacultyoftheSoul,
whenitproducestheKosmosknowntosensethemimicofthe
DivineSphere,movingnotintheverymovementoftheDivine
butinitssimilitude,inanefforttoreproducethatofthe
Divine.TobringthisKosmosintobeing,theSoulfirstlaid
asideitseternityandclotheditselfwithTime;thisworldofits
fashioningitthengaveovertobeaservanttoTime,makingit
ateverypointathingofTime,settingallitsprogressions
withinthebournesofTime.FortheKosmosmovesonlyin
SoultheonlySpacewithintherangeoftheAllopentoitto
moveinandthereforeitsMovementhasalwaysbeeninthe
TimewhichinheresinSoul.
Puttingforthitsenergyinactafteract,inaconstantprogress
ofnovelty,theSoulproducessuccessionaswellasact;taking
upnewpurposesaddedtotheolditbringsthusintobeingwhat
hadnotexistedinthatformerperiodwhenitspurposewasstill
dormantanditslifewasnotasitsincebecame:thelifeis
changedandthatchangecarrieswithitachangeofTime.
Time,then,iscontainedindifferentiationofLife;theceaseless
forwardmovementofLifebringswithitunendingTime;and
LifeasitachievesitsstagesconstitutespastTime.
Wouldit,then,besoundtodefineTimeastheLifeoftheSoul
inmovementasitpassesfromonestageofactorexperienceto
another?
Yes;forEternity,wehavesaid,isLifeinrepose,unchanging,
selfidentical,alwaysendlesslycomplete;andthereistobean
imageofEternityTimesuchanimageasthislowerAll
presentsoftheHigherSphere.Thereforeoveragainstthat
higherlifetheremustbeanotherlife,knownbythesamename
asthemoreveritablelifeoftheSoul;overagainstthat
movementoftheIntellectualSoultheremustbethemovement
ofsomepartialphase;overagainstthatidentity,

unchangeablenessandstabilitytheremustbethatwhichisnot
constantintheoneholdbutputsforthmultitudinousacts;over
againstthatonenesswithoutextentorintervaltheremustbean
imageofoneness,aunityoflinkandsuccession;overagainst
theimmediatelyinfiniteandallcomprehending,thatwhich
tends,yes,toinfinitybutbytendingtoaperpetualfuturity;
overagainsttheWholeinconcentration,theremustbethat
whichistobeaWholebystagesneverfinal.Thelessermust
alwaysbeworkingtowardstheincreaseofitsBeing,thiswill
beitsimitationofwhatisimmediatelycomplete,selfrealized,
endlesswithoutstage:onlythuscanitsBeingreproducethatof
theHigher.
Time,however,isnottobeconceivedasoutsideofSoul;
EternityisnotoutsideoftheAuthenticExistent:norisittobe
takenasasequenceorsuccessiontoSoul,anymorethan
EternityistotheDivine.ItisathingseenuponSoul,inherent,
coevaltoit,asEternitytotheIntellectualRealm.
12.WearebroughtthustotheconceptionofaNatural
PrincipleTimeacertainexpanse[aquantitativephase]ofthe
LifeoftheSoul,aprinciplemovingforwardbysmoothand
uniformchangesfollowingsilentlyuponeachothera
Principle,then,whoseActissequent.
ButletusconceivethispoweroftheSoultoturnbackand
withdrawfromthelifecoursewhichitnowmaintains,from
thecontinuousandunendingactivityofaneverexistentsoul
notselfcontainedorselfintentbutconcernedaboutdoingand
engendering:imagineitnolongeraccomplishinganyAct,
settingapausetothisworkithasinaugurated;letthisoutgoing
phaseoftheSoulbecomeoncemore,equallywiththerest,
turnedtotheSupreme,toEternalBeing,tothetranquilly
stable.
WhatwouldthenexistbutEternity?
Allwouldremaininunity;howcouldtherebeanydiversityof
things?WhatEarlierorLaterwouldtherebe,whatlonglasting
orshortlasting?WhatgroundwouldliereadytotheSoul's
operationbuttheSupremeinwhichithasitsBeing?Or,
indeed,whatoperativetendencycouldithaveeventoThat
sinceapriorseparationisthenecessaryconditionoftendency?
TheverysphereoftheUniversewouldnotexist;foritcannot
antedateTime:it,too,hasitsBeinganditsMovementinTime;
andifitceasedtomove,theSoulAct[whichistheessenceof
Time]continuing,wecouldmeasuretheperiodofitsRepose
bythatstandardoutsideit.

If,then,theSoulwithdrew,sinkingitselfagainintoitsprimal
unity,Timewoulddisappear:theoriginofTime,clearly,isto
betracedtothefirststiroftheSoul'stendencytowardsthe
productionofthesensibleuniversewiththeconsecutiveact
ensuing.Thisishow"Time"asweread"cameintoBeing
simultaneously"withthisAll:theSoulbegotatoncethe
UniverseandTime;inthatactivityoftheSoulthisUniverse
sprangintobeing;theactivityisTime,theUniverseisa
contentofTime.Nodoubtitwillbeurgedthatwereadalsoof
theorbitoftheStarsbeingTimes":butdonotforgetwhat
follows;"thestarsexist,"wearetold,"forthedisplayand
delimitationofTime,"and"thattheremaybeamanifest
Measure."NoindicationofTimecouldbederivedfrom
[observationof]theSoul;noportionofitcanbeseenor
handled,soitcouldnotbemeasuredinitself,especiallywhen
therewasasyetnoknowledgeofcounting;thereforetheSoul
bringsintobeingnightandday;intheirdifferenceisgiven
Dualityfromwhich,weread,arisestheconceptofNumber.
Weobservethetractbetweenasunriseanditsreturnand,as
themovementisuniform,wethusobtainaTimeintervalupon
whichtomeasureourselves,andweusethisasastandard.We
havethusameasureofTime.Timeitselfisnotameasure.
Howwoulditsettowork?Andwhatkindofthingisthereof
whichitcouldsay,"Ifindtheextentofthisequaltosuchand
suchastretchofmyownextent?"Whatisthis"I"?Obviously
somethingbywhichmeasurementisknown.Time,then,serves
towardsmeasurementbutisnotitselftheMeasure:the
MovementoftheAllwillbemeasuredaccordingtoTime,but
Timewillnot,ofitsownNature,beaMeasureofMovement:
primarilyaKindtoitself,itwillincidentallyexhibitthe
magnitudesofthatmovement.
AndthereiteratedobservationofMovementthesameextent
foundtobetraversedinsuchandsuchaperiodwillleadtothe
conceptionofadefinitequantityofTimepast.
Thisbringsustothefactthat,inacertainsense,the
Movement,theorbitoftheuniverse,maylegitimatelybesaid
tomeasureTimeinsofarasthatispossibleatallsinceany
definitestretchofthatcircuitoccupiesacertainquantityof
Time,andthisistheonlygraspwehaveofTime,ouronly
understandingofit:whatthatcircuitmeasuresbyindication,
thatiswillbeTime,manifestedbytheMovementbutnot
broughtintobeingbyit.
ThismeansthatthemeasureoftheSphericMovementhas
itselfbeenmeasuredbyadefinitestretchofthatMovement
andthereforeissomethingdifferent;asmeasure,itisonething
and,asthemeasured,itisanother;[itsbeingmeasureor]its

beingmeasuredcannotbeofitsessence.
Wearenonearerknowledgethanifwesaidthatthefootrule
measuresMagnitudewhilewelefttheconceptMagnitude
undefined;or,again,wemightaswelldefineMovement
whoselimitlessnessputsitoutofourreachasthething
measuredbySpace;thedefinitionwouldbeparallelsincewe
canmarkoffacertainspacewhichtheMovementhas
traversedandsaytheoneisequivalenttotheother.
13.TheSpheralCircuit,then,performedinTime,indicatesit:
butwhenwecometoTimeitselfthereisnoquestionofits
being"within"somethingelse:itmustbeprimary,athing
"withinitself."Itisthatinwhichalltheresthappens,inwhich
allmovementandrestexistsmoothlyandunderorder;
somethingfollowingadefiniteorderisnecessarytoexhibitit
andtomakeitasubjectofknowledgethoughnottoproduce
ititisknownbyorderwhetherinrestorinmotion;inmotion
especially,forMovementbettermovesTimeintoourkenthan
restcan,anditiseasiertoestimatedistancetraversedthan
reposemaintained.ThislastfacthasledtoTimebeingcalleda
measureofMovementwhenitshouldhavebeendescribedas
somethingmeasuredbyMovementandthendefinedinits
essentialnature;itisanerrortodefineitbyamereaccidental
concomitantandsotoreversetheactualorderofthings.
Possibly,however,thisreversalwasnotintendedbythe
authorsoftheexplanation:but,atanyrate,wedonot
understandthem;theyplainlyapplythetermMeasuretowhat
isinrealitythemeasuredandleaveusunabletograsptheir
meaning:ourperplexitymaybeduetothefactthattheir
writingsaddressedtodisciplesacquaintedwiththeirteaching
donotexplainwhatthisthing,measure,ormeasuredobject,is
initself.
PlatodoesnotmaketheessenceofTimeconsistinitsbeing
eitherameasureorathingmeasuredbysomethingelse.
Uponthepointofthemeansbywhichitisknown,heremarks
thattheCircuitadvancesaninfinitesimaldistanceforevery
infinitesimalsegmentofTimesothatfromthatobservationit
ispossibletoestimatewhattheTimeis,howmuchitamounts
to:butwhenhispurposeistoexplainitsessentialnaturehe
tellsusthatitsprangintoBeingsimultaneouslywiththe
Heavenlysystem,areproductionofEternity,itsimagein
motion,TimenecessarilyunrestingastheLifewithwhichit
mustkeeppace:and"coevalwiththeHeavens"becauseitis
thissameLife[oftheDivineSoul]whichbringstheHeavens
alsointobeing;TimeandtheHeavensaretheworkoftheone
Life.

SupposethatLife,then,torevertanimpossibilitytoperfect
unity:Time,whoseexistenceisinthatLife,andtheHeavens,
nolongermaintainedbythatLife,wouldendatonce.
Itistheheightofabsurditytofastenonthesuccessionof
earlierandlateroccurringinthelifeandmovementofthis
sphereofours,todeclarethatitmustbesomedefinitething
andtocallitTime,whiledenyingtherealityofthemoretruly
existentMovement,thatoftheSoul,whichhasalsoitsearlier
andlater:itcannotbereasonabletorecognizesuccessioninthe
caseoftheSoullessMovementandsotoassociateTimewith
thatwhileignoringsuccessionandtherealityofTimeinthe
Movementfromwhichtheothertakesitsimitativeexistence;
toignore,thatis,theveryMovementinwhichsuccessionfirst
appears,aselfactuatedmovementwhich,engenderingitsown
everyoperation,isthesourceofallthatfollowsuponitself,to
allwhich,itisthecauseofexistence,atonce,andofevery
consequent.
But:wetreattheKosmicMovementasoverarchedbythatof
theSoulandbringitunderTime;yetwedonotsetunderTime
thatSoulMovementitselfwithallitsendlessprogression:
whatisourexplanationofthisparadox?
Simply,thattheSoulMovementhasforitsPriorEternity
whichknowsneitheritsprogressionnoritsextension.The
descenttowardsTimebeginswiththisSoulMovement;it
madeTimeandharboursTimeasaconcomitanttoitsAct.
AndthisishowTimeisomnipresent:thatSoulisabsentfrom
nofragmentoftheKosmosjustasourSoulisabsentfromno
particleofourselves.AsforthosewhopronounceTimeathing
ofnosubstantialexistence,ofnoreality,theyclearlybelieGod
Himselfwhenevertheysay"Hewas"or"Hewillbe":forthe
existenceindicatedbythe"wasandwillbe"canhaveonly
suchrealityasbelongstothatinwhichitissaidtobesituated:
butthisschooldemandsanothertypeofargument.
Meanwhilewehaveasupplementaryobservationtomake.
Takeamanwalkingandobservetheadvancehehasmade;that
advancegivesyouthequantityofmovementheisemploying:
andwhenyouknowthatquantityrepresentedbytheground
traversedbyhisfeet,for,ofcourse,wearesupposingthe
bodilymovementtocorrespondwiththepacehehassetwithin
himselfyouknowalsothemovementthatexistsintheman
himselfbeforethefeetmove.
Youmustrelatethebody,carriedforwardduringagiven
periodofTime,toacertainquantityofMovementcausingthe

progressandtotheTimeittakes,andthatagaintothe
Movement,equalinextension,withintheman'ssoul.
ButtheMovementwithintheSoultowhatareyouto(relate)
referthat?
Letyourchoicefallwhereitmay,fromthispointthereis
nothingbuttheunextended:andthisistheprimarilyexistent,
thecontainertoallelse,havingitselfnocontainer,brooking
none.
And,aswithMan'sSoul,sowiththeSouloftheAll.
"IsTime,then,withinourselvesaswell?"
TimeineverySouloftheorderoftheAllSoul,presentinlike
forminall;foralltheSoulsaretheoneSoul.
AndthisiswhyTimecanneverbebrokenapart,anymore
thanEternitywhich,similarly,underdiversemanifestations,
hasitsBeingasanintegralconstituentofalltheeternal
Existences.

EnneadIII
Eighthtractate:Naturecontemplationandtheone
WrittenbyPlotinus,253270A.D.
1.Supposingweplayedalittlebeforeenteringuponour
seriousconcernandmaintainedthatallthingsarestrivingafter
Contemplation,lookingtoVisionastheironeendandthis,
notmerelybeingsendowedwithreasonbuteventhe
unreasoninganimals,thePrinciplethatrulesingrowingthings,
andtheEarththatproducestheseandthatallachievetheir
purposeinthemeasurepossibletotheirkind,eachattaining
VisionandpossessingitselfoftheEndinitsownwayand
degree,somethingsinentirereality,othersinmimicryandin
imagewewouldscarcelyfindanyonetoenduresostrangea
thesis.Butinadiscussionentirelyamongourselvesthereisno
riskinalighthandlingofourownideas.
WellintheplayofthisverymomentamIengagedintheact
ofContemplation?
Yes;IandallthatenterthisplayareinContemplation:our
playaimsatVision;andthereiseveryreasontobelievethat
childorman,insportorearnest,isplayingorworkingonly
towardsVision,thateveryactisanefforttowardsVision;the

compulsoryact,whichtendsrathertobringtheVisiondownto
outwardthings,andtheactthoughtofasvoluntary,less
concernedwiththeouter,originatealikeintheefforttowards
Vision.
ThecaseofManwillbetreatedlateron;letusspeak,first,of
theearthandofthetreesandvegetationingeneral,asking
ourselveswhatisthenatureofContemplationinthem,howwe
relatetoanyContemplativeactivitythelabourand
productivenessoftheearth,howNature,heldtobedevoidof
reasonandevenofconsciousrepresentation,caneitherharbour
ContemplationorproducebymeansoftheContemplation
whichitdoesnotpossess.
2.Thereis,obviously,noquestionhereofhandsorfeet,ofany
implementborrowedorinherent:Natureneedssimplythe
MatterwhichitistoworkuponandbringunderForm;its
productivitycannotdependuponmechanicaloperation.What
drivingorhoistinggoestoproduceallthatvarietyofcolour
andpattern?
Thewaxworkers,whosemethodshavebeencitedasparallel
tothecreativeactofNature,areunabletomakecolours;all
theycandotoimposeupontheirhandicraftcolourstakenfrom
elsewhere.Nonethelessthereisaparallelwhichdemands
attention:inthecaseofworkersinsuchartstheremustbe
somethinglockedwithinthemselves,anefficacynotgoingout
fromthemandyetguidingtheirhandsinalltheircreation;and
thisobservationshouldhaveindicatedasimilarphenomenon
inNature;itshouldbeclearthatthisindwellingefficacy,
whichmakeswithouthands,mustexistinNature,nolessthan
inthecraftsmanbut,there,asathingcompletelyinbound.
Natureneedpossessnooutgoingforceasagainstthat
remainingwithin;theonlymovedthingisMatter;therecanbe
nomovedphaseinthisNaturePrinciple;anysuchmoved
phasecouldnotbetheprimalmover;thisNaturePrincipleis
nosuchmovedentity;itistheunmovedPrincipleoperatingin
theKosmos.
WemaybeansweredthattheReasonPrincipleis,nodoubt,
unmoved,butthattheNaturePrinciple,anotherbeing,
operatesbymotion.
But,ifNatureentireisinquestionhere,itisidenticalwiththe
ReasonPrinciple;andanypartofitthatisunmovedisthe
ReasonPrinciple.TheNaturePrinciplemustbeanIdeal
Form,notacompoundofFormandMatter;thereisnoneed
forittopossessMatter,hotandcold:theMatterthatunderlies
it,onwhichitexercisesitscreativeact,bringsallthatwithit,
or,nativelywithoutquality,becomeshotandcold,andallthe

rest,whenbroughtunderReason:Matter,tobecomefire,
demandstheapproachnotoffirebutofaReasonPrinciple.
Thisisnoslightevidencethatintheanimalandvegetable
realmstheReasonPrinciplesarethemakersandthatNatureis
aReasonPrincipleproducingasecondReasonPrinciple,its
offspring,which,inturn,whileitself,still,remainingintact,
communicatessomethingtotheunderlie,Matter.
TheReasonPrinciplepresidingovervisibleShapeisthevery
ultimateofitsorder,adeadthingunabletoproducefurther:
thatwhichproducesinthecreatedrealmisthelivingReason
Principlebrothernodoubt,tothatwhichgivesmereshape,
buthavinglifegivingpower.
3.ButifthisReasonPrinciple[Nature]isinactandproduces
bytheprocessindicatedhowcanithaveanypartin
Contemplation?
Tobeginwith,sinceinallitsproductionitisstationaryand
intact,aReasonPrincipleselfindwelling,itisinitsown
natureaContemplativeact.Alldoingmustbeguidedbyan
Idea,andwillthereforebedistinctfromthatIdea:theReason
Principlethen,asaccompanyingandguidingthework,willbe
distinctfromthework;notbeingactionbutReasonPrincipleit
is,necessarily,Contemplation.TakingtheReasonPrinciple,
theLogos,inallitsphases,thelowestandlastspringsfroma
mentalact[inthehigherLogos]andisitselfacontemplation,
thoughonlyinthesenseofbeingcontemplated,butaboveit
standsthetotalLogoswithitstwodistinguishablephases,first,
thatidentifiednotasNaturebutasAllSouland,next,that
operatinginNatureandbeingitselftheNaturePrinciple.
AnddoesthisReasonPrinciple,Nature,springfroma
contemplation?
Whollyandsolely?
Fromselfcontemplation,then?Orwhatarewetothink?It
derivesfromaContemplationandsomecontemplatingBeing;
howarewetosupposeittohaveContemplationitself?
TheContemplationspringingfromthereasoningfacultythat,
Imean,ofplanningitsowncontent,itdoesnotpossess.
Butwhynot,sinceitisaphaseofLife,aReasonPrincipleand
acreativePower?
Becausetoplanforathingistolackit:Naturedoesnotlack;it
createsbecauseitpossesses.Itscreativeactissimplyits

possessionofitowncharacteristicEssence;nowitsEssence,
sinceitisaReasonPrinciple,istobeatonceanactof
contemplationandanobjectofcontemplation.Inotherwords,
the,NaturePrincipleproducesbyvirtueofbeinganactof
contemplation,anobjectofcontemplationandaReason
Principle;onthistriplecharacterdependsitscreativeefficacy.
ThustheactofproductionisseentobeinNatureanactof
contemplation,forcreationistheoutcomeofacontemplation
whichneverbecomesanythingelse,whichneverdoes
anythingelse,butcreatesbysimplybeingacontemplation.
4.AndNature,askedwhyitbringsforthitsworks,might
answerifitcaredtolistenandtospeak:
"Itwouldhavebeenmorebecomingtoputnoquestionbutto
learninsilencejustasImyselfamsilentandmakenohabitof
talking.Andwhatisyourlesson?This;thatwhatsoevercomes
intobeingismyismyvision,seeninmysilence,thevision
thatbelongstomycharacterwho,sprungfromvision,am
visionlovingandcreatevisionbythevisionseeingfaculty
withinme.Themathematiciansfromtheirvisiondrawtheir
figures:butIdrawnothing:Igazeandthefiguresofthe
materialworldtakebeingasiftheyfellfrommy
contemplation.AswithmyMother(theAllSoul]andthe
Beingsthatbegotmesoitiswithme:theyarebornofa
Contemplationandmybirthisfromthem,notbytheirActbut
bytheirBeing;theyaretheloftierReasonPrinciples,they
contemplatethemselvesandIamborn."
Nowwhatdoesthistellus?
Ittells:thatwhatweknowasNatureisaSoul,offspringofa
yetearlierSoulofmorepowerfullife;thatitpossesses,
therefore,initsrepose,avisionwithinitself;thatithasno
tendencyupwardnorevendownwardbutisatpeace,steadfast,
initsownEssence;that,inthisimmutabilityaccompaniedby
whatmaybecalledSelfConsciousness,itpossesseswithin
themeasureofitspossibilityaknowledgeoftherealmof
subsequentthingsperceivedinvirtueofthatunderstandingand
consciousness;and,achievingthusaresplendentanddelicious
spectacle,hasnofurtheraim.
Ofcourse,whileitmaybeconvenienttospeakof
"understanding"or"perception"intheNaturePrinciple,thisis
notinthefullsenseapplicabletootherbeings;weareapplying
tosleepawordborrowedfromthewake.
FortheVisiononwhichNaturebroods,inactive,isaself
intuition,aspectaclelaidbeforeitbyvirtueofits

unaccompaniedselfconcentrationandbythefactthatinitself
itbelongstotheorderofintuition.ItisaVisionsilentbut
somewhatblurred,forthereexistsanotheraclearerofwhich
Natureistheimage:henceallthatNatureproducesisweak;
theweakeractofintuitionproducestheweakerobject.
Inthesameway,humanbeings,whenweakonthesideof
contemplation,findinactiontheirtraceofvisionandof
reason:theirspiritualfeeblenessunfitsthemforcontemplation;
theyareleftwithavoid,becausetheycannotadequatelyseize
thevision;yettheylongforit;theyarehurriedintoactionas
theirwaytothevisionwhichtheycannotattainbyintellection.
Theyactfromthedesireofseeingtheiraction,andofmaking
itvisibleandsensibletootherswhentheresultshallprove
fairlywellequaltotheplan.Everywhere,doingandmaking
willbefoundtobeeitheranattenuationoracomplementof
visionattenuationifthedoerwasaimingonlyatthething
done;complementifheistopossesssomethingnoblertogaze
uponthanthemereworkproduced.
GiventhepowertocontemplatetheAuthentic,whowouldrun,
ofchoice,afteritsimage?
Therelationofactiontocontemplationisindicatedintheway
dullerchildren,inapttostudyandspeculation,taketocrafts
andmanuallabour.
5.ThisdiscussionofNaturehasshownushowtheoriginof
thingsisaContemplation:wemaynowtakethematterupto
thehigherSoul;wefindthattheContemplationpursuedby
this,itsinstincttowardsknowingandenquiring,thebirth
pangssetupbytheknowledgeitattains,itsteemingfullness,
havecauseditinitself,alloneobjectofVisiontoproduce
anotherVision[thatoftheKosmos]:itisjustasagiven
science,completeinitself,becomesthesourceandcauseof
whatmightbecalledaminorscienceinthestudentwhoattains
tosomepartialknowledgeofallitsdivisions.Butthevisible
objectsandtheobjectsofintellectualcontemplationofthis
latercreationaredimandhelplessbythesideofthecontentof
theSoul.
TheprimalphaseoftheSoulinhabitantoftheSupremeand,
byitsparticipationintheSupreme,filledandilluminated
remainsunchangeablyThere;butinvirtueofthatfirst
participation,thatoftheprimalparticipant,asecondaryphase
alsoparticipatesintheSupreme,andthissecondarygoesforth
ceaselesslyasLifestreamingfromLife;forenergyruns
throughtheUniverseandthereisnoextremityatwhichit
dwindlesout.But,travelasfarasitmay,itneverdrawsthat
firstpartofitselffromtheplacewhencetheoutgoingbegan:if

itdid,itwouldnolongerbeeverywhere[itscontinuousBeing
wouldbebrokenand]itwouldbepresentattheend,only,of
itscourse.
Nonethelessthatwhichgoesforthcannotbeequaltothat
whichremains.
Insum,then:
TheSoulistoextendthroughouttheUniverse,nospotvoidof
itsenergy:but,apriorisalwaysdifferentfromitssecondary,
andenergyisasecondary,risingasitmustfromcontemplation
oract;act,however,isnotatthisstageexistentsinceit
dependsuponcontemplation:thereforetheSoul,whileits
phasesdiffer,must,inallofthem,remainacontemplationand
whatseemstobeanactdoneundercontemplationmustbein
realitythatweakenedcontemplationofwhichwehavespoken:
theengenderedmustrespecttheKind,butinweakerform,
dwindledinthedescent.
Allgoessoftlysincenothingheredemandstheparadeof
thoughtoractuponexternalthings:itisaSoulinvisionand,
bythisvision,creatingitsownsubsequentthisPrinciple[of
Nature],itselfalsocontemplativebutinthefeeblerdegree
sinceitliesfurtherawayandcannotreproducethequalityor
experiencesofitsprioraVisioncreatestheVision.
[Suchcreativecontemplationisnotinexplicable]fornolimit
existseithertocontemplationortoitspossibleobjects,andthis
explainshowtheSoulisuniversal:wherecanthisthingfailto
be,whichisoneidenticalthingineverySoul;Visionisnot
cabinedwithinthebournesofmagnitude.
This,ofcourse,doesnotmeanthattheSoulispresentatthe
samestrengthineachandeveryplaceandthinganymore
thanthatitisatthesamestrengthineachofitsownphases.
TheCharioteer[theLeadingPrincipleoftheSoul,inthe
PhaedrusMyth]givesthetwohorses[itstwodissonant
faculties]whathehasseenandthey,takingthatgift,showed
thattheywerehungryforwhatmadethatvision;therewas
somethinglackingtothem:ifintheirdesiretheyacted,their
actionaimedatwhattheycravedforandthatwasvision,and
anobjectofvision.
6.Action,thus,issettowardscontemplationandanobjectof
contemplation,sothateventhosewhoselifeisindoinghave
seeingastheirobject;whattheyhavenotbeenabletoachieve
bythedirectpath,theyhopetocomeatbythecircuit.

Further:supposetheysucceed;theydesiredacertainthingto
comeabout,notinordertobeunawareofitbuttoknowit,to
seeitpresentbeforethemind:theirsuccessisthelayingupof
avision.Weactforthesakeofsomegood;thismeansnotfor
somethingtoremainoutsideourselves,notinorderthatwe
possessnothingbutthatwemayholdthegoodoftheaction.
Andholdit,where?Wherebutinthemind?
Thusoncemore,actionisbroughtbacktocontemplation:for
[mindor]SoulisaReasonPrincipleandanythingthatonelays
upintheSoulcanbenootherthanaReasonPrinciple,asilent
thing,themorecertainlysuchaprincipleastheimpression
madeisthedeeper.
Thisvisionachieved,theactinginstinctpauses;themindis
satisfiedandseeksnothingfurther;thecontemplation,inone
soconditioned,remainsabsorbedwithinashavingacquired
certaintytorestupon.Thebrighterthecertainty,themore
tranquilisthecontemplationashavingacquiredthemore
perfectunity;andfornowwecometotheserioustreatmentof
thesubject
Inproportiontothetruthwithwhichtheknowingfaculty
knows,itcomestoidentificationwiththeobjectofits
knowledge.
Aslongasdualitypersists,thetwolieapart,parallelasitwere
toeachother;thereisapairinwhichthetwoelementsremain
strangetooneanother,aswhenIdealPrincipleslaidupinthe
mindorSoulremainidle.
HencetheIdeamustnotbelefttolieoutsidebutmustbemade
oneidenticalthingwiththesoulofthenovicesothathefinds
itreallyhisown.
TheSoul,oncedomiciledwithinthatIdeaandbroughtto
likenesswithit,becomesproductive,active;whatitalways
heldbyitsprimarynatureitnowgraspswithknowledgeand
appliesindeed,sobecoming,asitwere,anewthingand,
informedasitnowisbythepurelyintellectual,itsees[inits
outgoingact]asastrangerlookinguponastrangeworld.It
was,nodoubt,essentiallyaReasonPrinciple,evenan
IntellectualPrinciple;butitsfunctionistoseea[lower]realm
whichthesedonotsee.
For,itisanotacompletething:ithasalack;itisincomplete
inregardtoitsPrior;yetit,also,hasatranquilvisionofwhatit
produces.Whatithasoncebroughtintobeingitproducesno
more,forallitsproductivenessisdeterminedbythislack:it
producesforthepurposeofContemplation,inthedesireof

knowingallitscontent:whenthereisquestionofpractical
thingsitadaptsitscontenttotheoutsideorder.
TheSoulhasagreatercontentthanNaturehasandthereforeit
ismoretranquil;itismorenearlycompleteandthereforemore
contemplative.Itis,however,notperfect,andisallthemore
eagertopenetratetheobjectofcontemplation,anditseeksthe
visionthatcomesbyobservation.Itleavesitsnativerealmand
busiesitselfelsewhere;thenitreturns,anditpossessesits
visionbymeansofthatphaseofitselffromwhichithad
parted.TheselfindwellingSoulinclineslesstosuch
experiences.
TheSage,then,isthemanmadeoverintoaReasonPrinciple:
toothersheshowshisactbutinhimselfheisVision:sucha
manisalreadyset,notmerelyinregardtoexteriorthingsbut
alsowithinhimself,towardswhatisoneandatrest:allhis
facultyandlifeareinwardbent.
7.CertainPrinciples,then,wemaytaketobeestablished
someselfevident,othersbroughtoutbyourtreatmentabove:
AlltheformsofAuthenticExistencespringfromvisionand
areavision.EverythingthatspringsfromtheseAuthentic
Existencesintheirvisionisanobjectofvisionmanifestto
sensationortotrueknowledgeortosurfaceawareness.Allact
aimsatthisknowing;allimpulseistowardsknowledge,all
thatspringsfromvisionexiststoproduceIdealForm,thatisa
freshobjectofvision,sothatuniversally,asimagesoftheir
engenderingprinciples,theyallproduceobjectsofvision,
Idealforms.Intheengenderingofthesesubexistences,
imitationsoftheAuthentic,itismademanifestthatthe
creatingpowersoperatenotforthesakeofcreationandaction
butinordertoproduceanobjectofvision.Thissamevisionis
theultimatepurposeofalltheactsofthemindand,even
furtherdownward,ofallsensation,sincesensationalsoisan
efforttowardsknowledge;lowerstill,Nature,producing
similarlyitssubsequentprinciple,bringsintobeingthevision
andIdeathatweknowinit.Itiscertain,also,thatastheFirsts
existinvisionallotherthingsmustbestrainingtowardsthe
samecondition;thestartingpointis,universally,thegoal.
WhenlivingthingsreproducetheirKind,itisthattheReason
Principleswithinstirthem;theprocreativeactistheexpression
ofacontemplation,atravailtowardsthecreationofmany
forms,manyobjectsofcontemplation,sothattheuniversemay
befilledfullwithReasonPrinciplesandthatcontemplation
maybe,asnearlyaspossible,endless:tobringanythinginto
beingistoproduceanIdeaFormandthatagainistoenrichthe
universewithcontemplation:allthefailures,alikeinbeingand

indoing,arebuttheswervingofvisionariesfromtheobjectof
vision:intheendthesorriestcraftsmanisstillamakerof
forms,ungracefully.SoLove,too,isvisionwiththepursuitof
IdealForm.
8.Fromthisbasisweproceed:
IntheadvancingstagesofContemplationrisingfromthatin
Nature,tothatintheSoulandthenceagaintothatinthe
IntellectualPrincipleitselftheobjectcontemplatedbecomes
progressivelyamoreandmoreintimatepossessionofthe
ContemplatingBeings,moreandmoreonethingwiththem;
andintheadvancedSoultheobjectsofknowledge,wellonthe
waytowardstheIntellectualPrinciple,areclosetoidentity
withtheircontainer.
Hencewemayconcludethat,intheIntellectualPrinciple
Itself,thereiscompleteidentityofKnowerandKnown,and
thisnotbywayofdomiciliation,asinthecaseofeventhe
highestsoul,butbyEssence,bythefactthat,there,no
distinctionexistsbetweenBeingandKnowing;wecannotstop
ataprinciplecontainingseparateparts;theremustalwaysbea
yethigher,aprincipleaboveallsuchdiversity.
TheSuprememustbeanentityinwhichthetwoareone;it
will,therefore,beaSeeingthatlives,notanobjectofvision
likethingsexistinginsomethingotherthanthemselves:what
existsinanoutsideelementissomemodeoflivingthing;itis
nottheSelfLiving.
Nowadmittingtheexistenceofalivingthingthatisatoncea
Thoughtanditsobject,itmustbeaLifedistinctfromthe
vegetativeorsensitivelifeoranyotherlifedeterminedby
Soul.
Inacertainsensenodoubtalllivesarethoughtsbutqualified
asthoughtvegetative,thoughtsensitiveandthoughtpsychic.
What,then,makesthemthoughts?
ThefactthattheyareReasonPrinciples.Everylifeissome
formofthought,butofadwindlingclearnesslikethedegrees
oflifeitself.ThefirstandclearestLifeandthefirst
IntelligenceareoneBeing.TheFirstLife,then,isan
IntellectionandthenextformofLifeisthenextIntellection
andthelastformofLifeisthelastformofIntellection.Thus
everyLife,oftheorderstrictlysocalled,isanIntellection.
Butwhilemenmayrecognizegradesinlifetheyrejectgradein
thought;tothemtherearethoughts[fullandperfect]and

anythingelseisnothought.
ThisissimplybecausetheydonotseektoestablishwhatLife
is.
Theessentialistoobservethat,hereagain,allreasoningshows
thatwhateverexistsisabyeworkofvisioning:if,then,the
truestLifeissuchbyvirtueofanIntellectionandisidentical
withthetruestIntellection,thenthetruestIntellectionisa
livingbeing;Contemplationanditsobjectconstitutealiving
thing,aLife,twoinextricablyone.
Theduality,thus,isaunity;buthowisthisunityalsoa
plurality?
Theexplanationisthatinaunitytherecanbenoseeing[apure
unityhasnoroomforvisionandanobject];andinits
ContemplationtheOneisnotactingasaUnity;ifitwere,the
IntellectualPrinciplecannotexist.TheHighestbeganasa
unitybutdidnotremainasitbegan;allunknowntoitself,it
becamemanifold;itgrew,asitwere,pregnant:desiring
universalpossession,itflungitselfoutward,thoughitwere
betterhaditneverknownthedesirebywhichaSecondary
cameintobeing:itislikeaCircle[intheIdea]whichin
projectionbecomesafigure,asurface,acircumference,a
centre,asystemofradii,ofupperandlowersegments.The
Whenceisthebetter;theWhitherislessgood:theWhenceis
notthesameastheWhencefollowedbyaWhither;the
WhenceallaloneisgreaterthanwiththeWhitheraddedtoit.
TheIntellectualPrincipleontheotherhandwasnevermerely
thePrincipleofaninviolableunity;itwasauniversalaswell
and,beingso,wastheIntellectualPrincipleofallthings.
Being,thus,allthingsandthePrincipleofall,itmust
essentiallyincludethispartofitself[thiselementofplurality]
whichisuniversalandisallthings:otherwise,itcontainsapart
whichisnotIntellectualPrinciple:itwillbeajuxtapositionof
nonIntellectuals,ahuddledheapwaitingtobemadeoverfrom
themassofthingsintotheIntellectualPrinciple!
WeconcludethatthisBeingislimitlessandthat,inallthe
outflowfromit,thereisnolesseningeitherinitsemanation,
sincethisalsoistheentireuniverse,norinitself,thestarting
point,sinceitisnoassemblageofparts[tobediminishedby
anyoutgo].
9.ClearlyaBeingofthisnatureisnottheprimalexistent;
theremustexistthatwhichtranscendsit,thatBeing[the
Absolute],towhichallourdiscussionhasbeenleading.

Inthefirstplace,PluralityislaterthanUnity.TheIntellectual
Principleisanumber[=theexpressionofaplurality];and
numberderivesfromunity:thesourceofanumbersuchasthis
mustbetheauthenticallyOne.Further,itisthesumofan
IntellectualBeingwiththeobjectofitsIntellection,sothatitis
aduality;and,giventhisduality,wemustfindwhatexists
beforeit.
Whatisthis?
TheIntellectualPrincipletakenseparately,perhaps?
No:anIntellectisalwaysinseparablefromanintelligible
object;eliminatetheintelligible,andtheIntellectualPrinciple
disappearswithit.If,then,whatweareseekingcannotbethe
IntellectualPrinciplebutmustbesomethingthatrejectsthe
dualitytherepresent,thenthePriordemandedbythatduality
mustbesomethingonthefurthersideoftheIntellectual
Principle.
ButmightitnotbetheIntelligibleobjectitself?
No:fortheIntelligiblemakesanequallyinseparableduality
withtheIntellectualPrinciple.
If,then,neithertheIntellectualPrinciplenortheIntelligible
ObjectcanbetheFirstExistent,whatis?
Ouranswercanonlybe:
Thesourceofboth.
WhatwillThisbe;underwhatcharactercanwepictureIt?
ItmustbeeitherIntellectiveorwithoutIntellection:if
IntellectiveitistheIntellectualPrinciple;ifnot,itwillbe
withoutevenknowledgeofitselfsothat,eitherway,whatis
theresoaugustaboutit?
IfwedefineitasTheGoodandthewhollysimplex,wewill,
nodoubt,betellingthetruth,butwewillnotbegivingany
certainandlucidaccountofitaslongaswehaveinmindno
entityinwhichtolodgetheconceptionbywhichwedefineit.
Yet:ourknowledgeofeverythingelsecomesbywayofour
intelligence;ourpoweristhatofknowingtheintelligibleby
meansoftheintelligence:butthisEntitytranscendsallofthe
intellectualnature;bywhatdirectintuition,then,canitbe
broughtwithinourgrasp?

Tothisquestiontheansweristhatwecanknowitonlyinthe
degreeofhumanfaculty:weindicateitbyvirtueofwhatin
ourselvesislikeit.
Forinus,also,thereissomethingofthatBeing;nay,nothing,
ripeforthatparticipation,canbevoidofit.
Whereveryoube,youhaveonlytorangeoveragainstthis
omnipresentBeingthatinyouwhichiscapableofdrawing
fromIt,andyouhaveyourshareinit:imagineavoice
soundingoveravastwasteofland,andnotonlyoverthe
emptinessalonebutoverhumanbeings;whereveryoubein
thatgreatspaceyouhavebuttolistenandyoutakethevoice
entireentirethoughyetwithadifference.
AndwhatdowetakewhenwethuspointtheIntelligence?
TheIntellectualPrincipleinusmustmounttoitsorigins:
essentiallyathingfacingtwoways,itmustdeliveritselfover
tothosepowerswithinitwhichtendupward;ifitseeksthe
visionofthatBeing,itmustbecomesomethingmorethan
Intellect.
FortheIntellectualPrincipleistheearliestformofLife:itis
theActivitypresidingovertheoutflowingoftheuniversal
Ordertheoutflow,thatis,ofthefirstmoment,notthatofthe
continuousprocess.
InitscharacterasLife,asemanation,ascontainingallthings
intheirpreciseformsandnotmerelyintheagglomeratemass
forthiswouldbetocontainthemimperfectlyand
inarticulatelyitmustofnecessityderivefromsomeother
Being,fromonethatdoesnotemanatebutisthePrincipleof
Emanation,ofLife,ofIntellectandoftheUniverse.
FortheUniverseisnotaPrincipleandSource:itspringsfrom
asource,andthatsourcecannotbetheAlloranything
belongingtotheAll,sinceitistogeneratetheAll,andmustbe
notapluralitybuttheSourceofplurality,sinceuniversallya
begettingpowerislesscomplexthanthebegotten.Thusthe
BeingthathasengenderedtheIntellectualPrinciplemustbe
moresimplexthantheIntellectualPrinciple.
WemaybetoldthatthisengenderingPrincipleistheOneand
All.
But,atthat,itmustbeeithereachseparateentityfromamong
alloritwillbeallthingsintheonemass.
Nowifitwerethemassedtotalofall,itmustbeoflaterorigin

thananyofthethingsofwhichitisthesum;ifitprecedesthe
total,itdiffersfromthethingsthatmakeupthetotalandthey
fromit:ifitandthetotalofthingsconstituteacoexistence,it
isnotaSource.ButwhatweareprobingformustbeaSource;
itmustexistbeforeall,thatallmaybefashionedassequelto
it.
AsforthenotionthatitmaybeeachseparateentityoftheAll,
thiswouldmakeaselfIdentityintoawhatyoulike,whereyou
like,indifferently,andwould,besides,abolishalldistinctionin
thingsthemselves.
Oncemoreweseethatthiscanbenothingamongthingsbut
mustbepriortoallthings.
10.AndwhatwillsuchaPrincipleessentiallybe?
ThepotentialityoftheUniverse:thepotentialitywhosenon
existencewouldmeanthenonexistenceofalltheUniverse
andevenoftheIntellectualPrinciplewhichistheprimalLife
andallLife.
ThisPrincipleonthethithersideofLifeisthecauseofLife
forthatManifestationofLifewhichistheUniverseofthingsis
nottheFirstActivity;itisitselfpouredforth,sotospeak,like
waterfromaspring.
Imagineaspringthathasnosourceoutsideitself;itgivesitself
toalltherivers,yetisneverexhaustedbywhattheytake,but
remainsalwaysintegrallyasitwas;thetidesthatproceedfrom
itareatonewithinitbeforetheyruntheirseveralways,yetall,
insomesense,knowbeforehanddownwhatchannelstheywill
pourtheirstreams.
Or:thinkoftheLifecoursingthroughoutsomemightytree
whileyetitisthestationaryPrincipleofthewhole,innosense
scatteredoverallthatextentbut,asitwere,vestedintheroot:
itisthegiveroftheentireandmanifoldlifeofthetree,but
remainsunmoveditself,notmanifoldbutthePrincipleofthat
manifoldlife.
Andthissurprisesnoone:thoughitisinfactastonishinghow
allthatvariedvitalityspringsfromtheunvarying,andhowthat
verymanifoldnesscouldnotbeunlessbeforethemultiplicity
thereweresomethingallsingleness;for,thePrincipleisnot
brokenintopartstomakethetotal;onthecontrary,such
partitionwoulddestroyboth;nothingwouldcomeintobeingif
itscause,thusbrokenup,changedcharacter.
ThuswearealwaysbroughtbacktoTheOne.

EveryparticularthinghasaOneofitsowntowhichitmaybe
traced;theAllhasitsOne,itsPriorbutnotyettheAbsolute
One;throughthiswereachthatAbsoluteOne,whereallsuch
referencecomestoanend.
NowwhenwereachaOnethestationaryPrincipleinthe
tree,intheanimal,inSoul,intheAllwehaveineverycase
themostpowerful,thepreciouselement:whenwecometothe
OneintheAuthenticallyExistentBeingstheirPrincipleand
sourceandpotentialityshallweloseconfidenceandsuspectit
ofbeingnothing?
CertainlythisAbsoluteisnoneofthethingsofwhichitisthe
sourceitsnatureisthatnothingcanbeaffirmedofitnot
existence,notessence,notlifesinceitisThatwhich
transcendsallthese.Butpossessyourselfofitbythevery
eliminationofBeingandyouholdamarvel.Thrustingforward
toThis,attaining,andrestinginitscontent,seektograspit
moreandmoreunderstandingitbythatintuitivethrustalone,
butknowingitsgreatnessbytheBeingsthatfollowuponitand
existbyitspower.
Anotherapproach:
TheIntellectualPrincipleisaSeeing,andaSeeingwhichitself
sees;thereforeitisapotentialitywhichhasbecomeeffective.
ThisimpliesthedistinctionofMatterandForminitasthere
mustbeinallactualseeingtheMatterinthiscasebeingthe
IntelligibleswhichtheIntellectualPrinciplecontainsandsees.
Allactualseeingimpliesduality;beforetheseeingtakesplace
thereisthepureunity[ofthepowerofseeing].Thatunity[of
principle]acquiresduality[intheactofseeing],andtheduality
is[alwaystobetracedbackto]aunity.
Nowasoursightrequirestheworldofsenseforitssatisfaction
andrealization,sothevisionintheIntellectualPrinciple
demands,foritscompletion,TheGood.
Itcannotbe,itself,TheGood,sincethenitwouldnotneedto
seeortoperformanyotherAct;forTheGoodisthecentreof
allelse,anditisbymeansofTheGoodthateverythinghas
Act,whiletheGoodisinneedofnothingandtherefore
possessesnothingbeyonditself.
Onceyouhaveuttered"TheGood,"addnofurtherthought:by
anyaddition,andinproportiontothataddition,youintroduce
adeficiency.
DonotevensaythatithasIntellection;youwouldbedividing

it;itwouldbecomeaduality,IntellectandtheGood.TheGood
hasnoneedoftheIntellectualPrinciplewhich,onthe
contrary,needsit,and,attainingit,isshapedintoGoodness
andbecomesperfectbyit:theFormthusreceived,sprungfrom
theGood,bringsittolikenesswiththeGood.
ThusthetracesoftheGooddiscerneduponitmustbetakenas
indicationofthenatureofthatArchetype:weforma
conceptionofitsAuthenticBeingfromitsimageplayingupon
theIntellectualPrinciple.Thisimageofitself,ithas
communicatedtotheIntellectthatcontemplatesit:thusallthe
strivingisonthesideoftheIntellect,whichistheeternal
striverandeternallytheattainer.TheBeingbeyondneither
strives,sinceitfeelsnolack,norattains,sinceithasno
striving.AndthismarksitofffromtheIntellectualPrinciple,
towhichcharacteristicallybelongsthestriving,the
concentratedstraintowardsitsForm.
Yet:TheIntellectualPrinciple;beautiful;themostbeautifulof
all;lyinglappedinpurelightandinclearradiance;
circumscribingtheNatureoftheAuthenticExistents;the
originalofwhichthisbeautifulworldisashadowandan
image;tranquilinthefullnessofglorysinceinitthereis
nothingdevoidofintellect,nothingdarkoroutofrule;aliving
thinginalifeofblessedness:this,too,mustoverwhelmwith
aweanythathasseenit,andpenetratedit,tobecomeaunitof
itsBeing.
But:Asonethatlooksuptotheheavensandseesthe
splendourofthestarsthinksoftheMakerandsearches,so
whoeverhascontemplatedtheIntellectualUniverseandknown
itandwonderedforitmustsearchafteritsMakertoo.What
Beinghasraisedsonobleafabric?Andwhere?Andhow?
Whohasbegottensuchachild,thisIntellectualPrinciple,this
lovelyabundancesoabundantlyendowed?
TheSourceofallthiscannotbeanIntellect;norcanitbean
abundantpower:itmusthavebeenbeforeIntellectand
abundancewere;thesearelaterandthingsoflack;abundance
hadtobemadeabundantandIntellectionneededtoknow.
Theseareveryneartotheunneeding,tothatwhichhasno
needofKnowing,theyhaveabundanceandintellection
authentically,asbeingthefirsttopossess.But,thereisthat
beforethemwhichneitherneedsnorpossessesanything,since,
needingorpossessinganythingelse,itwouldnotbewhatitis
theGood.

EnneadIII
Ninthtractate:Detachedconsiderations
WrittenbyPlotinus,253270A.D.
1."TheIntellectualPrinciple"[=theDivineMind]weread
[intheTimaeus]"looksupontheIdeasindwellinginthat
BeingwhichistheEssentiallyLiving[=accordingtoPlotinus,
theIntellectualRealm],"andthen"thetextproceeds"the
Creatorjudgedthatallthecontentofthatessentiallyliving
Beingmustfindplaceinthisloweruniversealso."
ArewemeanttogatherthattheIdeascameintobeingbefore
theIntellectualPrinciplesothatit"seesthem"aspreviously
existent?
Thefirststepistomakesurewhetherthe"LivingBeing"of
thetextistobedistinguishedfromtheIntellectualPrincipleas
anotherthingthanit.
ItmightbearguedthattheIntellectualPrincipleisthe
ContemplatorandthereforethattheLivingBeing
contemplatedisnottheIntellectualPrinciplebutmustbe
describedastheIntellectualObjectsothattheIntellectual
PrinciplemustpossesstheIdealrealmassomethingoutsideof
itself.
Butthiswouldmeanthatitpossessesimagesandnotthe
realities,sincetherealitiesareintheIntellectualRealmwhich
itcontemplates:RealitywereadisintheAuthenticExistent
whichcontainstheessentialformofparticularthings.
No:eventhoughtheIntellectualPrincipleandtheIntellectual
Objectaredistinct,theyarenotapartexceptforjustthat
distinction.
Nothinginthestatementcitedisinconsistentwiththe
conceptionthatthesetwoconstituteonesubstancethough,in
aunity,admittingthatdistinction,oftheintellectualact[as
againstpassivity],withoutwhichtherecanbenoquestionof
anIntellectualPrincipleandanIntellectualObject:whatis
meantisnotthatthecontemplatoryBeingpossessesitsvision
asinsomeotherprinciple,butthatitcontainstheIntellectual
Realmwithinitself.
TheIntelligibleObjectistheIntellectualPrincipleitselfinits
repose,unity,immobility:theIntellectualPrinciple,
contemplatorofthatobjectoftheIntellectualPrinciplethusin
reposeisanactivemanifestationofthesameBeing,anAct
whichcontemplatesitsunmovedphaseand,asthus

contemplating,standsasIntellectualPrincipletothatofwhich
ithastheintellection:itisIntellectualPrincipleinvirtueof
havingthatintellection,andatthesametimeisIntellectual
Object,byassimilation.
This,then,istheBeingwhichplannedtocreateinthelower
UniversewhatitsawexistingintheSupreme,thefourorders
oflivingbeings.
Nodoubtthepassage:[oftheTimaeus]seemstoimplytacitly
thatthisplanningPrincipleisdistinctfromtheothertwo:but
thethreetheEssentiallyLiving,theIntellectualPrincipleand
thisplanningPrinciplewill,toothers,bemanifestlyone:the
truthisthat,byacommonaccident,aparticulartrendof
thoughthasoccasionedthediscrimination.
Wehavedealtwiththefirsttwo;butthethirdthisPrinciple
whichdecidestoworkupontheobjects[theIdeas]
contemplatedbytheIntellectualPrinciplewithinthe
EssentiallyLiving,tocreatethem,toestablishthemintheir
partialexistencewhatisthisthird?
ItispossiblethatinoneaspecttheIntellectualPrincipleisthe
principleofpartialexistence,whileinanotheraspectitisnot.
Theentitiesthusparticularizedfromtheunityareproductsof
theIntellectualPrinciplewhichthuswouldbe,tothatextent,
theseparatingagent.Ontheotherhanditremainsinitself,
indivisible;divisionbeginswithitsoffspringwhich,ofcourse,
meanswithSouls:andthusaSoulwithitsparticularSouls
maybetheseparativeprinciple.
Thisiswhatisconveyedwherewearetoldthattheseparation
istheworkofthethirdPrincipleandbeginswithintheThird:
fortothisThirdbelongsthediscursivereasoningwhichisno
functionoftheIntellectualPrinciplebutcharacteristicofits
secondary,ofSoul,towhichprecisely,dividedbyitsown
Kind,belongstheActofdivision.
2....Forinanyonesciencethereductionofthetotalof
knowledgeintoitsseparatepropositionsdoesnotshatterits
unity,chippingitintounrelatedfragments;ineachdistinct
itemistalenttheentirebodyofthescience,anintegralthingin
itshighestPrincipleanditslastdetail:andsimilarlyaman
mustsodisciplinehimselfthatthefirstPrinciplesofhisBeing
arealsohiscompletions,aretotals,thatallbepointedtowards
theloftiestphaseoftheNature:whenamanhasbecomethis
unityinthebest,heisinthatotherrealm;foritisbythis
highestwithinhimself,madehisown,thatheholdstothe
Supreme.

AtnopointdidtheAllSoulcomeintoBeing:itneverarrived,
foritneverknewplace;whathappensisthatbody,
neighbouringwithit,participatesinit:hencePlatodoesnot
placeSoulinbodybutbodyinSoul.Theothers,thesecondary
Souls,haveapointofdeparturetheycomefromtheAllSoul
andtheyhaveaPlaceintowhichtodescendandinwhichto
changetoandfro,aplace,therefore,fromwhichtoascend:but
thisAllSoulisforeverAbove,restinginthatBeinginwhich
itholdsitsexistenceasSoulandfollowed,asnext,bythe
Universeor,atleast,byallbeneaththesun.
ThepartialSoulisilluminatedbymovingtowardstheSoul
aboveit;foronthatpathitmeetsAuthenticExistence.
MovementtowardstheloweristowardsnonBeing:andthisis
thestepittakeswhenitissetonself;forbywillingtowards
itselfitproducesitslower,animageofitselfanonBeingand
soiswandering,asitwere,intothevoid,strippingitselfofits
owndeterminedform.Andthisimage,thisundetermined
thing,isblankdarkness,foritisutterlywithoutreason,
untouchedbytheIntellectualPrinciple,farremovedfrom
AuthenticBeing.
Aslongasitremainsatthemidstageitisinitsownpeculiar
region;butwhen,byasortofinferiororientation,itlooks
downward,itshapesthatlowerimageandflingsitselfjoyfully
thither.
3.(A)...How,then,doesUnitygiverisetoMultiplicity?
Byitsomnipresence:thereisnowherewhereitisnot;it
occupies,therefore,allthatis;atonce,itismanifoldor,
rather,itisallthings.
Ifitweresimplyandsolelyeverywhere,allwouldbethisone
thingalone:butitis,also,innoplace,andthisgives,inthe
finalresult,that,whileallexistsbymeansofit,invirtueofits
omnipresence,allisdistinctfromitinvirtueofitsbeing
nowhere.
Butwhyisitnotmerelypresenteverywherebutinaddition
nowherepresent?
Because,universalitydemandsapreviousunity.Itmust,
therefore,pervadeallthingsandmakeall,butnotbethe
universewhichitmakes.
(B)TheSoulitselfmustexistasSeeingwiththeIntellectual
Principleastheobjectofitsvisionitisundeterminedbeforeit
seesbutisnaturallyapttosee:inotherwords,SoulisMatter
to[itsdeterminant]theIntellectualPrinciple.

(C)Whenweexerciseintellectionuponourselves,weare,
obviously,observinganintellectivenature,forotherwisewe
wouldnotbeabletohavethatintellection.
Weknow,anditisourselvesthatweknow;thereforeweknow
therealityofaknowingnature:therefore,beforethat
intellectioninAct,thereisanotherintellection,oneatrest,so
tospeak.
Similarly,thatselfintellectionisanactuponarealityand
uponalife;therefore,beforetheLifeandRealBeing
concernedintheintellection,theremustbeanotherBeingand
Life.Inaword,intellectionisvestedintheactivities
themselves:since,then,theactivitiesofselfintellectionare
intellectiveforms,We,theAuthenticWe,aretheIntelligibles
andselfintellectionconveystheImageoftheIntellectual
Sphere.
(D)ThePrimalisapotentialityofMovementandofRepose
andsoisaboveandbeyondbothitsnextsubsequenthasrest
andmovementaboutthePrimal.Nowthissubsequentisthe
IntellectualPrinciplesocharacterizedbyhavingintellection
ofsomethingnotidenticalwithitselfwhereasthePrimalis
withoutintellection.Aknowingprinciplehasduality[that
entailedbybeingtheknowerofsomething)and,moreover,it
knowsitselfasdeficientsinceitsvirtueconsistsinthis
knowingandnotinitsownbareBeing.
(E)Inthecaseofeverythingwhichhasdevelopedfrom
possibilitytoactualitytheactualisthatwhichremainsself
identicalforitsentiredurationandthisitiswhichmakes
perfectionpossibleeveninthingsofthecorporealorder,asfor
instanceinfirebuttheactualofthiskindcannotbeeverlasting
since[bythefactoftheirhavingonceexistedonlyin
potentiality]Matterhasitsplaceinthem.Inanything,onthe
contrary,notcomposite[=nevertouchedbyMatteror
potentiality]andpossessingactuality,thatactualexistenceis
eternal...Thereis,however,thecase,alsoinwhichathing,
itselfexistinginactuality,standsaspotentialitytosomeother
formofBeing.
(F)...ButtheFirstisnottobeenvisagedasmadeupfrom
Godsofatranscendentorder:no;theAuthenticExistents
constitutetheIntellectualPrinciplewithWhichmotionand
restbegin.ThePrimaltouchesnothing,butisthecentreround
whichthoseotherBeingslieinreposeandinmovement.For
Movementisaiming,andthePrimalaimsatnothing;what
couldtheSummitaspireto?
HasIt,even,noIntellectionofItself?

ItpossessesItselfandthereforeissaidingeneraltermsto
knowitself...Butintellectiondoesnotmeanselfownership;it
meansturningthegazetowardsthePrimal:nowtheactof
intellectionisitselfthePrimalAct,andthereisthereforeno
placeforanyearlierone.TheBeingprojectingthisAct
transcendstheActsothatIntellectionissecondarytothe
Beinginwhichitresides.Intellectionisnotthetranscendently
venerablethingneitherIntellectioningeneralnoreventhe
IntellectionofTheGood.ApartfromandoveranyIntellection
standsTheGooditself.
TheGoodthereforeneedsnoconsciousness.
Whatsortofconsciousnesscanbeconceivedinit?
ConsciousnessoftheGoodasexistentornonexistent?
IfofexistentGood,thatGoodexistsbeforeandwithoutany
suchconsciousness:iftheactofconsciousnessproducesthat
Good,thenTheGoodwasnotpreviouslyinexistenceand,at
once,theveryconsciousnessfallstothegroundsinceitis,no
longerconsciousnessofTheGood.
ButwouldnotallthismeanthattheFirstdoesnotevenlive?
TheFirstcannotbesaidtolivesinceitisthesourceofLife.
Allthathasselfconsciousnessandselfintellectionis
derivative;itobservesitselfinorder,bythatactivity,to
becomemasterofitsBeing:andifitstudyitselfthiscanmean
onlythatignoranceinheresinitandthatitisofitsownnature
lackingandtobemadeperfectbyIntellection.
Allthinkingandknowingmust,here,beeliminated:the
additionintroducesdeprivationanddeficiency.

EnneadIV
Firsttractate:Ontheessenceofthesoul(1)
WrittenbyPlotinus,253270A.D.
1.IntheIntellectualKosmosdwellsAuthenticEssence,with
theIntellectualPrinciple[DivineMind]asthenoblestofits
content,butcontainingalsosouls,sinceeverysoulinthis
lowerspherehascomethence:thatistheworldofunembodied
spiritswhiletoourworldbelongthosethathaveenteredbody
andundergonebodilydivision.
TheretheIntellectualPrincipleisaconcentratedallnothing
ofitdistinguishedordividedandinthatkosmosofunityall
soulsareconcentratedalso,withnospatialdiscrimination.
Butthereisadifference:
TheIntellectualPrincipleisforeverrepugnanttodistinction
andtopartition.Soul,therewithoutdistinctionandpartition,
hasyetanaturelendingitselftodivisionalexistence:its
divisionissecession,entryintobody.
Inviewofthissecedingandtheensuingpartitionwemay
legitimatelyspeakofitasapartiblething.
Butifso,howcanitstillbedescribedasindivisible?
Inthatthesecessionisnotofthesoulentire;somethingofit
holdsitsground,thatinitwhichrecoilsfromseparate
existence.
Theentity,therefore,describedas"consistingoftheundivided
soulandofthesouldividedamongbodies,"containsasoul
whichisatonceaboveandbelow,attachedtotheSupremeand
yetreachingdowntothissphere,likearadiusfromacentre.
Thusitisthat,enteringthisrealm,itpossessesstillthevision
inherenttothatsuperiorphaseinvirtueofwhichit
unchanginglymaintainsitsintegralnature.Evenhereitisnot
exclusivelythepartiblesoul:itisstilltheimpartibleaswell:
whatinitknowspartitionispartedwithoutpartibility;
undividedasgivingitselftotheentirebody,awholetoa
whole,itisdividedasbeingeffectiveineverypart.

EnneadIV
Secondtractate:Ontheessenceofthesoul(2)
WrittenbyPlotinus,253270A.D.
1.InourattempttoelucidatetheEssenceofthesoul,weshow
ittobeneitheramaterialfabricnor,amongimmaterialthings,
aharmony.Thetheorythatitissomefinaldevelopment,some
entelechy,wepassby,holdingthistobeneithertrueas
presentednorpracticallydefinitive.
Nodoubtwemakeaverypositivestatementaboutitwhenwe
declareittobelongtotheIntellectualKind,tobeofthedivine
order;butadeeperpenetrationofitsnatureisdemanded.
Inthatallocationweweredistinguishingthingsastheyfall
undertheIntellectualorthesensible,andweplacedthesoulin
theformerclass;now,takingitsmembershipoftheIntellectual
forgranted,wemustinvestigatebyanotherpaththemore
specificcharacteristicsofitsnature.
Thereare,wehold,thingsprimarilyapttopartition,tendingby
sheernaturetowardsseparateexistence:theyarethingsin
whichnopartisidenticaleitherwithanotherpartorwiththe
whole,while,alsotheirpartisnecessarilylessthanthetotal
andwhole:thesearemagnitudesoftherealmofsense,masses,
eachofwhichhasastationofitsownsothatnonecanbe
identicallypresentinentiretyatmorethanonepointatone
time.
ButtothatorderisopposedEssence[RealBeing];thisisinno
degreesusceptibleofpartition;itisunpartedandimpartible;
intervalisforeigntoit,cannotenterintoourideaofit:ithas
noneedofplaceandisnot,indiffusionorasanentirety,
situatedwithinanyotherbeing:itispoisedoverallbeingsat
once,andthisisnotinthesenseofusingthemasabasebutin
theirbeingneithercapablenordesirousofexisting
independentlyofit;itisanessenceeternallyunvaried:itis
commontoallthatfollowsuponit:itislikethecircle'scentre
towhichalltheradiiareattachedwhileleavingitunbrokenly
inpossessionofitself,thestartingpointoftheircourseandof
theiressentialbeing,thegroundinwhichtheyallparticipate:
thustheindivisibleistheprincipleofthesedividedexistences
andintheirveryoutgoingtheyremainenduringlyincontact
withthatstationaryessence.
Sofarwehavetheprimarilyindivisiblesupremeamongthe
IntellectualandAuthenticallyExistentandwehaveits

contrary,theKinddefinitelydivisibleinthingsofsense;but
thereisalsoanotherKind,ofearlierrankthanthesensibleyet
neartoitandresidentwithinitanorder,not,likebody,
primarilyathingofpart,butbecomingsouponincorporation.
Thebodiesareseparate,andtheidealformwhichentersthem
iscorrespondinglysunderedwhile,still,itispresentasone
wholeineachofitsseveredparts,sinceamidthatmultiplicity
inwhichcompleteindividualityhasentailedcomplete
partition,thereisapermanentidentity;wemaythinkofcolour,
qualitiesofallkinds,someparticularshape,whichcanbe
presentinmanyunrelatedobjectsattheonemoment,each
entireandyetwithnocommunityofexperienceamongthe
variousmanifestations.Inthecaseofsuchidealformswemay
affirmcompletepartibility.
But,ontheotherhand,thatfirstutterlyindivisibleKindmust
beaccompaniedbyasubsequentEssence,engenderedbyit
andholdingindivisibilityfromitbut,invirtueofthenecessary
outgofromsource,tendingfirmlytowardsthecontrary,the
whollypartible;thissecondaryEssencewilltakean
intermediatePlacebetweenthefirstsubstance,theundivided,
andthatwhichisdivisibleinmaterialthingsandresidesin
them.Itspresence,however,willdifferinonerespectfrom
thatofcolourandquantity;these,nodoubt,arepresent
identicallyandentirethroughoutdiversematerialmasses,but
eachseveralmanifestationofthemisasdistinctfromevery
otherasthemassisfromthemass.
Themagnitudepresentinanymassisdefinitelyonething,yet
itsidentityfromparttopartdoesnotimplyanysuch
communityaswouldentailcommonexperience;withinthat
identitythereisdiversity,foritisaconditiononly,notthe
actualEssence.
TheEssence,veryneartotheimpartible,whichweassertto
belongtotheKindwearenowdealingwith,isatoncean
Essenceandanentrantintobody;uponembodiment,it
experiencesapartitionunknownbeforeitthusbestoweditself.
Inwhatsoeverbodiesitoccupieseventhevastestofall,thatin
whichtheentireuniverseisincludeditgivesitselftothe
wholewithoutabdicatingitsunity.
ThisunityofanEssenceisnotlikethatofbody,whichisa
unitbythemodeofcontinuousextension,themodeofdistinct
partseachoccupyingitsownspace.Norisitsuchaunityas
wehavedealtwithinthecaseofquality.
Thenature,atoncedivisibleandindivisible,whichweaffirm
tobesoulhasnottheunityofanextendedthing:itdoesnot

consistofseparatesections;itsdivisibilityliesinitspresence
ateverypointoftherecipient,butitisindivisibleasdwelling
entireinthetotalandentireinanypart.
Tohavepenetratedthisideaistoknowthegreatnessofthe
soulanditspower,thedivinityandwonderofitsbeing,asa
naturetranscendingthesphereofThings.
Itselfdevoidofmass,itispresenttoallmass:itexistshereand
yetisThere,andthisnotindistinctphasesbutwith
unsunderedidentity:thusitis"partedandnotparted,"or,
better,ithasneverknownpartition,neverbecomeaparted
thing,butremainsaselfgatheredintegral,andis"parted
amongbodies"merelyinthesensethatbodies,invirtueof
theirownsunderedexistence,cannotreceiveitunlessinsome
partitivemode;thepartition,inotherwords,isanoccurrence
inbodynotinsoul.
2.Itcanbedemonstratedthatsoulmust,necessarily,beofjust
thisnatureandthattherecanbenoothersoulthansucha
being,oneneitherwhollypartiblebutbothatonce.
Ifithadthenatureofbodyitwouldconsistofisolated
memberseachunawareoftheconditionsofeveryother;there
wouldbeaparticularsoulsayasoulofthefingeranswering
asadistinctandindependententitytoeverylocalexperience;
ingeneralterms,therewouldbeamultiplicityofsouls
administeringeachindividual;and,moreover,theuniverse
wouldbegovernednotbyonesoulbutbyanincalculable
number,eachstandingaparttoitself.But,withoutadominant
unity,continuityismeaningless.
Thetheorythat"Impressionsreachtheleadingprincipleby
progressivestages"mustbedismissedasmereillusion.
Inthefirstplace,itaffirmswithoutinvestigationa"leading"
phaseofthesoul.
Whatcanjustifythisassigningofpartstothesoul,the
distinguishingonepartfromanother?Whatquantity,orwhat
differenceofquality,canapplytoathingdefinedasaself
consistentwholeofunbrokenunity?
Again,wouldperceptionbevestedinthatleadingprinciple
alone,orintheotherphasesaswell?
Ifagivenexperiencebearsonlyonthat"leadingprinciple,"it
wouldnotbefeltaslodgedinanyparticularmembersofthe
organism;if,ontheotherhand,itfastensonsomeotherphase
ofthesoulonenotconstitutedforsensationthatphasecannot

transmitanyexperiencetotheleadingprinciple,andtherecan
benosensation.
Again,supposesensationvestedinthe"leadingprinciple"
itself:then,afirstalternative,itwillbefeltinsomeonepartof
that[somespecificallysensitivephase],theotherpart
excludingaperceptionwhichcouldservenopurpose;or,inthe
secondalternative,therewillbemanydistinctsensitivephases,
aninfinitenumber,withdifferencefromonetoanother.Inthat
secondcase,onesensitivephasewilldeclare"Ihadthis
sensationprimarily";otherswillhavetosay"Ifeltthe
sensationthatroseelsewhere";buteitherthesiteofthe
experiencewillbeamatterofdoubttoeveryphaseexceptthe
first,oreachofthepartsofthesoulwillbedeceivedinto
allocatingtheoccurrencewithinitsownparticularsphere.
If,onthecontrary,thesensationisvestednotmerelyinthe
"leadingprinciple,"butinanyandeverypartofthesoul,what
specialfunctionraisestheoneratherthantheotherintothat
leadingrank,orwhyisthesensationtobereferredtoitrather
thanelsewhere?Andhow,atthis,accountfortheunityofthe
knowledgebroughtinbydiversesenses,byeyes,byears?
Ontheotherhand,ifthesoulisaperfectunityutterlystrange
topart,aselfgatheredwholeifitcontinuouslyeludesall
touchofmultiplicityanddivisibilitythen,nowholetakenup
intoitcaneverbeensouled;soulwillstandascirclecentreto
everyobject[remoteonthecircumference],andtheentire
massofalivingbeingissoullessstill.
Thereis,therefore,noescape:soulis,inthedegreeindicated,
oneandmany,partedandimpartible.Wecannotquestionthe
possibilityofathingbeingatonceaunityandmultipresent,
sincetodenythiswouldbetoabolishtheprinciplewhich
sustainsandadministerstheuniverse;theremustbeaKind
whichencirclesandsupportsallandconductsallwithwisdom,
aprinciplewhichismultiplesinceexistenceismultiple,and
yetisonesoulalwayssinceacontainermustbeaunity:bythe
multipleunityofitsnature,itwillfurnishlifetothe
multiplicityoftheseriesofanall;byitsimpartibleunity,it
willconductatotaltowiseends.
Inthecaseofthingsnotendowedwithintelligence,the
"leadingprinciple"istheirmereunityalowerreproductionof
thesoul'sefficiency.
Thisisthedeepermeaningoftheprofoundpassage[inthe
Timaeus],whereweread"Byblendingtheimpartible,
eternallyunchangingessencewiththatindivisionamong
bodies,heproducedathirdformofessencepartakingofboth

qualities."
Soul,therefore,is,inthisdefinitesense,oneandmany;the
IdealFormresidentinbodyismanyandone;bodies
themselvesareexclusivelymany;theSupremeisexclusively
one.

EnneadIV
Thirdtractate:Problemsofthesoul(1)
WrittenbyPlotinus,253270A.D.
1.Thesoul:whatdubiousquestionsconcerningitadmitof
solution,orwherewemustabideourdoubtwith,atleast,the
gainofrecognizingtheproblemthatconfrontsusthisis
matterwellworthattention.Onwhatsubjectcanwemore
reasonablyexpendthetimerequiredbyminutediscussionand
investigation?Apartfrommuchelse,itisenoughthatsuchan
enquiryilluminatestwogravequestions:ofwhatspherethe
soulistheprinciple,andwhencethesoulitselfsprings.
Moreover,wewillbeonlyobeyingtheordinanceoftheGod
whobadeusknowourselves.
Ourgeneralinstincttoseekandlearn,ourlongingtopossess
ourselvesofwhatsoeverislovelyinthevisionwill,inall
reason,setusenquiringintothenatureoftheinstrumentwith
whichwesearch.
NowevenintheuniversalIntellect[DivineMind]therewas
duality,sothatwewouldexpectdifferencesofconditionin
thingsofpart:howsomethingsratherthanotherscometobe
receptaclesofthedivinebeingswillneedtobeexamined;but
allthiswemayleaveasideuntilweareconsideringthemode
inwhichsoulcomestooccupybody.Forthemomentwe
returntoourargumentagainstthosewhomaintainoursoulsto
beoffshootsfromthesouloftheuniverse[partsandanidentity
modallyparted].
Ouropponentswillprobablydenythevalidityofour
argumentsagainstthetheorythatthehumansoulisamere
segmentoftheAllSoultheconsiderations,namely,thatitis
ofidenticalscope,andthatitisintellectiveinthesamedegree,
supposingthem,even,toadmitthatequalityofintellection.
Theywillobjectthatpartsmustnecessarilyfallunderone
idealformwiththeirwholes.AndtheywilladducePlatoas
expressingtheirviewwhere,indemonstratingthattheAllis

ensouled,hesays"Asourbodyisaportionofthebodyofthe
All,sooursoulisaportionofthesouloftheAll."Itis
admittedonclearevidencethatwearebornealongbythe
CircuitoftheAll;wewillbetoldthattakingcharacterand
destinyfromit,strictlyinboundwithitwemustderiveour
souls,also,fromwhatthusbearsusup,andthataswithin
ourselveseverypartabsorbsfromoursoulso,analogically,
we,standingaspartstotheuniverse,absorbfromtheSoulof
theAllaspartsofit.Theywillurgealsothatthedictum"The
collectivesoulcaresforalltheunensouled,"carriesthesame
implicationandcouldbeutteredonlyinthebeliefthatnothing
whateveroflateroriginstandsoutsidethesouloftheuniverse,
theonlysoultherecanbetheretoconcernitselfwiththe
unensouled.
2.Tothisourfirstansweristhattoplacecertainthingsunder
oneidenticalclassbyadmittinganidenticalrangeof
operationistomakethemofonecommonspecies,andputs
anendtoallmentionofpart;thereasonableconclusionwould
be,onthecontrary,thatthereisoneidenticalsoul,every
separatemanifestationbeingthatsoulcomplete.
Ouropponentsafterfirstadmittingtheunitygoontomakeour
souldependentonsomethingelse,somethinginwhichwe
havenolongerthesoulofthisorthat,evenoftheuniverse,but
asoulofnowhere,asoulbelongingneithertothekosmos,nor
toanythingelse,andyetvestedwithallthefunctioninherent
tothekosmicsoulandtothatofeveryensouledthing.
Thesoulconsideredasanentiretycannotbeasoulofanyone
giventhingsinceitisanEssence[adivineRealBeing]or,at
least,theremustbeasoulwhichisnotexclusivelythesoulof
anyparticularthing,andthoseattachedtoparticularsmustso
belongmerelyinsomemodeofaccident.
Insuchquestionsasthisitisimportanttoclarifythe
significanceof"part."
Part,asunderstoodofbodyuniformorvariedneednotdetain
us;itisenoughtoindicatethat,whenpartismentionedin
respectofthingswhosemembersarealike,itreferstomass
andnottoidealform[specificidea]:takeforexample,
whiteness:thewhitenessinaportionofmilkisnotapartofthe
whitenessofmilkingeneral:wehavethewhitenessofa
portionnotaportionofwhiteness;forwhitenessisutterly
withoutmagnitude;hasnothingwhatevertodowithquantity.
Thatisallweneedsaywithregardtopartinmaterialthings;
butpartintheunembodiedmaybetakeninvariousways.We
maythinkofitinthesensefamiliarinnumbers,"two"apartof

thestandard"ten"inabstractnumbersofcourseoraswe
thinkofasegmentofacircle,orline[abstractlyconsidered],
or,again,ofasectionorbranchofknowledge.
Inthecaseoftheunitsofreckoningandofgeometricalfigure,
exactlyasinthatofcorporealmasses,partitionmustdiminish
thetotal;thepartmustbelessthanthewhole;fortheseare
thingsofquantity,andhavetheirbeingasthingsofquantity;
andsincetheyarenottheidealformQuantitytheyare
subjecttoincreaseanddecrease.
Nowinsuchasenseasthis,partcannotbeaffirmedofthe
soul.
Thesoulisnotathingofquantity;wearenottoconceiveof
theAllSoulassomestandardtenwithparticularsoulsasits
constituentunits.
Suchaconceptionwouldentailmanyabsurdities:
TheTencouldnotbe[essentially]aunity[theSoulwouldbe
anaggregation,notaselfstandingRealBeing]and,further
unlesseveryoneofthesingleconstituentswereitselfanAll
SoultheAllSoulwouldbeformedofnonsouls.
Again,itisadmittedthattheparticularsoulthis"partofthe
AllSoulisofoneidealformwithit,butthisdoesnotentail
therelationofparttowhole,sinceinobjectsformedof
continuouspartsthereisnothinginevitablymakinganyportion
uniformwiththetotal:take,forexample,thepartsofacircle
orsquare;wemaydivideitindifferentwayssoastogetour
part;atriangleneednotbedividedintotriangles;allsortsof
differentfiguresarepossible:yetanabsoluteuniformityis
admittedtoreignthroughoutsoul.
Inaline,nodoubt,thepartisinevitablyaline;butevenhere
thereisanecessarydifferenceinsize;andif,inthecaseofthe
soulwesimilarlycalleduponmagnitudeasthedistinction
betweenconstituentsandcollectivesoul,thensoul,thus
classedbymagnitudebecomesquantitative,andissimply
body.
Butitisadmittedthatallsoulsarealikeandareentireties;
clearly,soulisnotsubjecttopartinthesenseinwhich
magnitudesare:ouropponentsthemselveswouldnotconsent
tothenotionoftheAllSoulbeingwhittleddowninto
fragments,yetthisiswhattheywouldbedoing,annullingthe
AllSoulifanycollectivesoulexistedatallmakingitamere
pieceofterminology,thinkingofitlikewineseparatedinto
manyportions,eachportion,initsjar,beingdescribedasa

portionofthetotalthing,wine.
Nextthereistheconceptionoftheindividualsoulasapartin
thesenseinwhichwespeakofsomesinglepropositionasa
partofthescienceentire.
Thetheoremisseparate,butthesciencestandsasone
undividedthing,theexpressionandsummedefficiency
[energy]ofeachconstituentnotion:thisispartitionwithout
severance;eachitempotentiallyincludesthewholescience,
whichitselfremainsanunbrokentotal.
Isthistheappropriateparallel?
No;insucharelationshiptheAllSoul,ofwhichtheparticular
soulsaretobeapart,wouldnotbethesoulofanydefinite
thing,butanentitystandingaloof;thatmeansthatitwouldnot
evenbethesouloftheKosmos;itwould,infact,be,itself,one
ofthosepartialsouls;thusallalikewouldbepartialandofone
nature;and,atthat,therewouldbenoreasonformakingany
suchdistinction.
3.Isitaquestionofpartinthesensethat,takingoneliving
being,thesoulinafingermightbecalledapartofthesoul
entire?
Thiswouldcarrythealternativethateitherthereisnosoul
outsideofbody,orthatnosoulbeingwithinbodythething
describedasthesouloftheuniverseis,nonetheless,outside
thebodyoftheuniverse.Thatisapointtobeinvestigated,but
forthepresentwemustconsiderwhatkindofsoulthisparallel
wouldgiveus.
IftheparticularsoulisapartoftheAllSoulonlyinthesense
thatthisbestowsitselfuponalllivingthingsofthepartial
sphere,suchaselfbestowaldoesnotimplydivision;onthe
contrary,itistheidenticalsoulthatispresenteverywhere,the
onecompletething,multipresentattheonemoment:thereis
nolongerquestionofasoulthatisapartagainstasoulthatis
anallespeciallywhereanidenticalpowerispresent.Even
differenceoffunction,asineyesandears,cannotwarrantthe
assertionofdistinctpartsconcernedineachseparateactwith
otherpartsagainmakingallotmentoffacultyallismetbythe
notionofoneidenticalthing,butathinginwhichadistinct
poweroperatesineachseparatefunction.Allthepowersare
presenteitherinseeingorinhearing;thedifferencein
impressionreceivedisduetothedifferenceintheorgans
concerned;allthevaryingimpressionsareourvarious
responsestoIdealformsthatcanbetakeninavarietyof
modes.

Afurtherproof[oftheunityofSoul]isthatperception
demandsacommongatheringplace;everyorganhasits
distinctfunction,andiscompetentonlyuponitsownmaterial,
andmustinterpreteachseveralexperienceinitsownfashion;
thejudgementupontheseimpressionsmust,then,bevestedin
someoneprinciple,ajudgeinformeduponallthatissaidand
done.
Butagain:"Everywhere,Unity":inthevarietyoffunctionsif
each"partofthesoul"wereasdistinctasaretheentrant
sensations,noneofthosepartscouldhaveknowledge;
awarenesswouldbelongonlytothatjudgingfacultyor,if
local,everysuchactofawarenesswouldstandquiteunrelated
toanyother.Butsincethesoulisarationalsoul,bythevery
sametitlebywhichitisanAllSoul,andiscalledtherational
soul,inthesenseofbeingawhole[andsonotmerely
"reasoninglocally"],thenwhatisthoughtofasapartmustin
realitybenopartbuttheidentityofanunpartedthing.
4.Butifthisisthetrueaccountoftheunityofsoul,wemust
beabletomeettheproblemsthatensue:firstly,thedifficulty
ofonethingbeingpresentatthesamemomentinallthings;
and,secondly,thedifficultyofsoulinbodyasagainstsoulnot
embodied.
Wemightbeledtothinkthatallsoulmustalwaysinhabit
body;thiswouldseemespeciallyplausibleinthecaseofthe
souloftheuniverse,notthoughtofaseverleavingitsbodyas
thehumansouldoes:thereexists,nodoubt,anopinionthat
eventhehumansoul,whileitmustleavethebody,cannot
becomeanutterlydisembodiedthing;butassumingits
completedisembodiment,howcomesitthatthehumansoul
cangofreeofthebodybuttheAllSoulnot,thoughtheyare
oneandthesame?
ThereisnosuchdifficultyinthecaseoftheIntellectual
Principle;bytheprimaldifferentiation,thisseparates,no
doubt,intopartialthingsofwidelyvaryingnature,buteternal
unityissecuredbyvirtueoftheeternalidentityofthat
Essence:itisnotsoeasytoexplainhow,inthecaseofthesoul
describedasseparateamongbodies,suchdifferentiatedsouls
canremainonething.
Apossiblesolutionmaybeoffered:
Theunitsoulholdsaloof,notactuallyfallingintobody;the
differentiatedsoulstheAllSoul,withtheothersissuefrom
theunitywhilestillconstituting,withincertainlimits,an
association.Theyareonesoulbythefactthattheydonot
belongunreservedlytoanyparticularbeing;theymeet,soto

speak,fringetofringe;theystrikeouthereandthere,butare
heldtogetheratthesourcemuchaslightisadividedthing
uponearth,shininginthishouse,andthat,andyetremains
uninterruptedlyoneidenticalsubstance.
TheAllSoulwouldalwaysremainabove,sinceessentiallyit
hasnothingtodowithdescentorwiththelower,orwithany
tendencytowardsthissphere:theothersoulswouldbecome
ours[become"partial,"individualinus]becausetheirlotis
castforthissphere,andbecausetheyaresolicitedbyathing
[thebody]whichinvitestheircare.
TheonethelowestsoulinthetotheAllSoulwould
correspondtothatinsomegreatgrowth,silently,unlaboriously
conductingthewhole;ourownlowestsoulmightbecompared
totheinsectlifeinsomerottedpartofthegrowthforthisis
theratiooftheanimatedbodytotheuniversewhiletheother
soulinus,ofoneidealnaturewiththehigherpartsoftheAll
Soul,maybeimagedasthegardenerconcernedaboutthe
insectslodgedinthetreeandanxiouslyworkingtoamend
whatiswrong;orwemaycontrastahealthymanlivingwith
thehealthyand,byhisthoughtorbyhisact,lendinghimselfto
theserviceofthoseabouthim,with,ontheotherside,asick
manintentuponhisowncareandcure,andsolivingforthe
body,bodybound.
5.Butwhatplaceisleftfortheparticularsouls,yoursand
mineandanother's?
MaywesupposetheSoultobeappropriatedonthelower
rangestosomeindividual,buttobelongonthehighertothat
othersphere?
AtthistherewouldbeaSocratesaslongasSocrates'soul
remainedinbody;butSocratesceasestoexist,preciselyon
attainmentofthehighest.
NownothingofRealBeingiseverannulled.
IntheSupreme,theIntellectualPrinciplesarenotannulled,for
intheirdifferentiationthereisnobodilypartition,nopassing
ofeachseparatephaseintoadistinctunity;everysuchphase
remainsinfullpossessionofthatidenticalbeing.Itisexactly
sowiththesouls.
BytheirsuccessiontheyarelinkedtotheseveralIntellectual
Principles,fortheyaretheexpression,theLogos,ofthe
IntellectualPrinciples,ofwhichtheyaretheunfolding;brevity
hasopenedouttomultiplicity;bythatpointoftheirbeing
whichleastbelongstothepartialorder,theyareattachedeach

toitsownIntellectualoriginal:theyhavealreadychosenthe
wayofdivision;buttotheextremetheycannotgo;thusthey
keep,atonce,identificationanddifference;eachsoulis
permanentlyaunity[aself]andyetallare,intheirtotal,one
being.
Thusthegistofthematterisestablished:onesoulthesource
ofall;thoseothers,asamanyfoundedinthatone,are,onthe
analogyoftheIntellectualPrinciple,atoncedividedand
undivided;thatSoulwhichabidesintheSupremeistheone
expressionorLogosoftheIntellectualPrinciple,andfromit
springotherReasonPrinciples,partialbutimmaterial,exactly
asinthedifferentiationoftheSupreme.
6.ButhowcomesitthatwhiletheAllSoulhasproduceda
kosmos,thesouloftheparticularhasnot,thoughitisofthe
oneidealKindandcontains,ittoo,allthingsinitself?
Wehaveindicatedthatathingmayenteranddwellatthesame
timeinvariousplaces;thisoughttobeexplained,andthe
enquirywouldshowhowanidentityresidentsimultaneously
hereandtheremay,initsseparateappearances,actorreactor
bothafterdistinctmodes;butthematterdeservestobe
examinedinaspecialdiscussion.
Toreturn,then:howandwhyhastheAllSoulproduceda
kosmos,whiletheparticularsoulssimplyadministersomeone
partofit?
Inthefirstplace,wearenotsurprisedwhenmenofidentical
knowledgediffergreatlyineffectivepower.
Butthereason,wewillbeasked.
Theanswermightbethatthereisanevengreaterdifference
amongthesesouls,theoneneverhavingfallenawayfromthe
AllSoul,butdwellingwithinitandassumingbodytherein,
whiletheothersreceivedtheirallottedsphereswhenthebody
wasalreadyinexistence,whentheirsistersoulwasalreadyin
ruleand,asitwere,hadalreadypreparedhabitationsforthem.
Again,thereasonmaybethattheone[thecreativeAllSoul]
lookstowardstheuniversalIntellectualPrinciple[the
exemplarofallthatcanbe],whiletheothersaremore
occupiedwiththeIntellectualwithinthemselves,thatwhichis
alreadyofthesphereofpart;perhaps,too,thesealsocould
havecreated,butthattheywereanticipatedbythatoriginator
theworkaccomplishedbeforethemanimpedimentinevitable
whichsoeverofthesoulswerefirsttooperate.
Butitissafertoaccountforthecreativeactbynearer

connectionwiththeoverworld;thesoulswhosetendencyis
exercisedwithintheSupremehavethegreaterpower;immune
inthatpureseattheycreatesecurely;forthegreaterpower
takestheleasthurtfromthematerialwithinwhichitoperates;
andthispowerremainsenduringlyattachedtotheoverworld:
itcreates,therefore,selfgatheredandthecreatedthingsgather
roundit;theothersouls,onthecontrary,themselvesgoforth;
thatcanmeanonlythattheyhavedesertedtowardstheabyss;a
mainphaseinthemisdrawndownwardandpullsthemwithit
inthedesiretowardsthelower.
The"secondaryandtertiarysouls,"ofwhichwehear,mustbe
understoodinthesenseofcloserorremoterposition:itis
muchasinourselvestherelationtotheSupremeisnot
identicalfromsoultosoul;someofusarecapableofbecoming
Uniate,othersofstrivingandalmostattaining,whileathird
rankismuchlessapt;itisamatterofthedegreeorpowersof
thesoulbywhichourexpressionisdeterminedthefirst
degreedominantintheoneperson,thesecond,thethird[the
merelyanimallife]inotherswhile,still,allofuscontainall
thepowers.
7.Sofar,sogood:butwhatofthepassageinthePhilebus
takentoimplythattheothersoulsarepartsoftheAllSoul?
Thestatementtheremadedoesnotbearthemeaningreadinto
it;itexpressesonly,whattheauthorwasthenconcernedwith,
thattheheavensareensouledateachingwhichhemaintains
intheobservationthatitispreposteroustomaketheheavens
soullesswhenwe,whocontainapartofthebodyoftheAll,
haveasoul;how,heasks,couldtherebesoulinthepartand
noneinthetotal.
HemakeshisteachingquiteclearintheTimaeus,wherehe
showsustheothersoulsbroughtintoexistenceaftertheAll
Soul,butcompoundedfromthesamemixingbowl";secondary
andtertiaryaredulymarkedofffromtheprimalbutevery
formofsoulispresentedasbeingofidenticalidealnaturewith
theAllSoul.
AsforsayingofthePhaedrus."Allthatissoulcaresforallthat
issoulless,"thissimplytellsusthatthecorporealkindcannot
becontrolledfashioned,setinplaceorbroughtintobeingby
anythingbuttheSoul.Andwecannotthinkthatthereisone
soulwhosenatureincludesthispowerandanotherwithoutit.
"Theperfectsoul,thatoftheAll,"weread,"goingitslofty
journey,operatesuponthekosmosnotbysinkingintoit,but,
asitwere,bybroodingoverit";and"everyperfectsoul
exercisesthisgovernance";hedistinguishestheother,thesoul
inthissphereas"thesoulwhenitswingisbroken."

Asforoursoulsbeingentrainedinthekosmiccircuit,and
takingcharacterandconditionthence;thisisnoindicationthat
theyareparts:soulnaturemayverywelltakesometincture
fromeventhequalitiesofplace,fromwaterandfromair;
residenceinthiscityorinthat,andthevaryingmakeupofthe
bodymayhavetheirinfluence[uponourhumansoulswhich,
yet,arenopartsofplaceorofbody].
Wehavealwaysadmittedthatasmembersoftheuniversewe
takeoversomethingfromtheAllSoul;wedonotdenythe
influenceoftheKosmicCircuit;butagainstallthisweoppose
anothersoulinus[theIntellectualasdistinguishedfromthe
merelyvitalizing]proventobedistinctbythatpowerof
opposition.
Asforourbeingbegottenchildrenofthekosmos,weanswer
thatinmotherhoodtheentrantsoulisdistinct,isnotthe
mother's.
8.Theseconsiderations,amountingtothesettlementofthe
question,arenotcounteredbythephenomenonofsympathy;
theresponsebetweensoulandsoulisduetothemerefactthat
allspringfromthatselfsamesoul[thenexttoDivineMind]
fromwhichspringstheSouloftheAll.
Wehavealreadystatedthattheonesoulisalsomultiple;and
wehavedealtwiththedifferentformsofrelationshipbetween
partandwhole:wehaveinvestigatedthedifferentdegrees
existingwithinsoul;wemaynowadd,briefly,thatdifferences
mightbeinduced,also,bythebodieswithwhichthesoulhas
todo,and,evenmore,bythecharacterandmentaloperations
carriedoverfromtheconductofthepreviouslives."Thelife
choicemadebyasoulhasacorrespondence"weread"with
itsformerlives."
Asregardsthenatureofsoulingeneral,thedifferenceshave
beendefinedinthepassageinwhichwementionedthe
secondaryandtertiaryordersandlaiddownthat,whileall
soulsareallcomprehensive,eachranksaccordingtoits
operativephaseonebecomingUniateintheachievedfact,
anotherinknowledge,anotherindesire,accordingtothe
distinctorientationbywhicheachis,ortendstobecome,what
itlooksupon.Theveryfulfillmentandperfectionment
attainablebysoulscannotbutbedifferent.
But,ifinthetotaltheorganizationinwhichtheyhavetheir
beingiscompactofvarietyasitmustbesinceeveryReason
Principleisaunityofmultiplicityandvariety,andmaybe
thoughtofasapsychicanimatedorganismhavingmany
shapesatitscommandifthisissoandallconstitutesasystem

inwhichbeingisnotcutadriftfrombeing,ifthereisnothing
chanceborneamongbeingsasthereisnoneeveninbodily
organisms,thenitfollowsthatNumbermustenterintothe
scheme;for,onceagain,Beingmustbestable;themembersof
theIntellectualmustpossessidentity,eachnumericallyone;
thisistheconditionofindividuality.Where,asinbodily
masses,theIdeaisnotessentiallynative,andtheindividuality
isthereforeinflux,existenceunderidealformcanriseonly
outofimitationoftheAuthenticExistences;theselast,onthe
contrary,notrisingoutofanysuchconjunction[astheduality
ofIdeaanddeadMatter]havetheirbeinginthatwhichis
numericallyone,thatwhichwasfromthebeginning,and
neitherbecomeswhatithasnotbeennorcanceasetobewhat
itis.
EvensupposingRealBeings[suchassoul]tobeproducedby
someotherprinciple,theyarecertainlynotmadefromMatter;
or,iftheywere,thecreatingprinciplemustinfuseintothem,
fromwithinitself,somethingofthenatureofRealBeing;but,
atthis,itwoulditselfsufferchange,asitcreatedmoreorless.
And,afterall,whyshoulditthusproduceatanygivenmoment
ratherthanremainforeverstationary?
Moreovertheproducedtotal,variablefrommoretoless,could
notbeaneternal:yetthesoul,itstandsagreed,iseternal.
Butwhatbecomesofthesoul'sinfinityifitisthusfixed?
Theinfinityisamatterofpower:thereisquestion,notofthe
soul'sbeingdivisibleintoaninfinitenumberofparts,butofan
infinitepossibleeffectiveness:itisinfinityinthesensein
whichtheSupremeGod,also,isfreeofallbound.
Thismeansthatitisnoexternallimitthatdefinesthe
individualbeingortheextensionofsoulsanymorethanof
God;onthecontraryeachinrightofitsownpowerisallthatit
choosestobe:andwearenottothinkofitasgoingforthfrom
itself[losingitsunitybyanypartition]:thefactissimplythat
theelementwithinit,whichisapttoentranceintobody,has
thepowerofimmediateprojectionanywhither:thesoulis
certainlynotwrenchedasunderbyitspresenceatonceinfoot
andinfinger.ItspresenceintheAllissimilarlyunbroken;
overitsentirerangeitexistsineveryseveralpartofeverything
havingevenvegetallife,eveninapartcutofffromthemain;
inanypossiblesegmentitisasitisatitssource.Forthebody
oftheAllisaunit,andsouliseverywherepresenttoitasto
onething.
Whensomeanimalrotsandamultitudeofothersspringfrom
it,theLifePrinciplenowpresentisnottheparticularsoulthat

wasinthelargerbody;thatbodyhasceasedtobereceptiveof
soul,ortherewouldhavebeennodeath;whathappensisthat
whatsoeverintheproductofthedecayisaptmaterialfor
animalexistenceofonekindoranotherbecomesensouledby
thefactthatsoulisnowherelacking,thougharecipientofsoul
maybe.Thisnewensoulingdoesnotmean,however,an
increaseinthenumberofsouls:alldependfromtheoneor,
rather,allremainsone:itisaswithourselves;someelements
areshed,othersgrowintheirplace;thesoulabandonsthe
discardedandflowsintothenewcomingaslongastheone
soulofthemanholdsitsground;intheAlltheonesoulholds
itsgroundforever;itsdistinctcontentsnowretainsouland
nowrejectit,butthetotalofspiritualbeingsisunaffected.
9.Butwemustexaminehowsoulcomestoinhabitthebody
themannerandtheprocessaquestioncertainlyofnominor
interest.
Theentryofsoulintobodytakesplaceundertwoforms.
Firstly,thereistheentrymetensomatosisofasoulpresentin
bodybychangefromone[whollymaterial]frametoanotheror
theentrynotknownasmetensomatosis,sincethenatureofthe
earlierhabitacleisnotcertainlydefinableofasoulleavingan
aerialorfierybodyforoneofearth.
Secondly,thereistheentryfromthewhollybodilessintoany
kindofbody;thisistheearliestformofanydealingbetween
bodyandsoul,andthisentryespeciallydemandsinvestigation.
Whatthencanbethoughttohavehappenedwhensoul,utterly
cleanfrombody,firstcomesintocommercewiththebodily
nature?
Itisreasonable,necessaryeven,tobeginwiththeSoulofthe
All.Noticethatifwearetoexplainandtobeclear,weare
obligedtousesuchwordsas"entry"and"ensoulment,"though
neverwasthisAllunensouled,neverdidbodysubsistwith
soulaway,neverwasthereMatterunelaborate;weseparate,
thebettertounderstand;thereisnothingillegitimateinthe
verbalandmentalsunderingofthingswhichmustinfactbe
coexistent.
Thetruedoctrinemaybestatedasfollows:
Intheabsenceofbody,soulcouldnothavegoneforth,since
thereisnootherplacetowhichitsnaturewouldallowitto
descend.Sincegoforthitmust,itwillgenerateaplacefor
itself;atoncebody,also,exists.

WhiletheSoul[asaneternal,aDivineBeing]isatrestinrest
firmlybasedonRepose,theAbsoluteyet,aswemayputit,
thathugeilluminationoftheSupremepouringoutwardscomes
atlasttotheextremebourneofitslightanddwindlesto
darkness;thisdarkness,nowlyingtherebeneath,thesoulsees
andbyseeingbringstoshape;forinthelawofthingsthis
ultimatedepth,neighbouringwithsoul,maynotgovoidof
whatsoeverdegreeofthatReasonPrincipleitcanabsorb,the
dimmedreasonofrealityatitsfaintest.
Imaginethatastatelyandvariedmansionhasbeenbuilt;ithas
neverbeenabandonedbyitsArchitect,who,yet,isnottied
downtoit;hehasjudgeditworthyinallitslengthandbreadth
ofallthecarethatcanservetoitsBeingasfarasitcanshare
inBeingortoitsbeauty,butacarewithoutburdentoits
director,whoneverdescends,butpresidesoveritfromabove:
thisgivesthedegreeinwhichthekosmosisensouled,notbya
soulbelongingtoit,butbyonepresenttoit;itismasterednot
master;notpossessorbutpossessed.Thesoulbearsitup,andit
lieswithin,nofragmentofitunsharing.
Thekosmosislikeanetwhichtakesallitslife,asfaraseverit
stretches,frombeingwetinthewater,andhasnoactofits
own;thesearollsawayandthenetwithit,preciselytothefull
ofitsscope,fornomeshofitcanstrainbeyonditssetplace:
thesoulisofsofarreachinganatureathingunboundedasto
embracetheentirebodyoftheAllintheoneextension;sofar
astheuniverseextends,theresoulis;andiftheuniversehad
noexistence,theextentofsoulwouldbethesame;itis
eternallywhatitis.Theuniversespreadsasbroadasthe
presenceofsoul;theboundofitsexpansionisthepointat
which,initsdownwardegressionfromtheSupreme,itstillhas
soultobinditinone:itisashadowasbroadastheReason
Principleproceedingfromsoul;andthatReasonPrincipleisof
scopetogenerateakosmicbulkasvastaslayinthepurposes
oftheIdea[theDivineformingpower]whichitconveys.
10.Inviewofallthiswemustnowworkbackfromtheitems
totheunit,andconsidertheentireschemeasoneenduring
thing.
Weascendfromair,light,sunor,moonandlightandsunin
detail,tothesethingsasconstitutingatotalthoughatotalof
degrees,primary,secondary,tertiary.Thencewecometothe
[kosmic]Soul,alwaystheoneundiscriminatedentity.Atthis
pointinoursurveywehavebeforeustheoverworldandall
thatfollowsuponit.Thatsuite[thelowerandmaterialworld]
wetaketobetheverylasteffectthathaspenetratedtoits
furthestreach.

Ourknowledgeofthefirstisgainedfromtheultimateofall,
fromtheveryshadowcastbythefire,becausethisultimate
[thematerialworld]itselfreceivesitsshareofthegenerallight,
somethingofthenatureoftheFormingIdeahoveringoverthe
outcastthatatfirstlayinblankobscurity.Itisbroughtunder
theschemeofreasonbytheefficacyofsoulwhoseentire
extensionlatentlyholdsthisrationalizingpower.Asweknow,
theReasonPrinciplescarriedinanimalseedfashionandshape
livingbeingsintosomanyuniversesinthesmall.For
whatsoevertouchessoulismouldedtothenatureofsoul'sown
RealBeing.
WearenottothinkthattheSoulactsupontheobjectby
conformitytoanyexternaljudgement;thereisnopausefor
willingorplanning:anysuchprocedurewouldnotbeanactof
sheernature,butoneofappliedart:butartisoflaterorigin
thansoul;itisanimitator,producingdimandfeeblecopies
toys,thingsofnogreatworthanditisdependentuponall
sortsofmechanismbywhichaloneitsimagescanbe
produced.Thesoul,onthecontrary,issovereignovermaterial
thingsbymightofRealBeing;theirqualityisdeterminedby
itslead,andthoseelementarythingscannotstandagainstits
will.Onthelaterlevel,thingsarehinderedonebytheother,
andthusoftenfallshortofthecharacteristicshapeatwhich
theirunextendedReasonPrinciplemustbeaiming;inthat
otherworld[underthesoulbutabovethematerial]theentire
shape[aswellastheidea]comesfromsoul,andallthatis
producedtakesandkeepsitsappointedplaceinaunity,sothat
theengenderedthing,withoutlabouraswithoutclash,
becomesallthatitshouldbe.Inthatworldthesoulhas
elaborateditscreation,theimagesofthegods,dwellingsfor
men,eachexistingtosomepeculiarpurpose.
Soulcouldproducenonebutthethingswhichtrulyrepresent
itspowers:fireproduceswarmth;anothersourceproduces
cold;soulhasadoubleefficacy,itsactwithinitself,anditsact
fromwithinoutwardstowardsthenewproduction.
Insoullessentities,theoutgo[naturaltoeverything]remains
dormant,andanyefficiencytheyhaveistobringtotheirown
likenesswhateverisamenabletotheiract.Allexistencehas
thistendencytobringotherthingstolikeness;butthesoulhas
thedistinctionofpossessingatonceanactionofconscious
attentionwithinitself,andanactiontowardstheouter.Ithas
thusthefunctionofgivinglifetoallthatdoesnotlivebyprior
right,andthelifeitgivesiscommensuratewithitsown;thatis
tosay,livinginreason,itcommunicatesreasontothebodyan
imageofthereasonwithinitself,justasthelifegiventothe
bodyisanimageofRealBeinganditbestows,also,uponthat
materialtheappropriateshapesofwhichitcontainsthe

ReasonForms.
ThecontentofthecreativesoulincludestheIdealshapesof
godsandofallelse:andhenceitisthatthekosmoscontains
all.
11.Ithink,therefore,thatthoseancientsages,whosoughtto
securethepresenceofdivinebeingsbytheerectionofshrines
andstatues,showedinsightintothenatureoftheAll;they
perceivedthat,thoughthisSouliseverywheretractable,its
presencewillbesecuredallthemorereadilywhenan
appropriatereceptacleiselaborated,aplaceespeciallycapable
ofreceivingsomeportionorphaseofit,something
reproducingit,orrepresentingit,andservinglikeamirrorto
catchanimageofit.
ItbelongstothenatureoftheAlltomakeitsentirecontent
reproduce,mostfelicitously,theReasonPrinciplesinwhichit
participates;everyparticularthingistheimagewithinmatter
ofaReasonPrinciplewhichitselfimagesaprematerial
ReasonPrinciple:thuseveryparticularentityislinkedtothat
DivineBeinginwhoselikenessitismade,thedivineprinciple
whichthesoulcontemplatedandcontainedintheactofeach
creation.Suchmediationandrepresentationtheremusthave
beensinceitwasequallyimpossibleforthecreatedtobe
withoutshareintheSupreme,andfortheSupremetodescend
intothecreated.
TheIntellectualPrincipleintheSupremehaseverbeenthesun
ofthatsphereletusacceptthatasthetypeofthecreative
LogosandimmediatelyuponitfollowstheSouldepending
fromit,stationarySoulfromstationaryIntelligence.Butthe
Soulbordersalsouponthesunofthissphere,anditbecomes
themediumbywhichallislinkedtotheoverworld;itplaysthe
partofaninterpreterbetweenwhatemanatesfromthatsphere
downtothisloweruniverse,andwhatrisesasfaras,through
soul,anythingcanfromthelowertothehighest.
Nothing,infact,isfarawayfromanything;thingsarenot
remote:thereis,nodoubt,thealoofnessofdifferenceandof
minglednaturesasagainsttheunmingled;butselfhoodhas
nothingtodowithspatialposition,andinunityitselfthere
maystillbedistinction.
TheseBeings[theReasonPrinciplesofthissphere]aredivine
invirtueofcleavingtotheSupreme,because,bythemedium
oftheSoulthoughtofasdescendingtheyremainlinkedwith
thePrimalSoul,andthroughitareveritablywhattheyare
calledandpossessthevisionoftheIntellectualPrinciple,the
singleobjectofcontemplationtothatsoulinwhichtheyhave

theirbeing.
12.Thesoulsofmen,seeingtheirimagesinthemirrorof
Dionysusasitwere,haveenteredintothatrealminaleap
downwardfromtheSupreme:yeteventheyarenotcutoff
fromtheirorigin,fromthedivineIntellect;itisnotthatthey
havecomebringingtheIntellectualPrincipledownintheir
fall;itisthatthoughtheyhavedescendedeventoearth,yet
theirhigherpartholdsforeverabovetheheavens.
Theirinitialdescentisdeepenedsincethatmidpartoftheirsis
compelledtolabourincareofthecareneedingthinginto
whichtheyhaveentered.ButZeus,thefather,takespityon
theirtoilsandmakesthebondsinwhichtheylaboursolubleby
deathandgivesrespiteinduetime,freeingthemfromthe
body,thattheytoomaycometodwelltherewherethe
UniversalSoul,unconcernedwithearthlyneeds,hasever
dwelt.
Forthecontainerofthetotalofthingsmustbeaselfsufficing
entityandremainso:initsperiodsitiswroughtouttopurpose
underitsReasonPrincipleswhichareperdurablyvalid;by
theseperiodsitrevertsunfailingly,inthemeasuredstagesof
definedlifeduration,toitsestablishedcharacter;itisleading
thethingsofthisrealmtobeofonevoiceandplanwiththe
Supreme.Andthusthekosmiccontentiscarriedforwardtoits
purpose,everythinginitscoordinateplace,underoneonly
ReasonPrincipleoperatingalikeinthedescentandreturnof
soulsandtoeverypurposeofthesystem.
WemayknowthisalsobytheconcordanceoftheSoulswith
theorderedschemeofthekosmos;theyarenotindependent,
but,bytheirdescent,theyhaveputthemselvesincontact,and
theystandhenceforthinharmoniousassociationwithkosmic
circuittotheextentthattheirfortunes,theirlifeexperiences,
theirchoosingandrefusing,areannouncedbythepatternsof
thestarsandoutofthisconcordancerisesasitwereone
musicalutterance:themusic,theharmony,bywhichallis
describedisthebestwitnesstothistruth.
Suchaconsonancecanhavebeenprocuredinoneonlyway:
TheAllmust,ineverydetailofactandexperience,bean
expressionoftheSupreme,whichmustdominatealikeits
periodsanditsstableorderingandthelifecareersvaryingwith
themovementofthesoulsastheyaresometimesabsorbedin
thathighest,sometimesintheheavens,sometimesturnedto
thethingsandplacesofourearth.AllthatisDivineIntellect
willresteternallyabove,andcouldneverfallfromitssphere
but,poisedentireinitsownhighplace,willcommunicateto

thingsherethroughthechannelofSoul.Soulinvirtueof
neighbourhoodismorecloselymodelledupontheIdeauttered
bytheDivineIntellect,andthusisabletoproduceorderinthe
movementofthelowerrealm,onephase[theWorldSoul]
maintainingtheunvaryingmarch[ofthekosmiccircuit]the
other[thesouloftheIndividual]adoptingitselftotimesand
season.
Thedepthofthedescent,also,willdiffersometimeslower,
sometimeslesslowandthiseveninitsentryintoanygiven
Kind:allthatisfixedisthateachseveralsouldescendstoa
recipientindicatedbyaffinityofcondition;itmovestowards
thethingwhichitThereresembled,andenters,accordingly,
intothebodyofmanoranimal.
13.TheIneluctable,theKosmicLawis,thus,rootedina
naturalprincipleunderwhicheachseveralentityisoverruled
togo,dulyandinorder,towardsthatplaceandKindtowhich
itcharacteristicallytends,thatistowardstheimageofits
primalchoiceandconstitution.
Inthatarchetypalworldeveryformofsoulisneartotheimage
[thethingintheworldofcopy]towhichitsindividual
constitutioninclinesit;thereisthereforenoneedofasenderor
leaderactingattherightmomenttobringitattheright
momentwhetherintobodyorintoadefinitelyappropriate
body:ofitsownmotionitdescendsatthepreciselytruetime
andenterswhereitmust.ToeverySoulitsownhour;when
thatstrikesitdescendsandentersthebodysuitabletoitasat
thecryofaherald;thusallissetstirringandadvancingasbya
magician'spowerorbysomemightytraction;itismuchas,in
anylivingthing,thesoulitselfeffectsthefulfillmentofthe
naturalcareer,stirringandbringingforth,indueseason,every
elementbeard,horn,andallthesuccessivestagesoftendency
andofoutputor,asitleadsatreethroughitsnormalcourse
withinsetperiods.
TheSoulsgoforthneitherundercompulsionnoroffreewill;
or,atleast,freedom,here,isnottoberegardedasactionupon
preference;itismorelikesuchaleapofthenatureasmoves
mentotheinstinctivedesireofsexualunion,or,inthecaseof
some,tofineconduct;themotivelieselsewherethaninthe
reason:likeisdestinedunfailinglytolike,andeachmoves
hitherorthitheratitsfixedmoment.
EventheIntellectualPrinciple,whichisbeforeallthekosmos,
has,italso,itsdestiny,thatofabidingintactabove,andof
givingdownwards:whatitsendsdownistheparticularwhose
existenceisimpliedinthelawoftheuniversal;forthe
universalbroodscloselyovertheparticular;itisnotfrom

withoutthatthelawderivesthepowerbywhichitisexecuted;
onthecontrarythelawisgivenintheentitiesuponwhomit
falls;thesebearitaboutwiththem.Letbutthemomentarrive,
andwhatitdecreeswillbebroughttoactbythosebeingsin
whomitresides;theyfulfilitbecausetheycontainit;it
prevailsbecauseitiswithinthem;itbecomeslikeaheavy
burden,andsetsupinthemapainfullongingtoentertherealm
towhichtheyarebiddenfromwithin.
14.Thusitcomesaboutthatthiskosmos,litwithmanylights,
gleaminginitssouls,receivesstillfurthergraces,giftsfrom
hereandfromthere,fromthegodsoftheSupreme,andfrom
thoseotherIntellectualPrincipleswhosenatureitistoensoul.
Thisisprobablythesecretofthemythinwhich,after
Prometheushadmouldedwoman,theothergodsheapedgifts
uponher,Hephaistos"blendingtheclaywithmoistureand
bestowingthehumanvoiceandtheformofagoddess";
Aphroditebringinghergifts,andtheGracestheirs,andother
godsothergifts,andfinallycallingherbythename[Pandora]
whichtellsofgiftandofallgivingforallhaveadded
somethingtothisformationbroughttobeingbyaPromethean,
aforethinkingpower.AsfortherejectionofPrometheus'gift
byafterthought,Epimetheus,whatcanthissignifybutthatthe
wiserchoiceistoremainintheIntellectualrealm?Pandora's
creatorisfettered,tosignifythatheisinsomesenseheldby
hisowncreation;suchafetteringisexternalandthereleaseby
HerculestellsthatthereispowerinPrometheus,sothathe
neednotremaininbonds.
Takethemythaswemay,itiscertainlysuchanaccountofthe
bestowalofgiftsuponthekosmosasharmonizeswithour
explanationoftheuniversalsystem.
15.ThesoulspeeringforthfromtheIntellectualRealm
descendfirsttotheheavensandthereputonabody;this
becomesatoncethemediumbywhichastheyreachoutmore
andmoretowardsmagnitude[physicalextension]theyproceed
tobodiesprogressivelymoreearthy.Someevenplungefrom
heaventotheverylowestofcorporealforms;otherspass,stage
bystage,toofeebletolifttowardsthehighertheburdenthey
carry,weigheddownwardsbytheirheavinessand
forgetfulness.
Asforthedifferencesamongthem,theseareduetovariation
inthebodiesentered,ortotheaccidentsoflife,orto
upbringing,ortoinherentpeculiaritiesoftemperament,orto
alltheseinfluencestogether,ortospecificcombinationsof
them.
Thenagainsomehavefallenunreservedlyintothepowerof

thedestinyrulinghere:someyieldingbetimesarebetimestoo
theirown:therearethosewho,whiletheyacceptwhatmustbe
borne,havethestrengthofselfmasteryinallthatisleftto
theirownact;theyhavegiventhemselvestoanother
dispensation:theylivebythecodeoftheaggregateofbeings,
thecodewhichiswovenoutoftheReasonPrinciplesandall
theothercausesrulinginthekosmos,outofsoulmovements
andoutoflawsspringingintheSupreme;acode,therefore,
consonantwiththosehigherexistences,foundeduponthem,
linkingtheirsequentsbacktothem,keepingunshakeablytrue
allthatiscapableofholdingitselfsettowardsthedivine
nature,andleadingroundbyallappropriatemeanswhatsoever
islessnativelyapt.
Infinealldiversityofconditioninthelowerspheresis
determinedbythedescendentbeingsthemselves.
16.Thepunishmentjustlyovertakingthewickedmust
thereforebeascribedtothekosmicorderwhichleadsallin
accordancewiththeright.
Butwhatofchastisements,poverty,illness,fallinguponthe
goodoutsideofalljustice?Theseevents,wewillbetold,are
equallyinterwovenintotheworldorderandfallunder
prediction,andmustconsequentlyhaveacauseinthegeneral
reason:aretheythereforetobechargedtopastmisdoing?
No:suchmisfortunesdonotanswertoreasonsestablishedin
thenatureofthings;theyarenotlaidupinthemasterfactsof
theuniverse,butweremerelyaccidentalsequents:ahouse
falls,andanyonethatchancestobeunderneathiskilled,no
matterwhatsortofmanhebe:twoobjectsaremovingin
perfectorderoroneifyoulikebutanythinggettinginthe
wayiswoundedortrampleddown.Orwemayreasonthatthe
undeservedstrokecanbenoeviltothesuffererinviewofthe
beneficentinterweavingoftheAlloragain,nodoubt,that
nothingisunjustthatfindsjustificationinapasthistory.
Wemaynotthinkofsomethingsbeingfittedintoasystem
withothersabandonedtothecapricious;ifthingsmusthappen
bycause,bynaturalsequences,underoneReasonPrinciple
andasinglesetscheme,wemustadmitthattheminorequally
withthemajorisfittedintothatorderandpattern.
Wrongdoingfrommantomaniswronginthedoerandmust
beimputed,but,asbelongingtotheestablishedorderofthe
universeisnotawrongevenasregardstheinnocentsufferer;it
isathingthathadtobe,and,ifthesuffererisgood,theissueis
tohisgain.Forwecannotthinkthatthisorderedcombination
proceedswithoutGodandjustice;wemusttakeittobeprecise

inthedistributionofdue,while,yet,thereasonsofthings
eludeus,andtoourignorancetheschemepresentsmatterof
censure.
17.VariousconsiderationsexplainwhytheSoulsgoingforth
fromtheIntellectualproceedfirsttotheheavenlyregions.The
heavens,asthenoblestportionofsensiblespace,wouldborder
withtheleastexaltedoftheIntellectual,andwill,therefore,be
firstensouledfirsttoparticipateasmostapt;whilewhatisof
earthisattheveryextremityofprogression,leastendowed
towardsparticipation,remotestfromtheunembodied.
Allthesouls,then,shinedownupontheheavensandspend
therethemainofthemselvesandthebest;onlytheirlower
phasesilluminatethelowerrealms;andthosesoulswhich
descenddeepestshowtheirlightfurthestdownnotthemselves
thebetterforthedepthtowhichtheyhavepenetrated.
Thereis,wemayputit,somethingthatiscentre;aboutit,a
circleoflightshedfromit;roundcentreandfirstcirclealike,
anothercircle,lightfromlight;outsidethatagain,notanother
circleoflightbutonewhich,lackinglightofitsown,must
borrow.
Thelastwemayfiguretoourselvesasarevolvingcircle,or
ratherasphere,ofanaturetoreceivelightfromthatthird
realm,itsnexthigher,inproportiontothelightwhichthat
itselfreceives.Thusallbeginswiththegreatlight,shining
selfcentred;inaccordancewiththereigningplan[thatof
emanation]thisgivesforthitsbrilliance;thelater[divine]
existents[souls]addtheirradiationsomeofthemremaining
above,whiletherearesomethataredrawnfurtherdownward,
attractedbythesplendouroftheobjecttheyilluminate.These
lastfindthattheirchargesneedmoreandmorecare:the
steersmanofastormtossedshipissointentonsavingitthat
heforgetshisowninterestandneverthinksthatheis
recurrentlyinperilofbeingdraggeddownwiththevessel;
similarlythesoulsareintentuponcontrivingfortheircharges
andfinallycometobepulleddownbythem;theyarefettered
inbondsofsorcery,grippedandheldbytheirconcernforthe
realmofNature.
IfeverylivingbeingwereofthecharacteroftheAllperfect,
selfsufficing,inperilfromnooutsideinfluencethesoulnow
spokenofasindwellingwouldnotoccupythebody;itwould
infuselifewhileclinging,entire,withintheSupreme.
18.Thereremainsstillsomethingtobesaidonthequestion
whetherthesoulusesdeliberatereasonbeforeitsdescentand
againwhenithasleftthebody.

Reasoningisforthissphere;itistheactofthesoulfalleninto
perplexity,distractedwithcares,diminishedinstrength:the
needofdeliberationgoeswiththelessselfsufficing
intelligence;craftsmenfacedbyadifficultystoptoconsider;
wherethereisnoproblemtheirartworksonbyitsown
forthrightpower.
ButifsoulsintheSupremeoperatewithoutreasoning,howcan
theybecalledreasoningsouls?
Oneanswermightbethattheyhavethepowerofdeliberating
tohappyissue,shouldoccasionarise:butallismetby
repudiatingtheparticularkindofreasoningintended[the
earthlyanddiscursivetype];wemayrepresenttoourselvesa
reasoningthatflowsuninterruptedlyfromtheIntellectual
Principleinthem,aninherentstate,anenduringactivity,an
assertionthatisreal;inthiswaytheywouldbeusersofreason
evenwheninthatoverworld.Wecertainlycannotthinkof
them,itseemstome,asemployingwordswhen,thoughthey
mayoccupybodiesintheheavenlyregion,theyareessentially
intheIntellectual:andverysurelythedeliberationofdoubt
anddifficultywhichtheypractiseheremustbeunknownto
themThere;alltheiractmustfallintoplacebysheerforceof
theirnature;therecanbenoquestionofcommandingorof
takingcounsel;theywillknow,each,whatistobe
communicatedfromanother,bypresentconsciousness.Even
inourowncasehere,eyesoftenknowwhatisnotspoken;and
Thereallispure,everybeingis,asitwere,aneye,nothingis
concealedorsophisticated,thereisnoneedofspeech,
everythingisseenandknown.AsfortheCelestials[the
Daimones]andsoulsintheair,theymaywellusespeech;for
allsucharesimplyAnimate[=Beings].
19.Arewetothinkoftheindivisiblephaseofthesoulandthe
dividedasmakingonethinginacoalescence;oristhe
indivisibleinaplaceofitsownandunderconditionsofits
own,thedivisiblebeingasequentuponit,aseparatepartofit,
asdistinctasthereasoningphaseisfromtheunreasoning?
Theanswertothisquestionwillemergewhenwemakeplain
thenatureandfunctiontobeattributedtoeach.
Theindivisiblephaseismentioned[inthepassageofPlato]
withoutfurtherqualification;butnotsothedivisible;"that
soul"weread"whichbecomesdivisibleinbodies"andeven
thislastispresentedasbecomingpartible,notasbeingsoonce
forall.
"Inbodies":wemustthen,satisfyourselvesastowhatformof
soulisrequiredtoproducelifeinthecorporeal,andwhatthere

mustbeofsoulpresentthroughoutsuchabody,sucha
completedorganism.
Now,everysensitivepowerbythefactofbeingsensitive
throughouttendstobecomeathingofparts:presentatevery
distinctpointofsensitiveness,itmaybethoughtofasdivided.
Inthesense,however,thatitispresentasawholeatevery
suchpoint,itcannotbesaidtobewhollydivided;it"becomes
divisibleinbody."Wemaybetoldthatnosuchpartitionis
impliedinanysensationsbutthoseoftouch;butthisisnotso;
wheretheparticipantisbody[ofitselfinsensitiveandnon
transmitting]thatdivisibilityinthesensitiveagentwillbea
conditionofallothersensations,thoughinlessdegreethanin
thecaseoftouch.Similarlythevegetativefunctioninthesoul,
withthatofgrowth,indicatesdivisibility;and,admittingsuch
locationsasthatofdesireattheliverandemotionalactivityat
theheart,wehavethesameresult.Itistobenoted,however,
asregardsthese[thelesscorporeal]sensations,thatthebody
maypossiblynotexperiencethemasafactoftheconjoint
thingbutinanothermode,asrisingwithinsomeoneofthe
elementsofwhichithasbeenparticipant[asinherent,purely,
insomephaseoftheassociatedsoul]:reasoningandtheactof
theintellect,forinstance,arenotvestedinthebody;theirtask
isnotaccomplishedbymeansofthebodywhichinfactis
detrimentaltoanythinkingonwhichitisallowedtointrude.
Thustheindivisiblephaseofthesoulstandsdistinctfromthe
divisible;theydonotformaunity,but,onthecontrary,a
wholeconsistingofparts,eachpartaselfstandingthing
havingitsownpeculiarvirtue.Nonetheless,ifthatphase
whichbecomesdivisibleinbodyholdsindivisibilityby
communicationfromthesuperiorpower,thenthisonesame
thing[thesoulinbody]maybeatonceindivisibleand
divisible;itwillbe,asitwere,ablend,athingmadeupofits
owndivisibleselfwith,inaddition,thequalitythatitderives
fromaboveitself.
20.Hereaquestionrisestowhichwemustfindananswer:
whethertheseandtheotherpowerswhichwecall"parts"of
theSoularesituated,all,inplace;orwhethersomehaveplace
andstandpoint,othersnot;orwhetheragainnonearesituated
inplace.
Thematterisdifficult:ifwedonotallottoeachofthepartsof
theSoulsomeformofPlace,butleaveallunallocatedno
morewithinthebodythanoutsideitweleavethebody
soulless,andareatalosstoexplainplausiblytheoriginofacts
performedbymeansofthebodilyorgans:if,ontheotherhand,
wesupposesomeofthosephasestobe[capableofsituation]in
placebutothersnotso,wewillbesupposingthatthosepartsto

whichwedenyplaceareineffectiveinus,or,inotherwords,
thatwedonotpossessourentiresoul.
Thissimplyshowsthatneitherthesoulentirenoranypartofit
maybeconsideredtobewithinthebodyasinaspace:spaceis
acontainer,acontainerofbody;itisthehomeofsuchthings
asconsistofisolatedparts,things,therefore,inwhichatno
pointisthereanentirety;now,thesoulisnotabodyandisno
morecontainedthancontaining.
Neitherisitinbodyasinsomevessel:whetherasvesseloras
placeoflocation,thebodywouldremain,initself,unensouled.
Ifwearetothinkofsomepassingoverfromthesoulthatself
gatheredthingtothecontainingvessel,thensoulis
diminishedbyjustasmuchasthevesseltakes.
Space,again,inthestrictsenseisunembodied,andisnot,
itself,body;why,then,shoulditneedsoul?
Besides[ifthesoulwerecontainedasinspace]contactwould
beonlyatthesurfaceofthebody,notthroughouttheentire
mass.
Manyotherconsiderationsequallyrefutethenotionthatthe
soulisinbodyas[anobject]inspace;forexample,thisspace
wouldbeshiftedwitheverymovement,andathingitself
wouldcarryitsownspaceabout.
Ofcourseifbyspaceweunderstandtheintervalseparating
objects,itisstilllesspossiblethatthesoulbeinbodyasin
space:suchaseparatingintervalmustbeavoid;butbodyis
notavoid;thevoidmustbethatinwhichbodyisplaced;body
[notsoul]willbeinthevoid.
Norcanitbeinthebodyasinsomesubstratum:anythingina
substratumisaconditionaffectingthatacolour,aformbut
thesoulisaseparateexistence.
Norisitpresentasapartinthewhole;soulisnopartofbody.
Ifweareaskedtothinkofsoulasapartinthelivingtotalwe
arefacedwiththeolddifficulty:Howitisinthatwhole.Itis
certainlynotthereasthewineisinthewinejar,orasthejarin
thejar,orassomeabsoluteisselfpresent.
Norcanthepresencebethatofawholeinitspart:Itwouldbe
absurdtothinkofthesoulasatotalofwhichthebodyshould
representtheparts.
ItisnotpresentasFormisinMatter;fortheFormasinMatter
isinseparableand,further,issomethingsuperimposeduponan

alreadyexistentthing;soul,onthecontrary,isthatwhich
engenderstheFormresidingwithintheMatterandthereforeis
nottheForm.IfthereferenceisnottotheFormactually
present,buttoFormasathingexistingapartfromallformed
objects,itishardtoseehowsuchanentityhasfounditsway
intobody,andatanyratethismakesthesoulseparable.
Howcomesitthenthateveryonespeaksofsoulasbeingin
body?
Becausethesoulisnotseenandthebodyis:weperceivethe
body,andbyitsmovementandsensationweunderstandthatit
isensouled,andwesaythatitpossessesasoul;tospeakof
residenceisanaturalsequence.Ifthesoulwerevisible,an
objectofthesenses,radiatingthroughouttheentirelife,ifit
weremanifestinfullforcetotheveryoutermostsurface,we
wouldnolongerspeakofsoulasinbody;wewouldsaythe
minorwaswithinthemajor,thecontainedwithinthecontainer,
thefleetingwithintheperdurable.
21.Whatdoesallthiscometo?Whatanswerdowegiveto
himwho,withnoopinionofhisowntoassert,asksusto
explainthispresence?Andwhatdowesaytothequestion
whetherthereisoneonlymodeofpresenceoftheentiresoul
ordifferentmodes,phaseandphase?
Ofthemodescurrentlyacceptedforthepresenceofonething
inanother,nonereallymeetsthecaseofthesoul'srelationto
thebody.Thuswearegivenasaparallelthesteersmaninthe
ship;thisservesadequatelytoindicatethatthesoulis
potentiallyseparable,butthemodeofpresence,whichiswhat
weareseeking,itdoesnotexhibit.
Wecanimagineitwithinthebodyinsomeincidentalwayfor
example,asavoyagerinashipbutscarcelyasthesteersman:
and,ofcourse,too,thesteersmanisnotomnipresenttothe
shipasthesoulistothebody.
Maywe,perhaps,compareittothescienceorskillthatacts
throughitsappropriateinstrumentsthroughahelm,letussay,
whichshouldhappentobealivethingsothatthesoul
effectingthemovementsdictatedbyseamanshipisan
indwellingdirectiveforce?
No:thecomparisonbreaksdown,sincethescienceis
somethingoutsideofhelmandship.
Isitanyhelptoadopttheillustrationofthesteersmantaking
thehelm,andtostationthesoulwithinthebodyasthe
steersmanmaybethoughttobewithinthematerialinstrument

throughwhichheworks?Soul,wheneverandwhereverit
choosestooperate,doesinmuchthatwaymovethebody.
No;eveninthisparallelwehavenoexplanationofthemode
ofpresencewithintheinstrument;wecannotbesatisfied
withoutfurthersearch,acloserapproach.
22.Maywethinkthatthemodeofthesoul'spresencetobody
isthatofthepresenceoflighttotheair?
Thiscertainlyispresencewithdistinction:thelightpenetrates
throughandthrough,butnowherecoalesces;thelightisthe
stablething,theairflowsinandout;whentheairpasses
beyondthelitareaitisdark;underthelightitislit:wehavea
trueparalleltowhatwehavebeensayingofbodyandsoul,for
theairisinthelightquiteasmuchasthelightintheair.
Platothereforeiswisewhen,intreatingoftheAll,heputsthe
bodyinitssoul,andnotitssoulinthebody,andsaysthat,
whilethereisaregionofthatsoulwhichcontainsbody,there
isanotherregiontowhichbodydoesnotentercertainpowers,
thatis,withwhichbodyhasnoconcern.Andwhatistrueof
theAllSoulistrueoftheothers.
Thereare,therefore,certainsoulpowerswhosepresenceto
bodymustbedenied.
Thephasespresentarethosewhichthenatureofbody
demands:theyarepresentwithoutbeingresidenteitherinany
partsofthebodyorinthebodyasawhole.
Forthepurposesofsensationthesensitivephaseofthesoulis
presenttotheentiresensitivebeing:forthepurposesofact,
differentiationbegins;everysoulphaseoperatesatapoint
peculiartoitself.
23.Iexplain:Alivingbodyisilluminatedbysoul:eachorgan
andmemberparticipatesinsoulaftersomemannerpeculiarto
itself;theorganisadaptedtoacertainfunction,andthisfitness
isthevehicleofthesoulfacultyunderwhichthefunctionis
performed;thustheseeingfacultyactsthroughtheeyes,the
hearingfacultythroughtheears,thetastingfacultythroughthe
tongue,thefacultyofsmellingthroughthenostrils,andthe
facultyofsentienttouchispresentthroughout,sinceinthis
particularformofperceptiontheentirebodyisaninstrument
inthesoul'sservice.
Thevehiclesoftoucharemainlycentredinthenerveswhich
moreoverarevehiclesofthefacultybywhichthemovements
ofthelivingbeingareaffectedinthemthesoulfaculty

concernedmakesitselfpresent;thenervesstartfromthebrain.
Thebrainthereforehasbeenconsideredasthecentreandseat
oftheprinciplewhichdeterminesfeelingandimpulseandthe
entireactoftheorganismasalivingthing;wherethe
instrumentsarefoundtobelinked,theretheoperatingfaculty
isassumedtobesituated.Butitwouldbewisertosayonly
thatthereissituatedthefirstactivityoftheoperatingfaculty:
thepowertobeexercisedbytheoperatorinkeepingwiththe
particularinstrumentmustbeconsideredasconcentratedat
thepointatwhichtheinstrumentistobefirstapplied;or,since
thesoul'sfacultyisofuniversalscopethesounderstatementis
thatthepointoforiginoftheinstrumentisthepointoforigin
oftheact.
Now,thefacultypresidingoversensationandimpulseis
vestedinthesensitiveandrepresentativesoul;itdrawsupon
theReasonPrincipleimmediatelyaboveitself;downward,itis
incontactwithaninferiorofitsown:onthisanalogythe
uppermostmemberofthelivingbeingwastakenbythe
ancientstobeobviouslyitsseat;theylodgeditinthebrain,or
notexactlyinthebrainbutinthatsensitivepartwhichisthe
mediumthroughwhichtheReasonPrincipleimpingesupon
thebrain.Theysawthatsomethingmustbedefinitelyallocated
tobodyatthepointmostreceptiveoftheactofreasonwhile
something,utterlyisolatedfrombodymustbeincontactwith
thatsuperiorthingwhichisaformofsoul[andnotmerelyof
thevegetativeorotherquasicorporealformsbut]ofthatsoul
apttotheappropriationoftheperceptionsoriginatinginthe
ReasonPrinciple.
Suchalinkingtheremustbe,sinceinperceptionthereissome
elementofjudging,inrepresentationsomethingintuitional,
andsinceimpulseandappetitederivefromrepresentationand
reason.Thereasoningfaculty,therefore,ispresentwherethese
experiencesoccur,presentnotasinaplacebutinthefactthat
whatistheredrawsuponit.Asregardsperceptionwehave
alreadyexplainedinwhatsenseitislocal.
Buteverylivingbeingincludesthevegetalprinciple,that
principleofgrowthandnourishmentwhichmaintainsthe
organismbymeansoftheblood;thisnourishingmediumis
containedintheveins;theveinsandbloodhavetheiroriginin
theliver:fromobservationofthesefactsthepowerconcerned
wasassignedaplace;thephaseofthesoulwhichhastodo
withdesirewasallocatedtotheliver.Certainlywhatbringsto
birthandnourishesandgivesgrowthmusthavethedesireof
thesefunctions.Bloodsubtle,light,swift,pureisthevehicle
mostapttoanimalspirit:theheart,then,itswellspring,the
placewheresuchbloodissiftedintobeing,istakenasthe
fixedcentreoftheebullitionofthepassionatenature.

24.Nowcomesthequestionofthesoulleavingthebody;
wheredoesitgo?
Itcannotremaininthisworldwherethereisnonatural
recipientforit;anditcannotremainattachedtoanythingnotof
acharactertoholdit:itcanbeheldherewhenonlyitisless
thanwise,containingwithinitselfsomethingofthatwhich
luresit.
Ifitdoescontainanysuchalienelementitgivesitself,with
increasingattachment,tothespheretowhichthatelement
naturallybelongsandtends.
Thespaceopentothesoul'sresortisvastanddiverse;the
differencewillcomebythedoubleforceoftheindividual
conditionandofthejusticereigninginthings.Noonecanever
escapethesufferingentailedbyilldeedsdone:thedivinelaw
isineluctable,carryingboundup,asonewithit,thefore
ordainedexecutionofitsdoom.Thesufferer,allunaware,is
sweptonwardtowardshisdue,hurriedalwaysbytherestless
drivingofhiserrors,untilatlastweariedoutbythatagainst
whichhestruggled,hefallsintohisfitplaceand,byself
chosenmovement,isbroughttothelotheneverchose.And
thelawdecrees,also,theintensityandthedurationofthe
sufferingwhileitcarrieswithit,too,theliftingofchastisement
andthefacultyofrisingfromthoseplacesofpainallby
poweroftheharmonythatmaintainstheuniversalscheme.
Souls,bodybound,areapttobodypunishment;cleansoulsno
longerdrawingtothemselvesatanypointanyvestigeofbody
are,bytheirverybeing,outsidethebodilysphere;bodyfree,
containingnothingofbodytherewhereEssenceis,andBeing,
andtheDivinewithintheDivinity,amongThose,withinThat,
suchasoulmustbe.
IfyoustillaskWhere,youmustaskwherethoseBeingsare
andinyourseeking,seekotherwisethanwiththesight,andnot
asoneseekingforbody.
25.Nowcomesthequestion,equallycallingforananswer,
whetherthosesoulsthathavequittedtheplacesofearthretain
memoryoftheirlivesallsoulsorsome,ofallthings,orof
somethings,and,again,foreverormerelyforsomeperiodnot
verylongaftertheirwithdrawal.
Atrueinvestigationofthismatterrequiresustoestablishfirst
whatarememberingprinciplemustbeIdonotmeanwhat
memoryis,butinwhatorderofbeingsitcanoccur.Thenature
ofmemoryhasbeenindicated,labouredeven,elsewhere;we
stillmusttrytounderstandmoreclearlywhatcharacteristics

arepresentwherememoryexists.
Nowamemoryhastodowithsomethingbroughtintoken
fromwithout,somethinglearnedorsomethingexperienced;
theMemoryPrinciple,therefore,cannotbelongtosuchbeings
asareimmunefromexperienceandfromtime.
Nomemory,therefore,canbeascribedtoanydivinebeing,or
totheAuthenticExistentortheIntellectualPrinciple:theseare
intangiblyimmune;timedoesnotapproachthem;theypossess
eternitycentredaroundBeing;theyknownothingofpastand
sequent;allisanunbrokenstateofidentity,notreceptiveof
change.Nowabeingrootedinunchangingidentitycannot
entertainmemory,sinceithasnotandneverhadastate
differingfromanypreviousstate,oranynewintellection
followinguponaformerone,soastobeawareofcontrast
betweenapresentperceptionandonerememberedfrom
before.
Butwhatpreventssuchabeing[frompossessingmemoryin
thesenseof]perceiving,withoutvariationinitself,such
outsidechangesas,forexample,thekosmicperiods?
Simplythefactthatfollowingthechangesoftherevolving
kosmositwouldhaveperceptionofearlierandlater:intuition
andmemoryaredistinct.
Wecannotholditsselfintellectionstobeactsofmemory;this
isnoquestionofsomethingenteringfromwithout,tobe
graspedandheldinfearofanescape;ifitsintellectionscould
slipawayfromit[asamemorymight]itsveryEssence[asthe
HypostasisofinherentIntellection]wouldbeinperil.
Forthesamereasonmemory,inthecurrentsense,cannotbe
attributedtothesoulinconnectionwiththeideasinherentin
itsessence:theseitholdsnotasamemorybutasapossession,
though,byitsveryentranceintothissphere,theyarenolonger
themainstayofitsAct.
TheSoulactionwhichistobeobservedseemstohaveinduced
theAncientstoascribememory,and"Recollection,"[the
PlatonicAnamnesis]tosoulsbringingintooutward
manifestationtheideastheycontain:weseeatoncethatthe
memoryhereindicatedisanotherkind;itisamemoryoutside
oftime.
But,perhaps,thisistreatingtoosummarilyamatterwhich
demandsminuteinvestigation.Itmightbedoubtedwhether
thatrecollection,thatmemory,reallybelongstothehighest
soulandnotrathertoanother,adimmer,oreventothe

Couplement,theLivingBeing.Andiftothatdimmersoul,
whenandhowhasitcometobepresent;iftotheCouplement,
againwhenandhow?
Wearedriventhustoenquireintotheseseveralpoints:in
whichoftheconstituentsofournatureismemoryvestedthe
questionwithwhichwestartedifinthesoul,theninwhat
powerorpart;ifintheAnimateorCouplementwhichhas
beensupposed,similarlytobetheseatofsensationthenby
whatmodeitispresent,andhowwearetodefinethe
Couplement;finallywhethersensationandintellectualacts
maybeascribedtooneandthesameagent,orimplytwo
distinctprinciples.
26.Nowifsensationsoftheactiveorderdependuponthe
Couplementofsoulandbody,sensationmustbeofthatdouble
nature.Henceitisclassedasoneofthesharedacts:thesoul,in
thefeeling,maybecomparedtotheworkmaninsuch
operationsasboringorweaving,thebodytothetool
employed:thebodyispassiveandmenial;thesoulisactive,
readingsuchimpressionsasaremadeuponthebodyor
discernedbymeansofthebody,perhapsentertainingonlya
judgementformedastheresultofthebodilyexperiences.
Insuchaprocessitisatonceclearthatthesensationisa
sharedtask;butthememoryisnotthusmadeovertothe
Couplement,sincethesoulhasfromthefirsttakenoverthe
impression,eithertoretainortoreject.
Itmightbeventuredthatmemory,nolessthansensation,isa
functionoftheCouplement,onthegroundthatbodily
constitutiondeterminesourmemoriesgoodorbad;butthe
answerwouldcomethat,whetherthebodyhappensornotto
beahindrance,theactofrememberingwouldstillbeanactof
thesoul.Andinthecaseofmatterslearned[andnotmerely
felt,ascorporealexperiences],howcanwethinkofthe
Couplementofsoulandbodyastherememberingprinciple?
Here,surely,itmustbesoulalone?
WemaybetoldthatthelivingbeingisaCouplementinthe
senseofsomethingentirelydistinctformedfromthetwo
elements[sothatitmighthavememorythoughneithersoul
norbodyhadit].But,tobeginwith,itisabsurdtoclassthe
livingbeingasneitherbodynorsoul;thesetwothingscannot
sochangeastomakeadistinctthird,norcantheyblendso
utterlythatthesoulshallbecomeamerefacultyoftheanimate
whole.And,further,supposingtheycouldsoblend,memory
wouldstillbeduetothesouljustasinhoneywineallthe
sweetnesswillbeduetothehoney.

Itmaybesuggestedthewhilethesoulisperhapsnotinitselfa
rememberingprinciple,yetthat,havinglostitspurityand
acquiredsomedegreeofmodificationbyitspresenceinbody,
itbecomescapableofreproducingtheimprintsofsensible
objectsandexperiences,andthat,seated,asroughlyspeaking
itis,withinthebody,itmayreasonablybethoughtcapableof
acceptingsuchimpressions,andinsuchamannerastoretain
them[thusinsomesensepossessingmemory].
But,tobeginwith,theseimprintsarenotmagnitudes[arenot
ofcorporealnatureatall];thereisnoresemblancetoseal
impressions,nostampingofaresistantmatter,forthereis
neitherthedownthrust[asoftheseal]nor[theacceptance]as
inthewax:theprocessisentirelyoftheintellect,though
exerciseduponthingsofsense;andwhatkindofresistance[or
otherphysicalaction]canbeaffirmedinmattersofthe
intellectualorder,orwhatneedcantherebeofbodyorbodily
qualityasameans?
Furtherthereisoneorderofwhichthememorymustobviously
belongtothesoul;italonecanrememberitsownmovements,
forexampleitsdesiresandthosefrustrationsofdesireinwhich
thecovetedthingnevercametothebody:thebodycanhave
nothingtotellaboutthingswhichneverapproachedit,andthe
soulcannotusethebodyasameanstotheremembranceof
whatthebodybyitsnaturecannotknow.
Ifthesoulistohaveanysignificancetobeadefiniteprinciple
withafunctionofitsownweareforcedtorecognizetwo
ordersoffact,anorderinwhichthebodyisameansbutall
culminatesinsoul,andanorderwhichisofthesoulalone.
Thisbeingadmitted,aspirationwillbelongtosoul,andso,asa
consequence,willthatmemoryoftheaspirationandofits
attainmentorfrustration,withoutwhichthesoul'snature
wouldfallintothecategoryoftheunstable[thatistosayofthe
undivine,unreal].Denythischaracterofthesoulandatonce
werefuseitperception,consciousness,anypowerof
comparison,almostanyunderstanding.Yetthesepowersof
which,embodieditbecomesthesourcecannotbeabsentfrom
itsownnature.Onthecontrary;itpossessescertainactivities
tobeexpressedinvariousfunctionswhoseaccomplishment
demandsbodilyorgans;atitsentryitbringswithit[asvested
initselfalone]thepowersnecessaryforsomeofthese
functions,whileinthecaseofothersitbringsthevery
activitiesthemselves.
Memory,inpointoffact,isimpededbythebody:evenas
thingsare,additionoftenbringsforgetfulness;withthinning
anddearingaway,memorywilloftenrevive.Thesoulisa
stability;theshiftingandfleetingthingwhichbodyiscanbea

causeonlyofitsforgettingnotofitsrememberingLethe
streammaybeunderstoodinthissenseandmemoryisafact
ofthesoul.
27.Butofwhatsoul;ofthatwhichweenvisageasthemore
divine,bywhichwearehumanbeings,orthatotherwhich
springsfromtheAll?
Memorymustbeadmittedinbothofthese,personalmemories
andsharedmemories;andwhenthetwosoulsaretogether,the
memoriesalsoareasone;whentheystandapart,assumingthat
bothexistandendure,eachsoonforgetstheother'saffairs,
retainingforalongertimeitsown.ThusitisthattheShadeof
Herculesinthelowerregionsthis"Shade,"asItakeit,being
thecharacteristicallyhumanpartremembersalltheactionand
experienceofthelife,sincethatcareerwasmainlyofthe
hero'spersonalshaping;theothersouls[soulphases]goingto
constitutethejointbeingcould,foralltheirdifferentstanding,
havenothingtorecountbuttheeventsofthatsamelife,doings
whichtheyknewfromthetimeoftheirassociation:perhaps
theywouldaddalsosomemoraljudgement.
WhattheHerculesstandingoutsidetheShadespokeofweare
nottold:whatcanwethinkthatother,thefreedandisolated,
soulwouldrecount?
Thesoul,stilladraggedcaptive,willtellofallthemandidand
felt;butupondeaththerewillappear,astimepasses,memories
oftheliveslivedbefore,someoftheeventsofthemostrecent
lifebeingdismissedastrivial.Asitgrowsawayfromthebody,
itwillrevivethingsforgotteninthecorporealstate,andifit
passesinandoutofonebodyafteranother,itwilltelloverthe
eventsofthediscardedlife,itwilltreataspresentthatwhichit
hasjustleft,anditwillremembermuchfromtheformer
existence.Butwithlapseoftimeitwillcometoforgetfulness
ofmanythingsthatweremereaccretion.
Thenfreeandaloneatlast,whatwillithavetoremember?
Theanswertothatquestiondependsonourdiscoveringin
whatfacultyofthesoulmemoryresides.
28.Ismemoryvestedinthefacultybywhichweperceiveand
learn?Ordoesitresideinthefacultybywhichwesetthings
beforeourmindsasobjectsofdesireorofanger,the
passionatefaculty?
Thiswillbemaintainedonthegroundthattherecouldscarcely
bebothafirstfacultyindirectactionandasecondto
rememberwhatthatfirstexperiences.Itiscertainthatthe

desiringfacultyisapttobestirredbywhatithasonceenjoyed;
theobjectpresentsitselfagain;evidently,memoryisatwork;
whyelse,thesameobjectwiththesameattraction?
But,atthat,wemightreasonablyascribetothedesiringfaculty
theveryperceptionofthedesiredobjectsandthenthedesire
itselftotheperceptivefaculty,andsoonallthrough,andinthe
endconcludethatthedistinctivenamesmerelyindicatethe
functionwhichhappenstobeuppermost.
Yettheperceptionisverydifferentfromfacultytofaculty;
certainlyitissightandnotdesirethatseestheobject;desireis
stirredmerelyasaresultoftheseeing,byatransmission;its
actisnotinthenatureofanidentificationofanobjectseen;all
issimplyblindresponse[automaticreaction].Similarlywith
rage;sightrevealstheoffenderandthepassionleaps;wemay
thinkofashepherdseeingawolfathisflock,andadog,seeing
nothing,whospringstothescentorthesound.
Inotherwordsthedesiringfacultyhashadtheemotion,butthe
traceitkeepsoftheeventisnotamemory;itisacondition,
somethingpassivelyaccepted:thereisanotherfacultythatwas
awareoftheenjoymentandretainsthememoryofwhathas
happened.Thisisconfirmedbythefactthatmanysatisfactions
whichthedesiringfacultyhasenjoyedarenotretainedinthe
memory:ifmemoryresidedinthedesiringfaculty,such
forgetfulnesscouldnotbe.
29.Arewe,then,torefermemorytotheperceptivefacultyand
somakeoneprincipleofournaturetheseatofbothawareness
andremembrance?
NowsupposingtheveryShade,asweweresayinginthecase
ofHercules,hasmemory,thentheperceptivefacultyis
twofold.
[(Andif(onthesamesupposition)thefacultythatremembers
isnotthefacultythatperceives,butsomeotherthing,thenthe
rememberingfacultyistwofold.]
Andfurtheriftheperceptivefaculty[=thememory]dealswith
matterslearned[aswellaswithmattersofobservationand
feeling]itwillbethefacultyfortheprocessesofreasonalso:
butthesetwoorderscertainlyrequiretwoseparatefaculties.
Mustwethensupposeacommonfacultyofapprehension[one
coveringbothsenseperceptionsandideas]andassignmemory
inbothorderstothis?
Thesolutionmightserveiftherewereoneandthesame

percipientforobjectsofsenseandobjectsoftheIntellectual
Kind;butifthesestandindefiniteduality,then,forallwecan
sayordo,weareleftwithtwoseparateprinciplesofmemory;
and,supposingeachofthetwoordersofsoultopossessboth
principles,thenwehavefour.
And,ongeneralgrounds,whatcompellingreasonistherethat
theprinciplebywhichweperceiveshouldbetheprincipleby
whichweremember,thatthesetwoactsshouldbevestedin
theonefaculty?Whymusttheseatofourintellectualactionbe
alsotheseatofourremembranceofthataction?Themost
powerfulthoughtdoesnotalwaysgowiththereadiest
memory;peopleofequalperceptionarenotequallygoodat
remembering;someareespeciallygiftedinperception,others,
neverswifttograsp,arestrongtoretain.
But,oncemore,admittingtwodistinctprinciples,something
quiteseparaterememberingwhatsenseperceptionhasfirst
knownstillthissomethingmusthavefeltwhatitisrequiredto
remember?
No;wemaywellconceivethatwherethereistobememoryof
asenseperception,thisperceptionbecomesamere
presentment,andthattothisimagegraspingpower,adistinct
thing,belongsthememory,theretentionoftheobject:forin
thisimagingfacultytheperceptionculminates;theimpression
passesawaybutthevisionremainspresenttotheimagination.
Bythefactofharbouringthepresentmentofanobjectthathas
disappeared,theimaginationis,atonce,aseatofmemory:
wherethepersistenceoftheimageisbrief,thememoryis
poor;peopleofpowerfulmemoryarethoseinwhomthe
imageholdingpowerisfirmer,noteasilyallowingtherecord
tobejostledoutofitsgrip.
Remembrance,thus,isvestedintheimagingfaculty;and
memorydealswithimages.Itsdifferingqualityordegreefrom
mantoman,wewouldexplainbydifferenceorsimilarityin
thestrengthoftheindividualpowers,byconductlikeor
unlike,bybodilyconditionspresentorabsent,producing
changeanddisorderornotapointthis,however,whichneed
notdetainushere.
30.Butwhatofthememoryofmentalacts:dothesealsofall
undertheimagingfaculty?
Ifeverymentalactisaccompaniedbyanimagewemaywell
believethatthisimage,fixedandlikeapictureofthethought,
wouldexplainhowweremembertheobjectofknowledgeonce
entertained.Butifthereisnosuchnecessaryimage,another

solutionmustbesought.Perhapsmemorywouldbethe
reception,intotheimagetakingfaculty,oftheReason
Principlewhichaccompaniesthementalconception:this
mentalconceptionanindivisiblething,andonethatnever
risestotheexterioroftheconsciousnessliesunknownbelow;
theReasonPrincipletherevealer,thebridgebetweenthe
conceptandtheimagetakingfacultyexhibitstheconceptasin
amirror;theapprehensionbytheimagetakingfacultywould
thusconstitutetheenduringpresenceoftheconcept,wouldbe
ourmemoryofit.
Thisexplains,also,anotherfact:thesoulisunfailinglyintent
uponintellection;onlywhenitactsuponthisimagetaking
facultydoesitsintellectionbecomeahumanperception:
intellectionisonething,theperceptionofanintellectionis
another:wearecontinuouslyintuitivebutwearenot
unbrokenlyaware:thereasonisthattherecipientinusreceives
frombothsides,absorbingnotmerelyintellectionsbutalso
senseperceptions.
31.Butifeachofthetwophasesofthesoul,aswehavesaid,
possessesmemory,andmemoryisvestedintheimaging
faculty,theremustbetwosuchfaculties.Nowthatisallvery
wellaslongasthetwosoulsstandapart;but,whentheyareat
oneinus,whatbecomesofthetwofaculties,andinwhichof
themistheimagingfacultyvested?
Ifeachsoulhasitsownimagingfacultytheimagesmustinall
casesbeduplicated,sincewecannotthinkthatonefaculty
dealsonlywithintellectualobjects,andtheotherwithobjects
ofsense,adistinctionwhichinevitablyimpliestheco
existenceinmanoftwolifeprinciplesutterlyunrelated.
Andifbothordersofimageactuponbothordersofsoul,what
differenceisthereinthesouls;andhowdoesthefactescape
ourknowledge?
Theansweristhat,whenthetwosoulschimeeachwitheach,
thetwoimagingfacultiesnolongerstandapart;theunionis
dominatedbythemorepowerfulofthefacultiesofthesoul,
andthustheimageperceivedisasone:thelesspowerfulislike
ashadowattendinguponthedominant,likeaminorlight
mergingintoagreater:whentheyareinconflict,indiscord,
theminorisdistinctlyapart,aselfstandingthingthoughits
isolationisnotperceived,forthesimplereasonthatthe
separatebeingofthetwosoulsescapesobservation.
Thetwohaverunintoaunityinwhich,yet,oneistheloftier:
thisloftierknowsall;whenitbreaksfromtheunion,itretains
someoftheexperiencesofitscompanion,butdismisses

others;thusweacceptthetalkofourlessvaluedassociates,
but,onachangeofcompany,werememberlittlefromthefirst
setandmorefromthoseinwhomwerecognizeahigher
quality.
32.Butthememoryoffriends,children,wife?Countrytoo,
andallthatthebettersortofmanmayreasonablyremember?
Allthese,theone[thelowerman]retainswithemotion,the
authenticmanpassively:fortheexperience,certainly,wasfirst
feltinthatlowerphasefromwhich,however,thebestofsuch
impressionspassovertothegraversoulinthedegreeinwhich
thetwoareincommunication.
Thelowersoulmustbealwaysstrivingtoattaintomemoryof
theactivitiesofthehigher:thiswillbeespeciallysowhenitis
itselfofafinequality,fortherewillalwaysbesomethatare
betterfromthebeginningandbetteredherebytheguidanceof
thehigher.
Theloftier,onthecontrary,mustdesiretocometoahappy
forgetfulnessofallthathasreacheditthroughthelower:for
onereason,thereisalwaysthepossibilitythatthevery
excellenceofthelowerprovedetrimentaltothehigher,
tendingtokeepitdownbysheerforceofvitality.Inanycase
themoreurgenttheintentiontowardstheSupreme,themore
extensivewillbethesoul'sforgetfulness,unlessindeed,when
theentirelivinghas,evenhere,beensuchthatmemoryhas
nothingbutthenoblesttodealwith:inthisworlditself,allis
bestwhenhumaninterestshavebeenheldaloof;so,therefore,
itmustbewiththememoryofthem.Inthissensewemaytruly
saythatthegoodsoulistheforgetful.Itfleesmultiplicity;it
seekstoescapetheunboundedbydrawingalltounity,foronly
thusisitfreefromentanglement,lightfooted,selfconducted.
Thusitisthateveninthisworldthesoulwhichhasthedesire
oftheotherisputtingaway,amiditsactuallife,allthatis
foreigntothatorder.Itbringsthereverylittleofwhatithas
gatheredhere;aslongasitisintheheavenlyregionsonly,it
willhavemorethanitcanretain.
TheHerculesoftheheavenlyregionswouldstilltellofhis
feats:butthereistheothermantowhomallofthatistrivial;
hehasbeentranslatedtoaholierplace;hehaswonhiswayto
theIntellectualRealm;heismorethanHercules,proveninthe
combatsinwhichthecombatantsarethewise.

EnneadIV
Fourthtractate:Problemsofthesoul(2)
WrittenbyPlotinus,253270A.D.
1.What,then,willbetheSoul'sdiscourse,whatitsmemories
intheIntellectualRealm,whenatlastithaswonitswaytothat
Essence?
Obviouslyfromwhatwehavebeensaying,itwillbein
contemplationofthatorder,andhaveitsActuponthethings
amongwhichitnowis;failingsuchContemplationandAct,its
beingisnotthere.Ofthingsofearthitwillknownothing;it
willnot,forexample,rememberanactofphilosophicvirtue,
oreventhatinitsearthlycareerithadcontemplationofthe
Supreme.
Whenweseizeanythinginthedirectintellectualactthereis
roomfornothingelsethantoknowandtocontemplatethe
object;andintheknowingthereisnotincludedanyprevious
knowledge;allsuchassertionofstageandprogressbelongsto
thelowerandisasignofthealtered;thismeansthat,once
purelyintheIntellectual,nooneofuscanhaveanymemoryof
ourexperiencehere.Further;ifallintellectionistimelessas
appearsfromthefactthattheIntellectualbeingsareofeternity
notoftimetherecanbenomemoryintheintellectualworld,
notmerelynoneofearthlythingsbutnonewhatever:allis
presenceThere;fornothingpassesaway,thereisnochange
fromoldtonew.
This,however,doesnotalterthefactthatdistinctionexistsin
thatrealmdownwardsfromtheSupremetotheIdeas,upward
fromtheIdeastotheUniversalandtotheSupreme.Admitting
thattheHighest,asaselfcontainedunity,hasnooutgoing
effect,thatdoesnotpreventthesoulwhichhasattainedtothe
SupremefromexertingitsowncharacteristicAct:itcertainly
mayhavetheintuition,notbystagesandparts,ofthatBeing
whichiswithoutstageandpart.
Butthatwouldbeinthenatureofgraspingapureunity?
No:inthenatureofgraspingalltheintellectualfactsofamany
thatconstitutesaunity.Forsincetheobjectofvisionhas
variety[distinctionwithinitsessentialoneness]theintuition
mustbemultipleandtheintuitionsvarious,justasinafacewe
seeattheoneglanceeyesandnoseandalltherest.
Butisnotthisimpossiblewhentheobjecttobethusdivided
andtreatedasathingofgrades,isapureunity?

No:therehasalreadybeendiscriminationwithinthe
IntellectualPrinciple;theActofthesoulislittlemorethana
readingofthis.
FirstandlastisintheIdeasnotamatteroftime,andsodoes
notbringtimeintothesoul'sintuitionofearlierandlater
amongthem.Thereisagradingbyorderaswell:theordered
dispositionofsomegrowingthingbeginswithrootandreaches
totopmostpoint,but,tooneseeingtheplantasawhole,there
isnootherfirstandlastthansimplythatoftheorder.
Still,thesoul[inthisintuitionwithinthedivine]lookstowhat
isaunity;nextitentertainsmultiplicity,allthatis:howexplain
thisgraspingfirstoftheunityandlateroftherest?
Theexplanationisthattheunityofthispower[theSupreme]is
suchastoallowofitsbeingmultipletoanotherprinciple[the
soul],towhichitisallthingsandthereforedoesnotpresent
itselfasoneindivisibleobjectofintuition:itsactivitiesdonot
[likeitsessence]fallundertheruleofunity;theyareforever
multipleinvirtueofthatabidingpower,andintheiroutgoing
theyactuallybecomeallthings.
ForwiththeIntellectualorSupremeconsideredasdistinct
fromtheOnethereisalreadythepowerofharbouringthat
PrincipleofMultiplicity,thesourceofthingsnotpreviously
existentinitssuperior.
2.Enoughonthatpoint:wecomenowtothequestionof
memoryofthepersonality?
Therewillnotevenbememoryofthepersonality;nothought
thatthecontemplatoristheselfSocrates,forexampleorthat
itisIntellectorSoul.Inthisconnectionitshouldbebornein
mindthat,incontemplativevision,especiallywhenitisvivid,
wearenotatthetimeawareofourownpersonality;wearein
possessionofourselvesbuttheactivityistowardstheobjectof
visionwithwhichthethinkerbecomesidentified;hehasmade
himselfoverasmattertobeshaped;hetakesidealformunder
theactionofthevisionwhileremaining,potentially,himself.
Thismeansthatheisactivelyhimselfwhenhehasintellection
ofnothing.
Or,ifheishimself[pureandsimple],heisemptyofall:if,on
thecontrary,heishimself[bytheselfpossessionof
contemplation]insuchawayastobeidentifiedwithwhatis
all,thenbytheactofselfintellectionhehasthesimultaneous
intellectionofall:insuchacaseselfintuitionbypersonal
activitybringstheintellection,notmerelyoftheself,butalso
ofthetotalthereinembraced;andsimilarlytheintuitionofthe

totalofthingsbringsthatofthepersonalselfasincluded
amongall.
Butsuchaprocesswouldappeartointroduceintothe
Intellectualthatelementofchangeagainstwhichweourselves
haveonlynowbeenprotesting?
Theansweristhat,whileunchangeableidentityisessentialto
theIntellectualPrinciple,thesoul,lyingsotospeakonthe
bordersoftheIntellectualRealm,isamenabletochange;it
has,forexample,itsinwardadvance,andobviouslyanything
thatattainspositionneartosomethingmotionlessdoessobya
changedirectedtowardsthatunchanginggoalandisnotitself
motionlessinthesamedegree.Norisitreallychangetoturn
fromtheselftotheconstituentsofselforfromthose
constituentstotheself;andinthiscasethecontemplatoristhe
total;thedualityhasbecomeunity.
Nonethelessthesoul,evenintheIntellectualRealm,isunder
thedispensationofavarietyconfrontingitandacontentofits
own?
No:oncepureintheIntellectual,ittoopossessesthatsame
unchangeableness:foritpossessesidentityofessence;whenit
isinthatregionitmustofnecessityenterintoonenesswiththe
IntellectualPrinciplebythesheerfactofitsselforientation,
forbythatintentionallintervaldisappears;thesouladvances
andistakenintounison,andinthatassociationbecomesone
withtheIntellectualPrinciplebutnottoitsowndestruction:
thetwoareone,andtwo.Insuchastatethereisnoquestionof
stageandchange:thesoul,withoutmotion[butbyrightofits
essentialbeing]wouldbeintentuponitsintellectualact,andin
possession,simultaneously,ofitsselfawareness;forithas
becomeonesimultaneousexistencewiththeSupreme.
3.Butitleavesthatconjunction;itcannotsufferthatunity;it
fallsinlovewithitsownpowersandpossessions,anddesires
tostandapart;itleansoutwardsotospeak:then,itappearsto
acquireamemoryofitself.
Inthisselfmemoryadistinctionistobemade;thememory
dealingwiththeIntellectualRealmupbearsthesoul,notto
fall;thememoryofthingsherebearsitdownwardstothis
universe;theintermediatememorydealingwiththeheavenly
sphereholdsittheretoo;and,inallitsmemory,thethingithas
inminditisandgrowsto;forthisbearinginmindmustbe
eitherintuition[i.e.,knowledgewithidentity]orrepresentation
byimage:andtheimaginginthecaseoftheisnotatakingin
ofsomethingbutisvisionandconditionsomuchso,that,in
itsverysensesight,itisthelowerinthedegreeinwhichit

penetratestheobject.Sinceitspossessionofthetotalofthings
isnotprimalbutsecondary,itdoesnotbecomeallthings
perfectly[inbecomingidenticalwiththeAllinthe
Intellectual];itisoftheboundaryorder,situatedbetweentwo
regions,andhastendencytoboth.
4.Inthatrealmithasalsovision,throughtheIntellectual
Principle,ofTheGoodwhichdoesnotsoholdtoitselfasnot
toreachthesoul;whatintervenesbetweenthemisnotbody
andthereforeisnohindranceand,indeed,wherebodilyforms
dointervenethereisstillaccessinmanywaysfromtheprimal
tothetertiaries.
If,onthecontrary,thesoulgivesitselftotheinferior,thesame
principleofpenetrationcomesintoplay,anditpossessesitself,
bymemoryandimagination,ofthethingitdesired:andhence
thememory,evendealingwiththehighest,isnotthehighest.
Memory,ofcourse,mustbeunderstoodnotmerelyofwhat
mightbecalledthesenseofremembrance,butsoastoinclude
aconditioninducedbythepastexperienceorvision.Thereis
suchathingaspossessingmorepowerfullywithout
consciousnessthaninfullknowledge;withfullawarenessthe
possessionisofsomethingquitedistinctfromtheself;
unconsciouspossessionrunsveryclosetoidentity,andany
suchapproachtoidentificationwiththelowermeansthe
deeperfallofthesoul.
Ifthesoul,onabandoningitsplaceintheSupreme,revivesits
memoriesofthelower,itmusthaveinsomeformpossessed
themeventherethoughtheactivityofthebeingsinthatrealm
kepttheminabeyance:theycouldnotbeinthenatureof
impressionspermanentlyadoptedanotionwhichwouldentail
absurditiesbutwerenomorethanapotentialityrealizedafter
return.WhenthatenergyoftheIntellectualworldceasestotell
uponthesoul,itseeswhatitsawintheearlierstatebeforeit
revisitedtheSupreme.
5.Butthispowerwhichdeterminesmemoryisitalsothe
principlebywhichtheSupremebecomeseffectiveinus?
Atanytimewhenwehavenotbeenindirectvisionofthat
sphere,memoryisthesourceofitsactivitywithinus;whenwe
havepossessedthatvision,itspresenceisduetotheprinciple
bywhichweenjoyedit:thisprincipleawakenswhereit
wakens;anditalonehasvisioninthatorder;forthisisno
mattertobebroughttousbywayofanalogy,orbythe
syllogisticreasoningwhosegroundslieelsewhere;thepower
which,evenhere,wepossessofdiscoursinguponthe
IntellectualBeingsisvested,asweshow,inthatprinciple
whichaloneiscapableoftheircontemplation.That,wemust

awaken,sotospeak,andthusattainthevisionoftheSupreme,
asone,standingonsomeloftyheightandliftinghiseyes,sees
whattothosethathavenotmountedwithhimisinvisible.
Memory,bythisaccount,commencesafterthesoulhasleftthe
higherspheres;itisfirstknowninthecelestialperiod.
AsoulthathasdescendedfromtheIntellectualregiontothe
celestialandtherecomestorest,mayverywellbeunderstood
torecognizemanyothersoulsknowninitsformerstate
supposingthat,aswehavesaid,itretainsrecollectionofmuch
thatitknewhere.Thisrecognitionwouldbenaturalifthe
bodieswithwhichthosesoulsarevestedinthecelestialmust
reproducetheformerappearance;supposingthesphericalform
[ofthestarsinhabitedbysoulsinthemidrealm]meansa
changeofappearance,recognitionwouldgobycharacter,by
thedistinctivequalityofpersonality:thisisnotfantastic;
conditionschangingneednotmeanachangeofcharacter.If
thesoulshavemutualconversation,thistoowouldmean
recognition.
ButthosewhosedescentfromtheIntellectualiscomplete,how
isitwiththem?
Theywillrecalltheirmemories,ofthesamethings,butwith
lessforcethanthosestillinthecelestial,sincetheyhavehad
otherexperiencestoremember,andthelapseoftimewillhave
utterlyobliteratedmuchofwhatwasformerlypresenttothem.
ButwhatwayofrememberingtheSupremeisleftifthesouls
haveturnedtothesenseknownkosmos,andaretofallinto
thissphereofprocess?
Theyneednotfalltotheultimatedepth:theirdownward
movementmaybecheckedatsomeonemomentoftheway;
andaslongastheyhavenottouchedthelowestoftheregion
ofprocess[thepointatwhichnonbeingbegins]thereis
nothingtopreventthemrisingoncemore.
6.Soulsthatdescend,soulsthatchangetheirstatethese,then,
maybesaidtohavememory,whichdealswithwhathascome
andgone;butwhatsubjectsofremembrancecantherebefor
soulswhoselotistoremainunchanged?
Thequestiontouchesmemoryinthestarsingeneral,andalso
inthesunandmoonandendsbydealingwiththesoulofthe
All,evenbyaudaciouslybusyingitselfwiththememoriesof
Zeushimself.Theenquiryentailstheexaminationand
identificationofactsofunderstandingandofreasoningin
thesebeings,ifsuchactstakeplace.

Nowif,immunefromalllack,theyneitherseeknordoubt,and
neverlearn,nothingbeingabsentatanytimefromtheir
knowledgewhatreasonings,whatprocessesofrational
investigation,cantakeplaceinthem,whatactsofthe
understanding?
Evenasregardshumanconcernstheyhavenoneedfor
observationormethod;theiradministrationofouraffairsand
ofearth'singeneraldoesnotgoso;therightordering,whichis
theirgifttotheuniverse,iseffectedbymethodsverydifferent.
Inotherwords,theyhaveseenGodandtheydonotremember?
Ah,no:itisthattheyseeGodstillandalways,andthat,as
longastheysee,theycannottellthemselvestheyhavehadthe
vision;suchreminiscenceisforsoulsthathavelostit.
7.Wellbutcantheynottellthemselvesthatyesterday,orlast
year,theymovedroundtheearth,thattheylivedyesterdayor
atanygivenmomentintheirlives?
Theirlivingiseternal,andeternityisanunchangingunity.To
identifyayesterdayoralastyearintheirmovementwouldbe
likeisolatingthemovementofoneofthefeet,andfindinga
thisorathatandanentireseriesinwhatisasingleact.The
movementofthecelestialbeingsisonemovement:itisour
measuringthatpresentsuswithmanymovements,andwith
distinctdaysdeterminedbyinterveningnights:Thereallisone
day;serieshasnoplace;noyesterday,nolastyear.
Still:thespacetraversedisdifferent;therearethevarious
sectionsoftheZodiac:why,then,shouldnotthesoulsay"I
havetraversedthatsectionandnowIaminthisother?"If,
also,itlooksdownovertheconcernsofmen,mustitnotsee
thechangesthatbefallthem,thattheyarenotastheywere,
and,bythatobservation,thatthebeingsandthethings
concernedwereotherwiseformerly?Anddoesnotthatmean
memory?
8.But,weneednotrecordinmemoryallwesee;mere
incidentalconcomitantsneednotoccupytheimagination;
whenthingsvividlypresenttointuition,orknowledge,happen
tooccurinconcreteform,itisnotnecessaryunlessfor
purposesofastrictlypracticaladministrationtopassoverthat
directacquaintance,andfastenuponthepartialsense
presentation,whichisalreadyknowninthelargerknowledge,
thatoftheUniverse.
Iwilltakethispointbypoint:

First:itisnotessentialthateverythingseenshouldbelaidup
inthemind;forwhentheobjectisofnoimportance,orofno
personalconcern,thesensitivefaculty,stimulatedbythe
differencesintheobjectspresenttovision,actswithout
accompanimentofthewill,andisaloneinentertainingthe
impression.Thesouldoesnottakeintoitsdeeperrecessessuch
differencesasdonotmeetanyofitsneeds,orserveanyofits
purposes.Aboveall,whenthesoul'sactisdirectedtowards
anotherorder,itmustutterlyrejectthememoryofsuchthings,
thingsoveranddonewithnow,andnoteventakeninto
knowledgewhentheywerepresent.
Onthesecondpoint:circumstances,purelyaccidental,need
notbepresenttotheimagingfaculty,andiftheydosoappear
theyneednotberetainedorevenobserved,andinfactthe
impressionofanysuchcircumstancedoesnotentail
awareness.Thusinlocalmovement,ifthereisnoparticular
importancetousinthefactthatwepassthroughfirstthisand
thenthatportionofair,orthatweproceedfromsome
particularpoint,wedonottakenotice,orevenknowitaswe
walk.Similarly,ifitwereofnoimportancetoustoaccomplish
anygivenjourney,meremovementintheairbeingthemain
concern,wewouldnottroubletoaskatwhatparticularpoint
ofplacewewere,orwhatdistancewehadtraversed;ifwe
havetoobserveonlytheactofmovementandnotitsduration,
nothingtodowhichobligesustothinkoftime,theminutesare
notrecordedinourminds.
Andfinally,itisofcommonknowledgethat,whenthe
understandingispossessedoftheentireactundertakenandhas
noreasontoforeseeanydeparturefromthenormal,itwillno
longerobservethedetail;inaprocessunfailinglyrepeated
withoutvariation,attentiontotheunvaryingdetailisidleness.
Soitiswiththestars.Theypassfrompointtopoint,butthey
moveontheirownaffairsandnotforthesakeoftraversingthe
spacetheyactuallycover;thevisionofthethingsthatappear
ontheway,thejourneyby,nothingofthisistheirconcern:
theirpassingthisorthatisofaccidentnotofessence,andtheir
intentionistogreaterobjects:moreovereachofthemjourneys,
unchangeably,thesameunchangingway;andagain,thereis
noquestiontothemofthetimetheyspendinanygivensection
ofthejourney,evensupposingtimedivisiontobepossiblein
thecase.Allthisgranted,nothingmakesitnecessarythatthey
shouldhaveanymemoryofplacesortimestraversed.Besides
thislifeoftheensouledstarsisoneidenticalthing[sincethey
areoneintheAllSoul]sothattheirveryspatialmovementis
pivoteduponidentityandresolvesitselfintoamovementnot
spatialbutvital,themovementofasinglelivingbeingwhose
actisdirectedtoitself,abeingwhichtoanythingoutsideisat

rest,butisinmovementbydintoftheinnerlifeitpossesses,
theeternallife.Orwemaytakethecomparisonofthe
movementoftheheavenlybodiestoachoraldance;ifwethink
ofitasadancewhichcomestorestatsomegivenperiod,the
entiredance,accomplishedfrombeginningtoend,willbe
perfectwhileateachpartialstageitwasimperfect:butifthe
danceisathingofeternity,itisineternalperfection.Andifit
isineternalperfection,ithasnopointsoftimeandplaceat
whichitwillachieveperfection;itwill,therefore,haveno
concernaboutattainingtoanysuchpoints:itwill,therefore,
makenomeasurementsoftimeorplace;itwillhave,therefore,
nomemoryoftimeandplace.
Ifthestarsliveablessedlifeintheirvisionofthelifeinherent
intheirsouls,andif,byforceoftheirsouls'tendencyto
becomeone,andbythelighttheycastfromthemselvesupon
theentireheavens,theyarelikethestringsofalyrewhich,
beingstruckintune,singamelodyinsomenaturalscale...if
thisisthewaytheheavens,asone,aremoved,andthe
componentpartsintheirrelationtothewholethesidereal
systemmovingasone,andeachpartinitsownway,tothe
samepurpose,thougheach,too,holditsownplacethenour
doctrineisallthemoresurelyestablished;thelifeofthe
heavenlybodiesisthemoreclearlyanunbrokenunity.
9.ButZeusorderingall,governor,guardiananddisposer,
possessorforeverofthekinglysoulandthekinglyintellect,
bringingallintobeingbyhisprovidence,andpresidingover
allthingsastheycome,administeringallunderplanand
system,unfoldingtheperiodsofthekosmos,manyofwhich
standalreadyaccomplishedwoulditnotseeminevitablethat,
inthismultiplicityofconcern,Zeusshouldhavememoryofall
theperiods,theirnumberandtheirdifferingqualities?
Contrivingthefuture,coordinating,calculatingforwhatisto
be,musthenotsurelybethechiefofallinremembering,ashe
ischiefinproducing?
EventhismatterofZeus'memoryofthekosmicperiodsis
difficult;itisaquestionoftheirbeingnumbered,andofhis
knowledgeoftheirnumber.Adeterminednumberwouldmean
thattheAllhadabeginningintime[whichisnotso];ifthe
periodsareunlimited,Zeuscannotknowthenumberofhis
works.
Theansweristhathewillknowalltobeonethingexistingin
virtueofonelifeforever:itisinthissensethattheAllis
unlimited,andthusZeus'knowledgeofitwillnotbeasof
somethingseenfromoutsidebutasofsomethingembracedin
trueknowledge,forthisunlimitedthingisaneternalindweller
withinhimselfor,tobemoreaccurate,eternallyfollowsupon

himandisseenbyanindwellingknowledge;Zeusknowshis
ownunlimitedlife,and,inthatknowledgeknowstheactivity
thatflowsfromhimtothekosmos;butheknowsitinitsunity
notinitsprocess.
10.Theorderingprincipleistwofold;thereistheprinciple
knowntousastheDemiurgeandthereistheSouloftheAll;
weapplytheappellation"Zeus"sometimestotheDemiurge
andsometimestotheprincipleconductingtheuniverse.
WhenunderthenameofZeusweareconsideringthe
Demiurgewemustleaveoutallnotionsofstageandprogress,
andrecognizeoneunchangingandtimelesslife.
Butthelifeinthekosmos,thelifewhichcarriestheleading
principleoftheuniverse,stillneedselucidation;doesitoperate
withoutcalculation,withoutsearchingintowhatoughttobe
done?
Yes:forwhatmustbestandsshapedbeforethekosmos,andis
orderedwithoutanysettinginorder:theorderedthingsare
merelythethingsthatcometobe;andtheprinciplethatbrings
themintobeingisOrderitself;thisproductionisanactofa
soullinkedwithanunchangeablyestablishedwisdomwhose
reflectioninthatsoulisOrder.Itisanunchangingwisdom,
andtherecanthereforebenochanginginthesoulwhich
mirrorsit,notsometimesturnedtowardsit,andsometimes
awayfromitandindoubtbecauseithasturnedawaybutan
unremittingsoulperforminganunvaryingtask.
Theleadingprincipleoftheuniverseisaunityandonethatis
sovereignwithoutbreak,notsometimesdominantand
sometimesdominated.Whatsourceisthereforanysuch
multiplicityofleadingprinciplesasmightresultincontestand
hesitation?Andthisgoverningunitymustalwaysdesirethe
onething:whatcouldbringittowishnowforthisandnowfor
that,toitsowngreaterperplexing?Butobserve:noperplexity
needfollowuponanydevelopmentofthissoulessentiallya
unity.TheAllstandsamultiplethingnodoubt,havingparts,
andpartsdashingwithparts,butthatdoesnotimplythatit
needbeindoubtastoitsconduct:thatsouldoesnottakeits
essencefromitsultimatesorfromitsparts,butfromthe
Primals;ithasitssourceintheFirstandthence,alongan
unhinderedpath,itflowsintoatotalofthings,conferring
grace,and,becauseitremainsonesamethingoccupiedinone
task,dominating.Tosupposeitpursuingonenewobjectafter
anotheristoraisethequestionwhencethatnoveltycomesinto
being;thesoul,besides,wouldbeindoubtastoitsaction;its
verywork,thekosmos,wouldbethelesswelldonebyreason
ofthehesitancywhichsuchcalculationswouldentail.

11.Theadministrationofthekosmosistobethoughtofasthat
ofalivingunit:thereistheactiondeterminedbywhatis
external,andhastodowiththeparts,andthereisthat
determinedbytheinternalandbytheprinciple:thusadoctor
basinghistreatmentonexternalsandonthepartsdirectly
affectedwilloftenbebaffledandobligedtoallsortsof
calculation,whileNaturewillactonthebasisofprincipleand
neednodeliberation.Andinsofarasthekosmosisa
conductedthing,itsadministrationanditsadministratorwill
follownotthewayofthedoctorbutthewayofNature.
Andinthecaseoftheuniverse,theadministrationisallthe
lesscomplicatedfromthefactthatthesoulactually
circumscribes,aspartsofalivingunity,allthememberswhich
itconducts.ForalltheKindsincludedintheuniverseare
dominatedbyoneKind,uponwhichtheyfollow,fittedintoit,
developingfromit,growingoutofit,justastheKind
manifestedintheboughisrelatedtotheKindinthetreeasa
whole.
Whatplace,then,isthereforreasoning,forcalculation,what
placeformemory,wherewisdomandknowledgeareeternal,
unfailinglypresent,effective,dominant,administeringinan
identicalprocess?
Thefactthattheproductcontainsdiversityanddifferencedoes
notwarrantthenotionthattheproducermustbesubjectto
correspondingvariations.Onthecontrary,themorevariedthe
product,themorecertaintheunchangingidentityofthe
producer:eveninthesingleanimaltheeventsproducedby
Naturearemanyandnotsimultaneous;therearetheperiods,
thedevelopmentsatfixedepochshorns,beard,maturing
breasts,theacmeoflife,procreationbuttheprincipleswhich
initiallydeterminedthenatureofthebeingarenotthereby
annulled;thereisprocessofgrowth,butnodiversityinthe
initialprinciple.Theidentityunderlyingallthemultiplicityis
confirmedbythefactthattheprincipleconstitutingtheparent
isexhibitedunchanged,undiminished,intheoffspring.We
havereason,then,forthinkingthatoneandthesamewisdom
envelopsboth,andthatthisistheunalterablewisdomofthe
kosmostakenasawhole;itismanifold,diverseandyet
simplex,presidingoverthemostcomprehensiveofliving
beings,andinnowisealteredwithinitselfbythismultiplicity,
butstablyoneReasonPrinciple,theconcentratedtotalityof
things:ifitwerenotthusallthings,itwouldbeawisdomof
thelaterandpartial,notthewisdomoftheSupreme.
12.Itmaybeurgedthatallthemultiplicityanddevelopment
aretheworkofNature,butthat,sincethereiswisdomwithin
theAll,theremustbealso,bythesideofsuchnatural

operation,actsofreasoningandofmemory.
Butthisissimplyahumanerrorwhichassumeswisdomtobe
whatinfactisunwisdom,takingthesearchforwisdomtobe
wisdomitself.Forwhatcanreasoningbebutastruggle,the
efforttodiscoverthewisecourse,toattaintheprinciplewhich
istrueandderivesfromrealbeing?Toreasonislikeplaying
thecitharaforthesakeofachievingtheart,likepractisingwith
aviewtomastery,likeanylearningthataimsatknowing.
Whatreasonersseek,thewisehold:wisdom,inaword,isa
conditioninabeingthatpossessesrepose.Thinkwhathappens
whenonehasaccomplishedthereasoningprocess:assoonas
wehavediscoveredtherightcourse,weceasetoreason:we
restbecausewehavecometowisdom.Ifthenwearetorange
theleadingprincipleoftheAllamonglearners,wemustallow
itreasonings,perplexitiesandthoseactsofmemorywhichlink
thepastwiththepresentandthefuture:ifitistobeconsidered
asaknower,thenthewisdomwithinitconsistsinarest
possessingtheobject[absolved,therefore,fromsearchand
fromremembrance].
Again,iftheleadingprincipleoftheuniverseknowsthefuture
asitmustthenobviouslyitwillknowbywhatmeansthat
futureistocomeabout;giventhisknowledge,whatfurther
needisthereofitsreasoningtowardsit,orconfrontingpast
withpresent?And,ofcourse,thisknowledgeofthingsto
comeadmittingittoexistisnotlikethatofthediviners;itis
thatoftheactualcausingprinciplesholdingthecertaintythat
thethingwillexist,thecertaintyinherentinthealldisposers,
aboveperplexityandhesitancy;thenotionisconstituentand
thereforeunvarying.Theknowledgeoffuturethingsis,ina
word,identicalwiththatofthepresent;itisaknowledgein
reposeandthusaknowledgetranscendingtheprocessesof
cogitation.
Iftheleadingprincipleoftheuniversedoesnotknowthe
futurewhichitisofitselftoproduce,itcannotproducewith
knowledgeortopurpose;itwillproducejustwhathappensto
come,thatistosaybyhaphazard.Asthiscannotbe,itmust
createbysomestableprinciple;itscreations,therefore,willbe
shapedinthemodelstoredupinitself;therecanbenovarying,
for,iftherewere,therecouldalsobefailure.
Theproduceduniversewillcontaindifference,butits
diversitiesspringnotfromitsownactionbutfromits
obediencetosuperiorprincipleswhich,again,springfromthe
creatingpower,sothatallisguidedbyReasonPrinciplesin
theirseries;thusthecreatingpowerisinnosensesubjectedto
experimenting,toperplexity,tothatpreoccupationwhichto
somemindsmakestheadministrationoftheAllseemataskof

difficulty.Preoccupationwouldobviouslyimplythe
undertakingofalientasks,somebusinessthatwouldmean
notcompletelywithinthepowers;butwherethepoweris
sovereignandsole,itneedtakethoughtofnothingbutitself
anditsownwill,whichmeansitsownwisdom,sinceinsucha
beingthewilliswisdom.Here,then,creatingmakesno
demand,sincethewisdomthatgoestoitisnotsought
elsewhere,butisthecreator'sveryself,drawingonnothing
outsidenot,therefore,onreasoningoronmemory,whichare
handlingsoftheexternal.
13.ButwhatisthedifferencebetweentheWisdomthus
conductingtheuniverseandtheprincipleknownasNature?
ThisWisdomisafirst[withintheAllSoul]whileNatureisa
last:forNatureisanimageofthatWisdom,and,asalastin
thesoul,possessesonlythelastoftheReasonPrinciple:we
mayimagineathickwaxenseal,inwhichtheimprinthas
penetratedtotheveryuttermostfilmsoastoshowonboth
sides,sharpcutontheuppersurface,faintontheunder.
Nature,thus,doesnotknow,itmerelyproduces:whatitholds
itpasses,automatically,toitsnext;andthistransmissiontothe
corporealandmaterialconstitutesitsmakingpower:itactsasa
thingwarmed,communicatingtowhatliesinnextcontacttoit
theprincipleofwhichitisthevehiclesoastomakethatalso
warminsomelessdegree.
Nature,beingthusamerecommunicator,doesnotpossess
eventheimagingact.Thereis[withintheSoul]intellection,
superiortoimagination;andthereisimaginationstanding
midwaybetweenthatintellectionandtheimpressionofwhich
aloneNatureiscapable.ForNaturehasnoperceptionor
consciousnessofanything;imagination[theimagingfaculty]
hasconsciousnessoftheexternal,foritenablesthatwhich
entertainstheimagetohaveknowledgeoftheexperience
encountered,whileNature'sfunctionistoengenderofitself
thoughinanactderivedfromtheactiveprinciple[ofthesoul].
ThustheIntellectualPrinciplepossesses:theSouloftheAll
eternallyreceivesfromit;thisisthesoul'slife;its
consciousnessisitsintellectionofwhatisthuseternally
presenttoit;whatproceedsfromitintoMatterandis
manifestedthereisNature,withwhichorevenalittlebefore
ittheseriesofrealbeingcomestoanend,forallinthisorder
aretheultimatesoftheintellectualorderandthebeginningsof
theimitative.
ThereisalsothedecideddifferencethatNatureoperates
towardsoul,andreceivesfromit:soul,neartoNaturebut
superior,operatestowardsNaturebutwithoutreceivingin

turn;andthereisthestillhigherphase[thepurelyIntellectual]
withnoactionwhateveruponbodyoruponMatter.
14.OfthecorporealthusbroughtintobeingbyNaturethe
elementalmaterialsofthingsareitsveryproduce,buthowdo
animalandvegetableformsstandtoit?
ArewetothinkofthemascontainersofNaturepresentwithin
them?
Lightgoesawayandtheaircontainsnotraceofit,forlight
andairremaineachitself,nevercoalescing:isthistherelation
ofNaturetotheformedobject?
Itisratherthatexistingbetweenfireandtheobjectithas
warmed:thefirewithdrawn,thereremainsacertainwarmth,
distinctfromthatinthefire,aproperty,sotospeak,ofthe
objectwarmed.FortheshapewhichNatureimpartstowhatit
hasmouldedmustberecognizedasaformquitedistinctfrom
Natureitself,thoughitremainsaquestiontobeexamined
whetherbesidesthis[specific]formthereisalsoan
intermediary,alinkconnectingitwithNature,thegeneral
principle.
ThedifferencebetweenNatureandtheWisdomdescribedas
dwellingintheAllhasbeensufficientlydealtwith.
15.Butthereisadifficultyaffectingthisentiresettlement:
EternityischaracteristicoftheIntellectualPrinciple,timeof
thesoulforweholdthattimehasitssubstantialbeinginthe
activityofthesoul,andspringsfromsouland,sincetimeisa
thingofdivisionandcomportsapast,itwouldseemthatthe
activityproducingitmustalsobeathingofdivision,andthat
itsattentiontothatpastmustimplythateventheAllSoulhas
memory?Werepeat,identitybelongstotheeternal,timemust
bethemediumofdiversity;otherwisethereisnothingto
distinguishthem,especiallysincewedenythattheactivitiesof
thesoulcanthemselvesexperiencechange.
Canweescapebythetheorythat,whilehumansouls
receptiveofchange,eventothechangeofimperfectionand
lackareintime,yettheSouloftheAll,astheauthoroftime,
isitselftimeless?Butifitisnotintime,whatcausesitto
engendertimeratherthaneternity?
Theanswermustbethattherealmitengendersisnotthatof
eternalthingsbutarealmofthingsenvelopedintime:itisjust
asthesouls[under,orincludedin,theAllSoul]arenotin
time,butsomeoftheirexperiencesandproductionsare.Fora
souliseternal,andisbeforetime;andwhatisintimeisofa

lowerorderthantimeitself:timeisfoldedaroundwhatisin
timeexactlyaswereaditisfoldedaboutwhatisinplaceand
innumber.
16.Butifinthesoulthingfollowsthing,ifthereisearlierand
laterinitsproductions,ifitengendersorcreatesintime,thenit
mustbelookingtowardsthefuture;andiftowardsthefuture,
thentowardsthepastaswell?
No:priorandpastareinthethingsitsproduces;initself
nothingispast;all,aswehavesaid,isonesimultaneous
groupingofReasonPrinciples.Intheengendered,dissimilarity
isnotcompatiblewithunity,thoughintheReasonPrinciples
supportingtheengenderedsuchunityofdissimilarsdoes
occurhandandfootareinunityintheReasonPrinciple[of
man],butapartintherealmofsense.Ofcourse,eveninthat
idealrealmthereisapartness,butinacharacteristicmode,just
asinamode,thereispriority.
Now,apartnessmaybeexplainedassimplydifferentiation:but
howaccountforpriorityunlessontheassumptionofsome
orderingprinciplearrangingfromabove,andinthatdisposal
necessarilyaffirmingaserialorder?
Theremustbesuchaprinciple,orallwouldexist
simultaneously;buttheindicatedconclusiondoesnotfollow
unlessorderandorderingprinciplearedistinct;iftheordering
principleisPrimalOrder,thereisnosuchaffirmationofseries;
thereissimplymaking,themakingofthisthingafterthat
thing.Theaffirmationwouldimplythattheorderingprinciple
looksawaytowardsOrderandthereforeisnot,itself,Order.
ButhowareOrderandthisordereroneandthesame?
Becausetheorderingprincipleisnoconjointofmatterand
ideabutissoul,pureidea,thepowerandenergysecondonly
totheIntellectualPrinciple:andbecausethesuccessionisa
factofthethingsthemselves,inhibitedastheyarefromthis
comprehensiveunity.Theorderingsoulremainsaugust,a
circle,aswemayfigureit,incompleteadaptationtoitscentre,
wideningoutward,butfastuponitstill,anoutspreading
withoutinterval.
ThetotalschememaybesummarizedintheillustrationofThe
Goodasacentre,theIntellectualPrincipleasanunmoving
circle,theSoulasacircleinmotion,itsmovingbeingits
aspiration:theIntellectualPrinciplepossessesandhasever
embracedthatwhichisbeyondbeing;thesoulmustseekit
still:thesphereoftheuniverse,byitspossessionofthesoul
thusaspirant,ismovedtotheaspirationwhichfallswithinits

ownnature;thisisnomorethansuchpowerasbodymayhave,
themodeofpursuitpossiblewheretheobjectpursuedis
debarredfromentrance;itisthemotionofcoilingabout,with
ceaselessreturnuponthesamepathinotherwords,itis
circuit.
17.ButhowcomesitthattheintuitionsandtheReason
Principlesofthesoularenotinthesametimelessfashion
withinourselves,butthatherethelateroforderisconverted
intoalateroftimebringinginallthesedoubts?
Isitbecauseinusthegoverningandtheansweringprinciples
aremanyandthereisnosovereignunity?
Thatcondition;and,further,thefactthatourmentalactsfall
intoaseriesaccordingtothesuccessionofourneeds,being
notselfdeterminedbutguidedbythevariationsofthe
external:thusthewillchangestomeeteveryincidentaseach
freshneedarisesandastheexternalimpingesinitssuccessive
thingsandevents.
Avarietyofgoverningprinciplesmustmeanvarietyinthe
imagesformedupontherepresentativefaculty,imagesnot
issuingfromoneinternalcentre,but,bydifferenceoforigin
andofactingpoint,strangetoeachother,andsobringing
compulsiontobearuponthemovementsandefficienciesofthe
self.
Whenthedesiringfacultyisstirred,thereisapresentmentof
theobjectasortofsensation,inannouncementandinpicture,
oftheexperiencecallingustofollowandtoattain:the
personality,whetheritresistsorfollowsandprocures,is
necessarilythrownoutofequilibrium.Thesamedisturbanceis
causedbypassionurgingrevengeandbytheneedsofthe
body;everyothersensationorexperienceeffectsitsown
changeuponourmentalattitude;thenthereistheignoranceof
whatisgoodandtheindecisionofasoul[ahumansoul]thus
pulledineverydirection;and,again,theinteractionofallthese
perplexitiesgivesrisetoyetothers.
Butdovariationsofjudgementaffectthatveryhighestinus?
No:thedoubtandthechangeofstandardareoftheConjoint
[ofthesoulphaseincontactwithbody];still,therightreason
ofthathighestisweakerbybeinggivenovertoinhabitthis
mingledmass:notthatitsinksinitsownnature:itismuchas
amidthetumultofapublicmeetingthebestadviserspeaksbut
failstodominate;assentgoestotheroughestofthebrawlers
androarers,whilethemanofgoodcounselsitssilent,
ineffectual,overwhelmedbytheuproarofhisinferiors.

Thelowesthumantypeexhibitsthebasernature;themanisa
compostcallingtomindinferiorpoliticalorganization:inthe
midtypewehaveacitizenshipinwhichsomebettersection
swaysademoticconstitutionnotoutofcontrol:inthesuperior
typethelifeisaristocratic;itisthecareerofoneemancipated
fromwhatisabaseinhumanityandtractabletothebetter;in
thefinesttype,wherethemanhasbroughthimselfto
detachment,therulerisoneonly,andfromthismaster
principleorderisimposedupontherest,sothatwemaythink
ofamunicipalityintwosections,thesuperiorcityand,keptin
handbyit,thecityofthelowerelements.
18.Thereremainsthequestionwhetherthebodypossessesany
forceofitsownsothat,withtheincomingofthesoul,itlives
insomeindividualityorwhetherallithasisthisNaturewe
havebeenspeakingof,thesuperiorprinciplewhichentersinto
relationswithit.
Certainlythebody,containerofsoulandofnature,cannot
eveninitselfbeasasoullessformwouldbe:itcannotevenbe
likeairtraversedbylight;itmustbelikeairstoringheat:the
bodyholdinganimalorvegetivelifemustholdalsosome
shadowofsoul;anditisbodythusmodifiedthatistheseatof
corporealpainsandpleasureswhichappearbeforeus,thetrue
humanbeing,insuchawayastoproduceknowledgewithout
emotion.By"us,thetruehumanbeing"Imeanthehighersoul
for,inspiteofall,themodifiedbodyisnotalienbutattached
toournatureandisaconcerntousforthatreason:"attached,"
forthisisnotourselvesnoryetarewefreeofit;itisan
accessoryanddependentofthehumanbeing;"we"meansthe
masterprinciple;theconjoint,similarlyisinitsownwayan
"ours";anditisbecauseofthisthatwecareforitspainand
pleasure,inproportionasweareweakratherthanstrong,
grippedratherthanworkingtowardsdetachment.
Theother,themosthonourablephaseofourbeing,iswhatwe
thinkofasthetruemanandintothiswearepenetrating.
Pleasureandpainandthelikemustnotbeattributedtothesoul
alone,buttothemodifiedbodyandtosomethingintermediary
betweensoulandbodyandmadeupofboth.Aunityis
independent:thusbodyalone,alifelessthing,cansufferno
hurtinitsdissolutionthereisnodamagetothebody,but
merelytoitsunityandsoulinsimilarisolationcannoteven
sufferdissolution,andbyitsverynatureisimmunefromevil.
Butwhentwodistinctthingsbecomeoneinanartificialunity,
thereisaprobablesourceofpaintotheminthemerefactthat
theywereinapttopartnership.Thisdoesnot,ofcourse,refer
totwobodies;thatisaquestionofonenature;andIam

speakingoftwonatures.Whenonedistinctnatureseeksto
associateitselfwithanother,adifferent,orderofbeingthe
lowerparticipatinginthehigher,butunabletotakemorethan
afainttraceofitthentheessentialdualitybecomesalsoa
unity,butaunitystandingmidwaybetweenwhatthelower
wasandwhatitcannotabsorb,andthereforeatroubledunity;
theassociationisartificialanduncertain,incliningnowtothis
sideandnowtothatinceaselessvacillation;andthetotal
hoversbetweenhighandlow,telling,downwardbent,of
miserybut,directedtotheabove,oflongingforunison.
19.Thuswhatweknowaspleasureandpainmaybe
identified:painisourperceptionofabodydespoiled,deprived
oftheimageofthesoul;pleasureourperceptionoftheliving
frameinwhichtheimageofthesoulisbroughtbackto
harmoniousbodilyoperation.Thepainfulexperiencetakes
placeinthatlivingframe;buttheperceptionofitbelongsto
thesensitivephaseofthesoul,which,asneighbouringthe
livingbody,feelsthechangeandmakesitknowntothe
principle,theimagingfaculty,intowhichthesensationsfinally
merge;thenthebodyfeelsthepain,oratleastthebodyis
affected:thusinanamputation,whenthefleshiscutthe
cuttingisaneventwithinthematerialmass;butthepainfeltin
thatmassistherefeltbecauseitisnotamasspureandsimple,
butamassundercertain[nonmaterial]conditions;itistothat
modifiedsubstancethatthestingofthepainispresent,andthe
soulfeelsitbyanadoptionduetowhatwethinkofas
proximity.
And,itselfunaffected,itfeelsthecorporealconditionsatevery
pointofitsbeing,andistherebyenabledtoassignevery
conditiontotheexactspotatwhichthewoundorpainoccurs.
Beingpresentasawholeateverypointofthebody,ifitwere
itselfaffectedthepainwouldtakeitateverypoint,andit
wouldsufferasoneentirebeing,sothatitcouldnotknow,or
makeknown,thespotaffected;itcouldsayonlythatatthe
placeofitspresencethereexistedpainandtheplaceofits
presenceistheentirehumanbeing.Asthingsare,whenthe
fingerpainsthemanisinpainbecauseoneofhismembersis
inpain;weclasshimassuffering,fromhisfingerbeing
painful,justasweclasshimasfairfromhiseyesbeingblue.
Butthepainitselfisinthepartaffectedunlessweincludein
thenotionofpainthesensationfollowinguponit,inwhich
casewearesayingonlythatdistressimpliestheperceptionof
distress.But[thisdoesnotmeanthatthesoulisaffected]we
cannotdescribetheperceptionitselfasdistress;itisthe
knowledgeofthedistressand,beingknowledge,isnotitself
affected,oritcouldnotknowandconveyatruemessage:a
messenger,affected,overwhelmedbytheevent,wouldeither

notconveythemessageornotconveyitfaithfully.
20.Aswithbodilypainandpleasuresowiththebodily
desires;theirorigin,also,mustbeattributedtowhatthus
standsmidway,tothatNaturewedescribedasthecorporeal.
Bodyundeterminedcannotbeimaginedtogiverisetoappetite
andpurpose,norcanpuresoulbeoccupiedaboutsweetand
bitter:allthismustbelongtowhatisspecificallybodybut
choosestobesomethingelseaswell,andsohasacquireda
restlessmovementunknowntothesoulandbythatacquisition
isforcedtoaimatavarietyofobjects,toseek,asitschanging
statesdemand,sweetorbitter,waterorwarmth,withnoneof
whichitcouldhaveanyconcernifitremaineduntouchedby
life.
Inthecaseofpleasureandpainweshowedhowupondistress
followstheknowledgeofit,andthatthesoul,seekingto
alienatewhatiscausingthecondition,inspiresawithdrawal
whichthememberprimarilyaffectedhasitselfindicated,inits
ownmode,byitscontraction.Similarlyinthecaseofdesire:
thereistheknowledgeinthesensation[thesensitivephaseof
thesoul]andinthenextlowerphase,thatdescribedasthe
"Nature"whichcarriestheimprintofthesoultothebody;that
Natureknowsthefullyformeddesirewhichistheculmination
ofthelessformeddesireinbody;sensationknowstheimage
thenceimprintedupontheNature;andfromthemomentofthe
sensationthesoul,whichaloneiscompetent,actsuponit,
sometimesprocuring,sometimesonthecontraryresisting,
takingcontrolandpayingheedneithertothatwhichoriginated
thedesirenortothatwhichsubsequentlyentertainedit.
Butwhy,thus,twophasesofdesire;whyshouldnotthebody
asadeterminedentity[thelivingtotal]bethesoledesirer?
Becausethereare[inman]twodistinctthings,thisNatureand
thebody,which,throughit,becomesalivingbeing:theNature
precedesthedeterminedbodywhichisitscreation,madeand
shapedbyit;itcannotoriginatethedesires;theymustbelong
tothelivingbodymeetingtheexperiencesofthislifeand
seekinginitsdistresstoalteritsstate,tosubstitutepleasurefor
pain,sufficiencyforwant:thisNaturemustbelikeamother
readingthewishesofasufferingchild,andseekingtosetit
rightandtobringitbacktoherself;inhersearchforthe
remedysheattachesherselfbythatveryconcerntothe
sufferer'sdesireandmakesthechild'sexperienceherown.
Insum,thelivingbodymaybesaidtodesireofitsownmotion
inaforedesiringwith,perhaps,purposeaswell;Nature
desiresfor,andbecauseof,thatlivingbody;grantingor

withholdingbelongstoanotheragain,thehighersoul.
21.Thatthisisthephaseofthehumanbeinginwhichdesire
takesitsoriginisshownbyobservationofthedifferentstages
oflife;inchildhood,youth,maturity,thebodilydesiresdiffer;
healthorsicknessalsomaychangethem,whilethe[psychic]
facultyisofcoursethesamethroughall:theevidenceisclear
thatthevarietyofdesireinthehumanbeingresultsfromthe
factthatheisacorporealentity,alivingbodysubjecttoevery
sortofvicissitude.
Thetotalmovementofdesireisnotalwaysstirred
simultaneouslywithwhatwecalltheimpulsestothe
satisfactionevenofthelastingbodilydemands;itmayrefuse
assenttotheideaofeatingordrinkinguntilreasongivesthe
word:thisshowsusdesirethedegreeofitexistinginthe
livingbodyadvancingtowardssomeobject,withNature[the
lowersoulphase]refusingitscooperationandapproval,and
assolearbiterbetweenwhatisnaturallyfitandunfit,rejecting
whatdoesnotaccordwiththenaturalneed.
Wemaybetoldthatthechangingstateofthebodyissufficient
explanationofthechangingdesiresinthefaculty;butthat
wouldrequirethedemonstrationthatthechangingconditionof
agivenentitycouldeffectachangeofdesireinanother,inone
whichcannotitselfgainbythegratification;foritisnotthe
desiringfacultythatprofitsbyfood,liquid,warmth,
movement,orbyanyrelieffromoverplentyoranyfillingofa
void;allsuchservicestouchthebodyonly.
22.Andasregardsvegetalforms?Arewetoimaginebeneath
theleadingprinciple[the"Nature"phase]somesortof
corporealechoofit,somethingthatwouldbetendencyor
desireinusandisgrowthinthem?Orarewetothinkthat,
whiletheearth[whichnourishesthem]containstheprinciple
ofdesirebyvirtueofcontainingsoul,thevegetalrealm
possessesonlythislatterreflectionofdesire?
Thefirstpointtobedecidediswhatsoulispresentintheearth.
IsitonecomingfromthesphereoftheAll,aradiationupon
earthfromthatwhichPlatoseemstorepresentastheonly
thingpossessingsoulprimarily?Orarewetogobythatother
passagewherehedescribesearthasthefirstandoldestofall
thegodswithinthescopeoftheheavens,andassignstoit,as
totheotherstars,asoulpeculiartoitself?
Itisdifficulttoseehowearthcouldbeagodifitdidnot
possessasoulthusdistinct:butthewholematterisobscure
sincePlato'sstatementsincreaseoratleastdonotlessenthe

perplexity.Itisbesttobeginbyfacingthequestionasamatter
ofreasonedinvestigation.
Thatearthpossessesthevegetalsoulmaybetakenascertain
fromthevegetationuponit.Butweseealsothatitproduces
animals;whythenshouldwenotarguethatitisitself
animated?And,animated,nosmallpartoftheAll,mustitnot
beplausibletoassertthatitpossessesanIntellectualPrinciple
bywhichitholdsitsrankasagod?Ifthisistrueofeveryone
ofthestars,whyshoulditnotbesooftheearth,alivingpartof
thelivingAll?Wecannotthinkofitassustainedfromwithout
byanaliensoulandincapableofcontainingoneappropriateto
itself.
Whyshouldthosefieryglobesbereceptiveofsoul,andthe
earthlyglobenot?Thestarsareequallycorporeal,andthey
lacktheflesh,blood,muscle,andpliantmaterialofearth,
which,besides,isofmorevariedcontentandincludesevery
formofbody.Iftheearth'simmobilityisurgedinobjection,
theansweristhatthisrefersonlytospatialmovement.
Buthowcanperceptionandsensation[impliedinensoulment]
besupposedtooccurintheearth?
Howdotheyoccurinthestars?Feelingdoesnotbelongto
fleshymatter:soultohaveperceptiondoesnotrequirebody;
body,onthecontrary,requiressoultomaintainitsbeingand
itsefficiency,judgement[thefoundationofperception]
belongstothesoulwhichoverlooksthebody,and,fromwhat
isexperiencedthere,formsitsdecisions.
But,wewillbeaskedtosaywhataretheexperiences,within
theearth,uponwhichtheearthsoulisthustoformits
decisions:certainlyvegetalforms,insofarastheybelongto
earthhavenosensationorperception:inwhatthen,and
throughwhat,doessuchsensationtakeplace,forsensation
withoutorgansistoorashanotion.Besides,whatwouldthis
senseperceptionprofitthesoul?Itcouldnotbenecessaryto
knowledge:surelytheconsciousnessofwisdomsufficesto
beingswhichhavenothingtogainfromsensation?
Thisargumentisnottobeaccepted:itignoresthe
considerationthat,apartfromallquestionofpracticalutility,
objectsofsenseprovideoccasionforaknowingwhichbrings
pleasure:thusweourselvestakedelightinlookinguponsun,
stars,sky,landscape,fortheirownsake.Butwewilldealwith
thispointlater:forthepresentweaskwhethertheearthhas
perceptionsandsensations,andifsothroughwhatvital
membersthesewouldtakeplaceandbywhatmethod:this
requiresustoexaminecertaindifficulties,andaboveallto

decidewhetherearthcouldhavesensationwithoutorgans,and
whetherthiswouldbedirectedtosomenecessarypurposeeven
whenincidentallyitmightbringotherresultsaswell.
23.Afirstprincipleisthattheknowingofsensibleobjectsis
anactofthesoul,orofthelivingconjoint,becomingawareof
thequalityofcertaincorporealentities,andappropriatingthe
ideaspresentinthem.
Thisapprehensionmustbelongeithertothesoulisolated,self
acting,ortosoulinconjunctionwithsomeotherentity.
Isolated,selfacting,howisitpossible?Selfacting,ithas
knowledgeofitsowncontent,andthisisnotperceptionbut
intellection:ifitisalsotoknowthingsoutsideitselfitcan
graspthemonlyinoneoftwoways:eitheritmustassimilate
itselftotheexternalobjects,oritmustenterintorelationswith
somethingthathasbeensoassimilated.
Nowaslongasitremainsselfcentreditcannotassimilate:a
singlepointcannotassimilateitselftoanexternalline:even
linecannotadaptitselftolineinanotherorder,lineofthe
intellectualtolineofthesensible,justasfireoftheintellectual
andmanoftheintellectualremaindistinctfromfireandman
ofthesensible.EvenNature,thesoulphasewhichbringsman
intobeing,doesnotcometoidentitywiththemanitshapes
andinforms:ithasthefacultyofdealingwiththesensible,but
itremainsisolated,and,itstaskdone,ignoresallbutthe
intellectualasitisitselfignoredbythesensibleandutterly
withoutmeansofgraspingit.
Supposesomethingvisiblelyingatadistance:thesoulseesit;
now,admittingtothefullthatatfirstonlythepureideaofthe
thingisseizedatotalwithoutdiscernedpartyetintheendit
becomestotheseeingsoulanobjectwhosecompletedetailof
colourandformisknown:thisshowsthatthereissomething
moreherethantheoutlyingthingandthesoul;forthesoulis
immunefromexperience;theremustbeathird,somethingnot
thusexempt;anditisthisintermediatethatacceptsthe
impressionsofshapeandthelike.
Thisintermediatemustbeabletoassumethemodificationsof
thematerialobjectsoastobeanexactreproductionofits
states,anditmustbeoftheoneelementalstuff:it,thus,will
exhibittheconditionwhichthehigherprincipleistoperceive;
andtheconditionmustbesuchastopreservesomethingofthe
originatingobject,andyetnotbeidenticalwithit:theessential
vehicleofknowledgeisanintermediarywhich,asitstands
betweenthesoulandtheoriginatingobject,will,similarly,
presentaconditionmidwaybetweenthetwospheres,ofsense

andtheintellectuallinkingtheextremes,receivingfromone
sidetoexhibittotheother,invirtueofbeingabletoassimilate
itselftoeach.Asaninstrumentbywhichsomethingisto
receiveknowledge,itcannotbeidenticalwitheitherthe
knowerortheknown:butitmustbeapttolikenesswithboth
akintotheexternalobjectbyitspowerofbeingaffected,and
totheinternal,theknower,bythefactthatthemodificationit
takesbecomesanidea.
Ifthistheoryofoursissound,bodilyorgansarenecessaryto
senseperception,asisfurtherindicatedbythereflectionthat
thesoulentirelyfreedofbodycanapprehendnothinginthe
orderofsense.
Theorganmustbeeitherthebodyentireorsomememberset
apartforaparticularfunction;thustouchforone,visionfor
another.Thetoolsofcraftsmanshipwillbeseentobe
intermediariesbetweenthejudgingworkerandthejudged
object,disclosingtotheexperimentertheparticularcharacter
ofthematterunderinvestigation:thusaruler,representingat
oncethestraightnesswhichisinthemindandthestraightness
ofaplank,isusedasanintermediarybywhichtheoperator
proveshiswork.
Somequestionsofdetailremainforconsiderationelsewhere:
Isitnecessarythattheobjectuponwhichjudgementor
perceptionistotakeplaceshouldbeincontactwiththeorgan
ofperception,orcantheprocessoccuracrossspaceuponan
objectatadistance?Thus,istheheatofafirereallyata
distancefromthefleshitwarms,theintermediatespace
remainingunmodified;isitpossibletoseecolouroverasheer
blankinterveningbetweenthecolourandtheeye,theorganof
visionreachingtoitsobjectbyitsownpower?
Forthemomentwehaveonecertainty,thatperceptionof
thingsofsensebelongstotheembodiedsoulandtakesplace
throughthebody.
24.Thenextquestioniswhetherperceptionisconcernedonly
withneed.
Thesoul,isolated,hasnosenseperception;sensationsgowith
thebody;sensationitselfthereforemustoccurbymeansofthe
bodytowhichthesensationsaredue;itmustbesomething
broughtaboutbyassociationwiththebody.
Thuseithersensationoccursinasoulcompelledtofollow
uponbodilystatessinceeverygraverbodilyexperience
reachesatlasttosoulorsensationisadevicebywhicha
causeisdealtwithbeforeitbecomessogreatasactuallyto

injureusorevenbeforeithasbeguntomakecontact.
Atthis,senseimpressionswouldaimatutility.Theymay
servealsotoknowledge,butthatcouldbeserviceonlytosome
beingnotlivinginknowledgebutstupefiedastheresultofa
disaster,andthevictimofaLethecallingforconstant
reminding:theywouldbeuselesstoanybeingfreefromeither
needorforgetfulness.ThisThisreflectionenlargesthe
enquiry:itisnolongeraquestionofearthalone,butofthe
wholestarsystem,alltheheavens,thekosmosentire.Forit
wouldfollowthat,inthesphereofthingsnotexemptfrom
modification,senseperceptionwouldoccurineverypart
havingrelationtoanyotherpart:inawhole,howeverhaving
relationonlytoitself,immune,universallyselfdirectedand
selfpossessingwhatperceptioncouldtherebe?
Grantedthatthepercipientmustactthroughanorganandthat
thisorganmustbedifferentfromtheobjectperceived,thenthe
universe,asanAll,canhave[nosensationsinceithas]no
organdistinctfromobject:itcanhaveselfawareness,aswe
have;butsenseperception,theconstantattendantofanother
order,itcannothave.
Ourownapprehensionofanybodilyconditionapartfromthe
normalisthesenseofsomethingintrudingfromwithout:but
besidesthis,wehavetheapprehensionofonememberby
another;whythenshouldnottheAll,bymeansofwhatis
stationaryinit,perceivethatregionofitselfwhichisin
movement,thatistosaytheearthandtheearth'scontent?
Thingsofeartharecertainlyaffectedbywhatpassesinother
regionsoftheAll;what,then,needpreventtheAllfrom
having,insomeappropriateway,theperceptionofthose
changes?Inadditiontothatselfcontemplatingvisionvestedin
itsstationarypart,mayitnothaveaseeingpowerlikethatof
aneyeabletoannouncetotheAllSoulwhathaspassedbefore
it?Evengrantedthatitisentirelyunaffectedbyitslower,why,
still,shoulditnotseelikeaneye,ensouledasitis,all
lightsome?
Still:"eyeswerenotnecessarytoit,"weread.Ifthismeant
simplythatnothingislefttobeseenoutsideoftheAll,still
thereistheinnercontent,andtherecanbenothingtopreventit
seeingwhatconstitutesitself:ifthemeaningisthatsuchself
visioncouldservetonouse,wemaythinkthatithasvision
notasamainintentionforvision'ssakebutasanecessary
concomitantofitscharacteristicnature;itisdifficultto
conceivewhysuchabodyshouldbeincapableofseeing.
25.Buttheorganisnottheonlyrequisitetovisionorto

perceptionofanykind:theremustbeastateofthesoul
incliningittowardsthesphereofsense.
Nowitisthesoul'scharactertobeeverintheIntellectual
sphere,andeventhoughitwereapttosenseperception,this
couldnotaccompanythatintentiontowardsthehighest;to
ourselveswhenabsorbedintheIntellectual,visionandthe
otheractsofsenseareinabeyanceforthetime;and,in
general,anyspecialattentionblurseveryother.Thedesireof
apprehensionfromparttopartasubjectexaminingitselfis
merelycuriosityeveninbeingsofourownstanding,and,
unlessforsomedefinitepurpose,iswasteofenergy:andthe
desiretoapprehendsomethingexternalforthesakeofa
pleasantsightisthesignofsufferingordeficiency.
Smelling,tastingflavours[andsuchanimalperceptions]may
perhapsbedescribedasmereaccessories,distractionsofthe
soul,whileseeingandhearingwouldbelongtothesunandthe
otherheavenlybodiesasincidentalstotheirbeing.Thiswould
notbeunreasonableifseeingandhearingaremeansbywhich
theyapplythemselvestotheirfunction.
Butiftheysoapplythemselves,theymusthavememory;itis
impossiblethattheyshouldhavenoremembranceiftheyareto
bebenefactors,theirservicecouldnotexistwithoutmemory.
26.Theirknowledgeofourprayersisduetowhatwemaycall
anenlinking,adeterminedrelationofthingsfittedintoa
system;so,too,thefulfillmentofthepetitions;intheartof
magicalllookstothisenlinkment:prayeranditsanswer,
magicanditssuccess,dependuponthesympathyofenchained
forces.
Thisseemstoobligeustoaccordsenseperceptiontotheearth.
Butwhatperception?
Whynot,tobeginwith,thatofcontactfeeling,the
apprehensionofpartbypart,theapprehensionoffirebythe
restoftheentiremassinasensationtransmittedupwardstothe
earth'sleadingprinciple?Acorporealmass[suchasthatofthe
earth]maybesluggishbutisnotutterlyinert.Such
perceptions,ofcourse,wouldnotbeoftrifles,butofthegraver
movementofthings.
Butwhyevenofthem?
Becausethosegravestmovementscouldnotpossiblyremain
unknownwherethereisanimmanentsoul.

Andthereisnothingagainsttheideathatsensationintheearth
existsforthesakeofthehumaninterestsfurtheredbythe
earth.Theywouldbeservedbymeansofthesympathythat
hasbeenmentioned;petitionerswouldbeheardandtheir
prayersmet,thoughinawaynotours.Andtheearth,bothin
itsowninterestandinthatofbeingsdistinctfromitself,might
havetheexperiencesoftheothersensesalsoforexample,
smellandtastewhere,perhaps,thescentofjuicesorsapmight
enterintoitscareforanimallife,asintheconstructingor
restoringoftheirbodilypart.
Butweneednotdemandforearththeorgansbywhichwe,
ourselves,act:notevenalltheanimalshavethese;some,
withoutearsperceivesound.
Forsightitwouldnotneedeyesthoughiflightis
indispensablehowcanitsee?
Thattheearthcontainstheprincipleofgrowthmustbe
admitted;itisdifficultnottoallowinconsequencethat,since
thisvegetalprincipleisamemberofspirit,theearthis
primarilyofthespiritualorder;andhowcanwedoubtthatina
spiritallislucid?Thisbecomesallthemoreevidentwhenwe
reflectthat,besidesbeingasaspiritlightsome,itisphysically
illuminatedmovinginthelightofkosmicrevolution.
Thereis,thus,nolongeranyabsurdityorimpossibilityinthe
notionthatthesoulintheearthhasvision:wemust,further,
considerthatitisthesoulofnomeanbody;thatinfactitisa
godsincecertainlysoulmustbeeverywheregood.
27.Iftheearthtransmitsthegenerativesoultogrowingthings
orretainsitwhileallowingavestigeofittoconstitutethe
vegetalprincipleinthematoncetheearthisensouled,asour
fleshis,andanygenerativepowerpossessedbytheplantworld
isofitsbestowing:thisphaseofthesoulisimmanentinthe
bodyofthegrowingthing,andtransmitstoitthatbetter
elementbywhichitdiffersfromthebrokenoffpartnolonger
athingofgrowthbutamerelumpofmaterial.
Butdoestheentirebodyoftheearthsimilarlyreceiveanything
fromthesoul?
Yes:forwemustrecognizethatearthlymaterialbrokenoff
fromthemainbodydiffersfromthesameremaining
continuouslyattached;thusstonesincreaseaslongastheyare
embedded,and,fromthemomenttheyareseparated,stopat
thesizeattained.
Wemustconclude,then,thateverypartandmemberofthe

earthcarriesitsvestigeofthisprincipleofgrowth,anunder
phaseofthatentireprinciplewhichbelongsnottothisorthat
memberbuttotheearthasawhole:nextinorderisthenature
[thesoulphase],concernedwithsensation,thisnotinterfused
[likethevegetalprinciple]butincontactfromabove:thenthe
highersoulandtheIntellectualPrinciple,constitutingtogether
thebeingknownasHestia[EarthMind]andDemeter[Earth
Soul]anomenclatureindicatingthehumanintuitionofthese
truths,assertedintheattributionofadivinenameandnature.
28.Thusmuchestablished,wemayreturnonourpath:we
havetodiscusstheseatofthepassionateelementinthehuman
being.
Pleasuresandpainstheconditions,thatis,nottheperception
ofthemandthenascentstageofdesire,weassignedtothe
bodyasadeterminedthing,thebodybrought,insomesense,
tolife:areweentitledtosaythesameofthenascentstageof
passion?Arewetoconsiderpassioninallitsformsasvested
inthedeterminedbodyorinsomethingbelongingtoit,for
instanceintheheartorthebilenecessarilytakingcondition
withinabodynotdead?Orarewetothinkthatjustasthat
whichbestowsthevestigeofthesoulisadistinctentity,sowe
mayreasoninthiscasethepassionateelementbeingone
distinctthing,itself,andnotderivingfromanypassionateor
percipientfaculty?
Nowinthefirstcasethesoulprincipleinvolved,thevegetal,
pervadestheentirebody,sothatpainandpleasureandnascent
desireforthesatisfactionofneedarepresentalloveritthere
ispossiblysomedoubtastothesexualimpulse,which,
however,itmaysufficetoassigntotheorgansbywhichitis
executedbutingeneraltheregionaboutthelivermaybe
takentobethestartingpointofdesire,sinceitisthemain
actingpointofthevegetalprinciplewhichtransmitsthevestige
phaseofthesoultotheliverandbodytheseat,becausethe
spring.
Butinthisothercase,ofpassion,wehavetosettlewhatitis,
whatformofsoulitrepresents:doesitactbycommunicatinga
lowerphaseofitselftotheregionsroundtheheart,orisitset
inmotionbythehighersoulphaseimpinginguponthe
Conjoint[theanimatetotal],oristhere,insuchconditionsno
questionofsoulphase,butsimplypassionitselfproducingthe
actorstateof[forexample]anger?
Evidentlythefirstpointforenquiryiswhatpassionis.
Nowweallknowthatwefeelangernotonlyoverourown
bodilysuffering,butalsoovertheconductofothers,aswhen

someofourassociatesactagainstourrightanddue,andin
generaloveranyunseemlyconduct.Itisatonceevidentthat
angerimpliessomesubjectcapableofsensationandof
judgement:andthisconsiderationsufficestoshowthatthe
vegetalnatureisnotitssource,thatwemustlookforitsorigin
elsewhere.
Ontheotherhand,angerfollowscloselyuponbodilystates;
peopleinwhomthebloodandthebileareintenselyactiveare
asquicktoangerasthoseofcoolbloodandnobileareslow;
animalsgrowangrythoughtheypayattentiontonooutside
combinationsexceptwheretheyrecognizephysicaldanger;all
thisforcesusagaintoplacetheseatofangerinthestrictly
corporealelement,theprinciplebywhichtheanimalorganism
isheldtogether.Similarly,thatangeroritsfirststirring
dependsupontheconditionofthebodyfollowsfromthe
considerationthatthesamepeoplearemoreirritableillthan
well,fastingthanafterfood:itwouldseemthatthebileandthe
blood,actingasvehiclesoflife,producetheseemotions.
Ourconclusion[reconcilingwiththesecorporealfactsthe
psychicormentalelementindicated]willidentify,first,some
sufferinginthebodyansweredbyamovementinthebloodor
inthebile:sensationensuesandthesoul,broughtbymeansof
therepresentativefacultytopartakeintheconditionofthe
affectedbody,isdirectedtowardsthecauseofthepain:the
reasoningsoul,inturn,fromitsplaceabovethephasenot
inboundwithbodyactsinitsownmodewhenthebreachof
orderhasbecomemanifesttoit:itcallsintheallianceofthat
readypassionatefacultywhichisthenaturalcombatantofthe
evildisclosed.
Thusangerhastwophases;thereisfirstlythatwhich,rising
apartfromallprocessofreasoning,drawsreasontoitselfby
themediumoftheimagingfaculty,andsecondlythatwhich,
risinginreason,touchesfinallyuponthespecificprincipleof
theemotion.Boththesedependupontheexistenceofthat
principleofvegetallifeandgenerationbywhichthebody
becomesanorganismawareofpleasureandpain:thisprinciple
itwasthatmadethebodyathingofbileandbitterness,and
thusitleadstheindwellingsoulphasetocorrespondingstates
churlishandangryunderstressofenvironmentsothatbeing
wrongeditself,ittries,aswemayputit,toreturnthewrong
uponitssurroundings,andbringthemtothesamecondition.
Thatthissoulvestige,whichdeterminesthemovementsof
passionisofoneessence[consubstantial]withtheotheris
evidentfromtheconsiderationthatthoseofuslessavidof
corporealpleasures,especiallythosethatwhollyrepudiatethe
body,aretheleastpronetoangerandtoallexperiencesnot

risingfromreason.
Thatthisvegetalprinciple,underlyinganger,shouldbepresent
intreesandyetpassionbelackinginthemcannotsurpriseus
sincetheyarenotsubjecttothemovementsofbloodandbile.
Iftheoccasionsofangerpresentedthemselveswherethereis
nopowerofsensationtherecouldbenomorethanaphysical
ebullitionwithsomethingapproachingtoresentment[an
unconsciousreaction];wheresensationexiststhereisatonce
somethingmore;therecognitionofwrongandofthenecessary
defencecarrieswithittheintentionalact.
Butthedivisionoftheunreasoningphaseofthesoulintoa
desiringfacultyandapassionatefacultythefirstidentical
withthevegetalprinciple,thesecondbeingalowerphaseofit
actinguponthebloodorbileorupontheentireliving
organismsuchadivisionwouldnotgiveusatrueopposition,
forthetwowouldstandintherelationofearlierphaseto
derivative.
Thisdifficultyisreasonablymetbyconsideringthatboth
facultiesarederivativesandmakingthedivisionapplytothem
insofarastheyarenewproductionsfromacommonsource;
forthedivisionappliestomovementsofdesireassuch,notto
theessencefromwhichtheyrise.
Thatessenceisnot,ofitsownnature,desire;itis,however,the
forcewhichbyconsolidatingitselfwiththeactive
manifestationproceedingfromitmakesthedesireacompleted
thing.Andthatderivativewhichculminatesinpassionmaynot
unreasonablybethoughtofasavestigephaselodgedaboutthe
heart,sincetheheartisnottheseatofthesoul,butmerelythe
centretothatportionofthebloodwhichisconcernedinthe
movementsofpassion.
29.Butkeepingtoourillustration,bywhichthebodyis
warmedbysoulandnotmerelyilluminatedbyithowisitthat
whenthehighersoulwithdrawsthereisnofurthertraceofthe
vitalprinciple?
Forabriefspacethereis;and,precisely,itbeginstofadeaway
immediatelyuponthewithdrawaloftheother,asinthecaseof
warmedobjectswhenthefireisnolongernearthem:similarly
hairandnailsstillgrowonthedead;animalscuttopieces
wriggleforagoodtimeafter;thesearesignsofalifeforcestill
indwelling.
Besides,simultaneouswithdrawalwouldnotprovetheidentity
ofthehigherandlowerphases:whenthesunwithdrawsthere
goeswithitnotmerelythelightemanatingfromit,guidedby

it,attachedtoit,butalsoatoncethatlightseenuponobliquely
situatedobjects,alightsecondarytothesun'sandcastupon
thingsoutsideofitspath[reflectedlightshowingascolour];
thetwoarenotidenticalandyettheydisappeartogether.
Butisthissimultaneouswithdrawalorfrankobliteration?
Thequestionappliesequallytothissecondarylightandtothe
corporeallife,thatlifewhichwethinkofasbeingcompletely
sunkintobody.
Nolightwhateverremainsintheobjectsonceilluminated;that
muchiscertain;butwehavetoaskwhetherithassunkback
intoitssourceorissimplynolongerinexistence.
Howcoulditpassoutofbeing,athingthatoncehasbeen?
Butwhatreallywasit?Wemustrememberthatwhatweknow
ascolourbelongstobodiesbythefactthattheythrowofflight,
yetwhencorruptiblebodiesaretransformedthecolour
disappearsandwenomoreaskwherethecolourofaburned
outfireisthanwhereitsshapeis.
Still:theshapeismerelyaconfiguration,likethelieofthe
handsclenchedorspread;thecolourisnosuchaccidentalbut
ismorelike,forexample,sweetness:whenamaterial
substancebreaksup,thesweetnessofwhatwassweetinit,and
thefragranceofwhatwasfragrant,mayverywellnotbe
annihilated,butenterintosomeothersubstance,passing
unobservedtherebecausethenewhabitatisnotsuchthatthe
entrantqualitiesnowofferanythingsolidtoperception.
Maywenotthinkthat,similarly,thelightbelongingtobodies
thathavebeendissolvedremainsinbeingwhilethesolidtotal,
madeupofallthatischaracteristic,disappears?
Itmightbesaidthattheseeingismerelythesequeltosome
law[ofourownnature],sothatwhatwecallqualitiesdonot
actuallyexistinthesubstances.
Butthisistomakethequalitiesindestructibleandnot
dependentuponthecompositionofthebody;itwouldno
longerbetheReasonPrincipleswithinthespermthatproduce,
forinstance,thecoloursofabird'svariegatedplumage;these
principleswouldmerelyblendandplacethem,orifthey
producedthemwoulddrawalsoonthefullstoreofcoloursin
thesky,producinginthesense,mainly,ofshowinginthe
formedbodiessomethingverydifferentfromwhatappearsin
theheavens.

Butwhateverwemaythinkonthisdoubtfulpoint,if,aslong
asthebodiesremainunaltered,thelightisconstantand
unsevered,thenitwouldseemnaturalthat,onthedissolution
ofthebody,thelightboththatinimmediatecontactandany
otherattachedtothatshouldpassawayatthesamemoment,
unseeninthegoingasinthecoming.
Butinthecaseofthesoulitisaquestionwhetherthe
secondaryphasesfollowtheirpriorsthederivativestheir
sourcesorwhethereveryphaseisselfgoverning,isolated
fromitspredecessorsandabletostandalone;inaword,
whethernopartofthesoulissunderedfromthetotal,butall
thesoulsaresimultaneouslyonesoulandmany,and,ifso,by
whatmode;thisquestion,however,istreatedelsewhere.
Herewehavetoenquireintothenatureandbeingofthat
vestigeofthesoulactuallypresentinthelivingbody:ifthere
istrulyasoul,then,asathingnevercutofffromitstotal,it
willgowithsoulassoulmust:ifitisrathertobethoughtofas
belongingtothebody,asthelifeofthebody,wehavethe
samequestionthatroseinthecaseofthevestigeoflight;we
mustexaminewhetherlifecanexistwithoutthepresenceof
soul,exceptofcourseinthesenseofsoullivingaboveand
actingupontheremoteobject.
30.Wehavedeclaredactsofmemoryunnecessarytothestars,
butweallowthemperceptions,hearingaswellasseeing;for
wesaidthatprayerstothemwereheardoursupplicationsto
thesun,andthose,even,ofcertainothermentothestars.Ithas
moreoverbeenthebeliefthatinanswertoprayerthey
accomplishmanyhumanwishes,andthissolightheartedlythat
theybecomenotmerelyhelperstowardsgoodbuteven
accomplicesinevil.Sincethismatterliesinourway,itmust
beconsidered,foritcarrieswithitgravedifficultiesthatvery
muchtroublethosewhocannotthinkofdivinebeingsas,thus,
authorsorauxiliariesinunseemlinessevenincludingthe
connectionsofloosecarnality.
Inviewofallthisitisespeciallynecessarytostudythe
questionwithwhichwebegan,thatofmemoryintheheavenly
bodies.
Itisobviousthat,iftheyactonourprayersandifthisactionis
notimmediate,butwithdelayandafterlongperiodsoftime,
theyremembertheprayersmenaddresstothem.Thisis
somethingthatourformerargumentdidnotconcede;thoughit
appearedplausiblethat,fortheirbetterserviceofmankind,
theymighthavebeenendowedwithsuchamemoryaswe
ascribedtoDemeterandHestiaortothelatteraloneifonly
theearthistobethoughtofasbeneficenttoman.

Wehave,then,toattempttoshow:firstly,howactsimplying
memoryintheheavenlybodiesaretobereconciledwithour
systemasdistinguishedfromthoseotherswhichallowthem
memoryasamatterofcourse;secondly,whatvindicationof
thosegodsoftheheavenlyspheresispossibleinthematterof
seeminglyanomalousactsaquestionwhichphilosophy
cannotignorethentoo,sincethechargegoessofar,wemust
askwhethercredenceistobegiventothosewhoholdthatthe
entireheavenlysystemcanbeputunderspellbyman'sskill
andaudacity:ourdiscussionwillalsodealwiththespirit
beingsandhowtheymaybethoughttoministertotheseends
unlessindeedthepartplayedbytheCelestialsprovetobe
settledbythedecisionuponthefirstquestions.
31.Ourproblemembracesallactandallexperience
throughouttheentirekosmoswhetherduetonature,inthe
currentphrase,oreffectedbyart.Thenaturalproceeds,we
musthold,fromtheAlltowardsitsmembersandfromthe
memberstotheAll,orfrommembertoothermember:the
artificialeitherremains,asitbegan,withinthelimitoftheart
attainingfinalityintheartificialproductaloneoristhe
expressionofanartwhichcallstoitsaidnaturalforcesand
agencies,andsosetsupactandexperiencewithinthesphere
ofthenatural.
WhenIspeakoftheactandexperienceoftheAllImeanthe
totaleffectoftheentirekosmiccircuituponitselfanduponits
members:forbyitsmotionitsetsupcertainstatesbothwithin
itselfanduponitsparts,uponthebodiesthatmovewithinit
anduponallthatitcommunicatestothoseotherpartsofit,the
thingsofourearth.
Theactionofpartuponpartismanifest;therearetherelations
andoperationsofthesun,bothtowardstheotherspheresand
towardsthethingsofearth;andagainrelationsamong
elementsofthesunitself,ofotherheavenlybodies,ofearthly
thingsandofthingsintheotherstars,demandinvestigation.
Asforthearts:Suchaslooktohousebuildingandthelikeare
exhaustedwhenthatobjectisachieved;thereareagainthose
medicine,farming,andotherserviceablepursuitswhichdeal
helpfullywithnaturalproducts,seekingtobringthemto
naturalefficiency;andthereisaclassrhetoric,musicand
everyothermethodofswayingmindorsoul,withtheirpower
ofmodifyingforbetterorforworseandwehavetoascertain
whattheseartscometoandwhatkindofpowerliesinthem.
Onallthesepoints,insofarastheybearonourpresent
purpose,wemustdowhatwecantoworkoutsome
approximateexplanation.

ItisabundantlyevidentthattheCircuitisacause;itmodifies,
firstly,itselfanditsowncontent,andundoubtedlyalsoittells
ontheterrestrial,notmerelyinaccordancewithbodily
conditionsbutalsobythestatesofthesoulitsetsup;andeach
ofitsmembershasanoperationupontheterrestrialandin
generaluponallthelower.
Whetherthereisareturnactionoftheloweruponthehigher
neednottroubleusnow:forthemomentwearetoseek,asfar
asdiscussioncanexhibitit,themethodbywhichactiontakes
place;andwedonotchallengetheopinionsuniversallyorvery
generallyentertained.
Wetakethequestionbacktotheinitialactofcausation.It
cannotbeadmittedthateitherheatorcoldandthelikewhat
areknownastheprimalqualitiesoftheelementsorany
admixtureofthesequalities,shouldbethefirstcausesweare
seeking;equallyinacceptable,thatwhilethesun'sactionisall
byheat,thereisanothermemberoftheCircuitoperating
whollybycoldincongruousintheheavensandinafiery
bodynorcanwethinkofsomeotherstaroperatingbyliquid
fire.
Suchexplanationsdonotaccountforthedifferencesofthings,
andtherearemanyphenomenawhichcannotbereferredto
anyofthesecauses.Supposeweallowthemtobetheoccasion
ofmoraldifferencesdetermined,thus,bybodilycomposition
andconstitutionunderareigningheatorcolddoesthatgive
usareasonableexplanationofenvy,jealously,actsof
violence?Or,ifitdoes,what,atanyrate,arewetothinkof
goodandbadfortune,richmenandpoor,gentleblood,
treasuretrove?
Animmensityofsuchexamplesmightbeadduced,allleading
farfromanycorporealqualitythatcouldenterthebodyand
soulofalivingthingfromtheelements:anditisequally
impossiblethatthewillofthestars,adoomfromtheAll,any
deliberationamongthem,shouldbeheldresponsibleforthe
fateofeachandalloftheirinferiors.Itisnottobethoughtthat
suchbeingsengagethemselvesinhumanaffairsinthesenseof
makingmenthieves,slavedealers,burglars,templestrippers,
ordebasedeffeminatespractisingandlendingthemselvesto
disgustingactions:thatisnotmerelyunlikegods;itisunlike
mediocremen;itis,perhaps,beneaththelevelofanyexisting
beingwherethereisnottheleastpersonaladvantagetobe
gained.
32.Ifwecantraceneithertomaterialagencies[blind
elements]nortoanydeliberateintentiontheinfluencesfrom
withoutwhichreachtousandtotheotherformsoflifeandto

theterrestrialingeneral,whatcausesatisfactorytoreason
remains?
Thesecretis:firstly,thatthisAllisoneuniversally
comprehensivelivingbeing,encirclingallthelivingbeings
withinit,andhavingasoul,onesoul,whichextendstoallits
membersinthedegreeofparticipantmembershipheldby
each;secondly,thateveryseparatethingisanintegralpartof
thisAllbybelongingtothetotalmaterialfabricunrestrictedly
apartbybodilymembership,while,insofarasithasalso
someparticipationintheAll.Soul,itpossessesinthatdegree
spiritualmembershipaswell,perfectwhereparticipationisin
theAllSoulalone,partialwherethereisalsoaunionwitha
lowersoul.
But,withallthisgradation,eachseveralthingisaffectedbyall
elseinvirtueofthecommonparticipationintheAll,andtothe
degreeofitsownparticipation.
ThisOneAll,therefore,isasympathetictotalandstandsas
onelivingbeing;thefarisnear;ithappensasinoneanimal
withitsseparateparts:talon,horn,finger,andanyother
memberarenotcontinuousandyetareeffectivelynear;
intermediatepartsfeelnothing,butatadistantpointthelocal
experienceisknown.Correspondentthingsnotsidebysidebut
separatedbyothersplacedbetween,thesharingofexperience
bydintoflikeconditionthisisenoughtoensurethatthe
actionofanydistantmemberbetransmittedtoitsdistant
fellow.Whereallisalivingthingsummingtoaunitythereis
nothingsoremoteinpointofplaceasnottobenearbyvirtue
ofanaturewhichmakesoftheonelivingbeingasympathetic
organism.
Wherethereissimilaritybetweenathingaffectedandthe
thingaffectingit,theaffectionisnotalien;wheretheaffecting
causeisdissimilartheaffectionisalienandunpleasant.
Suchhurtfulactionofmemberuponmemberwithinoneliving
beingneednotseemsurprising:withinourselves,inourown
activities,oneconstituentcanbeharmedbyanother;bileand
animalspiritseemtopressandgoadothermembersofthe
humantotal:inthevegetalrealmoneparthurtsanotherby
suckingthemoisturefromit.AndintheAllthereissomething
analogoustobileandanimalspirit,astoothersuch
constituents.Forvisiblyitisnotmerelyonelivingorganism;it
isalsoamanifold.Invirtueoftheunitytheindividualis
preservedbytheAll:invirtueofthemultiplicityofthings
havingvariouscontacts,differenceoftenbringsaboutmutual
hurt;onething,seekingitsownneed,isdetrimentaltoanother;
whatisatoncerelatedanddifferentisseizedasfood;each

thing,followingitsownnaturalpath,wrenchesfrom
somethingelsewhatisserviceabletoitself,anddestroysor
checksinitsowninterestwhateverisbecomingamenacetoit:
each,occupiedwithitspeculiarfunction,assistsnodoubt
anythingabletoprofitbythat,butharmsordestroyswhatis
tooweaktowithstandtheonslaughtofitsaction,likefire
witheringthingsrounditorgreateranimalsintheirmarch
thrustingasideortramplingunderfootthesmaller.
Theriseofalltheseformsofbeingandtheirmodification,
whethertotheirlossorgain,allgoestothefulfillmentofthe
naturalunhinderedlifeofthatonelivingbeing:foritwasnot
possibleforthesinglethingtobeasifitstoodalone;thefinal
purposecouldnotservetothatonlyend,intentuponthe
partial:theconcernmustbeforthewholetowhicheachitem
ismember:thingsaredifferentbothfromeachotherandin
theirownstages,thereforecannotbecompleteinone
unchangingformoflife;norcouldanythingremainutterly
withoutmodificationiftheAllistobedurable;forthe
permanenceofanAlldemandsvaryingforms.
33.TheCircuitdoesnotgobychancebutundertheReason
Principleofthelivingwhole;thereforetheremustbea
harmonybetweencauseandcaused;theremustbesomeorder
rangingthingstoeachother'spurpose,orinduerelationto
eachother:everyseveralconfigurationwithintheCircuitmust
beaccompaniedbyachangeinthepositionandconditionof
thingssubordinatetoit,whichthusbytheirvariedrhythmic
movementmakeuponetotaldanceplay.
Inourdanceplaysthereareoutsideelementscontributingto
thetotaleffectfluting,singing,andotherlinkedaccessories
andeachofthesechangesineachnewmovement:thereisno
needtodwellonthese;theirsignificanceisobvious.But
besidesthisthereisthefactthatthelimbsofthedancercannot
possiblykeepthesamepositionsineveryfigure;theyadapt
themselvestotheplan,bendingasitdictates,onelowered,
anotherraised,oneactive,anotherrestingasthesetpattern
changes.Thedancer'smindisonhisownpurpose;hislimbs
aresubmissivetothedancemovementwhichtheyaccomplish
totheend,sothattheconnoisseurcanexplainthatthisorthat
figureisthemotiveforthelifting,bending,concealment,
effacing,ofthevariousmembersofthebody;andinallthisthe
executantdoesnotchoosetheparticularmotionsfortheirown
sake;thewholeplayoftheentirepersondictatesthenecessary
positiontoeachlimbandmemberasitservestotheplan.
Nowthisisthemodeinwhichtheheavenlybeings[thediviner
membersoftheAll]mustbeheldtobecauseswhereverthey
haveanyaction,and,when.theydonotact,toindicate.

Or,abetterstatement:theentirekosmosputsitsentirelifeinto
act,movingitsmajormemberswithitsownactionand
unceasinglysettingtheminnewpositions;bytherelationsthus
established,ofthesememberstoeachotherandtothewhole,
andbythedifferentfigurestheymaketogether,theminor
membersinturnarebroughtunderthesystemasinthe
movementsofsomeonelivingbeing,sothattheyvary
accordingtotherelations,positions,configurations:thebeings
thuscoordinatedarenotthecauses;thecauseisthe
coordinatingAll;atthesametimeitisnottobethoughtofas
seekingtodoonethingandactuallydoinganother,forthereis
nothingexternaltoitsinceitisthecausebyactuallybeingall:
ontheonesidetheconfigurations,ontheothertheinevitable
effectsofthoseconfigurationsuponalivingbeingmovingasa
unitand,again,uponalivingbeing[anAll]thusbyitsnature
conjoinedandconcomitantand,ofnecessity,atoncesubject
andobjecttoitsownactivities.
34.Forourselves,whilewhateverinusbelongstothebodyof
theAllshouldbeyieldedtoitsaction,weoughttomakesure
thatwesubmitonlywithinlimits,realizingthattheentireman
isnotthusboundtoit:intelligentservitorsyieldapartof
themselvestotheirmastersbutinpartretaintheirpersonality,
andarethuslessabsolutelyatbeckandcall,asnotbeing
slaves,notutterlychattels.
ThechangingconfigurationswithintheAllcouldnotfailtobe
producedastheyare,sincethemovingbodiesarenotofequal
speed.
NowthemovementisguidedbyaReasonPrinciple;the
relationsofthelivingwholearealteredinconsequence;herein
ourownrealmallthathappensreactsinsympathytotheevents
ofthathighersphere:itbecomes,therefore,advisabletoask
whetherwearetothinkofthisrealmasfollowinguponthe
higherbyagreement,ortoattributetotheconfigurationsthe
powersunderlyingtheevents,andwhethersuchpowerswould
bevestedintheconfigurationssimplyorintherelationsofthe
particularitems.
Itwillbesaidthatonepositionofonegiventhinghasbyno
meansanidenticaleffectwhetherofindicationorof
causationinitsrelationtoanotherandstilllesstoanygroup
ofothers,sinceeachseveralbeingseemstohaveanatural
tendency[orreceptivity]ofitsown.
Thetruthisthattheconfigurationofanygivengroupmeans
merelytherelationshipoftheseveralparts,and,changingthe
members,therelationshipremainsthesame.

But,thisbeingso,thepowerwillbelong,nottothepositions
buttothebeingsholdingthosepositions?
Tobothtakentogether.Forasthingschangetheirrelations,
andasanyonethingchangesplace,thereisachangeofpower.
Butwhatpower?Thatofcausationorofindication?
Tothisdoublethingtheparticularconfigurationofparticular
beingsthereaccruesoftenthetwofoldpower,thatof
causationandthatofindication,butsometimesonlythatof
indication.Thusweareobligedtoattributepowersbothtothe
configurationandtothebeingsenteringintothem.Inmime
dancerseachofthehandshasitsownpower,andsowithall
thelimbs;therelativepositionshavemuchpower;and,fora
thirdpower,thereisthatoftheaccessoriesandconcomitants;
underlyingtheactionoftheperformers'limbs,therearesuch
itemsastheclutchedfingersandthemusclesandveins
followingsuit.
35.Butwemustgivesomeexplanationofthesepowers.The
matterrequiresamoredefinitehandling.Howcantherebea
differenceofpowerbetweenonetriangularconfigurationand
another?
Howcantherebetheexerciseofpowerfrommantoman;
underwhatlaw,andwithinwhatlimits?
Thedifficultyisthatweareunabletoattributecausationeither
tothebodiesoftheheavenlybeingsortotheirwills:their
bodiesareexcludedbecausetheproducttranscendsthe
causativepowerofbody,theirwillbecauseitwouldbe
unseemlytosupposedivinebeingstoproduceunseemliness.
Letuskeepinmindwhatwehavelaiddown:
Thebeingweareconsideringisalivingunityand,therefore,
necessarilyselfsympathetic:itisunderalawofreason,and
thereforetheunfoldingprocessofitslifemustbeself
accordant:thatlifehasnohaphazard,butknowsonlyharmony
andordinance:allthegroupingsfollowreason:allsingle
beingswithinit,allthemembersofthislivingwholeintheir
choraldanceareunderaruleofNumber.
Holdingthisinmindweareforcedtocertainconclusions:in
theexpressiveactoftheAllarecomprisedequallythe
configurationsofitsmembersandthesemembersthemselves,
minoraswellasmajorenteringintotheconfigurations.Thisis
themodeoflifeoftheAll;anditspowersworktogethertothis
endundertheNatureinwhichtheproducingagencywithinthe

ReasonPrincipleshasbroughtthemintobeing.Thegroupings
[withintheAll]arethemselvesinthenatureofReason
Principlessincetheyaretheoutspacingofalivingbeing,its
reasondeterminedrhythmsandconditions,andtheentities
thusspacedoutandgroupedtopatternareitsvarious
members:thenagaintherearethepowersofthelivingbeing
distinctthese,toowhichmaybeconsideredaspartsofit,
alwaysexcludingdeliberatewillwhichisexternaltoit,not
contributorytothenatureofthelivingAll.
Thewillofanyorganicthingisone;butthedistinctpowers
whichgotoconstituteitarefarfrombeingone:yetallthe
severalwillslooktotheobjectaimedatbytheonewillofthe
whole:forthedesirewhichtheonememberentertainsfor
anotherisadesirewithintheAll:apartseekstoacquire
somethingoutsideitself,butthatexternalisanotherpartof
whichitfeelstheneed:theangerofamomentofannoyanceis
directedtosomethingalien,growthdrawsonsomething
outside,allbirthandbecominghastodowiththeexternal;but
allthisexternalisinevitablysomethingincludedamongfellow
membersofthesystem:throughtheseitslimbsandmembers,
theAllisbringingthisactivityintobeingwhileinitselfit
seeksorbetter,contemplatesTheGood.Rightwill,then,the
willwhichstandsaboveaccidentalexperience,seeksThe
Goodandthusactstothesameendwithit.Whenmenserve
another,manyoftheiractsaredoneunderorder,butthegood
servantistheonewhosepurposeisinunionwithhismaster's.
Inalltheefficacyofthesunandotherstarsuponearthly
matterswecanbutbelievethatthoughtheheavenlybodyis
intentupontheSupremeyettokeeptothesunitswarmingof
terrestrialthings,andeveryservicefollowinguponthat,all
springsfromitself,itsownacttransmittedinvirtueofsoul,the
vastlyefficacioussoulofNature.Eachoftheheavenlybodies,
similarly,givesforthapower,involuntary,byitsmere
radiation:allthingsbecomeoneentity,groupedbythis
diffusionofpower,andsobringaboutwidechangesof
condition;thustheverygroupingshavepowersincetheir
diversityproducesdiverseconditions;thatthegroupedbeings
themselveshavealsotheirefficiencyisclearsincethey
producedifferentlyaccordingtothedifferentmembershipof
thegroups.
Thatconfigurationhaspowerinitselfiswithinourown
observationhere.Whyelsedocertaingroupments,in
contradistinctiontoothers,terrifyatsightthoughtherehas
beennopreviousexperienceofevilfromthem?Ifsomemen
arealarmedbyaparticulargroupmentandothersbyquitea
differentone,thereasoncanbeonlythattheconfigurations
themselveshaveefficacy,eachuponacertaintypeanefficacy

whichcannotfailtoreachanythingnaturallydisposedtobe
impressedbyit,sothatinonegroupmentthingsattract
observationwhichinanotherpasswithouteffect.
Ifwearetoldthatbeautyisthemotiveofattraction,doesnot
thismeansimplythatthepowerofappealtothisorthatmind
dependsuponpattern,configuration?Howcanweallowpower
tocolourandnonetoconfiguration?Itissurelyuntenablethat
anentityshouldhaveexistenceandyethavenopowerto
effect:existencecarrieswithiteitheractingoransweringto
action,somebeingshavingactionalone,othersboth.
Atthesametimetherearepowersapartfrompattern:and,in
thingsofourrealm,therearemanypowersdependentnotupon
heatandcoldbutuponforcesduetodifferingproperties,
forceswhichhavebeenshapedtoidealqualitybytheactionof
ReasonPrinciplesandcommunicateinthepowerofNature:
thusthenaturalpropertiesofstonesandtheefficacyofplants
producemanyastonishingresults.
36.TheUniverseisimmenselyvaried,thecontainerofallthe
ReasonPrinciplesandofinfiniteanddiverseefficacies.In
man,wearetold,theeyehasitspower,andtheboneshave
theirvariedpowers,andsowitheachseparatepartofhandand
offoot;andthereisnomemberororganwithoutitsown
definitefunction,someseparatepowerofitsownadiversity
ofwhichwecanhavenonotionunlessourstudiestakethat
direction.Whatistrueofmanmustbetrueoftheuniverse,and
muchmore,sinceallthisorderisbutarepresentationofthe
higher:itmustcontainanuntellablywonderfulvarietyof
powers,withwhich,ofcourse,thebodiesmovingthroughthe
heavenswillbemostrichlyendowed.
Wecannotthinkoftheuniverseasasoullesshabitation,
howevervastandvaried,athingofmaterialseasilytoldoff,
kindbykindwoodandstoneandwhateverelsetherebe,all
blendingintoakosmos:itmustbealertthroughout,every
memberlivingbyitsownlife,nothingthatcanhaveexistence
failingtoexistwithinit.
Andherewehavethesolutionoftheproblem,"Howan
ensouledlivingformcanincludethesoulless":forthisaccount
allowsgradesoflivingwithinthewhole,gradestosomeof
whichwedenylifeonlybecausetheyarenotperceptiblyself
moved:inthetruth,allofthesehaveahiddenlife;andthe
thingwhoselifeispatenttosenseismadeupofthingswhich
donotlivetosense,but,nonetheless,conferupontheir
resultanttotalwonderfulpowerstowardsliving.Manwould
neverhavereachedtohisactualheightifthepowersbywhich
heactswerethecompletelysoullesselementsofhisbeing;

similarlytheAllcouldnothaveitshugelifeunlessitsevery
memberhadalifeofitsown;thishoweverdoesnot
necessarilyimplyadeliberateintention;theAllhasnoneedof
intentiontobringaboutitsacts:itisolderthanintention,and
thereforeitspowershavemanyservitors.
37.Wemustnotrobtheuniverseofanyfactorinitsbeing.If
anyofourtheoristsoftodayseektoexplaintheactionoffire
orofanyothersuchform,thoughtofasanagenttheywill
findthemselvesindifficultiesunlesstheyrecognizetheactto
betheobject'sfunctionintheAll,andgivealikeexplanation
ofothernaturalforcesincommonuse.
Wedonothabituallyexamineorinanywayquestionthe
normal:wesettodoubtingandworkingoutidentifications
whenweareconfrontedbyanydisplayofpoweroutside
everydayexperience:wewonderatanoveltyandwewonder
atthecustomarywhenanyonebringsforwardsomesingle
objectandexplainstoourignorancetheefficacyvestedinit.
Somesuchpower,notnecessarilyaccompaniedbyreason,
everysingleitempossesses;foreachhasbeenbroughtinto
beingandintoshapewithinauniverse;eachinitskindhas
partakenofsoulthroughthemediumoftheensouledAll,as
beingembracedbythatdefinitelyconstitutedthing:eachthen
isamemberofananimatebeingwhichcanincludenothing
thatislessthanafullmember[andthereforeasharerinthe
totalofpower]thoughonethingisofmightierefficacythan
another,and,especiallymembersoftheheavenlysystemthan
theobjectsofearth,sincetheydrawuponapurernatureand
thesepowersarewidelyproductive.Butproductivitydoesnot
comportintentioninwhatappearstobethesourceofthething
accomplished:thereisefficacy,too,wherethereisnowill:
evenattentionisnotnecessarytothecommunicationofpower;
theverytransmissionofsoulmayproceedwithouteither.
Alivingbeing,weknow,mayspringfromanotherwithoutany
intention,andaswithoutlosssowithoutconsciousnessinthe
begetter:infactanyintentiontheanimalexercisedcouldbea
causeofpropagationonlyonconditionofbeingidenticalwith
theanimal[i.e.,thetheorywouldmakeintentionapropagative
animal,notamentalact?]
And,ifintentionisunnecessarytothepropagationoflife,
muchmoresoisattention.
38.WhateverspringsautomaticallyfromtheAlloutofthat
distinctivelifeofitsown,and,inadditiontothatselfmoving
activity,whateverisduetosomespecificagencyforexample,
toprayers,simpleortakingtheformofmagicincantations

thisentirerangeofproductionistobereferred,nottoeach
suchsinglecause,buttothenatureofthethingproduced[i.e.,
toacertainnaturaltendencyintheproducttoexistwithits
ownquality].
Allthatforwardslifeorsomeotherusefulpurposeistobe
ascribedtothetransmissioncharacteristicoftheAll;itis
somethingflowingfromthemajorofanintegraltoitsminor.
Wherewethinkweseethetransmissionofsomeforce
unfavourabletotheproductionoflivingbeings,theflawmust
befoundintheinabilityofthesubjecttotakeinwhatwould
serveit:forwhathappensdoesnothappenuponavoid;there
isalwaysspecificformandquality;anythingthatcouldbe
affectedmusthaveanunderlyingnaturedefiniteand
characterized.Theinevitableblendings,further,havetheir
constructiveeffect,everyelementaddingsomething
contributorytothelife.Thenagainsomeinfluencemaycome
intoplayatthetimewhentheforcesofabeneficentnatureare
notacting:thecoordinationoftheentiresystemofthingsdoes
notalwaysallowtoeachseveralentityeverythingthatitneeds:
andfurtherweourselvesaddagreatdealtowhatistransmitted
tous.
Nonethelessallentwinesintoaunity:andthereissomething
wonderfulintheagreementholdingamongthesevarious
thingsofvariedsource,evenofsourcesfranklyopposite;the
secretliesinavarietywithinaunity.Whenbythestandardof
thebetterkindamongthingsofprocessanythingfallsshort
thereluctanceofitsmaterialsubstratumhavingpreventedits
perfectshapingunderideaitmaybethoughtofasbeing
deficientinthatnobleelementwhoseabsencebringstoshame:
thethingisablend,somethingduetothehighbeings,analloy
fromtheunderlyingnature,somethingaddedbytheself.
Becausealliseverbeingknit,allbroughttoculminationin
unity,thereforealleventsareindicated;butthisdoesnotmake
virtueamatterofcompulsion;itsspontaneityisequally
inwovenintotheorderedsystembythegenerallawthatthe
thingsofthisspherearependantfromthehigher,thatthe
contentofouruniverseliesinthehandsofthedivinerbeings
inwhomourworldisparticipant.
39.Wecannot,then,referallthatexiststoReasonPrinciples
inherentintheseedofthings[SpermaticReasons];the
universeistobetracedfurtherback,tothemoreprimalforces,
totheprinciplesbywhichthatseeditselftakesshape.Such
spermaticprinciplescannotbethecontainersofthingswhich
ariseindependentlyofthem,suchaswhatentersfromMatter
[thereasonless]intomembershipoftheAll,orwhatisdueto
themereinteractionofexistences.

No:theReasonPrincipleoftheuniversewouldbebetter
envisagedasawisdomutteringorderandlawtoastate,infull
knowledgeofwhatthecitizenswilldoandwhy,andinperfect
adaptationoflawtocustom;thusthecodeismadetothreadits
wayinandoutthroughalltheirconditionsandactionswiththe
honourorinfamyearnedbytheirconduct;andallcoalescesby
akindofautomatism.
Thesignificationwhichexistsisnotafirstintention;itarises
incidentallybythefactthatinagivencollocationthemembers
willtellsomethingofeachother:allisunitysprungofunity
andthereforeonethingisknownbywayofanotherother,a
causeinthelightofthecaused,thesequentasrisingfromits
precedent,thecompoundfromtheconstituentswhichmust
makethemselvesknowninthelinkedtotal.
Ifallthisissound,atonceourdoubtsfallandweneedno
longeraskwhetherthetransmissionofanyevilisduetothe
gods.
For,insum:Firstly,intentionsarenottobeconsideredasthe
operativecauses;necessitiesinherentinthenatureofthings
accountforallthatcomesfromtheotherrealm;itisamatterof
theinevitablerelationofparts,and,besides,allisthesequence
tothelivingexistenceofaunity.Secondly,thereisthelarge
contributionmadebytheindividual.Thirdly,eachseveral
communication,goodinitself,takesanotherqualityinthe
resultantcombination.Fourthly,thelifeinthekosmosdoesnot
looktotheindividualbuttothewhole.Finally,thereisMatter,
theunderlie,whichbeinggivenonethingreceivesitas
somethingelse,andisunabletomakethebestofwhatittakes.
40.Butmagicspells;howcantheirefficacybeexplained?
BythereigningsympathyandbythefactinNaturethatthere
isanagreementoflikeforcesandanoppositionofunlike,and
bythediversityofthosemultitudinouspowerswhichconverge
intheonelivinguniverse.
Thereismuchdrawingandspellbindingdependentonno
interferingmachination;thetruemagicisinternaltotheAll,its
attractionsand,notless,itsrepulsions.Hereistheprimalmage
andsorcererdiscoveredbymenwhothenceforthturnthose
sameensorcellationsandmagicartsupononeanother.
LoveisgiveninNature;thequalitiesinducingloveinduce
mutualapproach:hencetherehasarisenanartofmagiclove
drawingwhosepractitioners,bytheforceofcontactimplantin
othersanewtemperament,onefavouringunionasbeing
informedwithlove;theyknitsoultosoulastheymighttrain

twoseparatetreestowardseachother.Themagiciantoodraws
onthesepatternsofpower,andbyranginghimselfalsointo
thepatternisabletranquillytopossesshimselfoftheseforces
withwhosenatureandpurposehehasbecomeidentified.
SupposingthemagetostandoutsidetheAll,hisevocations
andinvocationswouldnolongeravailtodrawuportocall
down;butasthingsareheoperatesfromnooutside
standground,hepullsknowingthepullofeverythingtowards
anyotherthinginthelivingsystem.
Thetuneofanincantation,asignificantcry,themienofthe
operator,thesetoohaveanaturalleadingpoweroverthesoul
uponwhichtheyaredirected,drawingitwiththeforceof
mournfulpatternsortragicsoundsforitisthereasonlesssoul,
notthewillorwisdom,thatisbeguiledbymusic,aformof
sorcerywhichraisesnoquestion,whoseenchantment,indeed,
iswelcomed,exacted,fromtheperformers.Similarlywith
regardtoprayers;thereisnoquestionofawillthatgrants;the
powersthatanswertoincantationsdonotactbywill;ahuman
beingfascinatedbyasnakehasneitherperceptionnor
sensationofwhatishappening;heknowsonlyafterhehas
beencaught,andhishighestmindisnevercaught.Inother
words,someinfluencefallsfromthebeingaddresseduponthe
petitioneroruponsomeoneelsebutthatbeingitself,sunor
star,perceivesnothingofitall.
41.Theprayerisansweredbythemerefactthatpartandother
partarewroughttoonetonelikeamusicalstringwhich,
pluckedatoneend,vibratesattheotheralso.Often,too,the
soundingofonestringawakenswhatmightpassfora
perceptioninanother,theresultoftheirbeinginharmonyand
tunedtoonemusicalscale;now,ifthevibrationinalyre
affectsanotherbyvirtueofthesympathyexistingbetween
them,thencertainlyintheAlleventhoughitisconstitutedin
contrariestheremustbeonemelodicsystem;foritcontainsits
unisonsaswell,anditsentirecontent,eventothosecontraries,
isakinship.
Thus,too,whateverishurtfultomanthepassionatespirit,for
example,drawnbythemediumofthegallintotheprinciple
seatedinthelivercomeswithnointentionofhurt;itissimply
asonetransferringfiretoanothermightinnocentlyburnhim:
nodoubt,sinceheactuallysettheotheronfireheisacause,
butonlyastheattackingfireitselfisacause,thatisbythe
merelyaccidentalfactthatthepersontowhomthefirewas
beingbroughtblunderedintakingit.
42.Itfollowsthat,forthepurposeswhichhaveinducedthis
discussion,thestarshavenoneedofmemoryorofanysense
ofpetitionsaddressedtothem;theygivenosuchvoluntary

attentiontoprayersassomehavethought:itissufficientthat,
invirtuesimplyofthenatureofpartsandofpartswithina
whole,somethingproceedsfromthemwhetherinanswerto
prayerorwithoutprayer.Wehavetheanalogyofmany
powersasinsomeonelivingorganismwhich,independently
ofplanorastheresultofappliedmethod,actwithoutany
collaborationofthewill:onememberorfunctionishelpedor
hurtbyanotherinthemereplayofnaturalforces;andtheart
ofdoctorormagichealerwillcompelsomeonecentreto
purveysomethingofitsownpowertoanothercentre.justso
theAll:itpurveysspontaneously,butitpurveysalsounder
spell;someentity[actinglikethehealer]isconcernedfora
membersituatedwithinitselfandsummonstheAllwhich,
then,poursinitsgift;itgivestoitsownpartbythenaturallaw
wehavecitedsincethepetitionerisnoalientoit.Eventhough
thesuppliantbeasinner,theansweringneednotshockus;
sinnersdrawfromthebrooks;andthegiverdoesnotknowof
thegiftbutsimplygivesthoughwemustrememberthatallis
onewoofandthegivingisalwaysconsonantwiththeorderof
theuniverse.Thereis,therefore,nonecessitybyineluctable
lawthatonewhohashelpedhimselftowhatliesopentoall
shouldreceivehisdesertsthenandthere.
Insum,wemustholdthattheAllcannotbeaffected;its
leadingprincipleremainsforeverimmunewhatsoeverhappens
toitsmembers;theaffectionisreallypresenttothem,butsince
nothingexistentcanbeatstrifewiththetotalofexistence,no
suchaffectionconflictswithitsimpassivity.
Thusthestars,insofarastheyareparts,canbeaffectedand
yetareimmuneonvariouscounts;theirwill,likethatofthe
All,isuntouched,justastheirbodiesandtheircharacteristic
naturesarebeyondallreachofharm;iftheygivebymeansof
theirsouls,theirsoulslosenothing;theirbodiesremain
unchangedor,ifthereisebborinflow,itisofsomethinggoing
unfeltandcomingunawares.
43.AndtheProficient[theSage],howdoeshestandwith
regardtomagicandphiltrespells?
Inthesoulheisimmunefrommagic;hisreasoningpartcannot
betouchedbyit,hecannotbeperverted.Butthereisinhimthe
unreasoningelementwhichcomesfromthe[material]All,and
inthishecanbeaffected,orratherthiscanbeaffectedinhim.
PhiltreLove,however,hewillnotknow,forthatwould
requiretheconsentofthehighersoultothetroublestiffedin
thelower.And,justastheunreasoningelementrespondstothe
callofincantation,sotheadepthimselfwilldissolvethose
horriblepowersbycounterincantations.Death,disease,any
experiencewithinthematerialsphere,thesemayresult,yes;

foranythingthathasmembershipintheAllmaybeaffectedby
anothermember,orbytheuniverseofmembers;butthe
essentialmanisbeyondharm.
Thattheeffectsofmagicshouldbenotinstantaneousbut
developedisonlyinaccordwithNature'sway.
EventheCelestials,theDaimones,arenotontheirunreasoning
sideimmune:thereisnothingagainstascribingactsofmemory
andexperiencesofsensetothem,insupposingthemtoaccept
thetractionofmethodslaidupinthenaturalorder,andtogive
hearingtopetitioners;thisisespeciallytrueofthoseofthem
thatareclosesttothissphere,andinthedegreeoftheir
concernaboutit.
Foreverythingthatlookstoanotherisunderspelltothat:what
welookto,drawsusmagically.Onlytheselfintentgofreeof
magic.Henceeveryactionhasmagicasitssource,andthe
entirelifeofthepracticalmanisabewitchment:wemoveto
thatonlywhichhaswroughtafascinationuponus.Thisis
indicatedwhereweread"fortheburgherofgreathearted
Erechtheushasapleasantface[butyoushouldseehimnaked;
thenyouwouldbecautious]."Forwhatconceivablyturnsa
mantotheexternal?Heisdrawn,drawnbytheartsnotof
magiciansbutofthenaturalorderwhichadministersthe
deceivingdraughtandlinksthistothat,notinlocalcontactbut
inthefellowshipofthephiltre.
44.Contemplationalonestandsuntouchedbymagic;noman
selfgatheredfallstoaspell;forheisone,andthatunityisall
heperceives,sothathisreasonisnotbeguiledbutholdsthe
duecourse,fashioningitsowncareerandaccomplishingits
task.
Intheotherwayoflife,itisnottheessentialmanthatgivesthe
impulse;itisnotthereason;theunreasoningalsoactsasa
principle,andthisisthefirstconditionofthemisfortune.
Caringforchildren,planningmarriageeverythingthatworks
asbait,takingvaluebydintofdesirethesealltugobviously:
soitiswithouraction,sometimesstirred,notreasonably,bya
certainspiritedtemperament,sometimesasfoolishlybygreed;
politicalinterests,thesiegeofoffice,allbetrayaforth
summoninglustofpower;actionforsecurityspringsfrom
fear;actionforgain,fromdesire;actionundertakenforthe
sakeofsheernecessitiesthatis,forsupplyingthe
insufficiencyofnatureindicates,manifestly,thecajolingforce
ofnaturetothesafeguardingoflife.
Wemaybetoldthatnosuchmagicunderliesgoodaction,
since,atthat,Contemplationitself,certainlyagoodaction,

impliesamagicattraction.
Theansweristhatthereisnomagicwhenactionsrecognized
asgoodareperformeduponsheernecessitywiththe
recollectionthattheveritablegoodiselsewhere;thisissimply
knowledgeofneed;itisnotabewitchmentbindingthelifeto
thissphereortoanythingalien;allispermissibleunderduress
ofhumannature,andinthespiritofadaptationtotheneedsof
existenceingeneraloreventotheneedsoftheindividual
existence,sinceitcertainlyseemsreasonabletofitoneselfinto
liferatherthantowithdrawfromit.
When,onthecontrary,theagentfallsinlovewithwhatis
goodinthoseactions,and,cheatedbythemeretrackandtrace
oftheAuthenticGoodmakesthemhisown,then,inhispursuit
ofalowergood,heisthevictimofmagic.Foralldalliance
withwhatwearsthemaskoftheauthentic,allattraction
towardsthatmeresemblance,tellsofamindmisledbythe
spellofforcespullingtowardsunreality.
ThesorceryofNatureisatworkinthis;topursuethenon
goodasagood,drawninunreasoningimpulsebyitsspecious
appearance:itistobeledunknowingdownpathsunchosen;
andwhatcanwecallthatbutmagic.
Aloneinimmunityfrommagicishewho,thoughdrawnbythe
alienpartsofhistotalbeing,withholdshisassenttotheir
standardsofworth,recognizingthegoodonlywherehis
authenticselfseesandknowsit,neitherdrawnnorpursuing,
buttranquillypossessingandsonevercharmedaway.
45.Fromthisdiscussionitbecomesperfectlyclearthatthe
individualmemberoftheAllcontributestothatAllinthe
degreeofitskindandcondition;thusitactsandisactedupon.
Inanyparticularanimaleachofthelimbsandorgans,inthe
measureofitskindandpurpose,aidstheentirebeingby
serviceperformedandcountsinrankandutility:itgiveswhat
isinititsgiftandtakesfromitsfellowsinthedegreeof
receptivepowerbelongingtoitskind;thereissomethinglikea
commonsensitivenesslinkingtheparts,andintheordersin
whicheachofthepartsisalsoanimate,eachwillhave,in
additiontoitsrankaspart,theveryparticularfunctionsofa
livingbeing.
Wehavelearned,further,somethingofourhumanstanding;
weknowthatwetooaccomplishwithintheAllaworknot
confinedtotheactivityandreceptivityofbodyinrelationto
body;weknowthatwebringtoitthathighernatureofours,
linkedaswearebyaffinitieswithinustowardstheanswering
affinitiesoutsideus;becomingbyoursoulandtheconditions

ofourkindthuslinkedor,better,beinglinkedbyNaturewith
ournexthighestinthecelestialordemonicrealm,andthence
onwardswiththoseabovetheCelestials,wecannotfailto
manifestourquality.Still,wearenotallabletoofferthesame
giftsortoacceptidentically:ifwedonotpossessgood,we
cannotbestowit;norcanweeverpurveyanygoodthingto
onethathasnopowerofreceivinggood.Anyonethataddshis
eviltothetotalofthingsisknownforwhatheisand,in
accordancewithhiskind,ispresseddownintotheevilwhich
hehasmadehisown,andhence,upondeath,goestowhatever
regionfitshisqualityandallthishappensunderthepullof
naturalforces.
Forthegoodman,thegivingandthetakingandthechangesof
stategoquitetheotherway;theparticulartendenciesofthe
nature,wemayputit,transposethecords[sothatweare
movedbythatonlywhich,inPlato'smetaphorofthepuppets,
drawstowardsthebest].
Thusthisuniverseofoursisawonderofpowerandwisdom,
everythingbyanoiselessroadcomingtopassaccordingtoa
lawwhichnonemayeludewhichthebasemannever
conceivesthoughitisleadinghim,allunknowingly,tothat
placeintheAllwherehislotmustbecastwhichthejustman
knows,and,knowing,setsouttotheplacehemust,
understanding,evenashebeginsthejourney,whereheistobe
housedattheend,andhavingthegoodhopethathewillbe
withgods.
Inalivingbeingofsmallscopethepartsvarybutslightly,and
havebutafaintindividualconsciousness,and,unlesspossibly
inafewandforashorttime,arenotthemselvesalive.Butina
livinguniverse,ofhighexpanse,whereeveryentityhasvast
scopeandmanyofthemembershavelife,theremustbewider
movementandgreaterchanges.Weseethesunandthemoon
andtheotherstarsshiftingplaceandcourseinanordered
progression.Itisthereforewithinreasonthatthesouls,also,of
theAllshouldhavetheirchanges,notretainingunbrokenlythe
samequality,butrangedinsomeanalogywiththeiractionand
experiencesometakingrankasheadandsomeasfootina
dispositionconsonantwiththeUniversalBeingwhichhasits
degreesinbetterandlessgood.Asoul,whichneitherchooses
thehighestthatishere,norhaslentitselftothelowest,isone
whichhasabandonedanother,apurer,place,takingthissphere
infreeelection.
Thepunishmentsofwrongdoingarelikethetreatmentof
diseasedpartsofthebodyhere,medicinestoknitsundered
flesh;there,amputations;elsewhere,changeofenvironment
andconditionandthepenaltiesareplannedtobringhealthto

theAllbysettlingeverymemberinthefittingplace:andthis
healthoftheAllrequiresthatonemanbemadeoveranewand
another,sickhere,betakenhencetowhereheshallbeweakly
nolonger.

EnneadIV
Fifthtractate:Problemsofthesoul(3).[alsoentitledonsight]
WrittenbyPlotinus,253270A.D.
1.Weundertooktodiscussthequestionwhethersightis
possibleintheabsenceofanyinterveningmedium,suchasair
orsomeotherformofwhatisknownastransparentbody:this
isthetimeandplace.
Ithasbeenexplainedthatseeingandallsenseperceptioncan
occuronlythroughthemediumofsomebodilysubstance,
sinceintheabsenceofbodythesoulisutterlyabsorbedinthe
IntellectualSphere.Senseperceptionbeingthegrippingnotof
theIntellectualbutofthesensiblealone,thesoul,ifitisto
formanyrelationshipofknowledge,orofimpression,with
objectsofsense,mustbebroughtinsomekindofcontactwith
thembymeansofwhatevermaybridgethegap.
Theknowledge,then,isrealizedbymeansofbodilyorgans:
throughthese,which[intheembodiedsoul]arealmostofone
growthwithit,beingatleastitscontinuations,itcomesinto
somethinglikeunitywiththealien,sincethismutualapproach
bringsaboutacertaindegreeofidentity[whichisthebasisof
knowledge].
Admitting,then,thatsomecontactwithanobjectisnecessary
forknowingit,thequestionofamediumfallstothegroundin
thecaseofthingsidentifiedbyanyformoftouch;butinthe
caseofsightweleavehearingoverforthepresentwearestill
indoubt;isthereneedofsomebodilysubstancebetweenthe
eyeandtheilluminedobject?
No:suchaninterveningmaterialmaybeafavouring
circumstance,butessentiallyitaddsnothingtoseeingpower.!
Densebodies,suchasclay,actuallypreventsight;theless
materialtheinterveningsubstanceis,themoreclearlywesee;
theinterveningsubstance,then,isahindrance,or,ifnotthat,at
leastnotahelp.
Itwillbeobjectedthatvisionimpliesthatwhateverintervenes

betweenseenandseermustfirst[andprogressively]
experiencetheobjectandbe,asitwere,shapedtoit;wewill
beremindedthat[visionisnotadirectandsinglerelation
betweenagentandobject,butistheperceptionofsomething
radiatedsince]anyonefacingtotheobjectfromtheside
oppositetoourselvesseesitequally;wewillbeaskedto
deducethatifallthespaceinterveningbetweenseenandseer
didnotcarrytheimpressionoftheobjectwecouldnotreceive
it.
Butalltheneedismetwhentheimpressionreachesthatwhich
isadaptedtoreceiveit;thereisnoneedfortheintervening
spacetobeimpressed.Ifitis,theimpressionwillbeofquite
anotherorder:therodbetweenthefisher'shandandthe
torpedofishisnotaffectedinthesamewayasthehandthat
feelstheshock.Andyettheretoo,ifrodandlinedidnot
intervene,thehandwouldnotbeaffectedthougheventhat
maybequestioned,sinceafterallthefisherman,wearetold,is
numbedifthetorpedomerelyliesinhisnet.
Thewholematterseemstobringusbacktothatsympathyof
whichwehavetreated.Ifacertainthingisofanaturetobe
sympatheticallyaffectedbyanotherinvirtueofsome
similitudebetweenthem,thenanythingintervening,not
sharinginthatsimilitude,willnotbeaffected,oratleastnot
similarly.Ifthisbeso,anythingnaturallydisposedtobe
affectedwilltaketheimpressionmorevividlyintheabsence
ofinterveningsubstance,evenofsomesubstancecapable,
itself,ofbeingaffected.
2.Ifsightdependsuponthelinkingofthelightofvisionwith
thelightleadingprogressivelytotheilluminedobject,then,by
theveryhypothesis,oneinterveningsubstance,thelight,is
indispensable:butiftheilluminatedbody,whichistheobject
ofvision,servesasanagentoperatingcertainchanges,some
suchchangemightverywellimpingeimmediatelyuponthe
eye,requiringnomedium;thisallthemore,sinceasthingsare
theinterveningsubstance,whichactuallydoesexist,isinsome
degreechangedatthepointofcontactwiththeeye[andso
cannotbeinitselfarequisitetovision].
Thosewhohavemadevisionaforthgoingact[andnotanin
comingfromtheobject]neednotpostulateanintervening
substanceunless,indeed,toprovideagainsttherayfromthe
eyefailingonitspathbutthisisarayoflightandlightflies
straight.Thosewhomakevisiondependuponresistanceare
obligedtopostulateaninterveningsubstance.
Thechampionsoftheimage,withitstransitthroughavoid,are
seekingthewayofleastresistance;butsincetheentireabsence

ofintervenientgivesastilleasierpaththeywillnotopposethat
hypothesis.
So,too,thosethatexplainvisionbysympathymustrecognize
thataninterveningsubstancewillbeahindranceastendingto
checkorblockorenfeeblethatsympathy;thistheory,
especially,requirestheadmissionthatanyintervenient,and
particularlyoneofkindrednature,mustblunttheperceptionby
itselfabsorbingpartoftheactivity.Applyfiretoabody
continuousthroughandthrough,andnodoubtthecorewillbe
lessaffectedthanthesurface:butwherewearedealingwith
thesympatheticpartsofonelivingbeing,therewillscarcelybe
lesssensationbecauseoftheinterveningsubstance,or,ifthere
shouldbe,thedegreeofsensationwillstillbeproportionateto
thenatureoftheseparatepart,withtheintervenientacting
merelyasacertainlimitation;this,though,willnotbethecase
wheretheelementintroducedisofakindtooverleapthe
bridge.
Butthisissayingthatthesympatheticqualityoftheuniverse
dependsuponitsbeingonelivingthing,andthatour
amenabilitytoexperiencedependsuponourbelonging
integrallytothatunity;woulditnotfollowthatcontinuityisa
conditionofanyperceptionofaremoteobject?
Theexplanationisthatcontinuityanditsconcomitant,the
bridgingsubstance,comeintoplaybecausealivingbeingmust
beacontinuousthing,butthat,nonetheless,thereceivingof
impressionisnotanessentiallynecessaryresultofcontinuity;
ifitwere,everythingwouldreceivesuchimpressionfrom
everythingelse,andifthingisaffectedbythinginvarious
separateorders,therecanbenofurtherquestionofany
universalneedofinterveningsubstance.
Whyitshouldbeespeciallyrequisiteintheactofseeingwould
havetobeexplained:ingeneral,anobjectpassingthroughthe
airdoesnotaffectitbeyonddividingit;whenastonefalls,the
airsimplyyields;norisitreasonabletoexplainthenatural
directionofmovementbyresistance;todosowouldbringus
totheabsurditythatresistanceaccountsfortheupward
movementoffire,whichonthecontrary,overcomesthe
resistanceoftheairbyitsownessentiallyquickenergy.Ifwe
aretoldthattheresistanceisbroughtmoreswiftlyintoplayby
theveryswiftnessoftheascendingbody,thatwouldbeamere
accidentalcircumstance,notacauseoftheupwardmotion:in
treestheupthrustfromtherootdependsonnosuchexternal
propulsion;we,too,inourmovementscleavetheairandarein
nowiseforwardedbyitsresistance;itsimplyflowsinfrom
behindtofillthevoidwemake.

Iftheseveranceoftheairbysuchbodiesleavesitunaffected,
whymusttherebeanyseverancebeforetheimagesofsight
canreachus?
And,further,oncewerejectthetheorythattheseimagesreach
usbywayofsomeoutstreamingfromtheobjectsseen,thereis
noreasontothinkoftheairbeingaffectedandpassingonto
us,inaprogressionofimpression,whathasbeenimpressed
uponitself.
Ifourperceptionistodependuponpreviousimpressionsmade
upontheair,thenwehavenodirectknowledgeoftheobjectof
vision,butknowitonlyasthroughanintermediary,inthe
samewayasweareawareofwarmthwhereitisnotthedistant
fireitselfthatwarmsus,butthewarmedinterveningair.That
isamatterofcontact;butsightisnotproducedbycontact:the
applicationofanobjecttotheeyewouldnotproducesight;
whatisrequiredistheilluminationoftheinterveningmedium;
fortheairinitselfisadarksubstance:Ifitwerenotforthis
darksubstancetherewouldprobablybenoreasonforthe
existenceoflight:thedarkinterveningmatterisabarrier,and
visionrequiresthatitbeovercomebylight.Perhapsalsothe
reasonwhyanobjectbroughtclosetotheeyecannotbeseenis
thatitconfrontsuswithadoubleobscuration,itsownandthat
oftheair.
3.Forthemostconvincingproofthatvisiondoesnotdepend
uponthetransmissionofimpressionsofanykindmadeupon
theair,wehaveonlytoconsiderthatinthedarknessofnight
wecanseeafireandthestarsandtheirveryshapes.
Noonewillpretendthattheseformsarereproduceduponthe
darknessandcometousinlinkedprogression;ifthefirethus
rayedoutitsownform,therewouldbeanendtothedarkness.
Intheblackestnight,whentheverystarsarehiddenandshow
nogleamoftheirlight,wecanseethefireofthebeacon
stationsandofmaritimesignaltowers.
Nowif,indefianceofallthatthesensestellus,weareto
believethatintheseexamplesthefire[aslight]traversesthe
air,then,insofarasanythingisvisible,itmustbethat
dimmedreproductionintheair,notthefireitself.Butifan
objectcanbeseenontheothersideofsomeintervening
darkness,muchmorewoulditbevisiblewithnothing
intervening.
Wemayholdonethingcertain:theimpossibilityofvision
withoutaninterveningsubstancedoesnotdependuponthat
absenceinitself:thesolereasonisthat,withtheabsence,there
wouldbeanendtothesympathyreigninginthelivingwhole

andrelatingthepartstoeachotherinanexistentunity.
Perceptionofeverykindseemstodependonthefactthatour
universeisawholesympathetictoitself:thatitisso,appears
fromtheuniversalparticipationinpowerfrommemberto
member,andespeciallyinremotepower.
Nodoubtitwouldbeworthenquirythoughwepassitforthe
presentwhatwouldtakeplaceiftherewereanotherkosmos,
anotherlivingwholehavingnocontactwiththisone,andthe
farridgesofourheavenshadsight:wouldoursphereseethat
otherasfromamutuallypresentdistance,orcouldtherebeno
dealingatallfromthistothat?
Toreturn;thereisafurtherconsiderationshowingthatsightis
notbroughtaboutbythisallegedmodificationofthe
intervenient.
Anymodificationoftheairsubstancewouldnecessarilybe
corporeal:theremustbesuchanimpressionasismadeupon
sealingwax.Butthiswouldrequirethateachpartoftheobject
ofvisionbeimpressedonsomecorrespondingportionofthe
intervenient:theintervenient,however,inactualcontactwith
theeyewouldbejustthatportionwhosedimensionsthepupil
iscapableofreceiving.Butasamatteroffacttheentireobject
appearsbeforethepupil;anditisseenentirebyallwithinthat
airspaceforagreatextent,infront,sideways,closeathand,
fromtheback,aslongasthelineofvisionisnotblocked.This
showsthatanygivenportionoftheaircontainstheobjectof
vision,infaceviewsotospeak,and,atonce,weare
confrontedbynomerelycorporealphenomena;thefactsare
explicableonlyasdependinguponthegreaterlaws,the
spiritual,ofalivingbeingoneandselfsensitive.
4.Butthereisthequestionofthelinkedlightthatmustrelate
thevisualorgantoitsobject.
Now,firstly:sincetheinterveningairisnotnecessaryunless
inthepurelyaccidentalsensethatairmaybenecessaryto
lightthelightthatactsasintermediateinvisionwillbe
unmodified:visiondependsuponnomodificationwhatever.
Thisoneintermediate,light,wouldseemtobenecessary,but,
unlesslightiscorporeal,nointerveningbodyisrequisite:and
wemustrememberthatintervenientandborrowedlightis
essentialnottoseeingingeneralbuttodistantvision;the
questionwhetherlightabsolutelyrequiresthepresenceofair
wewilldiscusslater.Forthepresentonemattermustoccupy
us:
If,intheactofvision,thatlinkedlightbecomesensouled,if

thesoulormindpermeatesitandentersintounionwithit,asit
doesinitsmoreinwardactssuchasunderstandingwhichis
whatvisionreallyisthentheinterveninglightisnota
necessity:theprocessofseeingwillbelikethatoftouch;the
visualfacultyofthesoulwillperceivebythefactofhaving
enteredintothelight;allthatintervenesremainsunaffected,
servingsimplyasthefieldoverwhichthevisionranges.
Thisbringsupthequestionwhetherthesightismadeactive
overitsfieldbythesheerpresenceofadistancespreadbefore
it,orbythepresenceofabodyofsomekindwithinthat
distance.
Ifbythepresenceofsuchabody,thentherewillbevision
thoughtherebenointervenient;iftheintervenientisthesole
attractiveagent,thenweareforcedtothinkofthevisible
objectasbeingaKindutterlywithoutenergy,performingno
act.Butsoinactiveabodycannotbe:touchtellsusthat,forit
doesnotmerelyannouncethatsomethingisbyandistouched:
itisacteduponbytheobjectsothatitreportsdistinguishing
qualitiesinit,qualitiessoeffectivethatevenatadistance
touchitselfwouldregisterthembutfortheaccidentalthatit
demandsproximity.
Wecatchtheheatofafirejustassoonastheinterveningair
does;noneedtowaitforittobewarmed:thedenserbody,in
fact,takesinmorewarmththantheairhastogive;inother
words,theairtransmitstheheatbutisnotthesourceofour
warmth.
Whenontheoneside,thatoftheobject,thereisthepowerin
anydegreeofanoutgoingact,andontheother,thatofthe
sight,thecapabilityofbeingactedupon,surelytheobject
needsnomediumthroughwhichtobeeffectiveuponwhatitis
fullyequippedtoaffect:thiswouldbeneedingnotahelpbuta
hindrance.
Or,again,considertheDawn:thereisnoneedthatthelight
firstfloodtheairandthencometous;theeventis
simultaneoustoboth:often,infact,wesee[inthedistance]
whenthelightisnotasyetroundoureyesatallbutveryfar
off,before,thatis,theairhasbeenactedupon:herewehave
visionwithoutanymodifiedintervenient,visionbeforethe
organhasreceivedthelightwithwhichitistobelinked.
Itisdifficulttoreconcilewiththistheorythefactofseeing
starsoranyfirebynight.
If[asbythetheoryofanintervenient]thepercipientmindor
soulremainswithinitselfandneedsthelightonlyasonemight

needastickinthehandtotouchsomethingatadistance,then
theperceptionwillbeasortoftussle:thelightmustbe
conceivedassomethingthrusting,somethingaimedatamark,
andsimilarly,theobject,consideredasanilluminatedthing,
mustbeconceivedtoberesistant;forthisisthenormalprocess
inthecaseofcontactbytheagencyofanintervenient.
Besides,evenonthisexplanation,themindmusthave
previouslybeenincontactwiththeobjectintheentireabsence
ofintervenient;onlyifthathashappenedcouldcontactthrough
anintervenientbringknowledge,aknowledgebywayof
memory,and,evenmoreemphatically,bywayofreasoned
comparison[endinginidentification]:butthisprocessof
memoryandcomparisonisexcludedbythetheoryoffirst
knowledgethroughtheagencyofamedium.
Finally,wemaybetoldthattheimpinginglightismodifiedby
thethingtobeseenandsobecomesabletopresentsomething
perceptiblebeforethevisualorgan;butthissimplybringsus
backtothetheoryofanintervenientchangedmidwaybythe
object,anexplanationwhosedifficultieswehavealready
indicated.
5.Butsomedoubtariseswhenweconsiderthephenomenaof
hearing.
Perhapswearetounderstandtheprocessthus:theairis
modifiedbythefirstmovement;layerbylayeritis
successivelyacteduponbytheobjectcausingthesound:it
finallyimpingesinthatmodifiedformuponthesense,the
entireprogressionbeinggovernedbythefactthatalltheair
fromstartingpointtohearingpointissimilarlyaffected.
Perhaps,ontheotherhand,theintervenientismodifiedonly
bytheaccidentofitsmidwayposition,sothat,failingany
intervenient,whatsoeversoundtwobodiesinclashmightmake
wouldimpingewithoutmediumuponoursense?
Stillairisnecessary;therecouldbenosoundintheabsenceof
theairsetvibratinginthefirstmovement,howeverdifferentbe
thecasewiththeintervenientfromthatonwardstothe
perceptionpoint.
Theairwouldthusappeartobethedominantintheproduction
ofsound:twobodieswouldclashwithoutevenanincipient
sound,butthattheair,struckintheirrapidmeetingandhurled
outward,passesonthemovementsuccessivelytillitreaches
theearsandthesenseofhearing.
Butifthedeterminantistheair,andtheimpressionissimply

ofairmovements,whataccountsforthedifferencesamong
voicesandothersounds?Thesoundofbronzeagainstbronze
isdifferentfromthatofbronzeagainstsomeothersubstance:
andsoon;theairanditsvibrationremaintheonething,yetthe
differenceinsoundsismuchmorethanamatterofgreateror
lessintensity.
Ifwedecidethatsoundiscausedbyapercussionupontheair,
thenobviouslynothingturninguponthedistinctivenatureof
airisinquestion:itsoundsatamomentinwhichitissimplya
solidbody,until[byitsdistinctivecharacter]itissentpulsing
outwards:thusairinitselfisnotessentialtotheproductionof
sound;allisdonebyclashingsolidsastheymeetandthat
percussion,reachingthesense,isthesound.Thisisshownalso
bythesoundsformedwithinlivingbeingsnotinairbutbythe
frictionofparts;forexample,thegrindingofteethandthe
crunchingofbonesagainsteachotherinthebendingofthe
body,casesinwhichtheairdoesnotintervene.
Butallthismaynowbeleftover;wearebroughttothesame
conclusionasinthecaseofsight;thephenomenaofhearing
arisesimilarlyinacertaincosensitivenessinherentinaliving
whole.
6.Wereturn,then,tothequestionwhethertherecouldbelight
iftherewerenoair,thesunilluminatingcorporealsurfaces
acrossanintermediatevoidwhich,asthingsare,takesthelight
accidentallybythemerefactofbeinginthepath.Supposing
airtobethecauseoftherestofthingsbeingthusaffected,the
substantialexistenceoflightisduetotheair;lightbecomesa
modificationoftheair,andofcourseifthethingtobe
modifieddidnotexistneithercouldbemodification.
Thefactisthatprimarilylightisnoappanageofair,anddoes
notdependupontheexistenceofair:itbelongstoeveryfiery
andshiningbody,itconstituteseventhegleamingsurfaceof
certainstones.
Nowif,thus,itentersintoothersubstancesfromsomething
gleaming,coulditexistintheabsenceofitscontainer?
Thereisadistinctiontobemade:ifitisaquality,somequality
ofsomesubstance,thenlight,equallywithotherqualities,will
needabodyinwhichtolodge:if,onthecontrary,itisan
activityrisingfromsomethingelse,wecansurelyconceiveit
existing,thoughtherebenoneighbouringbodybut,ifthatis
possible,ablankvoidwhichitwilloverleapandsoappearon
thefurtherside:itispowerful,andmayverywellpassover
unhelped.Ifitwereofanaturetofall,nothingwouldkeepit
up,certainlynottheairoranythingthattakesitslight;thereis

noreasonwhytheyshoulddrawthelightfromitssourceand
speeditonwards.
Lightisnotanaccidentaltosomethingelse,requiringtherefore
tobelodgedinabase;norisitamodification,demandinga
baseinwhichthemodificationoccurs:ifthiswereso,itwould
vanishwhentheobjectorsubstancedisappeared;butitdoes
not;itstrikesonward;so,too[requiringneitherairnorobject]
itwouldalwayshaveitsmovement.
Butmovement,where?
Isspace,pureandsimple,allthatisnecessary?
Withuncheckedmotionofthelightoutward,thematerialsun
willbelosingitsenergy,forthelightisitsexpression.
Perhaps;and[fromthisuntenableconsequence]wemaygather
thatthelightneverwasanappanageofanything,butisthe
expressiveActproceedingfromabase[thesun]butnot
seekingtoenterintoabase,thoughhavingsomeoperation
uponanybasethatmaybepresent.
LifeisalsoanAct,theActofthesoul,anditremainssowhen
anythingthehumanbody,forinstancecomesinitspathtobe
affectedbyit;anditisequallyanActthoughtherebenothing
forittomodify:surelythismaybetrueoflight,oneofthe
Actsofwhateverluminarysourcetherebe[i.e.,light,affecting
things,maybequiteindependentofthemandrequireno
medium,airorother].Certainlylightisnotbroughtintobeing
bythedarkthing,air,whichonthecontrarytendstogloomit
overwithsometouchofearthsothatitisnolongerthe
brilliantreality:asreasonabletotalkofsomesubstancebeing
sweetbecauseitismixedwithsomethingbitter.
Ifwearetoldthatlightisamodeoftheair,weanswerthatthis
wouldnecessarilyimplythattheairitselfischangedto
producethenewmode;inotherwords,itscharacteristic
darknessmustchangeintonondarkness;butweknowthatthe
airmaintainsitscharacter,innowiseaffected:the
modificationofathingisanexperiencewithinthatthingitself:
lightthereforeisnotamodificationoftheair,butaself
existentinwhosepaththeairhappenstobepresent.
Onthispointweneeddwellnolonger;butthereremainsstilla
question.
7.Ourinvestigationmaybefurtheredbyenquiring:Whether
lightfinallyperishesorsimplyreturnstoitssource.

Ifitbeathingrequiringtobecaughtandkept,domiciled
withinarecipient,wemightthinkofitfinallypassingoutof
existence:ifitbeanActnotflowingoutandawaybutin
circuit,withmoreofitwithinthanisinoutwardprogressfrom
theluminaryofwhichitistheActthenitwillnotceaseto
existaslongasthatcentreisinbeing.Andastheluminary
moves,thelightwillreachnewpointsnotinvirtueofany
changeofcourseinoroutoraround,butsimplybecausethe
actoftheluminaryexistsandwherethereisnoimpedimentis
effective.Evenifthedistanceofthesunfromuswerefar
greaterthanitis,thelightwouldbecontinuousallthatfurther
way,aslongasnothingcheckedorblockeditintheinterval.
Wedistinguishtwoformsofactivity;oneisgatheredwithin
theluminaryandiscomparabletothelifeoftheshiningbody;
thisisthevasterandis,asitwere,thefoundationorwellspring
ofalltheact;theotherliesnexttothesurface,theouterimage
oftheinnercontent,asecondaryactivitythoughinseparable
fromtheformer.ForeveryexistenthasanActwhichisinits
likeness:aslongastheoneexists,sodoestheother;yetwhile
theoriginalisstationarytheactivityreachesforth,insome
thingsoverawiderange,inotherslessfar.Thereareweakand
faintactivities,andtherearesome,even,thatdonotappear;
buttherearealsothingswhoseactivitiesaregreatandfar
going;inthecaseofthesetheactivitymustbethoughtofas
beinglodged,bothintheactiveandpowerfulsourceandinthe
pointatwhichitsettles.Thismaybeobservedinthecaseofan
animal'seyeswherethepupilsgleam:theyhavealightwhich
showsoutsidetheorbs.Againtherearelivingthingswhich
haveaninnerfirethatindarknessshinesoutwhentheyexpand
themselvesandceasestorayoutwardwhentheycontract:the
firehasnotperished;itisamerematterofitbeingrayedoutor
not.
Buthasthelightgoneinward?
No:itissimplynolongerontheoutsidebecausethefire[of
whichitistheactivity]isnolongeroutwardgoingbuthas
withdrawntowardsthecentre.
Butsurelythelighthasgoneinwardtoo?
No:onlythefire,andwhenthatgoesinwardthesurface
consistsonlyofthenonluminousbody;thefirecannolonger
acttowardstheouter.
Thelight,then,rayingfrombodiesisanoutgoingactivityofa
luminousbody;thelightwithinluminousbodiesunderstand;
suchasareprimarilyluminousistheessentialbeingembraced
undertheideaofthatbody.Whensuchabodyisbroughtinto

associationwithMatter,itsactivityproducescolour:when
thereisnosuchassociation,itdoesnotgivecolouritgives
merelyanincipientonwhichcolourmightbeformedforit
belongstoanotherbeing[primallight]withwhichitretainsits
link,unabletodesertfromit,orfromits[inner]activity.
Andlightisincorporealevenwhenitisthelightofabody;
thereisthereforenoquestion,strictlyspeaking,ofits
withdrawalorofitsbeingpresentthesetermsdonotapplyto
itsmodesanditsessentialexistenceistobeanactivity.Asan
example:theimageuponamirrormaybedescribedasan
activityexercisedbythereflectedobjectuponthepotential
recipient:thereisnooutgoingfromtheobject[oringoinginto
thereflectingbody];itissimplythat,aslongastheobject
standsthere,theimagealsoisvisible,intheformofcolour
shapedtoacertainpattern,andwhentheobjectisnotthere,
thereflectingsurfacenolongerholdswhatitheldwhenthe
conditionswerefavourable.
Soitiswiththesoulconsideredastheactivityofanotherand
priorsoul:aslongasthatpriorretainsitsplace,itsnext,which
isitsactivity,abides.
Butwhatofasoulwhichisnotanactivitybutthederivativeof
anactivityaswemaintainedthelifeprincipledomiciledinthe
bodytobeisitspresencesimilartothatofthelightcaught
andheldinmaterialthings?
No;forinthosethingsthecolourisduetoanactual
intermixtureoftheactiveelement[thelightbeingalloyedwith
Matter];whereasthelifeprincipleofthebodyissomething
thatholdsfromanothersoulcloselypresenttoit.
Butwhenthebodyperishesbythefactthatnothingwithout
partinsoulcancontinueinbeingwhenthebodyisperishing,
nolongersupportedbythatprimallifegivingsoul,orbythe
presenceofanysecondaryphaseofit,itisclearthatthelife
principlecannolongerremain;butdoesthismeanthatthelife
perishes?
No;notevenit;forit,too,isanimageofthatfirstoutshining;
itismerelynolongerwhereitwas.
8.Imaginethatbeyondtheheavenlysystemthereexistedsome
solidmass,andthatfromthisspheretherewasdirectedtoita
visionutterlyunimpededandunrestricted:itisaquestion
whetherthatsolidformcouldbeperceivedbywhathasno
sympatheticrelationwithit,sincewehaveheldthat
sympatheticrelationcomesaboutinvirtueofthenature
inherentinsomeonelivingbeing.

Obviously,ifthesympatheticrelationshipdependsuponthe
factthatpercipientsandthingsperceivedareallmembersof
onelivingbeing,noactsofperceptioncouldtakeplace:that
farbodycouldbeknownonlyifitwereamemberofthis
livinguniverseofourswhichconditionbeingmet,itcertainly
wouldbe.Butwhatif,withoutbeingthusinmembership,it
wereacorporealentity,exhibitinglightandcolourandthe
qualitiesbywhichweperceivethings,andbelongingtothe
sameidealcategoryastheorganofvision?
Ifoursupposition[ofperceptionbysympathy]istrue,there
wouldstillbenoperceptionthoughwemaybetoldthatthe
hypothesisisclearlyuntenablesincethereisabsurdityin
supposingthatsightcanfailingraspinganilluminatedobject
lyingbeforeit,andthattheothersensesinthepresenceoftheir
particularobjectsremainunresponsive.
[Thefollowingpassage,tonearlytheend,isofferedtentatively
asapossiblehelptotheinterpretationofanobscureand
corruptplace.]
[Butwhydoessuchafailingappearimpossibletous?We
answer,becausehereandnowinalltheactandexperienceof
oursenses,wearewithinaunity,andmembersofit.Whatthe
conditionswouldbeotherwise,remainstobeconsidered:if
livingsympathysufficesthetheoryisestablished;ifnot,there
areotherconsiderationstosupportit.
Thateverylivingbeingisselfsensitiveallowsofnodoubt;if
theuniverseisalivingbeing,nomoreneedbesaid;andwhat
istrueofthetotalmustbetrueofthemembers,asinboundin
thatonelife.
Butwhatifweareinvitedtoacceptthetheoryofknowledge
bylikeness(rejectingknowledgebytheselfsensitivenessofa
livingunity)?
Awarenessmustbedeterminedbythenatureandcharacterof
thelivingbeinginwhichitoccurs;perception,then,means
thatthelikenessdemandedbythehypothesisiswithinthis
selfidenticallivingbeing(andnotintheobject)fortheorgan
bywhichtheperceptiontakesplaceisinthelikenessofthe
livingbeing(ismerelytheagentadequatelyexpressingthe
natureofthelivingbeing):thusperceptionisreducedtoa
mentalawarenessbymeansoforgansakintotheobject.
If,then,somethingthatisalivingwholeperceivesnotitsown
contentbutthingsliketoitscontent,itmustperceivethem
undertheconditionsofthatlivingwhole;thismeansthat,inso
farasithasperception,theobjectsappearnotasitscontentbut

asrelatedtoitscontent.
Andtheobjectsarethusperceivedasrelatedbecausethemind
itselfhasrelatedtheminordertomakethemamenabletoits
handling:inotherwordsthecausativesoulormindinthat
othersphereisutterlyalien,andthethingsthere,supposedto
berelatedtothecontentofthislivingwhole,canbenothingto
ourminds.]
Thisabsurdityshowsthatthehypothesiscontainsa
contradictionwhichnaturallyleadstountenableresults.In
fact,underoneandthesameheading,itpresentsmindandno
mind,itmakesthingskinandnokin,itconfusessimilarand
dissimilar:containingtheseirreconcilableelements,itamounts
tonohypothesisatall.Atoneandthesamemomentit
postulatesanddeniesasoul,ittellsofanAllthatispartial,ofa
somethingwhichisatoncedistinctandnotdistinct,ofa
nothingnesswhichisnonothingness,ofacompletethingthat
isincomplete:thehypothesisthereforemustbedismissed;no
deductionispossiblewhereathesiscancelsitsown
propositions.

EnneadIV
Sixthtractate:Perceptionandmemory
WrittenbyPlotinus,253270A.D.
1.Perceptionsarenoimprints,wehavesaid,arenottobe
thoughtofassealimpressionsonsoulormind:acceptingthis
statement,thereisonetheoryofmemorywhichmustbe
definitelyrejected.
Memoryisnottobeexplainedastheretainingofinformation
invirtueofthelingeringofanimpressionwhichinfactwas
nevermade;thetwothingsstandorfalltogether;eitheran
impressionismadeuponthemindandlingerswhenthereis
remembrance,or,denyingtheimpression,wecannotholdthat
memoryisitslingering.Sincewerejectequallytheimpression
andtheretentionweareobligedtoseekforanother

explanationofperceptionandmemory,oneexcludingthe
notionsthatthesensibleobjectstrikinguponsoulormind
makesamarkuponit,andthattheretentionofthismarkis
memory.
Ifwestudywhatoccursinthecaseofthemostvividformof
perception,wecantransferourresultstotheothercases,and
sosolveourproblem.
Inanyperceptionweattainbysight,theobjectisgraspedthere
whereitliesinthedirectlineofvision;itistherethatwe
attackit;there,then,theperceptionisformed;themindlooks
outward;thisisampleproofthatithastakenandtakesnoinner
imprint,anddoesnotseeinvirtueofsomemarkmadeuponit
likethatoftheringonthewax;itneednotlookoutwardatall
if,evenasitlooked,italreadyheldtheimageoftheobject,
seeingbyvirtueofanimpressionmadeuponitself.Itincludes
withtheobjecttheinterval,forittellsatwhatdistancethe
visiontakesplace:howcoulditseeasoutlyinganimpression
withinitself,separatedbynointervalfromitself?Then,the
pointofmagnitude:howcouldthemind,onthishypothesis,
definetheexternalsizeoftheobjectorperceivethatithasany
themagnitudeofthesky,forinstance,whosestampedimprint
wouldbetoovastforittocontain?And,mostconvincingof
all,iftoseeistoacceptimprintsoftheobjectsofourvision,
wecanneverseetheseobjectsthemselves;weseeonly
vestigestheyleavewithinus,shadows:thethingsthemselves
wouldbeverydifferentfromourvisionofthem.And,fora
conclusiveconsideration,wecannotseeifthelivingobjectis
incontactwiththeeye,wemustlookfromacertaindistance;
thismustbemoreapplicabletothemind;supposingthemind
tobestampedwithanimprintoftheobject,itcouldnotgrasp
asanobjectofvisionwhatisstampeduponitself.Forvision
demandsaduality,ofseenandseeing:theseeingagentmust
bedistinctandactuponanimpressionoutsideit,notuponone
occupyingthesamepointwithit:sightcandealonlywithan
objectnotinsetbutoutlying.
2.Butifperceptiondoesnotgobyimpression,whatisthe
process?
Themindaffirmssomethingnotcontainedwithinit:thisis
preciselythecharacteristicofapowernottoaccept
impressionbut,withinitsallottedsphere,toact.
Besides,theveryconditionofthemindbeingabletoexercise
discriminationuponwhatitistoseeandhearisnot,ofcourse,
thattheseobjectsbeequallyimpressionsmadeuponit;onthe
contrary,theremustbenoimpressions,nothingtowhichthe
mindispassive;therecanbeonlyactsofthatinwhichthe

objectsbecomeknown.
Ourtendencyistothinkofanyofthefacultiesasunableto
knowitsappropriateobjectbyitsownuncompelledact;tousit
seemstosubmittoitsenvironmentratherthansimplyto
perceiveit,thoughinrealityitisthemaster,notthevictim.
Aswithsight,sowithhearing.Itistheairwhichtakesthe
impression,akindofarticulatedstrokewhichmaybe
comparedtoletterstraceduponitbytheobjectcausingthe
sound;butitbelongstothefaculty,andthesoulessence,to
readtheimprintsthusappearingbeforeit,astheyreachthe
pointatwhichtheybecomematterofitsknowledge.
Intasteandsmellalsowedistinguishbetweentheimpressions
receivedandthesensationsandjudgements;theselastare
mentalacts,andbelongtoanorderapartfromtheexperiences
uponwhichtheyareexercised.
TheknowingofthethingsbelongingtotheIntellectualisnot
inanysuchdegreeattendedbyimpactorimpression:they
comeforward,onthecontrary,asfromwithin,unlikethe
senseobjectsknownasfromwithout:theyhavemore
emphaticallythecharacterofacts;theyareactsinthestricter
sense,fortheiroriginisinthesoul,andeveryconceptofthis
IntellectualorderisthesoulaboutitsAct.
Whether,inthisselfvision,thesoulisadualityandviews
itselfasfromtheoutsidewhileseeingtheIntellectual
Principalasaunity,anditselfwiththeIntellectualPrincipleas
aunitythisquestionisinvestigatedelsewhere.
3.WiththisprologuewecometoourdiscussionofMemory.
Thatthesoul,ormind,havingtakennoimprint,yetachieves
perceptionofwhatitinnowaycontainsneednotsurpriseus;
orrather,surprisingthoughitis,wecannotrefusetobelievein
thisremarkablepower.
TheSoulistheReasonPrincipleoftheuniverse,ultimate
amongtheIntellectualBeingsitsownessentialNatureisone
oftheBeingsoftheIntellectualRealmbutitistheprimal
ReasonPrincipleoftheentirerealmofsense.
Thusithasdealingswithbothordersbenefitedandquickened
bytheone,butbytheotherbeguiled,fallingbefore
resemblances,andsoleddownwardsasunderspell.Poised
midway,itisawareofbothspheres.
OftheIntellectualitissaidtohaveintuitionbymemoryupon

approach,foritknowsthembyacertainnaturalidentitywith
them;itsknowledgeisnotattainedbybesettingthem,soto
speak,butbyinadefinitedegreepossessingthem;theyareits
naturalvision;theyareitselfinamoreradiantmode,andit
risesfromitsdullerpitchtothatgreaterbrillianceinasortof
awakening,aprogressfromitslatencytoitsact.
Tothesenseorderitstandsinasimilarnearnessandtosuch
thingsitgivesaradianceoutofitsownstoreand,asitwere,
elaboratesthemtovisibility:thepowerisalwaysripeand,so
tosay,intravailtowardsthem,sothat,wheneveritputsoutits
strengthinthedirectionofwhathasoncebeenpresentinit,it
seesthatobjectaspresentstill;andthemoreintentitseffort
themoredurableisthepresence.Thisiswhy,itisagreed,
childrenhavelongmemory;thethingspresentedtothemare
notconstantlywithdrawnbutremaininsight;intheircasethe
attentionislimitedbutnotscattered:thosewhosefacultyand
mentalactivityarebusieduponamultitudeofsubjectspass
quicklyoverall,lingeringonnone.
Now,ifmemorywereamatterofsealimpressionsretained,
themultiplicityofobjectswouldhavenoweakeningeffecton
thememory.Further,onthesamehypothesis,wewouldhave
noneedofthinkingbacktoreviveremembrance;norwould
webesubjecttoforgettingandrecalling;allwouldlie
engravedwithin.
Theveryfactthatwetrainourselvestoremembershowsthat
whatwegetbytheprocessisastrengtheningofthemind:just
so,exercisesforfeetandhandsenableustodoeasilyacts
whichinnosensecontainedorlaidupinthosemembers,but
towhichtheymaybefittedbyperseveringeffort.
Howelsecanitbeexplainedthatweforgetathingheardonce
ortwicebutrememberwhatisoftenrepeated,andthatwe
recallalongtimeafterwardswhatatfirsthearingwefailedto
hold?
Itisnoanswertosaythatthepartspresentthemselvessooner
thantheentireimprintwhyshouldtheytoobeforgotten?
[thereisnoquestionofparts,for]thelasthearing,oroureffort
toremember,bringsthethingbacktousinaflash.
Alltheseconsiderationstestifytoanevocationofthatfaculty
ofthesoul,ormind,inwhichremembranceisvested:themind
isstrengthened,eithergenerallyortothisparticularpurpose.
Observethesefacts:memoryfollowsuponattention;those
whohavememorizedmuch,bydintoftheirtrainingintheuse
ofleadingindications[suggestivewordsandthelike],reach

thepointofbeingeasilyabletoretainwithoutsuchaid:must
wenotconcludethatthebasisofmemoryisthesoulpower
broughttofullstrength?
Thelingeringimprintsoftheotherexplanationwouldtellof
weaknessratherthanpower;fortotakeimprinteasilyistobe
yielding.Animpressionissomethingreceivedpassively;the
strongestmemory,then,wouldgowiththeleastactivenature.
Butwhathappensistheveryreverse:innopursuittotechnical
exercisestendtomakeamanlessthemasterofhisactsand
states.Itisaswithsenseperception;theadvantageisnottothe
weak,theweakeyeforexample,buttothatwhichhasthe
fullestpowertowardsitsexercise.Intheold,itissignificant,
thesensesaredulledandsoisthememory.
Sensationandmemory,then,arenotpassivitybutpower.
And,onceitisadmittedthatsensationsarenotimpressions,
thememoryofasensationcannotconsistintheretentionofan
impressionthatwasnevermade.
Yes:butifitisanactivepowerofthemind,afitnesstowards
itsparticularpurpose,whydoesitnotcomeatonceandnot
withdelaytotherecollectionofitsunchangingobjects?
Simplybecausethepowerneedstobepoisedandprepared:in
thisitisonlylikealltheothers,whichhavetobereadiedfor
thetasktowhichtheirpowerreaches,someoperatingvery
swiftly,othersonlyafteracertainselfconcentration.
Quickmemorydoesnotingeneralgowithquickwit:thetwo
donotfallunderthesamementalfaculty;runnerandboxerare
notoftenunitedinoneperson;thedominantideadiffersfrom
mantoman.
Yettherecouldbenothingtopreventmenofsuperiorfaculty
fromreadingimpressionsonthemind;whyshouldonethus
giftedbeincapableofwhatwouldbenomorethanapassive
takingandholding?
ThatmemoryisapoweroftheSoul[notacapacityfortaking
imprint]isestablishedatastrokebytheconsiderationthatthe
souliswithoutmagnitude.
Andonegeneralreflectionitisnotextraordinarythat
everythingconcerningsoulshouldproceedinquiteotherways
thanappearstopeoplewhoeitherhaveneverenquired,orhave
hastilyadopteddelusiveanalogiesfromthephenomenaof
sense,andpersistinthinkingofperceptionandremembrance
intermsofcharactersinscribedonplatesortablets;the

impossibilitiesthatbesetthistheoryescapethosethatmakethe
soulincorporealequallywiththosetowhomitiscorporeal.

EnneadIV
Seventhtractate:Theimmortalityofthesoul
WrittenbyPlotinus,253270A.D.
1.Whethereveryhumanbeingisimmortalorwearewholly
destroyed,orwhethersomethingofuspassesoverto
dissolutionanddestruction,whilesomethingelse,thatwhichis
thetrueman,enduresforeverthisquestionwillbeanswered
hereforthosewillingtoinvestigateournature.
Weknowthatmanisnotathingofoneonlyelement;hehasa
soulandhehas,whetherinstrumentoradjunctinsomeother
mode,abody:thisisthefirstdistinction;itremainsto
investigatethenatureandessentialbeingofthesetwo
constituents.
Reasontellsusthatthebodyas,itselftoo,acomposite,cannot
foreverholdtogether;andoursensesshowusitbreakingup,
wearingout,thevictimofdestructiveagentsofmanykinds,
eachofitsconstituentsgoingitsownway,onepartworking
againstanother,perverting,wrecking,andthisespeciallywhen
thematerialmassesarenolongerpresidedoverbythe
reconcilingsoul.
Andwheneachsingleconstituentistakenasathingapart,itis
stillnotaunity;foritisdivisibleintoshapeandmatter,the
dualitywithoutwhichbodiesattheirverysimplestcannot
cohere.
Themerefactthat,asmaterialforms,theyhavebulkmeans
thattheycanbeloppedandcrushedandsocometo
destruction.
Ifthisbody,then,isreallyapartofus,wearenotwholly
immortal;ifitisaninstrumentofours,then,asathingputat
ourserviceforacertaintime,itmustbeinitsnaturepassing.
Thesovereignprinciple,theauthenticman,willbeasFormto
thisMatterorasagenttothisinstrument,andthus,whatever
thatrelationbe,thesoulistheman.

2.Butofwhatnatureisthissovereignprinciple?
Ifmaterial,thendefinitelyitmustfallapart;foreverymaterial
entity,atleast,issomethingputtogether.
IfitisnotmaterialbutbelongstosomeotherKind,thatnew
substancemustbeinvestigatedinthesamewayorbysome
moresuitablemethod.
Butourfirstneedistodiscoverintowhatthismaterialform,
sincesuchthesoulistobe,candissolve.
Now:ofnecessitylifeisinherenttosoul:thismaterialentity,
then,whichwecallsoulmusthavelifeingrainedwithinit;but
[beingacompositeasbyhypothesis,material]itmustbemade
upoftwoormorebodies;thatlife,then,willbevested,either
ineachandallofthosebodiesorinoneofthemtothe
exclusionoftheotherorothers;ifthisbenotso,thenthereis
nolifepresentanywhere.
Ifanyoneofthemcontainsthisingrainedlife,thatoneisthe
soul.Butwhatsortofanentityhavewethere;whatisthis
bodywhichofitsownnaturepossessessoul?
Fire,air,water,earth,areinthemselvessoullesswhenever
soulisinanyofthem,thatlifeisborrowedandthereareno
otherformsofbodythanthesefour:eventheschoolthat
believestherearehasalwaysheldthemtobebodies,notsouls,
andtobewithoutlife.
Noneofthese,then,havinglife,itwouldbeextraordinaryif
lifecameaboutbybringingthemtogether;itisimpossible,in
fact,thatthecollocationofmaterialentitiesshouldproduce
life,ormindlessentitiesmind.
Noone,moreover,wouldpretendthatamerechancemixing
couldgivesuchresults:someregulatingprinciplewouldbe
necessary,someCausedirectingtheadmixture:thatguiding
principlewouldbesoul.
Bodynotmerelybecauseitisacomposite,butevenwereit
simplexcouldnotexistunlessthereweresoulintheuniverse,
forbodyowesitsbeingtotheentranceofaReasonPrinciple
intoMatter,andonlyfromsoulcanaReasonPrinciplecome.
3.Anyonewhorejectsthisview,andholdsthateitheratomsor
someentitiesvoidofpartcomingtogetherproducesoul,is
refutedbytheveryunityofsoulandbytheprevailing
sympathyasmuchasbytheverycoherenceoftheconstituents.
Bodilymaterials,innaturerepugnanttounificationandto

sensation,couldneverproduceunityorselfsensitiveness,and
soulisselfsensitive.And,again,constituentsvoidofpart
couldneverproducebodyorbulk.
Perhapswewillbeaskedtoconsiderbodyasasimpleentity
[disregardingthequestionofanyconstituentelements]:they
willtellus,then,thatnodoubt,aspurelymaterial,itcannot
haveaselfspringinglifesincematteriswithoutqualitybut
thatlifeisintroducedbythefactthattheMatterisbroughtto
orderunderFormingIdea.ButifbythisFormingIdeathey
meananessential,arealbeing,thenitisnottheconjointof
bodyandideathatconstitutessoul:itmustbeoneofthetwo
itemsandthatone,being[byhypothesis]outsideoftheMatter,
cannotbebody:tomakeitbodywouldsimplyforceusto
repeatourformeranalysis.
IfonthecontrarytheydonotmeanbythisFormingIdeaareal
being,butsomeconditionormodificationoftheMatter,they
musttellushowandwhencethismodification,withresultant
life,canhavefoundthewayintotheMatter:forverycertainly
Matterdoesnotmoulditselftopatternorbringitselftolife.
ItbecomesclearthatsinceneitherMatternorbodyinany
modehasthispower,lifemustbebroughtuponthestageby
somedirectingprincipleexternalandtranscendenttoallthatis
corporeal.
Infact,bodyitselfcouldnotexistinanyformifsoulpower
didnot:bodypasses;dissolutionisinitsverynature;allwould
disappearinatwinklingifallwerebody.Itisnohelptoerect
someonemodeofbodyintosoul;madeofthesameMatteras
therest,thissoulbodywouldfallunderthesamefate:of
courseitcouldneverreallyexist:theuniverseofthingswould
haltatthematerial,failingsomethingtobringMattertoshape.
Naymore:Matteritselfcouldnotexist:thetotalityofthingsin
thissphereisdissolvedifitbemadetodependuponthe
coherenceofabodywhich,thoughelevatedtothenominal
rankof"soul,"remainsair,fleetingbreath[theStoicpneuma,
rarefiedmatter,"spirit"inthelowersense],whoseveryunityis
notdrawnfromitself.
Allbodiesareinceaselessprocessofdissolution;howcanthe
kosmosbemadeovertoanyoneofthemwithoutbeingturned
intoasenselesshaphazarddrift?Thispneumaorderless
exceptundersoulhowcanitcontainorder,reason,
intelligence?But:givensoul,allthesematerialthingsbecome
itscollaboratorstowardsthecoherenceofthekosmosandof
everylivingbeing,allthequalitiesofalltheseparateobjects
convergingtothepurposesoftheuniverse:failingsoulinthe

thingsoftheuniverse,theycouldnotevenexist,muchless
playtheirorderedparts.
4.Ouropponentsthemselvesaredrivenbystressoffactto
admitthenecessityofapriortobody,ahigherthing,some
phaseorformofsoul;their"pneuma"[finerbodyorspirit]is
intelligent,andtheyspeakofan"intellectualfire";this"fire"
and"spirit"theyimaginetobenecessarytotheexistenceofthe
higherorderwhichtheyconceiveasdemandingsomebase,
thoughtherealdifficulty,undertheirtheory,istofindabase
formaterialthingswhoseonlypossiblebaseis,precisely,the
powersofsoul.
Besides,iftheymakelifeandsoulnomorethanthis
"pneuma,"whatistheimportofthatrepeatedqualificationof
theirs"inacertainstate,"theirrefugewhentheyarecompelled
torecognizesomeactingprincipleapartfrombody?Ifnot
everypneumaisasoul,butthousandsofthemsoulless,and
onlythepneumainthis"certainstate"issoul,whatfollows?
Eitherthis"certainstate,"thisshapingorconfigurationof
things,isarealbeingoritisnothing.
Ifitisnothing,onlythepneumaexists,the"certainstate"
beingnomorethanaword;thisleadsimperativelytothe
assertionthatMatteraloneexists,SoulandGodmerewords,
thelowestaloneis.
Ifonthecontrarythis"configuration"isreallyexistent
somethingdistinctfromtheunderlieorMatter,something
residinginMatterbutitselfimmaterialasnotconstructedout
ofMatter,thenitmustbeaReasonPrinciple,incorporeal,a
separateNature.
Thereareotherequallycogentproofsthatthesoulcannotbe
anyformofbody.
Bodyiseitherwarmorcold,hardorsoft,liquidorsolid,black
orwhite,andsoonthroughallthequalitiesbywhichoneis
differentfromanother;and,again,ifabodyiswarmitdiffuses
onlywarmth,ifcolditcanonlychill,iflightitspresencetells
againstthetotalweightwhichifheavyitincreases;black,it
darkens;white,itlightens;firehasnotthepropertyofchilling
oracoldbodythatofwarming.
Soul,onthecontrary,operatesdiverselyindifferentliving
beings,andhasquitecontraryeffectsinanyone:its
productionscontainthesolidandthesoft,thedenseandthe
sparse,brightanddark,heavyandlight.Ifitwerematerial,its
qualityandthecolouritmusthavewouldproduceone
invariableeffectandnotthevarietyactuallyobserved.

5.Again,thereismovement:allbodilymovementisuniform;
failinganincorporealsoul,howaccountfordiversityof
movement?Predilections,reasons,theywillsay;thatisall
verywell,butthesealreadycontainthatvarietyandtherefore
cannotbelongtobodywhichisoneandsimplex,and,besides,
isnotparticipantinreasonthatis,notinthesenseheremeant,
butonlyasitisinfluencedbysomeprinciplewhichconfers
uponitthequalitiesof,forinstance,beingwarmorcold.
Thenthereisgrowthunderatimelaw,andwithinadefinite
limit:howcanthisbelongstrictlytobody?Bodycanindeedbe
broughttogrowth,butdoesnotitselfgrowexceptinthesense
thatinthematerialmassacapacityforgrowingisincludedas
anaccessorytosomeprinciplewhoseactionuponthebody
causesgrowth.
Supposingthesoultobeatonceabodyandthecauseof
growth,then,ifitistokeeppacewiththesubstanceit
augments,ittoomustgrow;thatmeansitmustaddtoitselfa
similarbodilymaterial.Fortheaddedmaterialmustbeeither
soulorsoullessbody:ifsoul,whenceandhowdoesitenter,
andbywhatprocessisitadjoined[tothesoulwhichby
hypothesisisbody];ifsoulless,howdoessuchanaddition
becomesoul,fallingintoaccordwithitsprecedent,makingone
thingwithit,sharingthestoredimpressionsandnotionsofthat
initialsoulinstead,rather,ofremaininganalienignoringall
theknowledgelaidupbefore?
Wouldnotsuchasoullessadditionbesubjecttojustsuchloss
andgainofsubstance,infacttothenonidentity,whichmarks
therestofourmaterialmass?
And,ifthiswereso,howexplainourmemoriesorour
recognitionoffamiliarthingswhenwehavenostablyidentical
soul?
Assumesoultobeabody:nowinthenatureofbody,
characteristicallydivisible,nooneofthepartscanbeidentical
withtheentirebeing;soul,then,isathingofdefinedsize,and
ifcurtailedmustceasetobewhatitis;inthenatureofa
quantitativeentitythismustbeso,for,ifathingofmagnitude
ondiminutionretainsitsidentityinvirtueofitsquality,thisis
onlysayingthatbodilyandquantitativelyitisdifferentevenif
itsidentityconsistsinaqualityquiteindependentofquantity.
Whatanswercanbemadebythosedeclaringsoultobe
corporeal?Iseverypartofthesoul,inanyonebody,soul
entire,soulperfectlytruetoitsessentialbeing?andmaythe
samebesaidofeverypartofthepart?Ifso,themagnitude
makesnocontributiontothesoul'sessentialnature,asitmust

ifsoul[ascorporeal]wereadefinitemagnitude:itis,asbody
cannotbe,an"alleverywhere,"acompleteidentitypresentat
eachandeverypoint,thepartallthatthewholeis.
Todenythateverypartissoulistomakesoulacompound
fromsoullesselements.Further,ifadefinitemagnitude,the
doublelimitoflargerorsmaller,istobeimposeduponeach
separatesoul,thenanythingoutsidethoselimitsisnosoul.
Now,asinglecoitionandasinglespermsufficetoatwinbirth
orintheanimalordertoalitter;thereisasplittingand
divergingoftheseed,everydivergingpartbeingobviouslya
whole:surelynohonestmindcanfailtogatherthatathingin
whichpartisidenticalwithwholehasanaturewhich
transcendsquantity,andmustofnecessitybewithoutquantity:
onlysocoulditremainidenticalwhenquantityisfilchedfrom
it,onlybybeingindifferenttoamountorextension,bybeing
inessencesomethingapart.ThustheSoulandtheReason
Principlesarewithoutquantity.
6.ItiseasytoshowthatiftheSoulwereacorporealentity,
therecouldbenosenseperception,nomentalact,no
knowledge,nomoralexcellence,nothingofallthatisnoble.
Therecanbenoperceptionwithoutaunitarypercipientwhose
identityenablesittograspanobjectasanentirety.
Theseveralsenseswilleachbetheentrancepointofmany
diverseperceptions;inanyoneobjecttheremaybemany
characteristics;anyoneorganmaybethechannelofagroupof
objects,asforinstanceafaceisknownnotbyaspecialsense
forseparatefeatures,nose,eyes;etc.,butbyonesense
observingallinoneact.
Whensightandhearinggathertheirvaryinginformation,there
mustbesomecentralunitytowhichbothreport.Howcould
therebeanystatementofdifferenceunlessallsense
impressionsappearedbeforeacommonidentityabletotake
thesumofall?
Thistheremustbe,asthereisacentretoacircle;thesense
impressionsconvergingfromeverypointofoccurrencewillbe
aslinesstrikingfromacircumferencetowhatwillbeatrue
centreofperceptionasbeingaveritableunity.
Ifthiscentreweretobreakintoseparatepointssothatthe
senseimpressionsfelluponthetwoendsofalinethen,either
itmustreknititselftounityandidentity,perhapsatthemid
pointoftheline,orallremainsunrelated,everyendreceiving
thereportofitsparticularfieldexactlyasyouandIhaveour

distinctsenseexperiences.
Supposethesenseobjectbesuchaunityasaface:allthe
pointsofobservationmustbebroughttogetherinonevisual
total,asisobvioussincetherecouldbenopanoramaofgreat
expansesunlessthedetailwerecompressedtothecapacityof
thepupils.
Muchmoremustthisbetrueinthecaseofthoughts,partless
entitiesastheyare,impinginguponthecentreof
consciousnesswhich[toreceivethem]mustitselfbevoidof
part.
Eitherthisor,supposingthecentreofconsciousnesstobea
thingofquantityandextension,thesensibleobjectwill
coincidewithitpointbypointoftheircoexpansionsothatany
givenpointinthefacultywillperceivesolelywhatcoincides
withitintheobject:andthusnothinginuscouldperceiveany
thingasawhole.
Thiscannotbe:thefacultyentiremustbeaunity;nosuch
dividingispossible;thisisnomatterinwhichwecanthinkof
equalsectionscoinciding;thecentreofconsciousnesshasno
suchrelationofequalitywithanysensibleobject.Theonly
possibleratioofdivisibilitywouldbethatofthenumberof
diverseelementsintheimpingingsensation:arewethento
supposethateachpartofthesoul,andeverypartofeachpart,
willhaveperception?Orwillthepartofthepartshavenone?
Thatisimpossible:everypart,then,hasperception;the
[hypothetical]magnitude,ofsoulandeachpartofsoul,is
infinitelydivisible;therewillthereforebeineachpartan
infinitenumberofperceptionsoftheobject,andthereforean
infinitudeofrepresentationsofitatourcentreof
consciousness.
Ifthesentientbeamaterialentitysensationcouldonlybeof
theorderofsealimpressionsstruckbyaringonwax,inthis
casebysensibleobjectsonthebloodorontheintervenientair.
If,atthis,theimpressionislikeonemadeinliquidsaswould
bereasonableitwillbeconfusedandwaveringasuponwater,
andtherecanbenomemory.Iftheimpressionsarepermanent,
theneithernofreshonescanbestampedupontheoccupied
groundandtherecanbenochangeofsensationsor,others
beingmade,theformerwillbeobliterated;andallrecordof
thepastisdoneawaywith.
Ifmemoryimpliesfreshsensationsimposeduponformerones,
theearliernotbarringtheirway,thesoulcannotbeamaterial
entity.

7.Wecometothesameresultbyexaminingthesenseofpain.
Wesaythereispaininthefinger:thetroubleisdoubtlessin
thefinger,butouropponentsmustadmitthatthesensationof
thepainisinthecentreofconsciousness.Thesuffering
memberisonething,thesenseofsufferingisanother:how
doesthishappen?
Bytransmission,theywillsay:thepsychicpneuma[=the
semimaterialprincipleoflife]stationedatthefingersuffers
first;andstagebystagethetroubleispassedonuntilatlastit
reachesthecentreofconsciousness.
Butonthistheory,theremustbeasensationinthespotfirst
sufferingpain,andanothersensationatasecondpointofthe
lineoftransmission,anotherinthethirdandsoon;many
sensations,infactanunlimitedseries,todealwithonepain;
andatthelastmomentthecentreofconsciousnesshasthe
sensationofallthesesensationsandofitsownsensationto
boot.Ortobeexact,theseserialsensationswillnotbeofthe
paininthefinger:thesensationnextinsuccessiontothe
sufferingfingerwillbeofpainatthejoint,athirdwilltellofa
painstillhigherup:therewillbeaseriesofseparatepains:The
centreofconsciousnesswillnotfeelthepainseatedatthe
finger,butonlythatimpinginguponitself:itwillknowthis
alone,ignoretherestandsohavenonotionthatthefingerisin
pain.
Thus:Transmissionwouldnotgivesensationoftheactual
conditionattheaffectedspot:itisnotinthenatureofbody
thatwhereonepartsuffersthereshouldbeknowledgein
anotherpart;forbodyisamagnitude,andthepartsofevery
magnitudearedistinctparts;thereforeweneed,asthesentient,
somethingofanaturetobeidenticaltoitselfatanyandevery
spot;thispropertycanbelongonlytosomeotherformofbeing
thanbody.
8.Itcanbeshownalsothattheintellectualactwouldsimilarly
beimpossibleifthesoulwereanyformofbody.
Ifsensationisapprehensionbymeansofthesoul's
employmentofthebody,intellectioncannotbeasimilaruseof
thebodyoritwouldbeidenticalwithsensation.Ifthen
intellectionisapprehensionapartfrombody,muchmoremust
therebeadistinctionbetweenthebodyandtheintellective
principle:sensationforobjectsofsense,intellectionforthe
intellectualobject.Andevenifthisberejected,itmuststillbe
admittedthattheredoexistintellectionsofintellectualobjects
andperceptionsofobjectsnotpossessingmagnitude:how,we
maythenask,canathingofmagnitudeknowathingthathas
nomagnitude,orhowcanthepartlessbeknownbymeansof

whathasparts?Wewillbetold"Bysomepartlesspart."But,
atthis,theintellectivewillnotbebody:forcontactdoesnot
needawhole;onepointsuffices.Ifthenitbeconcededandit
cannotbedeniedthattheprimalintellectionsdealwithobjects
completelyincorporeal,theprincipleofintellectionitselfmust
knowbyvirtueofbeing,orbecoming,freefrombody.Evenif
theyholdthatallintellectiondealswiththeidealformsin
Matter,stillitalwaystakesplacebyabstractionfromthe
bodies[inwhichtheseformsappear]andtheseparatingagent
istheIntellectualPrinciple.Forassuredlytheprocessbywhich
weabstractcircle,triangle,lineorpoint,isnotcarriedthrough
bytheaidoffleshorMatterofanykind;inallsuchactsthe
soulormindmustseparateitselffromthematerial:atoncewe
seethatitcannotbeitselfmaterial.Similarlyitwillbeagreed
that,asbeautyandjusticearethingswithoutmagnitude,so
mustbetheintellectiveactthatgraspsthem.
Whensuchnonmagnitudescomebeforethesoul,itreceives
thembymeansofitspartlessphaseandtheywilltakeposition
thereinpartlesswise.
Again:iftheSoulisabody,howcanweaccountforits
virtuesmoralexcellence[Sophrosyne],justice,courageandso
forth?Allthesecouldbeonlysomekindofrarefiedbody
[pneuma],orbloodinsomeform;orwemightseecourageasa
certainresistingpowerinthatpneuma;moralqualitywouldbe
itshappyblending;beautywouldliewhollyintheagreeable
formofimpressionsreceived,suchcomelinessasleadsusto
describepeopleasattractiveandbeautifulfromtheirbodily
appearance.Nodoubtstrengthandgraceofformgowell
enoughwiththeideaofrarefiedbody;butwhatcanthis
rarefiedbodywantwithmoralexcellence?Onthecontraryits
interestwouldlieinbeingcomfortableinitsenvironmentsand
contacts,inbeingwarmedorpleasantlycool,inbringing
everythingsmoothandcaressingandsoftaroundit:whatcould
itcareaboutajustdistribution?
Thenconsidertheobjectsofthesoul'scontemplation,virtue
andtheotherIntellectualformswithwhichitisoccupied;are
theseeternalorarewetothinkthatvirtueriseshereorthere,
helps,thenperishes?Thesethingsmusthaveanauthoranda
sourceandthere,again,weareconfrontedbysomething
perdurable:thesoul'scontemplation,then,mustbeofthe
eternalandunchanging,liketheconceptsofgeometry:if
eternalandunchanging,theseobjectsarenotbodies:andthat
whichistoreceivethemmustbeofequivalentnature:itcannot
thereforebebody,sinceallbodynaturelackspermanence,isa
thingofflux.
8.A.[sometimesappearingas9]Therearethosewhoinsiston

theactivitiesobservedinbodieswarming,chilling,thrusting,
pressingandclasssoulwithbody,asitweretoassureits
efficacy.Thisignoresthedoublefactthattheverybodies
themselvesexercisesuchefficiencybymeansofthe
incorporealpowersoperatinginthem,andthatthesearenot
thepowersweattributetosoul:intellection,perception,
reasoning,desire,wiseandeffectiveactioninallregards,these
pointtoaverydifferentformofbeing.
Intransferringtobodiesthepowersoftheunembodied,this
schoolleavesnothingtothathigherorder.Andyetthatitis
preciselyinvirtueofbodilesspowersthatbodiespossesstheir
efficiencyisclearfromcertainreflections:
Itwillbeadmittedthatqualityandquantityaretwodifferent
things,thatbodyisalwaysathingofquantitybutnotalwaysa
thingofquality:matterisnotqualified.Thisadmitted,itwill
notbedeniedthatquality,beingadifferentthingfrom
quantity,isadifferentthingfrombody.Obviouslyquality
couldnotbebodywhenithasnotquantityasallbodymust;
and,again,aswehavesaid,body,anythingofmass,onbeing
reducedtofragments,ceasestobewhatitwas,butthequality
itpossessedremainsintactineveryparticleforinstancethe
sweetnessofhoneyisstillsweetnessineachspeckthisshows
thatsweetnessandallotherqualitiesarenotbody.
Further:ifthepowersinquestionwerebodies,thennecessarily
thestrongerpowerswouldbelargemassesandthoseless
efficientsmallmasses:butiftherearelargemasseswithsmall
whilenotafewofthesmallermassesmanifestgreatpowers,
thentheefficiencymustbevestedinsomethingotherthan
magnitude;efficacy,thus,belongstononmagnitude.Again;
Matter,theytellus,remainsunchangedaslongasitisbody,
butproducesvarietyuponacceptingqualities;isnotthisproof
enoughthattheentrants[withwhosearrivalthechanges
happen]areReasonPrinciplesandnotofthebodilyorder?
Theymustnotremindusthatwhenpneumaandbloodareno
longerpresent,animalsdie:thesearenecessarynodoubtto
life,butsoaremanyotherthingsofwhichnonecouldpossibly
besoul:andneitherpneumanorbloodispresentthroughout
theentirebeing;butsoulis.
8.B.(10)Ifthesoulisbodyandpermeatestheentirebody
mass,stilleveninthisentirepermeationtheblendingmustbe
inaccordwithwhatoccursinallcasesofbodilyadmixing.
Now:ifintheadmixingofbodiesneitherconstituentcanretain
itsefficacy,thesoultoocouldnolongerbeeffectivewithinthe
bodies;itcouldbutbelatent;itwillhavelostthatbywhichit

issoul,justasinanadmixtureofsweetandbitterthesweet
disappears:wehave,thus,nosoul.
Twobodies[i.e.,byhypothesis,thesoulandthehumanbody]
areblended,eachentirethroughtheentiretyoftheother;
wheretheoneis,theotherisalso;eachoccupiesanequal
extensionandeachthewholeextension;noincreaseofsizehas
beencausedbythejuncture:theonebodythusinblendedcan
haveleftintheothernothingundivided.Thisisnocaseof
mixinginthesenseofconsiderableportionsalternating;that
wouldbedescribedascollocation;no;theincomingentity
goesthroughtheothertotheveryminutestpointan
impossibility,ofcourse;thelessbecomingequaltothegreater;
still,allistraversedthroughoutanddividedthroughout.Now
if,thus,theinblendingistooccurpointbypoint,leavingno
undividedmaterialanywhere,thedivisionofthebody
concernedmusthavebeenadivisioninto(geometrical)points:
animpossibility.Thedivisionisaninfiniteseriesanymaterial
particlemaybecutintwoandtheinfinitiesarenotmerely
potential,theyareactual.
Thereforebodycannottraverseanythingasawholetraversing
awhole.Butsouldoesthis.Itisthereforeincorporeal.
8.C.(11)Wecometothetheorythatthispneumaisanearlier
form,onewhichonenteringthecoldandbeingtemperedbyit
developsintosoulbygrowingfinerunderthatnewcondition.
Thisisabsurdatthestart,sincemanylivingbeingsrisein
warmthandhaveasoulthathasbeentemperedbycold:still
thatisthetheorythesoulhasanearlierform,anddevelopsits
truenaturebyforceofexternalaccidents.Thustheseteachers
maketheinferiorprecedethehigher,andbeforethatinferior
theyputsomethingstilllower,their"Habitude."Itisobvious
thattheIntellectualPrincipleislastandhassprungfromthe
soul,for,ifitwerefirstofall,theorderoftheseriesmustbe,
secondthesoul,thenthenatureprinciple,andalwaysthelater
inferior,asthesystemactuallystands.
IftheytreatGodastheydotheIntellectualPrincipleaslater,
engenderedandderivingintellectionfromwithoutsouland
intellectandGodmayprovetohavenoexistence:thiswould
followifapotentialitycouldnotcometoexistence,ordoesnot
becomeactual,unlessthecorrespondingactualityexists.And
whatcouldleaditonwardiftherewerenoseparatebeingin
previousactuality?Evenontheabsurdsuppositionthatthe
potentiallyexistentbringsitselftoactuality,itmustbelooking
tosomeTerm,andthatmustbenopotentialitybutactual.
Nodoubttheeternallyselfidenticalmayhavepotentialityand
beselfledtoselfrealization,buteveninthiscasethebeing

consideredasactualizedisofhigherorderthanthebeing
consideredasmerelycapableofactualizationandmoving
towardsadesiredTerm.
Thusthehigheristheearlier,andithasanatureotherthan
body,anditexistsalwaysinactuality:IntellectualPrinciple
andSoulprecedeNature:thus,Souldoesnotstandatthelevel
ofpneumaorofbody.
Theseargumentsaresufficientinthemselves,thoughmany
othershavebeenframed,toshowthatthesoulisnottobe
thoughtofasabody.
8.D.(12)Soulbelongs,then,toanotherNature:Whatisthis?
Isitsomethingwhich,whiledistinctfrombody,stillbelongsto
it,forexampleaharmonyoraccord?
ThePythagoreanschoolholdsthisviewthinkingthatthesoul
is,withsomedifference,comparabletotheaccordinthe
stringsofalyre.Whenthelyreisstrungacertainconditionis
produceduponthestrings,andthisisknownasaccord:inthe
samewayourbodyisformedofdistinctconstituentsbrought
together,andtheblendproducesatoncelifeandthatsoul
whichistheconditionexistinguponthebodilytotal.
Thatthisopinionisuntenablehasalreadybeenshownat
length.Thesoulisaprior[tobody],theaccordisasecondary
tothelyre.Soulrules,guidesandoftencombatsthebody;as
anaccordofbodyitcouldnotdothesethings.Soulisareal
being,accordisnot.Thatdueblending[oraccord]ofthe
corporealmaterialswhichconstituteourframewouldbe
simplyhealth.Eachseparatepartofthebody,enteringasa
distinctentityintothetotal,wouldrequireadistinctsoul[its
ownaccordornote],sothattherewouldbemanysoulstoeach
person.Weightiestofall;beforethissoultherewouldhaveto
beanothersoultobringabouttheaccordas,inthecaseofthe
musicalinstrument,thereisthemusicianwhoproducesthe
accorduponthestringsbyhisownpossessionoftheprinciple
onwhichhetunesthem:neithermusicalstringsnorhuman
bodiescouldputthemselvesintune.
Briefly,thesoullessistreatedasensouled,theunordered
becomesorderlybyaccident,andinsteadoforderbeingdueto
soul,soulitselfowesitssubstantialexistencetoorderwhichis
selfcaused.Neitherinthesphereofthepartial,norinthatof
Wholescouldthisbetrue.Thesoul,therefore,isnota
harmonyoraccord.
8.E.(13)WecometothedoctrineoftheEntelechy,andmust
enquirehowitisappliedtosoul.

ItisthoughtthatintheConjointofbodyandsoulthesoul
holdstherankofFormtotheMatterwhichhereisthe
ensouledbodynot,then,Formtoeveryexampleofbodyorto
bodyasmerelysuch,buttoanaturalorganicbodyhavingthe
potentialityoflife.
Now;ifthesoulhasbeensoinjectedastobeassimilatedinto
thebodyasthedesignofastatueisworkedintothebronze,it
willfollowthat,uponanydividingofthebody,thesoulis
dividedwithit,andifanypartofthebodyiscutawaya
fragmentofsoulmustgowithit.SinceanEntelechymustbe
inseparablefromthebeingofwhichitistheaccomplished
actuality,thewithdrawalofthesoulinsleepcannotoccur;in
factsleepitselfcannotoccur.Moreoverifthesoulisan
Entelechy,thereisanendtotheresistanceofferedbyreasonto
thedesires;thetotal[ofbodyandEntelechySoul]musthave
oneuniformexperiencethroughout,andbeawareofno
internalcontradiction.Senseperceptionmightoccur;but
intellectionwouldbeimpossible.Theveryupholdersofthe
Entelechyarethuscompelledtointroduceanothersoul,the
Intellect,towhichtheyascribeimmortality.Thereasoning
soul,then,mustbeanEntelechyifthewordistobeusedat
allinsomeothermode.
Eventhesenseperceivingsoul,initspossessionofthe
impressionsofabsentobjects,mustholdthesewithoutaid
fromthebody;forotherwisetheimpressionmustbepresentin
itlikeshapeandimages,andthatwouldmeanthatitcouldnot
takeinfreshimpressions;theperceptivesoul,then,cannotbe
describedasthisEntelechyinseparablefromthebody.
Similarlythedesiringprinciple,dealingnotonlywithfoodand
drinkbutwiththingsquiteapartfrombody;thisalsoisno
inseparableEntelechy.
Thereremainsthevegetalprinciplewhichmightseemto
suggestthepossibilitythat,inthisphase,thesoulmaybethe
inseparableEntelechyofthedoctrine.Butitisnotso.The
principleofeverygrowthliesattheroot;inmanyplantsthe
newspringingtakesplaceattherootorjustaboveit:itisclear
thatthelifeprinciple,thevegetalsoul,hasabandonedthe
upperportionstoconcentrateitselfatthatonespot:itwas
thereforenotpresentinthewholeasaninseparableEntelechy.
Again,beforetheplant'sdevelopmentthelifeprincipleis
situatedinthatsmallbeginning:if,thus,itpassesfromlarge
growthtosmallandfromthesmalltotheentiregrowth,why
shoulditnotpassoutsidealtogether?
AnEntelechyisnotathingofparts;howthencoulditbe
presentpartwiseinthepartiblebody?

Anidenticalsoulisnowthesoulofonelivingbeingnowof
another:howcouldthesoulofthefirstbecomethesoulofthe
latterifsoulweretheEntelechyofoneparticularbeing?Yet
thatthistransferencedoesoccurisevidentfromthefactsof
animalmetasomatosis.
Thesubstantialexistenceofthesoul,then,doesnotdepend
uponservingasFormtoanything:itisanEssencewhichdoes
notcomeintobeingbyfindingaseatinbody;itexistsbeforeit
becomesalsothesoulofsomeparticular,forexample,ofa
livingbeing,whosebodywouldbythisdoctrinebetheauthor
ofitssoul.
What,then,isthesoul'sBeing?Ifitisneitherbodynorastate
orexperienceofbody,butisactandcreation:ifitholdsmuch
andgivesmuch,andisanexistenceoutsideofbody;ofwhat
orderandcharactermustitbe?Clearlyitiswhatwedescribe
asVeritableEssence.Theotherorder,theentirecorporeal
Kind,isprocess;itappearsanditperishes;inrealityitnever
possessesBeing,butismerelyprotected,insofarasithasthe
capacity,byparticipatinginwhatauthenticallyis.
9.(14)Overagainstthatbody,standstheprinciplewhichis
selfcaused,whichisallthatneitherentersintobeingnor
passesaway,theprinciplewhosedissolutionwouldmeanthe
endofallthingsnevertoberestoredifoncethishadceasedto
be,thesustainingprincipleofthingsindividually,andofthis
kosmos,whichowesitsmaintenanceanditsorderedsystemto
thesoul.
Thisisthestartingpointofmotionandbecomestheleaderand
providerofmotiontoallelse:itmovesbyitsownquality,and
everylivingmaterialformoweslifetothisprinciple,whichof
itselflivesinalifethat,beingessentiallyinnate,canneverfail.
Notallthingscanhavealifemerelyatsecondhand;this
wouldgiveaninfiniteseries:theremustbesomenaturewhich,
havinglifeprimally,shallbeofnecessityindestructible,
immortal,asthesourceoflifetoallelsethatlives.Thisisthe
pointatwhichallthatisdivineandblessedmustbesituated,
livingandhavingbeingofitself,possessingprimalbeingand
primallife,andinitsownessencerejectingallchange,neither
comingtobenorpassingaway.
Whencecouldsuchabeingariseorintowhatcouldit
disappear:theveryword,strictlyused,meansthatthethingis
perdurable.Similarlywhite,thecolour,cannotbenowwhite
andnownotwhite:ifthis"white"werearealbeingitwouldbe
eternalaswellasbeingwhite:thecolourismerelywhitebut
whatsoeverpossessesbeing,indwellingbynatureandprimal,

willpossessalsoeternalduration.Insuchanentitythisprimal
andeternalBeingcannotbedeadlikestoneorplank:itmust
bealive,andthatwithalifeunalloyedaslongasitremains
selfgathered:whentheprimalBeingblendswithaninferior
principle,itishamperedinitsrelationtothehighest,but
withoutsufferingthelossofitsownnaturesinceitcanalways
recoveritsearlieststatebyturningitstendencybacktoits
own.
10.(15)Thatthesoulisofthefamilyofthedivinernature,the
eternal,isclearfromourdemonstrationthatitisnotmaterial:
besidesithasneithershapeorcolournorisittangible.But
thereareotherproofs.
Assumingthatthedivineandtheauthenticallyexistent
possessesalifebeneficentandwise,wetakethenextstepand
beginwithworkingoutthenatureofourownsoul.
Letusconsiderasoul,notonethathasappropriatedthe
unreasoneddesiresandimpulsesofthebodilylife,oranyother
suchemotionandexperience,butonethathascastallthis
aside,andasfaraspossiblehasnocommercewiththebodily.
Suchasouldemonstratesthatallevilisaccretion,alien,and
thatinthepurgedsoulthenoblethingsareimmanent,wisdom
andallelsethatisgood,asitsnativestore.
Ifthisisthesoulonceithasreturnedtoitsself,howdenythat
itisthenaturewehaveidentifiedwithallthedivineand
eternal?Wisdomandauthenticvirtuearedivine,andcouldnot
befoundinthechattelmeanandmortal:whatpossessesthese
mustbedivinebyitsverycapacityofthedivine,thetokenof
kinshipandofidenticalsubstance.
Hence,too,anyoneofusthatexhibitsthesequalitieswill
differbutlittleasfarassoulisconcernedfromtheSupernals;
hewillbelessthantheyonlytotheextentinwhichthesoulis,
inhim,associatedwithbody.
Thisissotruethat,ifeveryhumanbeingwereatthatstage,or
ifagreatnumberlivedbyasoulofthatdegree,noonewould
besoincredulousastodoubtthatthesoulinmanisimmortal.
Itisbecauseweseeeverywherethespoiledsoulsofthegreat
massthatitbecomesdifficulttorecognizetheirdivinityand
immortality.
Toknowthenatureofathingwemustobserveitinits
unalloyedstate,sinceanyadditionobscuresthereality.Clear,
thenlook:or,rather,letamanfirstpurifyhimselfandthen
observe:hewillnotdoubthisimmortalitywhenhesees
himselfthusenteredintothepure,theIntellectual.For,whathe

seesisanIntellectualPrinciplelookingonnothingofsense,
nothingofthismortality,butbyitsowneternityhaving
intellectionoftheeternal:hewillseeallthingsinthis
Intellectualsubstance,himselfhavingbecomeanIntellectual
Kosmosandalllightsome,illuminatedbythetruthstreaming
fromTheGood,whichradiatestruthuponallthatstands
withinthatrealmofthedivine.
Thushewilloftenfeelthebeautyofthatword"Farewell:Iam
toyouanimmortalGod,"forhehasascendedtotheSupreme,
andisallonestraintoenterintolikenesswithit.
Ifthepurificationputsthehumanintoknowledgeofthe
highest,then,too,thesciencelatentwithinbecomesmanifest,
theonlyauthenticknowing.Foritisnotbyrunninghitherand
thitheroutsideofitselfthatthesoulunderstandsmoralityand
rightconduct:itlearnsthemofitsownnature,initscontact
withitself,initsintellectualgraspofitself,seeingdeeply
impresseduponittheimagesofitsprimalstate;whatwasone
massofrustfromlongneglectithasrestoredtopurity.
Imaginelivinggold:itfilesawayallthatisearthyaboutit,all
thatkeptitinselfignorancepreventingitfromknowingitself
asgold;seennowunalloyeditisatoncefilledwithadmiration
ofitsworthandknowsthatithasnoneedofanyotherglory
thanitsown,triumphantifonlyitbeallowedtoremainpurely
toitself.
11.(16)Whatintelligentmindcandoubttheimmortalityof
suchavalue,oneinwhichthereisalifeselfspringingand
thereforenottobedestroyed?
Thisisatanyratealifenotimportedfromwithout,notpresent
inthemodeoftheheatinfireforifheatischaracteristicof
thefireproper,itcertainlyisadventitioustotheMatter
underlyingthefire;orfire,too,wouldbeeverlastingitisnot
inanysuchmodethatthesoulhaslife:thisisnocaseofa
MatterunderlyingandalifebroughtintothatMatterand
makingitintosoul[asheatcomesintomatterandmakesit
fire].
EitherlifeisEssentialReality,andthereforeselflivingthe
verythingwehavebeenseekingandundeniablyimmortal:or
it,too,isacompoundandmustbetracedbackthroughallthe
constituentsuntilanimmortalsubstanceisreached,something
derivingmovementfromitself,andthereforedebarredfrom
acceptingdeath.
Evensupposinglifecouldbedescribedasaconditionimposed
uponMatter,stillthesourcefromwhichthisconditionentered

theMattermustnecessarilybeadmittedtobeimmortalsimply
bybeingunabletotakeintoitselftheoppositeofthelifewhich
itconveys.
Ofcourse,lifeisnosuchmerecondition,butanindependent
principle,effectivelyliving.
12.(17)Afurtherconsiderationisthatifeverysoulistobe
helddissolubletheuniversemustlongsincehaveceasedtobe:
ifitispretendedthatonekindofsoul,ourownforexample,is
mortal,andanother,thatoftheAll,letussuppose,isimmortal,
wedemandtoknowthereasonofthedifferencealleged.
Eachisaprincipleofmotion,eachisselfliving,eachtouches
thesamespherebythesametentacles,eachhasintellectionof
thecelestialorderandofthesupercelestial,eachisseekingto
wintowhathasessentialbeing,eachismovingupwardstothe
primalsource.
Again:thesoul'sunderstandingoftheAbsoluteFormsby
meansofthevisionsstoredupinitiseffectedwithinitself;
suchperceptionisreminiscence;thesoulthenmusthaveits
beingbeforeembodiment,anddrawingonaneternalscience,
mustitselfbeeternal.
Everydissolubleentity,thathascometobebywayof
groupment,mustinthenatureofthingsbebrokenapartbythat
verymodewhichbroughtittogether:butthesoulisoneand
simplex,livingnotinthesenseofpotentialreceptionoflife
butbyitsownenergy;andthiscanbenocauseofdissolution.
But,wewillbetold,ittendstodestructionbyhavingbeen
divided(inthebody)andsobecomingfragmentary.
No:thesoul,aswehaveshown,isnotamass,notaquantity.
Maynotitchangeandsocometodestruction?
No:thechangethatdestroysannulstheformbutleavesthe
underlyingsubstance:andthatcouldnothappentoanything
exceptacompound.
Ifitcanbedestroyedinnosuchways,itisnecessarily
indestructible.
13.(18)Buthowdoesthesoulenterintobodyfromthe
aloofnessoftheIntellectual?
ThereistheIntellectualPrinciplewhichremainsamongthe
intellectualbeings,livingthepurelyintellectivelife;andthis,

knowingnoimpulseorappetite,isforeverstationaryinthat
Realm.Butimmediatelyfollowinguponit,thereisthatwhich
hasacquiredappetiteand,bythisaccruement,hasalready
takenagreatstepoutward;ithasthedesireofelaborating
orderonthemodelofwhatithasseenintheIntellectual
Principle:pregnantbythoseBeings,andinpaintothebirth,it
iseagertomake,tocreate.Inthisnewzestitstrainstowards
therealmofsense:thus,whilethisprimalsoulinunionwith
theSouloftheAlltranscendsthesphereadministered,itis
inevitablyturnedoutward,andhasaddedtheuniversetoits
concern:yetinchoosingtoadministerthepartialandexiling
itselftoentertheplaceinwhichitfindsitsappropriatetask,it
stillisnotwhollyandexclusivelyheldbybody:itisstillin
possessionoftheunembodied;andtheIntellectualPrinciplein
itremainsimmune.Asawholeitispartlyinbody,partly
outside:ithasplungedfromamongtheprimalsandentered
thissphereoftertiaries:theprocesshasbeenanactivityofthe
IntellectualPrinciple,whichthus,whileitselfremaininginits
identity,operatesthroughoutthesoultofloodtheuniverse
withbeautyandpenetrantorderimmortalmind,eternalinits
unfailingenergy,actingthroughimmortalsoul.
14.(19)Asforthesoulsoftheotherlivingbeings,fallentothe
degreeofenteringbrutebodies,thesetoomustbeimmortal.
Andifthereisintheanimalworldanyotherphaseofsoul,its
onlypossibleorigin,sinceitisthelifegiver,is,still,thatone
principleoflife:sotoowiththesoulinthevegetalorder.
Allhavesprungfromonesource,allhavelifeastheirown,all
areincorporeal,indivisible,allarerealbeings.
Ifwearetoldthatman'ssoulbeingtripartitemustasa
compoundentitybedissolved,ouranswershallbethatpure
soulsupontheiremancipationwillputawayallthathas
fastenedtothematbirth,allthatincrementwhichtheothers
willlongretain.
Buteventhatinferiorphasethuslaidasidewillnotbe
destroyedaslongasitssourcecontinuestoexist,fornothing
fromtherealmofrealbeingshallpassaway.
15.(20)Thusfarwehaveofferedtheconsiderations
appropriatetothoseaskingfordemonstration:thosewhose
needisconvictionbyevidenceofthemorematerialorderare
bestmetfromtheabundantrecordsrelevanttothesubject:
therearealsotheoraclesoftheGodsorderingtheappeasingof
wrongedsoulsandthehonouringofthedeadasstillsentient,a
practicecommontoallmankind:andagain,notafewsouls,
onceamongmen,havecontinuedtoservethemafterquitting
thebodyandbyrevelations,practicallyhelpful,makeclear,as

well,thattheothersouls,too,havenotceasedtobe.

EnneadIV
Eighthtractate:Thesoul'sdescentintobody
WrittenbyPlotinus,253270A.D.
1.Manytimesithashappened:Liftedoutofthebodyinto
myself;becomingexternaltoallotherthingsandself
encentered;beholdingamarvellousbeauty;then,morethan
ever,assuredofcommunitywiththeloftiestorder;enactingthe
noblestlife,acquiringidentitywiththedivine;stationing
withinItbyhavingattainedthatactivity;poisedabove
whatsoeverwithintheIntellectualislessthantheSupreme:
yet,therecomesthemomentofdescentfromintellectionto
reasoning,andafterthatsojourninthedivine,Iaskmyself
howithappensthatIcannowbedescending,andhowdidthe
souleverenterintomybody,thesoulwhich,evenwithinthe
body,isthehighthingithasshownitselftobe.
Heraclitus,whourgestheexaminationofthismatter,tellsof
compulsoryalternationfromcontrarytocontrary,speaksof
ascentanddescent,saysthat"changereposes,"andthat"itis
wearinesstokeeptoilingatthesamethingsandalways
beginningagain";butheseemstoteachbymetaphor,not
concerninghimselfaboutmakinghisdoctrinecleartous,
probablywiththeideathatitisforustoseekwithinourselves
ashesoughtforhimselfandfound.
Empedocleswherehesaysthatitislawforfaultysoulsto
descendtothissphere,andthathehimselfwasherebecausehe
turnedadeserter,wanderedfromGod,inslaverytoaraving
discordrevealsneithermorenorlessthanPythagorasandhis
schoolseemtometoconveyonthisasonmanyothermatters;
butinhiscase,versificationhassomepartintheobscurity.
WehavetofallbackontheillustriousPlato,whoutteredmany
noblesayingsaboutthesoul,andhasinmanyplacesdwelt
uponitsentryintobodysothatwemaywellhopetogetsome
lightfromhim.
Whatdowelearnfromthisphilosopher?
Wewillnotfindhimsoconsistentthroughoutthatitiseasyto
discoverhismind.
Everywhere,nodoubt,heexpressescontemptforallthatisof

sense,blamesthecommerceofthesoulwithbodyasan
enchainment,anentombment,andupholdsasagreattruththe
sayingoftheMysteriesthatthesoulishereaprisoner.Inthe
CavernofPlatoandintheCaveofEmpedocles,Idiscernthis
universe,wherethebreakingofthefettersandtheascentfrom
thedepthsarefiguresofthewayfaringtowardtheIntellectual
Realm.
InthePhaedrushemakesafailingofthewingsthecauseof
theentrytothisrealm:andtherearePeriodswhichsendback
thesoulafterithasrisen;therearejudgementsandlotsand
fatesandnecessitiesdrivingothersoulsdowntothisorder.
Inalltheseexplanations,hefindsguiltinthearrivalofthesoul
atbody,Buttreating,intheTimaeus,ofouruniverseheexalts
thekosmosandentitlesitablessedgod,andholdsthatthesoul
wasgivenbythegoodnessofthecreatortotheendthatthe
totalofthingsmightbepossessedofintellect,forthus
intellectualitwasplannedtobe,andthusitcannotbeexcept
throughsoul.Thereisareason,then,whythesoulofthisAll
shouldbesentintoitfromGod:inthesamewaythesoulof
eachsingleoneofusissent,thattheuniversemaybe
complete;itwasnecessarythatallbeingsoftheIntellectual
shouldbetalliedbyjustsomanyformsoflivingcreatureshere
intherealmofsense.
2.Enquiring,then,ofPlatoastoourownsoul,wefind
ourselvesforcedtoenquireintothenatureofsoulingeneral
todiscoverwhattherecanbeinitscharactertobringitinto
partnershipwithbody,and,again,whatthiskosmosmustbein
which,willingunwillingorinanywayatall,soulhasits
activity.
WehavetofacealsothequestionastowhethertheCreatorhas
plannedwellorill......likeoursouls,whichitmaybe,aresuch
thatgoverningtheirinferior,thebody,theymustsinkdeeper
anddeeperintoitiftheyaretocontrolit.
Nodoubttheindividualbodythoughinallcasesappropriately
placedwithintheuniverseisofitselfinastateofdissolution,
alwaysonthewaytoitsnaturalterminus,demandingmuch
irksomeforethoughttosaveitfromeverykindofoutside
assailant,alwaysgrippedbyneed,requiringeveryhelpagainst
constantdifficulty:butthebodyinhabitedbytheWorldSoul
complete,competent,selfsufficing,exposedtonothing
contrarytoitsnaturethisneedsnomorethanabriefwordof
command,whilethegoverningsoulisundeviatinglywhatits
naturemakesitwishtobe,and,amenableneithertolossnorto
addition,knowsneitherdesirenordistress.

Thisishowwecometoreadthatoursoul,enteringinto
associationwiththatcompletesoulanditselfthusmade
perfect,walkstheloftyranges,administeringtheentire
kosmos,andthataslongasitdoesnotsecedeandisneither
inboundtobodynorheldinanysortofservitude,solongit
tranquillybearsitspartinthegovernanceoftheAll,exactly
liketheworldsoulitself;forinfactitsuffersnohurtwhatever
byfurnishingbodywiththepowertoexistence,sincenotevery
formofcarefortheinferiorneedwresttheprovidingsoulfrom
itsownsurestandinginthehighest.
Thesoul'scarefortheuniversetakestwoforms:thereisthe
supervisingoftheentiresystem,broughttoorderbydeedless
commandinakindlypresidence,andthereisthatoverthe
individual,implyingdirectaction,thehandtothetask,one
mightsay,inimmediatecontact:inthesecondkindofcarethe
agentabsorbsmuchofthenatureofitsobject.
Nowinitscomprehensivegovernmentoftheheavenlysystem,
thesoul'smethodisthatofanunbrokentranscendenceinits
highestphases,withpenetrationbyitslowerpower:atthis,
GodcannolongerbechargedwithloweringtheAllSoul,
whichhasnotbeendeprivedofitsnaturalstandingandfrom
eternitypossessesandwillunchangeablypossessthatrankand
habitwhichcouldneverhavebeenintrudeduponitagainstthe
courseofnaturebutmustbeitscharacteristicquality,neither
failingevernoreverbeginning.
Wherewereadthatthesoulsorstarsstandtotheirbodily
formsastheAlltothematerialformswithinitforthesestarry
bodiesaredeclaredtobemembersofthesoul'scircuitweare
giventounderstandthatthestarsoulsalsoenjoytheblissful
conditionoftranscendenceandimmunitythatbecomesthem.
Andsowemightexpect:commercewiththebodyis
repudiatedfortwoonlyreasons,ashinderingthesoul's
intellectiveactandasfillingwithpleasure,desire,pain;but
neitherofthesemisfortunescanbefallasoulwhichhasnever
deeplypenetratedintothebody,isnotaslavebutasovereign
rulingabodyofsuchanorderastohavenoneedandno
shortcomingandthereforetogivegroundforneitherdesirenor
fear.
Thereisnoreasonwhyitshouldbeexpectantofevilwith
regardtosuchabodynoristhereanysuchpreoccupied
concern,bringingaboutaveritabledescent,astowithdrawit
fromitsnoblestandmostblessedvision;itremainsalways
intentupontheSupreme,anditsgovernanceofthisuniverseis
effectedbyapowernotcallinguponact.

3.TheHumanSoul,next;
Everywherewehearofitasinbitterandmiserabledurancein
body,avictimtotroublesanddesiresandfearsandallforms
ofevil,thebodyitsprisonoritstomb,thekosmositscaveor
cavern.
Nowthisdoesnotclashwiththefirsttheory[thatofthe
impassivityofsoulasintheAll];forthedescentofthehuman
Soulhasnotbeenduetothesamecauses[asthatoftheAll
Soul.]
AllthatisIntellectualPrinciplehasitsbeingwholeandallin
theplaceofIntellection,whatwecalltheIntellectualKosmos:
butthereexist,too,theintellectivepowersincludedinits
being,andtheseparateintelligencesfortheIntellectual
Principleisnotmerelyone;itisoneandmany.Inthesame
waytheremustbebothmanysoulsandone,theonebeingthe
sourceofthedifferingmanyjustasfromonegenusthererise
variousspecies,betterandworse,someofthemoreintellectual
order,otherslesseffectivelyso.
IntheIntellectualPrincipleadistinctionistobemade:thereis
theIntellectualPrincipleitself,whichlikesomehugeliving
organismcontainspotentiallyalltheotherforms;andthereare
theformsthuspotentiallyincludednowrealizedasindividuals.
Wemaythinkofitasacitywhichitselfhassoulandlife,and
includes,also,otherformsoflife;thelivingcityisthemore
perfectandpowerful,butthoselesserforms,inspiteofall,
shareintheonesamelivingquality:or,anotherillustration,
fromfire,theuniversal,proceedboththegreatfireandthe
minorfires;yetallhavetheonecommonessence,thatoffire
theuniversal,or,moreexactly,participateinthatfromwhich
theessenceoftheuniversalfireproceeds.
Nodoubtthetaskofthesoul,initsmoreemphatically
reasoningphase,isintellection:butitmusthaveanotheras
well,oritwouldbeundistinguishablefromtheIntellectual
Principle.Toitsqualityofbeingintellectiveitaddsthequality
bywhichitattainsitsparticularmannerofbeing:remaining,
therefore,anIntellectualPrinciple,ithasthenceforthitsown
tasktoo,aseverythingmustthatexistsamongrealbeings.
Itlookstowardsitshigherandhasintellection;towardsitself
andconservesitspeculiarbeing;towardsitslowerandorders,
administers,governs.
Thetotalofthingscouldnothaveremainedstationaryinthe
IntellectualKosmos,oncetherewasthepossibilityof
continuousvariety,ofbeingsinferiorbutasnecessarily

existentastheirsuperiors.
4.Soitiswiththeindividualsouls;theappetiteforthedivine
Intellecturgesthemtoreturntotheirsource,buttheyhave,
too,apowerapttoadministrationinthislowersphere;they
maybecomparedtothelightattachedupwardstothesun,but
notgrudgingitspresidencytowhatliesbeneathit.Inthe
Intellectual,then,theyremainwithsoulentire,andare
immunefromcareandtrouble;intheheavenlysphere,
absorbedinthesoulentire,theyareadministratorswithitjust
askings,associatedwiththesupremerulerandgoverningwith
him,donotdescendfromtheirkinglystations:thesoulsindeed
[asdistinguishedfromthekosmos]arethusfarintheoneplace
withtheiroverlord;buttherecomesastageatwhichthey
descendfromtheuniversaltobecomepartialandselfcentred;
inawearydesireofstandingaparttheyfindtheirway,eachto
aplaceofitsveryown.Thisstatelongmaintained,thesoulisa
deserterfromtheAll;itsdifferentiationhasseveredit;its
visionisnolongersetintheIntellectual;itisapartialthing,
isolated,weakened,fullofcare,intentuponthefragment;
severedfromthewhole,itnestlesinoneformofbeing;for
this,itabandonsallelse,enteringintoandcaringforonlythe
one,forathingbuffetedaboutbyaworldfulofthings:thusit
hasdriftedawayfromtheuniversaland,byanactualpresence,
itadministerstheparticular;itiscaughtintocontactnow,and
tendstotheoutertowhichithasbecomepresentandinto
whoseinnerdepthsithenceforthsinksfar.
Withthiscomeswhatisknownasthecastingofthewings,the
enchaininginbody:thesoulhaslostthatinnocencyof
conductingthehigherwhichitknewwhenitstoodwiththe
AllSoul,thatearlierstatetowhichallitsinterestwouldbidit
hastenback.
Ithasfallen:itisatthechain:debarredfromexpressingitself
nowthroughitsintellectualphase,itoperatesthroughsense,it
isacaptive;thisistheburial,theencavernment,oftheSoul.
Butinspiteofallithas,forever,somethingtranscendent:bya
conversiontowardstheintellectiveact,itisloosedfromthe
shacklesandsoarswhenonlyitmakesitsmemoriesthe
startingpointofanewvisionofessentialbeing.Soulsthattake
thiswayhaveplaceinbothspheres,livingofnecessitythelife
thereandthelifeherebyturns,theupperlifereigninginthose
abletoconsortmorecontinuouslywiththedivineIntellect,the
lowerdominantwherecharacterorcircumstancesareless
favourable.
AllthisisindicatedbyPlato,withoutemphasis,wherehe
distinguishesthoseofthesecondmixingbowl,describesthem

as"parts,"andgoesontosaythat,havinginthiswaybecome
partial,theymustofnecessityexperiencebirth.
Ofcourse,wherehespeaksofGodsowingthem,heistobe
understoodaswhenhetellsofGodspeakinganddelivering
orations;whatisrootedinthenatureoftheAllisfiguratively
treatedascomingintobeingbygenerationandcreation:stage
andsequencearetransferred,forclarityofexposition,tothings
whosebeinganddefiniteformareeternal.
5.Itispossibletoreconcilealltheseapparentcontradictions
thedivinesowingtobirth,asopposedtoavoluntarydescent
aimingatthecompletionoftheuniverse;thejudgementand
thecave;necessityandfreechoiceinfactthenecessity
includesthechoiceembodimentasanevil;theEmpedoclean
teachingofaflightfromGod,awanderingaway,asin
bringingitspunishment;the"solacebyflight"ofHeraclitus;in
awordavoluntarydescentwhichisalsovoluntary.
Alldegenerationisnodoubtinvoluntary,yetwhenithasbeen
broughtaboutbyaninherenttendency,thatsubmissiontothe
inferiormaybedescribedasthepenaltyofanact.
Ontheotherhandtheseexperiencesandactionsare
determinedbyanexternallawofnature,andtheyaredueto
themovementofabeingwhichinabandoningitssuperioris
runningouttoservetheneedsofanother:hencethereisno
inconsistencyoruntruthinsayingthatthesoulissentdownby
God;finalresultsarealwaystobereferredtothestartingpoint
evenacrossmanyinterveningstages.
Stillthereisatwofoldflaw:thefirstliesinthemotiveofthe
Soul'sdescent[itsaudacity,itsTolma],andthesecondinthe
evilitdoeswhenactuallyhere:thefirstispunishedbywhat
thesoulhassufferedbyitsdescent:forthefaultscommitted
here,thelesserpenaltyistoenterintobodyafterbodyand
soontoreturnbyjudgementaccordingtodesert,theword
judgementindicatingadivineordinance;butanyoutrageous
formofilldoingincursaproportionatelygreaterpunishment
administeredunderthesurveillanceofchastisingdaimons.
Thus,insum,thesoul,adivinebeingandadwellerinthe
loftierrealms,hasenteredbody;itisagod,alaterphaseofthe
divine:but,understressofitspowersandofitstendencyto
bringordertoitsnextlower,itpenetratestothissphereina
voluntaryplunge:ifitturnsbackquickly,alliswell;itwill
havetakennohurtbyacquiringtheknowledgeofeviland
comingtounderstandwhatsinis,bybringingitsforcesinto
manifestplay,byexhibitingthoseactivitiesandproductions
which,remainingmerelypotentialintheunembodied,mightas

wellneverhavebeeneventhere,ifdestinednevertocomeinto
actuality,sothatthesoulitselfwouldneverhaveknownthat
suppressedandinhibitedtotal.
Theactrevealsthepower,apowerhidden,andwemight
almostsayobliteratedornonexistent,unlessatsomemomentit
becameeffective:intheworldasitis,therichnessoftheouter
stirsusalltothewonderoftheinnerwhosegreatnessis
displayedinactssosplendid.
6.Somethingbesidesaunitytheremustbeorallwouldbe
indiscerniblyburied,shapelesswithinthatunbrokenwhole:
noneoftherealbeings[oftheIntellectualKosmos]would
existifthatunityremainedathaltwithinitself:thepluralityof
thesebeings,offspringoftheunity,couldnotexistwithout
theirownnextstakingtheoutwardpath;thesearethebeings
holdingtherankofsouls.
Inthesamewaytheoutgoingprocesscouldnotendwiththe
souls,theirissuestifled:everyKindmustproduceitsnext;it
mustunfoldfromsomeconcentratedcentralprincipleasfrom
aseed,andsoadvancetoitsterminthevariedformsofsense.
Thepriorinitsbeingwillremainunalterablyinthenativeseat;
butthereisthelowerphase,begottentoitbyanineffable
facultyofitsbeing,nativetosoulasitexistsintheSupreme.
Tothispowerwecannotimputeanyhalt,anylimitofjealous
grudging;itmustmoveforeveroutwarduntiltheuniverse
standsaccomplishedtotheultimatepossibility.All,thus,is
producedbyaninexhaustiblepowergivingitsgifttothe
universe,nopartofwhichitcanenduretoseewithoutsome
shareinitsbeing.
Thereis,besides,noprinciplethatcanpreventanythingfrom
partaking,totheextentofitsownindividualreceptivityinthe
NatureofGood.IfthereforeMatterhasalwaysexisted,that
existenceisenoughtoensureitsparticipationinthebeing
which,accordingtoeachreceptivity,communicatesthe
supremegooduniversally:ifonthecontrary,Matterhascome
intobeingasanecessarysequenceofthecausesprecedingit,
thatoriginwouldsimilarlypreventitstandingapartfromthe
schemeasthoughitwereoutofreachoftheprincipletowhose
graceitowesitsexistence.
Insum:Thelovelinessthatisinthesenserealmisanindexof
thenoblenessoftheIntellectualsphere,displayingitspower
anditsgoodnessalike:andallthingsareforeverlinked;the
oneorderIntellectualinitsbeing,theotherofsense;oneself
existent,theothereternallytakingitsbeingbyparticipationin
thatfirst,andtothefullofitspowerreproducingthe

Intellectualnature.
7.TheKind,then,withwhichwearedealingistwofold,the
Intellectualagainstthesensible:betterforthesoultodwellin
theIntellectual,but,givenitspropernature,itisunder
compulsiontoparticipateinthesenserealmalso.Thereisno
grievanceinitsnotbeing,throughandthrough,thehighest;it
holdsmidrankamongtheauthenticexistences,beingofdivine
stationbutatthelowestextremeoftheIntellectualandskirting
thesenseknownnature;thus,whileitcommunicatestothis
realmsomethingofitsownstore,itabsorbsinturnwhenever
insteadofemployinginitsgovernmentonlyitssafeguarded
phaseitplungesinanexcessivezealtotheverymidstofits
chosensphere;thenitabandonsitsstatusaswholesoulwith
wholesoul,thougheventhusitisalwaysabletorecoveritself
byturningtoaccounttheexperienceofwhatithasseenand
sufferedhere,learning,so,thegreatnessofrestinthe
Supreme,andmoreclearlydiscerningthefinerthingsby
comparisonwithwhatisalmosttheirdirectantithesis.Where
thefacultyisincapableofknowingwithoutcontact,the
experienceofevilbringsthedearerperceptionofGood.
TheoutgoingthattakesplaceintheIntellectualPrincipleisa
descenttoitsowndownwardultimate:itcannotbea
movementtothetranscendent;operatingnecessarilyoutwards
fromitself,whereinitmaynotstayinclosed,theneedandlaw
ofNaturebringittoitsextremeterm,tosoultowhichit
entrustsallthelaterstagesofbeingwhileitselfturnsbackon
itscourse.
Thesoul'soperationissimilar:itsnextloweractisthis
universe:itsimmediatehigheristhecontemplationofthe
AuthenticExistences.Toindividualsoulssuchdivine
operationtakesplaceonlyatoneoftheirphasesandbya
temporalprocesswhenfromthelowerinwhichtheyreside
theyturntowardsthenoblest;butthatsoul,whichweknowas
theAllSoul,hasneverenteredtheloweractivity,but,immune
fromevil,hasthepropertyofknowingitslowerbyinspection,
whileitstillcleavescontinuouslytothebeingsaboveitself;
thusitsdoubletaskbecomespossible;ittakesthenceand,
sinceassoulitcannotescapetouchingthissphere,itgives
hither.
8.Andifitisdesirabletoventurethemoredefinitestatement
ofapersonalconvictionclashingwiththegeneralvieweven
ourhumansoulhasnotsunkentire;somethingofitis
continuouslyintheIntellectualRealm,thoughifthatpart,
whichisinthissphereofsense,holdthemastery,orratherbe
masteredhereandtroubled,itkeepsusblindtowhattheupper
phaseholdsincontemplation.

TheobjectoftheIntellectualActcomeswithinourkenonly
whenitreachesdownwardtothelevelofsensation:fornotall
thatoccursatanypartofthesoulisimmediatelyknowntous;
athingmust,forthatknowledge,bepresenttothetotalsoul;
thusdesirelockedupwithinthedesiringfacultyremains
unknownexceptwhenwemakeitfullyoursbythecentral
facultyofperception,orbytheindividualchoiceorbybothat
once.Oncemore,everysoulhassomethingoftheloweronthe
bodysideandsomethingofthehigheronthesideofthe
IntellectualPrinciple.
TheSouloftheAll,asanentirety,governstheuniverse
throughthatpartofitwhichleanstothebodyside,butsinceit
doesnotexerciseawillbasedoncalculationaswedobut
proceedsbypurelyintellectualactasintheexecutionofan
artisticconceptionitsministranceisthatofalabourless
overpoising,onlyitslowestphasebeingactiveuponthe
universeitembellishes.
Thesoulsthathavegoneintodivisionandbecome
appropriatedtosomethingpartialhavealsotheirtranscendent
phase,butarepreoccupiedbysensation,andinthemerefactof
exercisingperceptiontheytakeinmuchthatclasheswiththeir
natureandbringsdistressandtroublesincetheobjectoftheir
concernispartial,deficient,exposedtomanyalieninfluences,
filledwithdesiresofitsownandtakingitspleasure,that
pleasurewhichisitslure.
Butthereisalwaystheother,thatwhichfindsnosavourin
passingpleasure,butholdsitsownevenway.

EnneadIV
Ninthtractate:Areallsoulsone?
WrittenbyPlotinus,253270A.D.
1.ThattheSoulofeveryindividualisonethingwededuce
fromthefactthatitispresententireateverypointofthebody
thesignofveritableunitynotsomepartofithereandanother
partthere.Inallsensitivebeingsthesensitivesoulisan
omnipresentunity,andsointheformsofvegetallifethe
vegetalsoulisentireateachseveralpointthroughoutthe
organism.
Nowarewetoholdsimilarlythatyoursoulandmineandall
areone,andthatthesamethingistrueoftheuniverse,thesoul
inalltheseveralformsoflifebeingonesoul,notparcelledout
inseparateitems,butanomnipresentidentity?

Ifthesoulinmeisaunity,whyneedthatintheuniversebe
otherwiseseeingthatthereisnolongeranyquestionofbulkor
body?Andifthat,too,isonesoulandyours,andmine,
belongstoit,thenyoursandminemustalsobeone:andif,
again,thesouloftheuniverseandminedependfromonesoul,
oncemoreallmustbeone.
Whattheninitselfisthisonesoul?
Firstwemustassureourselvesofthepossibilityofallsouls
beingoneasthatofanygivenindividualis.
Itmust,nodoubt,seemstrangethatmysoulandthatofany
andeverybodyelseshouldbeonethingonly:itmightmean
myfeelingsbeingfeltbysomeoneelse,mygoodnessanother's
too,mydesire,hisdesire,allourexperiencesharedwitheach
otherandwiththe(onesouled)universe,sothatthevery
universeitselfwouldfeelwhateverIfelt.
Besideshowarewetoreconcilethisunitywiththedistinction
ofreasoningsoulandunreasoning,animalsoulandvegetal?
Yetifwerejectthatunity,theuniverseitselfceasestobeone
thingandsoulscannolongerbeincludedunderanyone
principle.
2.Nowtobeginwith,theunityofsoul,mineandanother's,is
notenoughtomakethetwototalsofsoulandbodyidentical.
Anidenticalthingindifferentrecipientswillhavedifferent
experiences;theidentityMan,inmeasImoveandyouatrest,
movesinmeandisstationaryinyou:thereisnothingstranger,
nothingimpossible,inanyotherformofidentitybetweenyou
andme;norwoulditentailthetransferenceofmyemotionto
anyoutsidepoint:wheninanyonebodyahandisinpain,the
distressisfeltnotintheotherbutinthehandasrepresentedin
thecentralizingunity.
Inorderthatmyfeelingsshouldofnecessitybeyours,the
unitywouldhavetobecorporeal:onlyifthetworecipient
bodiesmadeone,wouldthesoulsfeelasone.
Wemustkeepinmind,moreover,thatmanythingsthat
happeneveninonesamebodyescapethenoticeoftheentire
being,especiallywhenthebulkislarge:thusinhugesea
beasts,itissaid,theanimalasawholewillbequiteunaffected
bysomemembralaccidenttooslighttotraversetheorganism.
Thusunityinthesubjectofanyexperiencedoesnotimplythat
theresultantsensationwillbenecessarilyfeltwithanyforce
upontheentirebeingandateverypointofit:some

transmissionoftheexperiencemaybeexpected,andisindeed
undeniable,butafullimpressiononthesensethereneednot
be.
Thatoneidenticalsoulshouldbevirtuousinmeandviciousin
someoneelseisnotstrange:itisonlysayingthatanidentical
thingmaybeactivehereandinactivethere.
Wearenotassertingtheunityofsoulinthesenseofa
completenegationofmultiplicityonlyoftheSupremecan
thatbeaffirmedwearethinkingofsoulassimultaneouslyone
andmany,participantinthenaturedividedinbody,butatthe
sametimeaunitybyvirtueofbelongingtothatOrderwhich
suffersnodivision.
Inmyselfsomeexperienceoccurringinapartofthebodymay
takenoeffectupontheentiremanbutanythingoccurringin
thehigherreacheswouldtelluponthepartial:inthesameway
anyinfluxfromtheAllupontheindividualwillhavemanifest
effectsincethepointsofsympatheticcontactarenumerous
butastoanyoperationfromourselvesupontheAlltherecan
benocertainty.
3.Yet,lookingatanothersetoffacts,reflectiontellsusthatwe
areinsympatheticrelationtoeachother,suffering,overcome,
atthesightofpain,naturallydrawntoformingattachments;
andallthiscanbedueonlytosomeunityamongus.
Again,ifspellsandotherformsofmagicareefficientevenata
distancetoattractusintosympatheticrelations,theagencycan
benootherthantheonesoul.
Aquietwordinduceschangesinaremoteobject,andmakes
itselfheardatvastdistancesproofoftheonenessofallthings
withintheonesoul.
Buthowreconcilethisunitywiththeexistenceofareasoning
soul,anunreasoning,evenavegetalsoul?
[Itisaquestionofpowers]:theindivisiblephaseisclassedas
reasoningbecauseitisnotindivisionamongbodies,butthere
isthelaterphase,dividedamongbodies,butstillonethingand
distinctonlysoastosecuresenseperceptionthroughout;this
istobeclassedasyetanotherpower;andthereistheforming
andmakingphasewhichagainisapower.Butavarietyof
powersdoesnotconflictwithunity;seedcontainsmany
powersandyetitisonething,andfromthatunityrises,again,
avarietywhichisalsoaunity.
Butwhyarenotallthepowersofthisunitypresent

everywhere?
Theansweristhateveninthecaseoftheindividualsoul
described,similarly,aspermeatingitsbody,sensationisnot
equallypresentinalltheparts,reasondoesnotoperateatevery
point,theprincipleofgrowthisatworkwherethereisno
sensationandyetallthesepowersjoinintheonesoulwhen
thebodyislaidaside.
ThenourishingfacultyasdependentfromtheAllbelongsalso
totheAllSoul:whythendoesitnotcomeequallyfromours?
Becausewhatisnourishedbytheactionofthispowerisa
memberoftheAll,whichitselfhassensationpassively;butthe
perception,whichisanintellectualjudgement,isindividual
andhasnoneedtocreatewhatalreadyexists,thoughitwould
havedonesohadthepowernotbeenpreviouslyincluded,of
necessity,inthenatureoftheAll.
4.Thesereflectionsshouldshowthatthereisnothingstrange
inthatreductionofallsoulstoone.Butitisstillnecessaryto
enquireintothemodeandconditionsoftheunity.
Isittheunityoforigininaunity?Andifso,istheonedivided
ordoesitremainentireandyetproducevariety?andhowcan
anessentialbeing,whileremainingitsoneself,bringforth
others?
InvokingGodtobecomeourhelper,letusassert,thatthevery
existenceofmanysoulsmakescertainthatthereisfirstone
fromwhichthemanyrise.
Letussuppose,even,thefirstsoultobecorporeal.
Then[bythenatureofbody]themanysoulscouldresultonly
fromthesplittingupofthatentity,eachanentirelydifferent
substance:ifthisbodysoulbeuniforminkind,eachofthe
resultantsoulsmustbeoftheonekind;theywillallcarrythe
oneFormundividedlyandwilldifferonlyintheirvolumes.
Now,iftheirbeingsoulsdependedupontheirvolumesthey
wouldbedistinct;butifitisidealformthatmakesthemsouls,
thenallare,invirtueofthisIdea,one.
Butthisissimplysayingthatthereisoneidenticalsoul
dispersedamongmanybodies,andthat,precedingthis,thereis
yetanothernotthusdispersed,thesourceofthesoulin
dispersionwhichmaybethoughtofasawidelyrepeated
imageofthesoulinunitymuchasamultitudeofsealsbear
theimpressionofonering.Bythatfirstmodethesoulisaunit
brokenupintoavarietyofpoints:inthesecondmodeitis

incorporeal.Similarlyifthesoulwereaconditionor
modificationofbody,wecouldnotwonderthatthisquality
thisonethingfromonesourceshouldbepresentinmany
objects.Thesamereasoningwouldapplyifsoulwereaneffect
[ormanifestation]oftheConjoint.
We,ofcourse,holdittobebodiless,anessentialexistence.
5.Howthencanamultitudeofessentialbeingsbereallyone?
Obviouslyeithertheoneessencewillbeentireinall,orthe
manywillrisefromaonewhichremainsunalteredandyet
includestheonemanyinvirtueofgivingitself,withoutself
abandonment,toitsownmultiplication.
Itiscompetentthustogiveandremain,becausewhileit
penetratesallthingsitcanneveritselfbesundered:thisisan
identityinvariety.
Thereisnoreasonfordismissingthisexplanation:wemay
thinkofasciencewithitsconstituentsstandingasonetotal,
thesourceofallthosevariouselements:again,thereisthe
seed,awhole,producingthosenewpartsinwhichitcomesto
itsdivision;eachofthenewgrowthsisawholewhilethe
wholeremainsundiminished:onlythematerialelementis
underthemodeofpart,andallthemultiplicityremainsan
entireidentitystill.
Itmaybeobjectedthatinthecaseofsciencetheconstituents
arenoteachthewhole.
Buteveninthescience,whiletheconstituentselectedfor
handlingtomeetaparticularneedispresentactuallyandtakes
thelead,stillalltheotherconstituentsaccompanyitina
potentialpresence,sothatthewholeisineverypart:onlyin
thissense[ofparticularattention]isthewholescience
distinguishedfromthepart:all,wemaysay,ishere
simultaneouslyeffected:eachpartisatyourdisposalasyou
choosetotakeit;thepartinvitestheimmediateinterest,butits
valueconsistsinitsapproachtothewhole.
Thedetailcannotbeconsideredassomethingseparatefromthe
entirebodyofspeculation:sotreateditwouldhaveno
technicalorscientificvalue;itwouldbechildishdivagation.
Theonedetail,whenitisamatterofscience,potentially
includesall.Graspingonesuchconstituentofhisscience,the
expertdeducestherestbyforceofsequence.
[Asafurtherillustrationofunityinplurality]thegeometrician,
inhisanalysis,showsthatthesinglepropositionincludesall

theitemsthatgotoconstituteitandallthepropositionswhich
canbedevelopedfromit.
Itisourfeeblenessthatleadstodoubtinthesematters;the
bodyobscuresthetruth,butThereallstandsoutclearand
separate.

EnneadV
Firsttractate:Thethreeinitialhypostases
WrittenbyPlotinus,253270A.D.
1.Whatcanitbethathasbroughtthesoulstoforgetthefather,
God,and,thoughmembersoftheDivineandentirelyofthat
world,toignoreatoncethemselvesandIt?
Theevilthathasovertakenthemhasitssourceinselfwill,in
theentryintothesphereofprocess,andintheprimal
differentiationwiththedesireforselfownership.They
conceivedapleasureinthisfreedomandlargelyindulgedtheir
ownmotion;thustheywerehurrieddownthewrongpath,and
intheend,driftingfurtherandfurther,theycametoloseeven
thethoughtoftheiroriginintheDivine.Achildwrenched
youngfromhomeandbroughtupduringmanyyearsata
distancewillfailinknowledgeofitsfatherandofitself:the
souls,inthesameway,nolongerdiscerneitherthedivinityor
theirownnature;ignoranceoftheirrankbringsself
depreciation;theymisplacetheirrespect,honouringeverything

morethanthemselves;alltheiraweandadmirationisforthe
alien,and,clingingtothis,theyhavebrokenapart,asfarasa
soulmay,andtheymakelightofwhattheyhavedeserted;their
regardforthemundaneandtheirdisregardofthemselvesbring
abouttheirutterignoringofthedivine.
Admiringpursuitoftheexternalisaconfessionofinferiority;
andnothingthusholdingitselfinferiortothingsthatriseand
perish,nothingcountingitselflesshonourableandless
enduringthanallelseitadmirescouldeverformanynotionof
eitherthenatureorthepowerofGod.
Adoubledisciplinemustbeappliedifhumanbeingsinthis
passaretobereclaimed,andbroughtbacktotheirorigins,
liftedoncemoretowardstheSupremeandOneandFirst.
Thereisthemethod,whichweamplyexhibitelsewhere,
declaringthedishonouroftheobjectswhichtheSoulholds
hereinhonour;thesecondteachesorrecallstothesoulitsrace
andworth;thislatteristheleadingtruth,and,clearlybrought
out,istheevidenceoftheother.
Itmustoccupyusnowforitbearscloselyuponourenquiryto
whichitisthenaturalpreliminary:theseekerissoulandit
muststartfromatruenotionofthenatureandqualitybywhich
soulmayundertakethesearch;itmuststudyitselfinorderto
learnwhetherithasthefacultyfortheenquiry,theeyeforthe
objectproposed,whetherinfactweoughttoseek;forifthe
objectisalienthesearchmustbefutile,whileifthereis
relationshipthesolutionofourproblemisatoncedesirable
andpossible.
2.Leteverysoulrecall,then,attheoutsetthetruththatsoulis
theauthorofalllivingthings,thatithasbreathedthelifeinto
themall,whateverisnourishedbyearthandsea,allthe
creaturesoftheair,thedivinestarsinthesky;itisthemaker
ofthesun;itselfformedandorderedthisvastheavenand
conductsallthatrhythmicmotion;anditisaprincipledistinct
fromallthesetowhichitgiveslawandmovementandlife,
anditmustofnecessitybemorehonourablethanthey,forthey
gatherordissolveassoulbringsthemlifeorabandonsthem,
butsoul,sinceitnevercanabandonitself,isofeternalbeing.
Howlifewaspurveyedtotheuniverseofthingsandtothe
separatebeingsinitmaybethusconceived:
Thatgreatsoulmuststandpicturedbeforeanothersoul,one
notmean,asoulthathasbecomeworthytolook,emancipate
fromthelure,fromallthatbindsitsfellowsinbewitchment,
holdingitselfinquietude.Letnotmerelytheenvelopingbody

beatpeace,body'sturmoilstilled,butallthatliesaround,earth
atpeace,andseaatpeace,andairandtheveryheavens.Into
thatheaven,allatrest,letthegreatsoulbeconceivedtoroll
inwardateverypoint,penetrating,permeating,fromallsides
pouringinitslight.Astheraysofthesunthrowingtheir
brillianceuponaloweringcloudmakeitgleamallgold,sothe
soulenteringthematerialexpanseoftheheavenshasgiven
life,hasgivenimmortality:whatwasabjectithasliftedup;
andtheheavenlysystem,movednowinendlessmotionbythe
soulthatleadsitinwisdom,hasbecomealivingandablessed
thing;thesouldomiciledwithin,ittakesworthwhere,before
thesoul,itwasstarkbodyclayandwateror,rather,the
blanknessofMatter,theabsenceofBeing,and,asanauthor
says,"theexecrationoftheGods."
TheSoul'snatureandpowerwillbebroughtoutmoreclearly,
morebrilliantly,ifweconsidernexthowitenvelopsthe
heavenlysystemandguidesalltoitspurposes:forithas
bestoweditselfuponallthathugeexpansesothatevery
interval,smallandgreatalike,allhasbeenensouled.
Thematerialbodyismadeupofparts,eachholdingitsown
place,someinmutualoppositionandothersvariously
interdependent;thesoulisinnosuchcondition;itisnot
whittleddownsothatlifetellsofapartofthesoulandsprings
wheresomesuchseparateportionimpinges;eachseparatelife
livesbythesoulentire,omnipresentinthelikenessofthe
engenderingfather,entireinunityandentireindiffused
variety.Bythepowerofthesoulthemanifoldanddiverse
heavenlysystemisaunit:throughsoulthisuniverseisaGod:
andthesunisaGodbecauseitisensouled;sotoothestars:
andwhatsoeverweourselvesmaybe,itisallinvirtueofsoul;
for"deadisvilerthandung."
This,bywhichthegodsaredivine,mustbetheoldestGodof
themall:andourownsoulisofthatsameIdealnature,sothat
toconsiderit,purified,freedfromallaccruement,isto
recogniseinourselvesthatsamevaluewhichwehavefound
soultobe,honourableaboveallthatisbodily.Forwhatis
bodybutearth,and,takingfireitself,what[butsoul]isits
burningpower?Soitiswithallthecompoundsofearthand
fire,evenwithwaterandairaddedtothem?
If,then,itisthepresenceofsoulthatbringsworth,howcana
manslighthimselfandrunafterotherthings?Youhonourthe
Soulelsewhere;honourthenyourself.
3.TheSoulonceseentobethusprecious,thusdivine,you
mayholdthefaiththatbyitspossessionyouarealready
nearingGod:inthestrengthofthispowermakeupwards

towardsHim:atnogreatdistanceyoumustattain:thereisnot
muchbetween.
Butoverthisdivine,thereisstilladiviner:grasptheupward
neighbourofthesoul,itspriorandsource.
Soul,foralltheworthwehaveshowntobelongtoit,isyeta
secondary,animageoftheIntellectualPrinciple:reason
utteredisanimageofthereasonstoredwithinthesoul,andin
thesamewaysoulisanutteranceoftheIntellectualPrinciple:
itiseventhetotalofitsactivity,theentirestreamoflifesent
forthbythatPrincipletotheproductionoffurtherbeing;itis
theforthgoingheatofafirewhichhasalsoheatessentially
inherent.ButwithintheSupremewemustseeenergynotasan
overflowbutinthedoubleaspectofintegralinherencewiththe
establishmentofanewbeing.Sprung,inotherwords,fromthe
IntellectualPrinciple,Soulisintellective,butwithan
intellectionoperationbythemethodofreasonings:forits
perfectingitmustlooktothatDivineMind,whichmaybe
thoughtofasafatherwatchingoverthedevelopmentofhis
childbornimperfectincomparisonwithhimself.
ThusitssubstantialexistencecomesfromtheIntellectual
Principle;andtheReasonwithinitbecomesActinvirtueofits
contemplationofthatprior;foritsthoughtandactareitsown
intimatepossessionwhenitlookstotheSupremeIntelligence;
thoseonlyaresoulactswhichareofthisintellectivenature
andaredeterminedbyitsowncharacter;allthatislessnobleis
foreign[traceabletoMatter]andisaccidentaltothesoulinthe
courseofitspeculiartask.
Intwoways,then,theIntellectualPrincipleenhancesthe
divinequalityofthesoul,asfatherandasimmanentpresence;
nothingseparatesthembutthefactthattheyarenotoneand
thesame,thatthereissuccession,thatoveragainstarecipient
therestandstheidealformreceived;butthisrecipient,Matter
totheSupremeIntelligence,isalsonobleasbeingatonce
informedbydivineintellectanduncompounded.
WhattheIntellectualPrinciplemustbeiscarriedinthesingle
wordthatSoul,itselfsogreat,isstillinferior.
4.Butthereisyetanotherwaytothisknowledge:
Admiringtheworldofsenseaswelookoutuponitsvastness
andbeautyandtheorderofitseternalmarch,thinkingofthe
godswithinit,seenandhidden,andthecelestialspiritsandall
thelifeofanimalandplant,letusmounttoitsarchetype,tothe
yetmoreauthenticsphere:therewearetocontemplateall
thingsasmembersoftheIntellectualeternalintheirown

right,vestedwithaselfspringingconsciousnessandlifeand,
presidingoverallthese,theunsoiledIntelligenceandthe
unapproachablewisdom.
ThatarchetypalworldisthetrueGoldenAge,ageofKronos,
whoistheIntellectualPrincipleasbeingtheoffspringor
exuberanceofGod.Forhereiscontainedallthatisimmortal:
nothingherebutisDivineMind;allisGod;thisistheplaceof
everysoul.Hereisrestunbroken:forhowcanthatseek
change,inwhichalliswell;whatneedthatreachto,which
holdsallwithinitself;whatincreasecanthatdesire,which
standsutterlyachieved?Allitscontent,thus,isperfect,that
itselfmaybeperfectthroughout,asholdingnothingthatisless
thanthedivine,nothingthatislessthanintellective.Its
knowingisnotbysearchbutbypossession,itsblessedness
inherent,notacquired;forallbelongstoiteternallyandit
holdstheauthenticEternityimitatedbyTimewhich,circling
roundtheSoul,makestowardsthenewthingandpassesbythe
old.SouldealswiththingafterthingnowSocrates;nowa
horse:alwayssomeoneentityfromamongbeingsbutthe
IntellectualPrincipleisallandthereforeitsentirecontentis
simultaneouslypresentinthatidentity:thisispurebeingin
eternalactuality;nowhereisthereanyfuture,foreverythenis
anow;noristhereanypast,fornothingtherehaseverceased
tobe;everythinghastakenitsstandforever,anidentitywell
pleased,wemightsay,tobeasitis;andeverything,inthat
entirecontent,isIntellectualPrincipleandAuthentic
Existence;andthetotalofallisIntellectualPrincipleentire
andBeingentire.IntellectualPrinciplebyitsintellectiveact
establishesBeing,whichinturn,astheobjectofintellection,
becomesthecauseofintellectionandofexistencetothe
IntellectualPrinciplethough,ofcourse,thereisanothercause
ofintellectionwhichisalsoacausetoBeing,bothrisingina
sourcedistinctfromeither.
Nowwhilethesetwoarecoalescents,havingtheirexistencein
common,andareneverapart,stilltheunitytheyformistwo
sided;thereisIntellectualPrincipleasagainstBeing,the
intellectualagentasagainsttheobjectofintellection;we
considertheintellectiveactandwehavetheIntellectual
Principle;wethinkoftheobjectofthatactandwehaveBeing.
Suchdifferencetheremustbeifthereistobeanyintellection;
butsimilarlytheremustalsobeidentity[since,inperfect
knowing,subjectandobjectareidentical.]
ThusthePrimals[thefirst"Categories"]areseentobe:
IntellectualPrinciple;Existence;Difference;Identity:wemust
includealsoMotionandRest:Motionprovidesforthe
intellectualact,RestpreservesidentityasDifferencegivesat

onceaKnowerandaKnown,for,failingthis,allisone,and
silent.
Sotootheobjectsofintellection[theidealcontentofthe
DivineMind]identicalinvirtueoftheselfconcentrationof
theprinciplewhichistheircommongroundmuststillbe
distincteachfromanother;thisdistinctionconstitutes
Difference.
TheIntellectualKosmosthusamanifold,Numberand
Quantityarise:Qualityisthespecificcharacterofeachofthese
ideaswhichstandastheprinciplesfromwhichallelsederives.
5.Asamanifold,then,thisGod,theIntellectualPrinciple,
existswithintheSoulhere,theSoulwhichonceforallstands
linkedamemberofthedivine,unlessbyadeliberateapostasy.
BringingitselfclosetothedivineIntellect,becoming,asit
were,onewiththis,itseeksstillfurther:WhatBeing,now,has
engenderedthisGod,whatistheSimplexprecedingthis
multiple;whatthecauseatonceofitsexistenceandofits
existingasamanifold;whatthesourceofthisNumber,this
Quantity?
Number,Quantity,isnotprimal:obviouslybeforeeven
duality,theremuststandtheunity.
TheDyadisasecondary;derivingfromunity,itfindsinunity
thedeterminantneededbyitsnativeindetermination:once
thereisanydetermination,thereisNumber,inthesense,of
course,ofthereal[thearchetypal]Number.Andthesoulis
suchanumberorquantity.ForthePrimalsarenotmassesor
magnitudes;allofthatgrossorderislater,realonlytothe
sensethought;eveninseedtheeffectiverealityisnotthe
moistsubstancebuttheunseenthatistosayNumber[asthe
determinantofindividualbeing]andtheReasonPrinciple[of
theproducttobe].
ThusbywhatwecalltheNumberandtheDyadofthathigher
realm,wemeanReasonPrinciplesandtheIntellectual
Principle:butwhiletheDyadis,asregardsthatsphere,
undeterminedrepresenting,asitwere,theunderly[orMatter]
ofTheOnethelaterNumber[orQuantity]thatwhichrises
fromtheDyad[IntellectualPrinciple]andTheOneisnot
MattertothelaterexistentsbutistheirformingIdea,forallof
themtakeshape,sotospeak,fromtheideasrisingwithinthis.
ThedeterminationoftheDyadisbroughtaboutpartlyfromits
objectTheOneandpartlyfromitself,asisthecasewithall
visionintheactofsight:intellection[theActoftheDyad]is
visionoccupieduponTheOne.

6.ButhowandwhatdoestheIntellectualPrincipleseeand,
especially,howhasitsprungfromthatwhichistobecomethe
objectofitsvision?
TheminddemandstheexistenceoftheseBeings,butitisstill
introubleovertheproblemendlesslydebatedbythemost
ancientphilosophers:fromsuchaunityaswehavedeclared
TheOnetobe,howdoesanythingatallcomeintosubstantial
existence,anymultiplicity,dyad,ornumber?Whyhasthe
Primalnotremainedselfgatheredsothattherebenoneofthis
profusionofthemanifoldwhichweobserveinexistenceand
yetarecompelledtotracetothatabsoluteunity?
Inventuringananswer,wefirstinvokeGodHimself,notin
loudwordbutinthatwayofprayerwhichisalwayswithinour
power,leaninginsoultowardsHimbyaspiration,alone
towardsthealone.ButifweseekthevisionofthatgreatBeing
withintheInnerSanctuaryselfgathered,tranquillyremote
aboveallelsewebeginbyconsideringtheimagesstationedat
theouterprecincts,or,moreexactlytothemoment,thefirst
imagethatappears.HowtheDivineMindcomesintobeing
mustbeexplained:
Everythingmovinghasnecessarilyanobjecttowardswhichit
advances;butsincetheSupremecanhavenosuchobject,we
maynotascribemotiontoit:anythingthatcomesintobeing
afteritcanbeproducedonlyasaconsequenceofitsunfailing
selfintention;and,ofcourse,wedarenottalkofgenerationin
time,dealingaswearewitheternalBeings:wherewespeakof
origininsuchreference,itisinthesense,merely,ofcauseand
subordination:originfromtheSuprememustnotbetakento
implyanymovementinit:thatwouldmaketheBeingresulting
fromthemovementnotasecondprinciplebutathird:the
Movementwouldbethesecondhypostasis.
GiventhisimmobilityintheSupreme,itcanneitherhave
yieldedassentnoruttereddecreenorstirredinanyway
towardstheexistenceofasecondary.
Whathappenedthen?Whatarewetoconceiveasrisinginthe
neighbourhoodofthatimmobility?
ItmustbeacircumradiationproducedfromtheSupremebut
fromtheSupremeunalteringandmaybecomparedtothe
brilliantlightencirclingthesunandceaselesslygeneratedfrom
thatunchangingsubstance.
Allexistences,aslongastheyretaintheircharacter,produce
aboutthemselves,fromtheiressence,invirtueofthepower
whichmustbeinthemsomenecessary,outwardfacing

hypostasiscontinuouslyattachedtothemandrepresentingin
imagetheengenderingarchetypes:thusfiregivesoutitsheat;
snowiscoldnotmerelytoitself;fragrantsubstancesarea
notableinstance;for,aslongastheylast,somethingisdiffused
fromthemandperceivedwherevertheyarepresent.
Again,allthatisfullyachievedengenders:thereforethe
eternallyachievedengenderseternallyaneternalbeing.Atthe
sametime,theoffspringisalwaysminor:whatthenareweto
thinkoftheAllPerfectbutthatitcanproducenothingless
thantheverygreatestthatislaterthanitself.Thegreatest,later
thanthedivineunity,mustbetheDivineMind,anditmustbe
thesecondofallexistence,foritisthatwhichseesTheOneon
whichaloneitleanswhiletheFirsthasnoneedwhateverofit.
TheoffspringofthepriortoDivineMindcanbenootherthan
thatMinditselfandthusistheloftiestbeingintheuniverse,all
elsefollowinguponitthesoul,forexample,beingan
utteranceandactoftheIntellectualPrincipleasthatisan
utteranceandactofTheOne.Butinsoultheutteranceis
obscured,forsoulisanimageandmustlooktoitsown
original:thatPrinciple,onthecontrary,lookstotheFirst
withoutmediationthusbecomingwhatitisandhasthat
visionnotasfromadistancebutastheimmediatenextwith
nothingintervening,closetotheOneasSoultoit.
Theoffspringmustseekandlovethebegetter;andespecially
sowhenbegetterandbegottenarealoneintheirsphere;when,
inaddition,thebegetteristhehighestgood,theoffspring
[inevitablyseekingitsGood]isattachedbyabondofsheer
necessity,separatedonlyinbeingdistinct.
7.Wemustbemoreexplicit:
TheIntellectualPrinciplestandsastheimageofTheOne,
firstlybecausethereisacertainnecessitythatthefirstshould
haveitsoffspring,carryingonwardmuchofitsquality,in
otherwordsthattherebesomethinginitslikenessasthesun's
raystellofthesun.YetTheOneisnotanIntellectual
Principle;howthendoesitengenderanIntellectualPrinciple?
Simplybythefactthatinitsselfquestithasvision:thisvery
seeingistheIntellectualPrinciple.Anyperceptionofthe
externalindicateseithersensationorintellection,sensation
symbolizedbyaline,intellectionbyacircle...[corrupt
passage].
Ofcoursethedivisibilitybelongingtothecircledoesnotapply
totheIntellectualPrinciple;all,theretoo,isaunity,thougha
unitywhichisthepotentialityofallexistence.

Theitemsofthispotentialitythedivineintellectionbringsout,
sotospeak,fromtheunityandknowsthemindetail,asitmust
ifitistobeanintellectualprinciple.
Ithasbesidesaconsciousness,asitwere,withinitselfofthis
samepotentiality;itknowsthatitcanofitselfbegetan
hypostasisandcandetermineitsownBeingbythevirtue
emanatingfromitsprior;itknowsthatitsnatureisinsome
senseadefinitepartofthecontentofthatFirst;thatitthence
derivesitsessence,thatitsstrengthliesthereandthatitsBeing
takesperfectionasaderivativeandarecipientfromtheFirst.It
seesthat,asamemberoftherealmofdivisionandpart,it
receiveslifeandintellectionandallelseithasandis,fromthe
undividedandpartless,sincethatFirstisnomemberof
existence,butcanbethesourceofallonconditiononlyof
beinghelddownbynoonedistinctiveshapebutremainingthe
undeflectedunity.
[(CORRUPT)Thusitwouldbetheentireuniversebutthat...]
AndsotheFirstisnotathingamongthethingscontainedby
theIntellectualPrinciplethoughthesourceofall.Invirtueof
thissource,thingsofthelaterorderareessentialbeings;for
fromthatfactthereisdetermination;eachhasitsform:what
hasbeingcannotbeenvisagedasoutsideoflimit;thenature
mustbeheldfastbyboundaryandfixity;thoughtothe
IntellectualBeingsthisfixityisnomorethandetermination
andform,thefoundationsoftheirsubstantialexistence.
Abeingofthisquality,liketheIntellectualPrinciple,mustbe
felttobeworthyoftheallpure:itcouldnotderivefromany
otherthanfromthefirstprincipleofall;asitcomesinto
existence,allotherbeingsmustbesimultaneouslyengendered
allthebeautyoftheIdeas,alltheGodsoftheIntellectual
realm.Anditstillremainspregnantwiththisoffspring;forit
has,sotospeak,drawnallwithinitselfagain,holdingthem
lesttheyfallawaytowardsMattertobe"broughtupinthe
HouseofRhea"[intherealmofflux].Thisisthemeaning
hiddenintheMysteries,andintheMythsofthegods:Kronos,
asthewisest,existsbeforeZeus;hemustabsorbhisoffspring
that,fullwithinhimself,hemaybealsoanIntellectual
Principlemanifestinsomeproductofhisplenty;afterwards,
themythproceeds,KronosengendersZeus,whoalreadyexists
asthe[necessaryandeternal]outcomeoftheplentythere;in
otherwordstheoffspringoftheDivineIntellect,perfectwithin
itself,isSoul[thelifeprinciplecarryingforwardtheIdeasin
theDivineMind].
Now,evenintheDivinetheengenderedcouldnotbethevery
highest;itmustbealesser,animage;itwillbeundetermined,

astheDivineis,butwillreceivedetermination,and,soto
speak,itsshapingidea,fromtheprogenitor.
YetanyoffspringoftheIntellectualPrinciplemustbea
ReasonPrinciple;thethoughtoftheDivineMindmustbea
substantialexistence:suchthenisthat[Soul]whichcircles
abouttheDivineMind,itslight,itsimageinseparablyattached
toit:ontheupperlevelunitedwithit,filledfromit,enjoying
it,participantinitsnature,intellectivewithit,butonthelower
levelincontactwiththerealmbeneathitself,or,rather,
generatinginturnanoffspringwhichmustliebeneath;ofthis
lowerwewilltreatlater;sofarwedealstillwiththeDivine.
8.ThisistheexplanationofPlato'sTriplicity,inthepassage
wherehenamesasthePrimalstheBeingsgatheredaboutthe
KingofAll,andestablishesaSecondarycontainingthe
Secondaries,andaThirdcontainingtheTertiaries.
Heteaches,also,thatthereisanauthoroftheCause,thatisof
theIntellectualPrinciple,whichtohimistheCreatorwho
madetheSoul,ashetellsus,inthefamousmixingbowl.This
authorofthecausingprinciple,ofthedivinemind,istohim
theGood,thatwhichtranscendstheIntellectualPrincipleand
transcendsBeing:oftentooheusestheterm"TheIdea"to
indicateBeingandtheDivineMind.ThusPlatoknowsthe
orderofgenerationfromtheGood,theIntellectualPrinciple;
fromtheIntellectualPrinciple,theSoul.Theseteachingsare,
therefore,nonovelties,noinventionsoftoday,butlongsince
stated,ifnotstressed;ourdoctrinehereistheexplanationofan
earlierandcanshowtheantiquityoftheseopinionsonthe
testimonyofPlatohimself.
Earlier,Parmenidesmadesomeapproachtothedoctrinein
identifyingBeingwithIntellectualPrinciplewhileseparating
RealBeingfromtherealmofsense.
"KnowingandBeingareonethinghesays,andthisunityisto
himmotionlessinspiteoftheintellectionheattributestoit:to
preserveitsunchangingidentityheexcludesallbodily
movementfromit;andhecomparesittoahugesphereinthat
itholdsandenvelopsallexistenceandthatitsintellectionis
notanoutgoingactbutinternal.Still,withallhisaffirmation
ofunity,hisownwritingslayhimopentothereproachthathis
unityturnsouttobeamultiplicity.
ThePlatonicParmenidesismoreexact;thedistinctionismade
betweenthePrimalOne,astrictlypureUnity,andasecondary
OnewhichisaOneManyandathirdwhichisaOneand
many;thushetooisinaccordancewithourthesisoftheThree
Kinds.

9.Anaxagoras,again,inhisassertionofaMindpureand
unmixed,affirmsasimplexFirstandasunderedOne,though
writinglongagohefailedinprecision.
Heraclitus,withhissenseofbodilyformsasthingsof
ceaselessprocessandpassage,knowstheOneaseternaland
intellectual.
InEmpedocles,similarly,wehaveadividingprinciple,
"Strife,"setagainst"Friendship"whichisTheOneandisto
himbodiless,whiletheelementsrepresentMatter.
LaterthereisAristotle;hebeginsbymakingtheFirst
transcendentandintellectivebutcancelsthatprimacyby
supposingittohaveselfintellection.Furtherheaffirmsa
multitudeofotherintellectivebeingsasmanyindeedasthere
areorbsintheheavens;onesuchprincipleasinovertoevery
orbandthushisaccountoftheIntellectualRealmdiffersfrom
Plato'sand,failingreason,hebringsinnecessity;though
whateverreasonshehadallegedtherewouldalwayshavebeen
theobjectionthatitwouldbemorereasonablethatallthe
spheres,ascontributorytoonesystem,shouldlooktoaunity,
totheFirst.
WeareobligedalsotoaskwhethertoAristotle'smindall
IntellectualBeingsspringfromone,andthatonetheirFirst;or
whetherthePrinciplesintheIntellectualaremany.
Iffromone,thenclearlytheIntellectualsystemwillbe
analogoustothatoftheuniverseofsensesphereencircling
sphere,withone,theoutermost,dominatingalltheFirst[in
theIntellectual]willenveloptheentireschemeandwillbean
Intellectual[orArchetypal]Kosmos;andasinouruniversethe
spheresarenotemptybutthefirstsphereisthickwithstars
andnonewithoutthem,so,intheIntellectualKosmos,those
principlesofMovementwillenvelopamultitudeofBeings,
andthatworldwillbetherealmofthegreaterreality.
Ifonthecontraryeachisaprinciple,thentheeffectivepowers
becomeamatterofchance;underwhatcompulsionaretheyto
holdtogetherandactwithonemindtowardsthatworkof
unity,theharmonyoftheentireheavenlysystem?Againwhat
canmakeitnecessarythatthematerialbodiesoftheheavenly
systembeequalinnumbertotheIntellectualmoving
principles,andhowcantheseincorporealBeingsbe
numericallymanywhenthereisnoMattertoserveasthebasis
ofdifference?
Forthesereasonstheancientphilosophersthatranged
themselvesmostcloselytotheschoolofPythagorasandofhis

laterfollowersandtothatofPherekudes,haveinsistedupon
thisNature,somedevelopingthesubjectintheirwritingswhile
otherstreatedofitmerelyinunwrittendiscourses,someno
doubtignoringitentirely.
10.Wehaveshowntheinevitabilityofcertainconvictionsas
totheschemeofthings:
ThereexistsaPrinciplewhichtranscendsBeing;thisisThe
One,whosenaturewehavesoughttoestablishinsofarassuch
matterslendthemselvestoproof.UponTheOnefollows
immediatelythePrinciplewhichisatonceBeingandthe
IntellectualPrinciple.ThirdcomesthePrinciple,Soul.
NowjustasthesethreeexistforthesystemofNature,so,we
musthold,theyexistforourselves.Iamnotspeakingofthe
materialorderallthatisseparablebutofwhatliesbeyondthe
senserealminthesamewayasthePrimalsarebeyondallthe
heavens;Imeanthecorrespondingaspectofman,whatPlato
callstheInteriorMan.
Thusoursoul,too,isadivinething,belongingtoanotherorder
thansense;suchisallthatholdstherankofsoul,but[above
thelifeprinciple]thereisthesoulperfectedascontaining
IntellectualPrinciplewithitsdoublephase,reasoningand
givingthepowertoreason.Thereasoningphaseofthesoul,
needingnobodilyorganforitsthinkingbutmaintaining,in
purity,itsdistinctiveActthatitsthoughtmaybe
uncontaminatedthiswecannoterrinplacing,separateandnot
mingledintobody,withinthefirstIntellectual.Wemaynot
seekanypointofspaceinwhichtoseatit;itmustbeset
outsideofallspace:itsdistinctquality,itsseparateness,its
immateriality,demandthatitbeathingalone,untouchedbyall
ofthebodilyorder.Thisiswhywereadoftheuniversethat
theDemiurgecastthesoularounditfromwithoutunderstand
thatphaseofsoulwhichispermanentlyseatedinthe
Intellectualandofourselvesthatthecharioteer'sheadreaches
upwardstowardstheheights.
Theadmonitiontoseversoulfrombodyisnot,ofcourse,tobe
understoodspatiallythatseparationstandsmadeinNature
thereferenceistoholdingourrank,touseofourthinking,to
anattitudeofalienationfromthebodyintheefforttoleadup
andattachtotheoverworld,equallywiththeother,thatphase
ofsoulseatedhereand,alone,havingtodowithbody,
creating,moulding,spendingitscareuponit.
11.SincethereisaSoulwhichreasonsupontherightand
goodforreasoningisanenquiryintotherightnessand
goodnessofthisratherthanthattheremustexistsome

permanentRight,thesourceandfoundationofthisreasoning
inoursoul;how,else,couldanysuchdiscussionbeheld?
Further,sincethesoul'sattentiontothesemattersis
intermittent,theremustbewithinusanIntellectualPrinciple
acquaintedwiththatRightnotbymomentaryactbutin
permanentpossession.Similarlytheremustbealsothe
principleofthisprinciple,itscause,God.ThisHighestcannot
bedividedandallotted,mustremainintangiblebutnotbound
tospace,itmaybepresentatmanypoints,wheresoeverthere
isanythingcapableofacceptingoneofitsmanifestations;thus
acentreisanindependentunity;everythingwithinthecircle
hasitstermatthecentre;andtothecentretheradiibringeach
theirown.Withinournatureissuchacentrebywhichwe
graspandarelinkedandheld;andthoseofusarefirmlyinthe
SupremewhosecollectivetendencyisThere.
12.Possessedofsuchpowers,howdoesithappenthatwedo
notlayholdofthem,butforthemostpart,letthesehigh
activitiesgoidlesome,even,ofusneverbringingtheminany
degreetoeffect?
TheansweristhatalltheDivineBeingsareunceasinglyabout
theirownact,theIntellectualPrincipleanditsPrioralways
selfintent;andso,too,thesoulmaintainsitsunfailing
movement;fornotallthatpassesinthesoulis,bythatfact,
perceptible;weknowjustasmuchasimpingesuponthe
facultyofsense.Anyactivitynottransmittedtothesensitive
facultyhasnottraversedtheentiresoul:weremainunaware
becausethehumanbeingincludessenseperception;manisnot
merelyapart[thehigherpart]ofthesoulbutthetotal.
Nonethelesseverybeingoftheorderofsoulisincontinuous
activityaslongaslifeholds,continuouslyexecutingtoitself
itscharacteristicact:knowledgeoftheactdependsupon
transmissionandperception.Ifthereistobeperceptionof
whatisthuspresent,wemustturntheperceptivefaculty
inwardandholdittoattentionthere.Hopingtohearadesired
voice,weletallotherspassandarealertforthecomingatlast
ofthatmostwelcomeofsounds:sohere,wemustletthe
hearingsofsensegoby,saveforsheernecessity,andkeepthe
soul'sperceptionbrightandquicktothesoundsfromabove.

EnneadV
Secondtractate:Theoriginandorderofthebeings.followingonthefirst
WrittenbyPlotinus,253270A.D.

1.TheOneisallthingsandnooneofthem;thesourceofall
thingsisnotallthings;allthingsareitspossessionrunning
back,sotospeak,toitor,morecorrectly,notyetso,theywill
be.
Butauniversefromanunbrokenunity,inwhichthereappears
nodiversity,notevenduality?
ItispreciselybecausethatisnothingwithintheOnethatall
thingsarefromit:inorderthatBeingmaybebroughtabout,
thesourcemustbenoBeingbutBeing'sgenerator,inwhatis
tobethoughtofastheprimalactofgeneration.Seeking
nothing,possessingnothing,lackingnothing,theOneis
perfectand,inourmetaphor,hasoverflowed,andits
exuberancehasproducedthenew:thisproducthasturned
againtoitsbegetterandbeenfilledandhasbecomeits
contemplatorandsoanIntellectualPrinciple.
Thatstationtowardstheone[thefactthatsomethingexistsin
presenceoftheOne]establishesBeing;thatvisiondirected
upontheOneestablishestheIntellectualPrinciple;standing
towardstheOnetotheendofvision,itissimultaneously
IntellectualPrincipleandBeing;and,attainingresemblancein
virtueofthisvision,itrepeatstheactoftheOneinpouring
forthavastpower.
ThissecondoutflowisaFormorIdearepresentingtheDivine
IntellectastheDivineIntellectrepresenteditsownprior,The
One.
Thisactivepowersprungfromessence[fromtheIntellectual
PrincipleconsideredasBeing]isSoul.
SoularisesastheideaandactofthemotionlessIntellectual
Principlewhichitselfsprangfromitsownmotionlessprior
butthesoul'soperationisnotsimilarlymotionless;itsimageis
generatedfromitsmovement.Ittakesfulnessbylookingtoits
source;butitgeneratesitsimagebyadoptinganother,a
downward,movement.
ThisimageofSoulisSenseandNature,thevegetalprinciple.
Nothing,however,iscompletelyseveredfromitsprior.Thus
thehumanSoulappearstoreachawayasfardownastothe
vegetalorder:insomesenseitdoes,sincethelifeofgrowing
thingsiswithinitsprovince;butitisnotpresententire;whenit
hasreachedthevegetalorderitisthereinthesensethathaving
movedthusfardownwardsitproducesbyitsoutgoingandits
tendencytowardsthelessgoodanotherhypostasisorformof
beingjustasitsprior(theloftierphaseoftheSoul)isproduced

fromtheIntellectualPrinciplewhichyetremainsinuntroubled
selfpossession.
2.Toresume:thereisfromthefirstprincipletoultimatean
outgoinginwhichunfailinglyeachprincipleretainsitsown
seatwhileitsoffshoottakesanotherrank,alower,thoughon
theotherhandeverybeingisinidentitywithitsprioraslong
asitholdsthatcontact.
Inthecaseofsoulenteringsomevegetalform,whatisthereis
onephase,themorerebelliousandlessintellectual,outgoneto
thatextreme;inasoulenteringananimal,thefacultyof
sensationhasbeendominantandbroughtitthere;insoul
enteringman,themovementoutwardhaseitherbeenwhollyof
itsreasoningpartorhascomefromtheIntellectualPrinciplein
thesensethatthesoul,possessingthatprincipleasimmanent
toitsbeing,hasaninborndesireofintellectualactivityandof
movementingeneral.
But,lookingmoreminutelyintothematter,whenshootsor
topmostboughsareloppedfromsomegrowingthing,where
goesthesoulthatwaspresentinthem?Simply,whenceit
came:soulneverknewspatialseparationandthereforeis
alwayswithinthesource.Ifyoucuttheroottopieces,orburn
it,whereisthelifethatwaspresentthere?Inthesoul,which
neverwentoutsideofitself.
Nodoubt,despitethispermanence,thesoulmusthavebeenin
somethingifitreascends;andifitdoesnot,itisstill
somewhere;itisinsomeothervegetalsoul:butallthismeans
merelythatitisnotcrushedintosomeonespot;ifaSoul
powerreascends,itiswithintheSoulpowerprecedingit;that
inturncanbeonlyinthesoulpowerprioragain,thephase
reachingupwardstotheIntellectualPrinciple.Ofcourse
nothingheremustbeunderstoodspatially:Soulneverwasin
space;andtheDivineIntellect,again,isdistinguishedfrom
soulasbeingstillmorefree.
SoulthusisnowherebutinthePrinciplewhichhasthat
characteristicexistenceatoncenowhereandeverywhere.
Ifthesoulonitsupwardpathhashaltedmidwaybeforewholly
achievingthesupremeheights,ithasamidranklifeandhas
centreditselfuponthemidphaseofitsbeing.Allinthatmid
regionisIntellectualPrinciplenotwhollyitselfnothingelse
becausederivingthence[andthereforeofthatnameandrank],
yetnotthatbecausetheIntellectualPrincipleingivingitforth
isnotmergedintoit.
Thereexists,thus,alife,asitwere,ofhugeextension,atotal

inwhicheachseveralpartdiffersfromitsnext,allmakinga
selfcontinuouswholeunderalawofdiscriminationbywhich
thevariousformsofthingsarisewithnoeffacementofany
priorinitssecondary.
ButdoesthisSoulphaseinthevegetalorder,producenothing?
ItengenderspreciselytheKindinwhichitisthuspresent:
how,isaquestiontobehandledfromanotherstartingpoint.

EnneadV
Thirdtractate:Theknowinghypostasesandthetranscendent
WrittenbyPlotinus,253270A.D.
1.Arewetothinkthatabeingknowingitselfmustcontain
diversity,thatselfknowledgecanbeaffirmedonlywhensome
onephaseoftheselfperceivesotherphases,andthattherefore
anabsolutelysimplexentitywouldbeequallyincapableof
introversionandofselfawareness?
No:abeingthathasnopartsorphasesmayhavethis
consciousness;infacttherewouldbenorealselfknowingin
anentitypresentedasknowingitselfinvirtueofbeinga
compoundsomesingleelementinitperceivingother
elementsaswemayknowourownformandentirebodily
organismbysenseperception:suchknowingdoesnotcover
thewholefield;theknowingelementhasnothadtherequired
cognisanceatonceofitsassociatesandofitself;thisisnotthe
selfknoweraskedfor;itismerelysomethingthatknows
somethingelse.
Eitherwemustexhibittheselfknowingofanuncompounded
beingandshowhowthatispossibleorabandonthebelief
thatanybeingcanpossessveritableselfcognition.
Toabandonthebeliefisnotpossibleinviewofthemany
absurditiesthusentailed.
Itwouldbealreadyabsurdenoughtodenythispowertothe
soulormind,buttheveryheightofabsurditytodenyittothe
natureoftheIntellectualPrinciple,presentedthusasknowing
therestofthingsbutnotattainingtoknowledge,oreven
awareness,ofitself.
Itistheprovinceofsenseandinsomedegreeofunderstanding
andjudgement,butnotoftheIntellectualPrinciple,tohandle
theexternal,thoughwhethertheIntellectualPrincipleholds

theknowledgeofthesethingsisaquestiontobeexamined,but
itisobviousthattheIntellectualPrinciplemusthave
knowledgeoftheIntellectualobjects.Now,canitknowthose
objectsaloneormustitnotsimultaneouslyknowitself,the
beingwhosefunctionitistoknowjustthosethings?Canit
haveselfknowledgeinthesense[dismissedaboveas
inadequate]ofknowingitscontentwhileitignoresitself?Can
itbeawareofknowingitsmembersandyetremainin
ignoranceofitsownknowingself?Selfandcontentmustbe
simultaneouslypresent:themethodanddegreeofthis
knowledgewemustnowconsider.
2.Webeginwiththesoul,askingwhetheritistobeallowed
selfknowledgeandwhattheknowingprincipleinitwouldbe
andhowoperating.
Thesenseprincipleinitwemayatoncedecide,takes
cognisanceonlyoftheexternal;eveninanyawarenessof
eventswithinthebodyitoccupies,thisisstilltheperceptionof
somethingexternaltoaprincipledealingwiththosebodily
conditionsnotaswithinbutasbeneathitself.
ThereasoningprincipleintheSoulactsuponthe
representationsstandingbeforeitastheresultofsense
perception;theseitjudges,combining,distinguishing:orit
mayalsoobservetheimpressions,sotospeak,risingfromthe
IntellectualPrinciple,andhasthesamepowerofhandling
these;andreasoningwilldeveloptowisdomwhereit
recognizesthenewandlatecomingimpressions[thoseof
sense]andadaptsthem,sotospeak,tothoseitholdsfromlong
beforetheactwhichmaybedescribedasthesoul's
Reminiscence.
Sofarasthis,theefficacyoftheIntellectualPrincipleinthe
Soulcertainlyreaches;butistherealsointroversionandself
cognitionoristhatpowertobereservedstrictlyfortheDivine
Mind?
Ifweaccordselfknowingtothisphaseofthesoulwemakeit
anIntellectualPrincipleandwillhavetoshowwhat
distinguishesitfromitsprior;ifwerefuseitselfknowing,all
ourthoughtbringsusstepbysteptosomeprinciplewhichhas
thispower,andwemustdiscoverwhatsuchselfknowing
consistsin.If,again,wedoallowselfknowledgeinthelower
wemustexaminethequestionofdegree;forifthereisno
differenceofdegree,thenthereasoningprincipleinsoulisthe
IntellectualPrincipleunalloyed.
Weask,then,whethertheunderstandingprincipleinthesoul
hasequallythepowerofturninginwardsuponitselfor

whetherithasnomorethanthatofcomprehendingthe
impressions,superiorandinferior,whichitreceives.
Thefirststageistodiscoverwhatthiscomprehensionis.
3.Senseseesamanandtransmitstheimpressiontothe
understanding.Whatdoestheunderstandingsay?Ithas
nothingtosayasyet;itacceptsandwaits;unless,rather,it
questionswithinitself"Whoisthis?"someoneithasmet
beforeandthen,drawingonmemory,says,"Socrates."
Ifitshouldgoontodeveloptheimpressionreceived,it
distinguishesvariouselementsinwhattherepresentative
facultyhassetbeforeit;supposingittosay"Socrates,ifthe
manisgood,"then,whileithasspokenuponinformationfrom
thesenses,itstotalpronouncementisitsown;itcontains
withinitselfastandardofgood.
Buthowdoesitthuscontainthegoodwithinitself?
Itis,itself,ofthenatureofthegoodandithasbeen
strengthenedstilltowardstheperceptionofallthatisgoodby
theirradiationoftheIntellectualPrincipleuponit;forthispure
phaseofthesoulwelcomestoitselftheimagesimplantedfrom
itsprior.
Butwhymaywenotdistinguishthisunderstandingphaseas
IntellectualPrincipleandtakesoultoconsistofthelater
phasesfromthesensitivedownwards?
Becausealltheactivitiesmentionedarewithinthescopeofa
reasoningfaculty,andreasoningischaracteristicallythe
functionofsoul.
Whynot,however,absolvethequestionbyassigningself
cognisancetothisphase?
Becausewehaveallottedtosoulthefunctionofdealingin
thoughtandinmultiformactionwiththeexternal,andwe
holdthatobservationofselfandofthecontentofselfmust
belongtoIntellectualPrinciple.
Ifanyonesays,"Still;whatprecludesthereasoningsoulfrom
observingitsowncontentbysomespecialfaculty?"heisno
longerpostingaprincipleofunderstandingorofreasoningbut,
simply,bringingintheIntellectualPrincipleunalloyed.
ButwhatprecludestheIntellectualPrinciplefrombeing
present,unalloyed,withinthesoul?Nothing,weadmit;butare
weentitledthereforetothinkofitasaphaseofsoul?

Wecannotdescribeitasbelongingtothesoulthoughwedo
describeitasourIntellectualPrinciple,somethingdistinct
fromtheunderstanding,advancedaboveit,andyetourseven
thoughwecannotincludeitamongsoulphases:itisoursand
notours;andthereforeweuseitsometimesandsometimesnot,
whereaswealwayshaveuseoftheunderstanding;the
IntellectualPrincipleisourswhenweactbyit,notourswhen
weneglectit.
Butwhatisthisactingbyit?Doesitmeanthatwebecomethe
IntellectualPrinciplesothatourutteranceistheutteranceof
theIntellectualPrinciple,orthatwerepresentit?
WearenottheIntellectualPrinciple;werepresentitinvirtue
ofthathighestreasoningfacultywhichdrawsuponit.
Still;weperceivebymeansoftheperceptivefacultyandare,
ourselves,thepercipients:maywenotsaythesameofthe
intellectiveact?
No:ourreasoningisourown;weourselvesthinkthethoughts
thatoccupytheunderstandingforthisisactuallytheWebut
theoperationoftheIntellectualPrincipleentersfromaboveus
asthatofthesensitivefacultyfrombelow;theWeisthesoul
atitshighest,themidpointbetweentwopowers,betweenthe
sensitiveprinciple,inferiortous,andtheintellectualprinciple
superior.Wethinkoftheperceptiveactasintegraltoourselves
becauseoursenseperceptionisuninterrupted;wehesitateasto
theIntellectualPrinciplebothbecausewearenotalways
occupiedwithitandbecauseitexistsapart,notaprinciple
incliningtousbutonetowhichweinclinewhenwechooseto
lookupwards.
Thesensitiveprincipleisourscout;theIntellectualPrinciple
ourKing.
4.Butwe,too,arekingwhenwearemouldedtothe
IntellectualPrinciple.
Thatcorrespondencemaybebroughtaboutintwoways:either
theradiifromthatcentrearetraceduponustobeourlawor
wearefilledfulloftheDivineMind,whichagainmayhave
becometousathingseenandfeltasapresence.
Henceourselfknowingcomestotheknowingofalltherestof
ourbeinginvirtueofthisthingpatentlypresent;orbythat
poweritselfcommunicatingtousitsownpowerofself
knowing;orbyourbecomingidenticalwiththatprincipleof
knowledge.

Thustheselfknowerisadoubleperson:thereistheonethat
takescognisanceoftheprincipleinvirtueofwhich
understandingoccursinthesoulormind;andthereisthe
higher,knowinghimselfbytheIntellectualPrinciplewith
whichhebecomesidentical:thislatterknowstheselfasno
longermanbutasabeingthathasbecomesomethingother
throughandthrough:hehasthrownhimselfasonethingover
intothesuperiororder,takingwithhimonlythatbetterpartof
thesoulwhichaloneiswingedfortheIntellectualActand
givestheman,onceestablishedThere,thepowerto
appropriatewhathehasseen.
Wecanscarcelysupposethisunderstandingfacultytobe
unawarethatithasunderstanding;thatittakescognisanceof
thingsexternal;thatinitsjudgementsitdecidesbytherules
andstandardswithinitselfhelddirectlyfromtheIntellectual
Principle;thatthereissomethinghigherthanitself,something
which,moreover,ithasnoneedtoseekbutfullypossesses.
Whatcanweconceivetoescapetheselfknowledgeofa
principlewhichadmittedlyknowstheplaceitholdsandthe
workithastodo?ItaffirmsthatitspringsfromIntellectual
Principlewhosesecondandimageitis,thatitholdsallwithin
itself,theuniverseofthings,engraved,sotosay,uponitasall
isheldTherebytheeternalengraver.Awaresofarofitself,
canitbesupposedtohaltatthat?Arewetosupposethatallwe
candoistoapplyadistinctpowerofournatureandcomethus
toawarenessofthatIntellectualPrincipleasawareofitself?
Ormaywenotappropriatethatprinciplewhichbelongstous
aswetoitandthusattaintoawareness,atonce,ofitandof
ourselves?Yes:thisisthenecessarywayifweareto
experiencetheselfknowledgevestedintheIntellectual
Principle.AndamanbecomesIntellectualPrinciplewhen,
ignoringallotherphasesofhisbeing,heseesthroughthatonly
andseesonlythatandsoknowshimselfbymeansoftheself
inotherwordsattainstheselfknowledgewhichthe
IntellectualPrinciplepossesses.
5.Doesitallcomedown,then,toonephaseoftheself
knowinganotherphase?
Thatwouldbeacaseofknowerdistinguishedfromknown,
andwouldnotbeselfknowing.
What,then,ifthetotalcombinationweresupposedtobeofone
piece,knowerquiteundistinguishedfromknown,sothat,
seeinganygivenpartofitselfasidenticalwithitself,itsees
itselfbymeansofitself,knowerandknownthusbeingentirely
withoutdifferentiation?
Tobeginwith,thedistinctioninoneselfthussuggestedisa

strangephenomenon.Howistheselftomakethepartition?
Thethingcannothappenofitself.And,again,whichphase
makesit?Thephasethatdecidestobetheknowerorthat
whichistobetheknown?Thenhowcantheknowingphase
knowitselfintheknownwhenithaschosentobetheknower
andputitselfapartfromtheknown?Insuchselfknowledgeby
sunderingitcanbeawareonlyoftheobject,notoftheagent;it
willnotknowitsentirecontent,oritselfasanintegralwhole;it
knowsthephaseseenbutnottheseeingphaseandthushas
knowledgeofsomethingelse,notselfknowledge.
Inordertoperfectselfknowingitmustbringoverfromitself
theknowingphaseaswell:seeingsubjectandseenobjects
mustbepresentasonething.Nowifinthiscoalescenceof
seeingsubjectwithseenobjects,theobjectsweremerely
representationsofthereality,thesubjectwouldnotpossessthe
realities:ifitistopossessthemitmustdosonotbyseeing
themastheresultofanyselfdivisionbutbyknowingthem,
containingthem,beforeanyselfdivisionoccurs.
Atthat,theobjectknownmustbeidenticalwiththeknowing
act[oragent],theIntellectualPrinciple,therefore,identical
withtheIntellectualRealm.Andinfact,ifthisidentitydoes
notexist,neitherdoestruth;thePrinciplethatshouldcontain
realitiesisfoundtocontainatranscript,somethingdifferent
fromtherealities;thatconstitutesnonTruth;Truthcannot
applytosomethingconflictingwithitself;whatitaffirmsit
mustalsobe.
ThuswefindthattheIntellectualPrinciple,theIntellectual
RealmandRealBeingconstituteonething,whichisthePrimal
Being;theprimalIntellectualPrincipleisthatwhichcontains
therealitiesor,rather,whichisidenticalwiththem.
ButtakingPrimalIntellectionanditsintellectualobjecttobea
unity,howdoesthatgiveanIntellectiveBeingknowingitself?
Anintellectionenvelopingitsobjectoridenticalwithitisfar
fromexhibitingtheIntellectualPrincipleasselfknowing.
Allturnsontheidentity.Theintellectualobjectisitselfan
activity,notamerepotentiality;itisnotlifeless;norarethe
lifeandintellectionbroughtintoitasintosomethingnaturally
devoidofthem,somestoneorotherdeadmatter;no,the
intellectualobjectisessentiallyexistent,theprimalreality.As
anactiveforce,thefirstactivity,itmustbe,alsoitself,the
noblestintellection,intellectionpossessingrealbeingsinceitis
entirelytrue;andsuchanintellection,primalandprimally
existent,canbenootherthantheprimalprincipleof
Intellection:forthatprimalprincipleisnopotentialityand
cannotbeanagentdistinctfromitsactandthus,oncemore,

possessingitsessentialbeingasamerepotentiality.Asanact
andonewhoseverybeingisanactitmustbe
undistinguishablyidenticalwithitsact:butBeingandthe
Intellectualobjectarealsoidenticalwiththatact;thereforethe
IntellectualPrinciple,itsexerciseofintellectionandtheobject
ofintellectionallareidentical.Givenitsintellectionidentical
withintellectualobjectandtheobjectidenticalwiththe
Principleitself,itcannotbuthaveselfknowledge:its
intellectionoperatesbytheintellectualactwhichisitselfupon
theintellectualobjectwhichsimilarlyisitself.Itpossesses
selfknowing,thus,oneverycount;theactisitself;andthe
objectseeninthatactself,isitself.
6.Thuswehaveshownthatthereexiststhatwhichinthe
strictestsensepossessesselfknowing.
Thisselfknowingagent,perfectintheIntellectualPrinciple,is
modifiedintheSoul.
Thedifferenceisthat,whilethesoulknowsitselfaswithin
somethingelse,theIntellectualPrincipleknowsitselfasself
depending,knowsallitsnatureandcharacter,andknowsby
rightofitsownbeingandbysimpleintroversion.Whenit
looksupontheauthenticexistencesitislookinguponitself;its
visionasitseffectiveexistence,andthisefficacyisitselfsince
theIntellectualPrincipleandtheIntellectualActareone:this
isanintegralseeingitselfbyitsentirebeing,notapartseeing
byapart.
ButhasourdiscussionissuedinanIntellectualPrinciple
havingapersuasiveactivity[furnishinguswithprobability]?
No:itbringscompulsionnotpersuasion;compulsionbelongs
totheIntellectualPrinciple,persuasiontothesoulormind,
andweseemtodesiretobepersuadedratherthantoseethe
truthinthepureintellect.
AslongaswewereAbove,collectedwithintheIntellectual
nature,weweresatisfied;wewereheldintheintellectualact;
wehadvisionbecausewedrewallintounityforthethinkerin
uswastheIntellectualPrincipletellingusofitselfandthe
soulormindwasmotionless,assentingtothatactofitsprior.
Butnowthatweareoncemoreherelivinginthesecondary,
thesoulweseekforpersuasiveprobabilities:itisthroughthe
imagewedesiretoknowthearchetype.
OurwayistoteachoursoulhowtheIntellectualPrinciple
exercisesselfvision;thephasethustobetaughtisthatwhich
alreadytouchestheintellectiveorder,thatwhichwecallthe
understandingorintelligentsoul,indicatingbytheveryname

thatitisalreadyofitselfinsomedegreeanIntellectual
Principleorthatitholdsitspeculiarpowerthroughandfrom
thatPrinciple.Thisphasemustbebroughttounderstandby
whatmeansithasknowledgeofthethingitseesandwarrant
forwhatitaffirms:ifitbecamewhatitaffirms,itwouldby
thatfactpossessselfknowing.Allitsvisionandaffirmation
beingintheSupremeorderivingfromitTherewhereitself
alsoisitwillpossessselfknowledgebyitsrightasaReason
Principle,claimingitskinandbringingallintoaccordwiththe
divineimprintuponit.
Thesoultherefore[toattainselfknowledge]hasonlytoset
thisimage[thatistosay,itshighestphase]alongsidethe
veritableIntellectualPrinciplewhichwehavefoundtobe
identicalwiththetruthsconstitutingtheobjectsofintellection,
theworldofPrimalsandReality:forthisIntellectualPrinciple,
byverydefinition,cannotbeoutsideofitself,theIntellectual
Reality:selfgatheredandunalloyed,itisIntellectualPrinciple
throughalltherangeofitsbeingforunintelligentintelligence
isnotpossibleandthusitpossessesofnecessityselfknowing,
asabeingimmanenttoitselfandonehavingforfunctionand
essencetobepurelyandsolelyIntellectualPrinciple.Thisis
nodoer;thedoer,notselfintentbutlookingoutward,will
haveknowledge,insomekind,oftheexternal,but,ifwholly
ofthispracticalorder,needhavenoselfknowledge;where,on
thecontrary,thereisnoactionandofcoursethepure
IntellectualPrinciplecannotbestrainingafteranyabsent
goodtheintentioncanbeonlytowardstheself;atonceself
knowingbecomesnotmerelyplausiblebutinevitable;what
elsecouldlivingsignifyinabeingimmunefromactionand
existinginIntellect?
7.ThecontemplatingofGod,wemightanswer.
ButtoadmititsknowingGodistobecompelledtoadmitits
selfknowing.ItwillknowwhatitholdsfromGod,whatGod
hasgivenforthormay;withthisknowledge,itknowsitselfat
thestroke,foritisitselfoneofthosegiventhingsinfactisall
ofthem.KnowingGodandHispower,then,itknowsitself,
sinceitcomesfromHimandcarriesHispoweruponit;if,
becauseheretheactofvisionisidenticalwiththeobject,itis
unabletoseeGodclearly,thenallthemore,bytheequationof
seeingandseen,wearedrivenbackuponthatselfseeingand
selfknowinginwhichseeingandthingseenare
undistinguishablyonething.
Andwhatelseistheretoattributetoit?
Repose,nodoubt;but,toanIntellectualPrinciple,Reposeis
notanabdicationfromintellect;itsReposeisanAct,theactof

abstentionfromthealien:inallformsofexistencereposefrom
thealienleavesthecharacteristicactivityintact,especially
wheretheBeingisnotmerelypotentialbutfullyrealized.
IntheIntellectualPrinciple,theBeingisanActandinthe
absenceofanyotherobjectitmustbeselfdirected;bythis
selfintellectionitholdsitsActwithinitselfanduponitself;all
thatcanemanatefromitisproducedbythisselfcenteringand
selfintention;firstselfgathered,itthengivesitselforgives
somethinginitslikeness;firemustfirstbeselfcentredandbe
fire,truetofire'snaturalAct;thenitmayreproduceitself
elsewhere.
Oncemore,then;theIntellectualPrincipleisaselfintent
activity,butsoulhasthedoublephase,oneinner,intentupon
theIntellectualPrinciple,theotheroutsideitandfacingtothe
external;bytheoneitholdsthelikenesstoitssource;bythe
other,eveninitsunlikeness,itstillcomestolikenessinthis
sphere,too,byvirtueofactionandproduction;initsactionit
stillcontemplates,anditsproductionproducesIdealforms
divineintellectionsperfectlywroughtoutsothatallits
creationsarerepresentationsofthedivineIntellectionandof
thedivineIntellect,mouldeduponthearchetype,ofwhichall
areemanationsandimages,thenearermoretrue,thevery
latestpreservingsomefaintlikenessofthesource.
8.Nowcomesthequestionwhatsortofthingdoesthe
IntellectualPrincipleseeinseeingtheIntellectualRealmand
whatinseeingitself?
WearenottolookforanIntellectualrealmremindingusofthe
colourorshapetobeseenonmaterialobjects:theintellectual
antedatesallsuchthings;andeveninourspheretheproduction
isverydifferentfromtheReasonPrincipleintheseedsfrom
whichitisproduced.Theseedprinciplesareinvisibleandthe
beingsoftheIntellectualstillmorecharacteristicallyso;the
IntellectualsareofonesamenaturewiththeIntellectualRealm
whichcontainsthem,justastheReasonPrincipleintheseedis
identicalwiththesoul,orlifeprinciple,containingit.
ButtheSoul(consideredasapartfromtheIntellectual
Principle)hasnovisionofwhatitthuscontains,foritisnot
theproducerbut,liketheReasonPrinciplesalso,animageof
itssource:thatsourceisthebrilliant,theauthentic,the
primarilyexistent,thethingselfsprungandselfintent;butits
image,soul,isathingwhichcanhavenopermanenceexcept
byattachment,bylivinginthatother;theverynatureofan
imageisthat,asasecondary,itshallhaveitsbeingin
somethingelse,ifatallitexistapartfromitsoriginal.Hence
thisimage(soul)hasnotvision,forithasnotthenecessary

light,and,ifitshouldsee,then,asfindingitscompletion
elsewhere,itseesanother,notitself.
InthepureIntellectualthereisnothingofthis:thevisionand
theenvisionedareaunity;theseenisastheseeingandseeing
asseen.
What,then,istherethatcanpronounceuponthenatureofthis
allunity?
Thatwhichsees:andtoseeisthefunctionoftheIntellectual
Principle.Eveninourownsphere[wehaveaparalleltothis
selfvisionofaunity],ourvisionislightorratherbecomesone
withlight,anditseeslightforitseescolours.Inthe
intellectual,thevisionseesnotthroughsomemediumbutby
andthroughitselfalone,foritsobjectisnotexternal:byone
lightitseesanothernotthroughanyintermediateagency;a
lightseesalight,thatistosayathingseesitself.Thislight
shiningwithinthesoulenlightensit;thatis,itmakesthesoul
intellective,workingitintolikenesswithitself,thelightabove.
Thinkofthetracesofthislightuponthesoul,thensayto
yourselfthatsuch,andmorebeautifulandbroaderandmore
radiant,isthelightitself;thusyouwillapproachtothenature
oftheIntellectualPrincipleandtheIntellectualRealm,foritis
thislight,itselflitfromabove,whichgivesthesoulitsbrighter
life.
Itisnotthesourceofthegenerativelifeofthesoulwhich,on
thecontrary,itdrawsinward,preservingitfromsuch
diffusion,holdingittotheloveofthesplendourofitsPrior.
Nordoesitgivethelifeofperceptionandsensation,forthat
lookstotheexternalandtowhatactsmostvigorouslyuponthe
senseswhereasoneacceptingthatlightoftruthmaybesaidno
longertoseethevisible,buttheverycontrary.
Thismeansinsumthatthelifethesoultakesthenceisan
intellectivelife,atraceofthelifeinthe[divine]Intellect,in
whichalonetheauthenticexists.
ThelifeintheDivineIntellectisalsoanAct:itistheprimal
lightoutlampingtoitselfprimarily,itsowntorch;lightgiver
andlitatonce;theauthenticintellectualobject,knowingat
onceandknown,seentoitselfandneedingnootherthanitself
toseeby,selfsufficingtothevision,sincewhatitseesitis;
knowntousbythatverysamelight,ourknowledgeofit
attainedthroughitself,forfromnowhereelsecouldwefindthe
meansoftellingofit.Byitsnature,itsselfvisionistheclearer
but,usingitasourmedium,wetoomaycometoseebyit.

Inthestrengthofsuchconsiderationsweleadupourownsoul
totheDivine,sothatitposesitselfasanimageofthatBeing,
itslifebecominganimprintandalikenessoftheHighest,its
everyactofthoughtmakingitoverintotheDivineandthe
Intellectual.
IfthesoulisquestionedastothenatureofthatIntellectual
Principletheperfectandallembracing,theprimalself
knowerithasbuttoenterintothatPrinciple,ortosinkallits
activityintothat,andatonceitshowsitselftobeineffective
possessionofthosepriorswhosememoryitneverlost:thus,as
animageoftheIntellectualPrinciple,itcanmakeitselfthe
mediumbywhichtoattainsomevisionofit;itdrawsuponthat
withinitselfwhichismostcloselyresemblant,asfaras
resemblanceispossiblebetweendivineIntellectandanyphase
ofsoul.
9.Inorder,then,toknowwhattheDivineMindis,wemust
observesoulandespeciallyitsmostGodlikephase.
Onecertainwaytothisknowledgeistoseparatefirst,theman
fromthebodyyourself,thatis,fromyourbodynexttoput
asidethatsoulwhichmouldedthebody,and,veryearnestly,
thesystemofsensewithdesiresandimpulsesandeverysuch
futility,allsettingdefinitelytowardsthemortal:whatisleftis
thephaseofthesoulwhichwehavedeclaredtobeanimageof
theDivineIntellect,retainingsomelightfromthatsun,whileit
poursdownwarduponthesphereofmagnitudes[thatis,of
Matter]thelightplayingaboutitselfwhichisgeneratedfrom
itsownnature.
Ofcoursewedonotpretendthatthesun'slight[astheanalogy
mightimply]remainsaselfgatheredandsuncentredthing:it
isatonceoutrushingandindwelling;itstrikesoutward
continuously,lapafterlap,untilitreachesusuponourearth:
wemusttakeitthatallthelight,includingthatwhichplays
aboutthesun'sorb,hastravelled;otherwisewewouldhavea
voidexpanse,thatofthespacewhichismaterialnexttothe
sun'sorb.TheSoul,onthecontraryalightspringingfromthe
DivineMindandshiningaboutitisinclosesttouchwiththat
source;itisnotintransitbutremainscentredthere,and,in
likenesstothatprinciple,ithasnoplace:thelightofthesunis
actuallyintheair,butthesouliscleanofallsuchcontactso
thatitsimmunityispatenttoitselfandtoanyotherofthesame
order.
Andbyitsowncharacteristicact,thoughnotwithoutreasoning
process,itknowsthenatureoftheIntellectualPrinciplewhich,
onitsside,knowsitselfwithoutneedofreasoning,foritis
everselfpresentwhereaswebecomesobydirectingoursoul

towardsit;ourlifeisbrokenandtherearemanylives,butthat
principleneedsnochangingsoflifeorofthings;thelivesit
bringstobeingareforothersnotforitself:itcannotneedthe
inferior;nordoesitforitselfproducethelesswhenitpossesses
oristheall,northeimageswhenitpossessesoristhe
prototype.
Anyonenotofthestrengthtolayholdofthefirstsoul,that
possessingpureintellection,mustgraspthatwhichhastodo
withourordinarythinkingandthenceascend:ifeventhis
provetoohard,lethimturntoaccountthesensitivephase
whichcarriestheidealformsofthelessfinedegree,thatphase
which,too,withitspowers,isimmaterialandliesjustwithin
therealmofIdealprinciples.
Onemayeven,ifitseemnecessary,beginaslowasthe
reproductivesoulanditsveryproductionandthencemakethe
ascent,mountingfromthoseultimateidealprinciplestothe
ultimatesinthehighersense,thatistotheprimals.
10.Thismatterneednotbeelaboratedatpresent:itsufficesto
saythatifthecreatedwereall,theseultimates[thehigher]
neednotexist:buttheSupremedoesincludeprimals,the
primalsbecausetheproducers.Inotherwords,theremustbe,
withthemade,themakingsource;and,unlessthesearetobe
identical,therewillbeneedofsomelinkbetweenthem.
Similarly,thislinkwhichistheIntellectualPrincipledemands
yetaTranscendent.IfweareaskedwhythisTranscendentalso
shouldnothaveselfvision,ouransweristhatithasnoneedof
vision;butthiswewilldiscusslater:forthemomentwego
back,sincethequestionatissueisgravelyimportant.
WerepeatthattheIntellectualPrinciplemusthave,actually
has,selfvision,firstlybecauseithasmultiplicity,nextbecause
itexistsfortheexternalandthereforemustbeaseeingpower,
oneseeingthatexternal;infactitsveryessenceisvision.
Givensomeexternal,theremustbevision;andiftherebe
nothingexternaltheIntellectualPrinciple[DivineMind]exists
invain.Unlessthereissomethingbeyondbareunity,therecan
benovision:visionmustconvergewithavisibleobject.And
thiswhichtheseeristoseecanbeonlyamultiple,no
undistinguishableunity;norcouldauniversalunityfind
anythinguponwhichtoexerciseanyact;all,oneanddesolate,
wouldbeutterstagnation;insofarasthereisaction,thereis
diversity.Iftherebenodistinctions,whatistheretodo,what
directioninwhichtomove?Anagentmusteitheractuponthe
externorbeamultipleandsoabletoactuponitself:making
noadvancetowardsanythingotherthanitself,itismotionless
andwhereitcouldknowonlyblankfixityitcanknownothing.

Theintellectivepower,therefore,whenoccupiedwiththe
intellectualact,mustbeinastateofduality,whetheroneofthe
twoelementsstandactuallyoutsideorbothliewithin:the
intellectualactwillalwayscomportdiversityaswellasthe
necessaryidentity,andinthesamewayitscharacteristic
objects[theIdeas]muststandtotheIntellectualPrincipleasat
oncedistinctandidentical.Thisappliesequallytothesingle
object;therecanbenointellectionexceptofsomething
containingseparabledetailand,sincetheobjectisaReason
principle[adiscriminatedIdea]ithasthenecessaryelementof
multiplicity.TheIntellectualPrinciple,thus,isinformedof
itselfbythefactofbeingamultipleorganofvision,aneye
receptiveofmanyilluminatedobjects.Ifithadtodirectitself
toamemberlessunity,itwouldbedereasoned:whatcouldit
sayorknowofsuchanobject?Theselfaffirmationof[even]a
memberlessunityimpliestherepudiationofallthatdoesnot
enterintothecharacter:inotherwords,itmustbemultipleasa
preliminarytobeingitself.
Then,again,intheassertion"Iamthisparticularthing,"either
the"particularthing"isdistinctfromtheassertorandthereis
afalsestatementoritisincludedwithinit,and,atonce,
multiplicityisasserted:otherwisetheassertionis"IamwhatI
am,"or"IamI."
Ifitbenomorethanasimpledualityabletosay"Iandthat
otherphase,"thereisalreadymultiplicity,forthereis
distinctionandgroundofdistinction,thereisnumberwithall
itstrainofseparatethings.
Insum,then,aknowingprinciplemusthandledistinctitems:
itsobjectmust,atthemomentofcognition,containdiversity;
otherwisethethingremainsunknown;thereismere
conjunction,suchacontact,withoutaffirmationor
comprehension,aswouldprecedeknowledge,theintellectnot
yetinbeing,theimpingingagentnotpercipient.
Similarlytheknowingprincipleitselfcannotremainsimplex,
especiallyintheactofselfknowing:allsilentthoughitsself
perceptionbe,itisdualtoitself.Ofcourseithasnoneedof
minuteselfhandlingsinceithasnothingtolearnbyits
intellectiveact;beforeitis[effectively]Intellect,itholds
knowledgeofitsowncontent.Knowledgeimpliesdesire,forit
is,sotospeak,discoverycrowningasearch;theutterly
undifferentiatedremainsselfcentredandmakesnoenquiry
aboutthatself:anythingcapableofanalysingitscontent,must
beamanifold.
11.ThustheIntellectualPrinciple,intheactofknowingthe
Transcendent,isamanifold.ItknowstheTranscendentinvery

essencebut,withallitsefforttograspthatpriorasapure
unity,itgoesforthamassingsuccessiveimpressions,sothat,to
it,theobjectbecomesmultiple:thusinitsoutgoingtoits
objectitisnot[fullyrealised]IntellectualPrinciple;itisaneye
thathasnotyetseen;initsreturnitisaneyepossessedofthe
multiplicitywhichithasitselfconferred:itsoughtsomething
ofwhichitfoundthevaguepresentmentwithinitself;it
returnedwithsomethingelse,themanifoldqualitywithwhich
ithasofitsownactinvestedthesimplex.
Ifithadnotpossessedapreviousimpressionofthe
Transcendent,itcouldneverhavegraspedit,butthis
impression,originallyofunity,becomesanimpressionof
multiplicity;andtheIntellectualPrinciple,intaking
cognisanceofthatmultiplicity,knowstheTranscendentandso
isrealizedasaneyepossessedofitsvision.
ItisnowIntellectualPrinciplesinceitactuallyholdsitsobject,
andholdsitbytheactofintellection:before,itwasnomore
thanatendance,aneyeblankofimpression:itwasinmotion
towardsthetranscendental;nowthatithasattained,ithas
becomeIntellectualPrinciplehenceforthabsorbed;invirtueof
thisintellectionitholdsthecharacterofIntellectualPrinciple,
ofEssentialExistenceandofIntellectualActwhere,
previously,notpossessingtheIntellectualObject,itwasnot
IntellectualPerception,and,notyethavingexercisedthe
IntellectualAct,itwasnotIntellectualPrinciple.
ThePrinciplebeforealltheseprinciplesisnodoubtthefirst
principleoftheuniverse,butnotasimmanent:immanenceis
notforprimalsourcesbutforengenderingsecondaries;that
whichstandsasprimalsourceofeverythingisnotathingbut
isdistinctfromallthings:itisnot,then,amemberofthetotal
butearlierthanall,earlier,thus,thantheIntellectualPrinciple
whichinfactenvelopstheentiretrainofthings.
Thuswecome,oncemore,toaBeingabovetheIntellectual
Principleand,sincethesequentamountstonolessthanthe
All,werecognise,again,aBeingabovetheAll.Thisassuredly
cannotbeoneofthethingstowhichitisprior.Wemaynot
callit"Intellect";therefore,too,wemaynotcallit"theGood,"
if"theGood"istobetakeninthesenseofsomeonemember
oftheuniverse;ifwemeanthatwhichprecedestheuniverseof
things,thenamemaybeallowed.
TheIntellectualPrincipleisestablishedinmultiplicity;its
intellection,selfsprungthoughitbe,isinthenatureof
somethingaddedtoit[someaccidentaldualism]andmakesit
multiple:theutterlysimplex,andthereforefirstofallbeings,
must,then,transcendtheIntellectualPrinciple;and,obviously,

ifthishadintellectionitwouldnolongertranscendthe
IntellectualPrinciplebutbeit,andatoncebeamultiple.
12.Butwhy,afterall,shoulditnotbesuchamanifoldaslong
asitremainsonesubstantialexistence,havingthemultiplicity
notofacompoundbeingbutofaunitywithavarietyof
activities?
Now,nodoubt,ifthesevariousactivitiesarenotthemselves
substantialexistencesbutmerelymanifestationsoflatent
potentialitythereisnocompound;but,ontheotherhand,it
remainsincompleteuntilitssubstantialexistencebeexpressed
inact.IfitssubstantialexistenceconsistsinitsAct,andthis
Actconstitutesmultiplicity,thenitssubstantialexistencewill
bestrictlyproportionedtotheextentofthemultiplicity.
WeallowthistobetruefortheIntellectualPrincipletowhich
wehaveallotted[themultiplicityof]selfknowing;butforthe
firstprincipleofall,never.Beforethemanifold,theremustbe
TheOne,thatfromwhichthemanifoldrises:inallnumerical
series,theunitisthefirst.
Butwewillbeansweredfornumber,wellandgood,since
thesuitemakesacompound;butintherealbeingswhymust
therebeaunitfromwhichthemultiplicityofentitiesshall
proceed?
Because[failingsuchaunity]themultiplicitywouldconsistof
disjointeditems,eachstartingatitsowndistinctplaceand
movingaccidentallytoservetoatotal.
But,theywilltellus,theActivitiesinquestiondoproceed
fromaunity,fromtheIntellectualPrinciple,asimplex.
Bythattheyadmittheexistenceofasimplexpriortothe
Activities;andtheymaketheActivitiesperdurableandclass
themassubstantialexistences[hypostases];butasHypostases
theywillbedistinctfromtheirsource,whichwillremain
simplex;whileitsproductwillinitsownnaturebemanifold
anddependentuponit.
Nowiftheseactivitiesarisefromsomeunexplainedfirst
activityinthatprinciple,thenittoocontainsthemanifold:if,
onthecontrary,theyaretheveryearliestactivitiesandthe
sourceandcauseofanymultipleproductandthemeansby
whichthatPrincipleisable,beforeanyactivityoccurs,to
remainselfcentred,thentheyareallocatedtotheproductof
whichtheyarethecause;forthisprincipleisonething,the
activitiesgoingforthfromitareanother,sinceitisnot,itself,
inact.Ifthisbenotso,thefirstactcannotbetheIntellectual

Principle:theOnedoesnotprovidefortheexistenceofan
IntellectualPrinciplewhichthereuponappears;thatprovision
wouldbesomething[anHypostasis]interveningbetweenthe
OneandtheIntellectualPrinciple,itsoffspring.Therecould,
infact,benosuchprovidinginTheOne,foritwasnever
incomplete;andsuchprovisioncouldnamenothingthatought
tobeprovided.Itcannotbethoughttopossessonlysomepart
ofitscontent,andnotthewhole;nordidanythingexistto
whichitcouldturnindesire.Clearlyanythingthatcomesinto
beingafterit,ariseswithoutshakingtoitspermanenceinits
ownhabit.Itisessentialtotheexistenceofanynewentitythat
theFirstremaininselfgatheredreposethroughout:otherwise,
itmovedbeforetherewasmotionandhadintellectualact
beforeanyintellectionunless,indeed,thatfirstact[as
motionlessandwithoutintelligence]wasincomplete,nothing
morethanatendency.Andwhatcanweimagineitlightsupon
tobecometheobjectofsuchatendency?
Theonlyreasonableexplanationofactflowingfromitliesin
theanalogyoflightfromasun.Theentireintellectualorder
maybefiguredasakindoflightwiththeOneinreposeatits
summitasitsKing:butthismanifestationisnotcastoutfrom
it:wemaythink,rather,oftheOneasalightbeforethelight,
aneternalirradiationrestingupontheIntellectualRealm;this,
notidenticalwithitssource,isyetnotseveredfromitnorofso
remoteanatureastobelessthanRealBeing;itisnoblind
thing,butisseeingandknowing,theprimalknower.
TheOne,astranscendingIntellect,transcendsknowing:above
allneed,itisabovetheneedoftheknowingwhichpertains
solelytotheSecondaryNature.Knowingisaunitarything,but
defined:thefirstisOne,butundefined:adefinedOnewould
notbetheOneabsolute:theabsoluteispriortothedefinite.
13.ThusTheOneisintruthbeyondallstatement:any
affirmationisofathing;butthealltranscending,restingabove
eventhemostaugustdivineMind,possessesaloneofalltrue
being,andisnotathingamongthings;wecangiveitnoname
becausethatwouldimplypredication:wecanbuttryto
indicate,inourownfeebleway,somethingconcerningit:
wheninourperplexityweobject,"Thenitiswithoutself
perception,withoutselfconsciousness,ignorantofitself";we
mustrememberthatwehavebeenconsideringitonlyinits
opposites.
Ifwemakeitknowable,anobjectofaffirmation,wemakeita
manifold;andifweallowintellectioninitwemakeitatthat
pointindigent:supposingthatinfactintellectionaccompanies
it,intellectionbyitmustbesuperfluous.

Selfintellectionwhichisthetruestimpliestheentire
perceptionofatotalselfformedfromavarietyconverginginto
anintegral;buttheTranscendentknowsneitherseparationof
partnoranysuchenquiry;ifitsintellectualactweredirected
uponsomethingoutside,then,theTranscendentwouldbe
deficientandtheintellectionfaulty.
Thewhollysimplexandveritableselfsufficingcanbelacking
atnopoint:selfintellectionbeginsinthatprinciplewhich,
secondarilyselfsufficing,yetneedsitselfandthereforeneeds
toknowitself:thisprinciple,byitsselfpresence,achievesits
sufficiencyinvirtueofitsentirecontent[itistheall]:it
becomesthuscompetentfromthetotalofitsbeing,intheact
oflivingtowardsitselfandlookinguponitself.
Consciousness,astheverywordindicates,isaconperception,
anactexerciseduponamanifold:andevenintellection,earlier
[nearertothedivine]thoughitis,impliesthattheagentturns
backuponitself,uponamanifold,then.Ifthatagentsaysno
morethan"Iamabeing,"itspeaks[bytheimplieddualism]as
adiscovereroftheextern;andrightlyso,forbeingisa
manifold;whenitfacestowardstheunmanifoldandsays,"I
amthatbeing,"itmissesbothitselfandthebeing[sincethe
simplexcannotbethusdividedintoknowerandknown]:ifitis
[toutter]truthitcannotindicateby"being"somethinglikea
stone;intheonephrasemultiplicityisasserted;forthebeing
thusaffirmed[even]theveritable,asdistinguishedfromsuch
amerecontainerofsometraceofbeingasoughtnottobe
calledabeingsinceitstandsmerelyasimagetoarchetype
eventhismustpossessmultiplicity.
Butwillnoteachiteminthatmultiplicitybeanobjectof
intellectiontous?
Takenbareandsingle,no:butBeingitselfismanifoldwithin
itself,andwhateverelseyoumaynamehasBeing.
Thisaccepted,itfollowsthatanythingthatistobethoughtof
asthemostutterlysimplexofallcannothaveselfintellection;
tohavethatwouldmeanbeingmultiple.TheTranscendent,
thus,neitherknowsitselfnorisknowninitself.
14.How,then,doweourselvescometobespeakingofit?
Nodoubtwedealwithit,butwedonotstateit;wehave
neitherknowledgenorintellectionofit.
Butinwhatsensedoweevendealwithitwhenwehaveno
holduponit?

Wedonot,itistrue,graspitbyknowledge,butthatdoesnot
meanthatweareutterlyvoidofit;weholditnotsoastostate
it,butsoastobeabletospeakaboutit.Andwecananddo
statewhatitisnot,whilewearesilentastowhatitis:weare,
infact,speakingofitinthelightofitssequels;unabletostate
it,wemaystillpossessit.
Thosedivinelypossessedandinspiredhaveatleastthe
knowledgethattheyholdsomegreaterthingwithinthem
thoughtheycannottellwhatitis;fromthemovementsthatstir
themandtheutterancesthatcomefromthemtheyperceivethe
power,notthemselves,thatmovesthem:inthesameway,it
mustbe,westandtowardstheSupremewhenweholdthe
IntellectualPrinciplepure;weknowthedivineMindwithin,
thatwhichgivesBeingandallelseofthatorder:butweknow,
too,thatother,knowthatitisnoneofthese,butanobler
principlethananythingweknowasBeing;fullerandgreater;
abovereason,mindandfeeling;conferringthesepowers,not
tobeconfoundedwiththem.
15.Conferringbuthow?Asitselfpossessingthemornot?
Howcanitconveywhatitdoesnotpossess,andyetifitdoes
possesshowisitsimplex?Andif,again,itdoesnot,howisit
thesourceofthemanifold?
Asingle,unmanifoldemanationwemayverywellallowhow
eventhatcancomefromapureunitymaybeaproblem,but
wemayalwaysexplainitontheanalogyoftheirradiation
fromaluminarybutamultitudinousproductionraises
question.
TheexplanationisthatwhatcomesfromtheSupremecannot
beidenticalwithitandassuredlycannotbebetterthanitwhat
couldbebetterthanTheOneortheutterlytranscendent?The
emanation,then,mustbelessgood,thatistosay,lessself
sufficing:nowwhatmustthatbewhichislessselfsufficing
thanTheOne?ObviouslytheNotOne,thatistosay,
multiplicity,butamultiplicitystrivingtowardsunity;thatisto
say,aOnethatismany.
AllthatisnotOneisconservedbyvirtueoftheOne,andfrom
theOnederivesitscharacteristicnature:ifithadnotattained
suchunityasisconsistentwithbeingmadeupofmultiplicity
wecouldnotaffirmitsexistence:ifweareabletoaffirmthe
natureofsinglethings,thisisinvirtueoftheunity,theidentity
even,whicheachofthempossesses.Butthealltranscendent,
utterlyvoidofmultiplicity,hasnomereunityofparticipation
butisunity'sself,independentofallelse,asbeingthatfrom
which,bywhatevermeans,alltheresttaketheirdegreeof
unityintheirstanding,nearorfar,towardsit.

Invirtueoftheunitymanifestedinitsvarietyitexhibits,side
byside,bothanallembracingidentityandtheexistenceofthe
secondary:allthevarietyliesinthemidstofasameness,and
identitycannotbeseparatedfromdiversitysinceallstandsas
one;eachiteminthatcontent,bythefactofparticipatingin
life,isaOnemany:fortheitemcouldnotmakeitselfmanifest
asaOneandall.
OnlytheTranscendentcanbethat;itisthegreatbeginning,
andthebeginningmustbeareallyexistentOne,whollyand
trulyOne,whileitssequent,poureddowninsomewayfrom
theOne,isall,atotalwhichhasparticipationinunityand
whoseeverymemberissimilarlyallandone.
WhatthenistheAll?
ThetotalofwhichtheTranscendentistheSource.
Butinwhatwayisitthatsource?Inthesense,perhaps,of
sustainingthingsasbestoweroftheunityofeachsingleitem?
Thattoo;butalsoashavingestablishedtheminbeing.
Buthow?Ashaving,perhaps,containedthempreviously?
Wehaveindicatedthat,thus,theFirstwouldbeamanifold.
Maywethink,perhaps,thattheFirstcontainedtheuniverseas
anindistincttotalwhoseitemsareelaboratedtodistinct
existencewithintheSecondbytheReasonPrinciplethere?
ThatSecondiscertainlyanActivity;theTranscendentwould
containonlythepotentialityoftheuniversetocome.
Butthenatureofthiscontainedpotentialitywouldhavetobe
explained:itcannotbethatofMatter,areceptivity,forthusthe
Sourcebecomespassivetheverynegationofproduction.
Howthendoesitproducewhatitdoesnotcontain?Certainly
notathaphazardandcertainlynotbyselection.Howthen?
WehaveobservedthatanythingthatmayspringfromtheOne
mustbedifferentfromit.Differing,itisnotOne,sincethenit
wouldbetheSource.Ifunityhasgivenplacetoduality,from
thatmomentthereismultiplicity;forhereisvarietysideby
sidewithidentity,andthisimportsqualityandalltherest.
Wemaytakeitasprovedthattheemanationofthe
TranscendentmustbeaNotOnesomethingotherthanpure
unity,butthatitisamultiplicity,andespeciallythatitissucha
multiplicityasisexhibitedinthesequentuniverse,thisisa

statementworthyofdeliberation:somefurtherenquirymustbe
made,also,astothenecessityofanysequeltotheFirst.
16.Wehave,ofcourse,alreadyseenthatasecondarymust
followupontheFirst,andthatthisisapowerimmeasurably
fruitful;andweindicatedthatthistruthisconfirmedbythe
entireorderofthingssincethereisnothing,noteveninthe
lowestranks,voidofthepowerofgenerating.Wehavenowto
addthat,sincethingsengenderedtenddownwardsandnot
upwardsand,especially,movetowardsmultiplicity,thefirst
principleofallmustbelessamanifoldthanany.
Thatwhichengenderstheworldofsensecannotitselfbea
senseworld;itmustbetheIntellectandtheIntellectualworld;
similarly,thepriorwhichengenderstheIntellectualPrinciple
andtheIntellectualworldcannotbeeither,butmustbe
somethingoflessmultiplicity.Themanifolddoesnotrisefrom
themanifold:theintellectualmultiplicityhasitssourceinwhat
isnotmanifold;bythemerefactofbeingmanifold,thethingis
notthefirstprinciple:wemustlooktosomethingearlier.
Allmustbegroupedunderaunitywhich,asstandingoutside
ofallmultiplicityandoutsideofanyordinarysimplicity,isthe
veritablyandessentiallysimplex.
Still,howcanaReasonPrinciple[theIntellectual],
characteristicallyamanifold,atotal,derivefromwhatis
obviouslynoReasonPrinciple?
Buthow,failingsuchorigininthesimplex,couldweescape
[whatcannotbeaccepted]thederivationofaReasonPrinciple
fromaReasonPrinciple?
Andhowdoesthesecondarilygood[theimagedGood]derive
fromTheGood,theAbsolute?Whatdoesitholdfromthe
AbsoluteGoodtoentitleittothename?
Similaritytothepriorisnotenough,itdoesnothelptowards
goodness;wedemandsimilarityonlytoanactuallyexistent
Good:thegoodnessmustdependuponderivationfromaPrior
ofsuchanaturethatthesimilarityisdesirablebecausethat
Priorisgood,justasthesimilaritywouldbeundesirableifthe
Priorwerenotgood.
DoesthesimilaritywiththePriorconsist,then,inavoluntary
restinguponit?
Itisratherthat,findingitsconditionsatisfying,itseeks
nothing:thesimilaritydependsupontheallsufficiencyof
whatitpossesses;itsexistenceisagreeablebecauseallis

presenttoit,andpresentinsuchawayasnottobeeven
differentfromit[IntellectualPrincipleisBeing].
Alllifebelongstoit,lifebrilliantandperfect;thusallinitisat
oncelifeprincipleandIntellectualPrinciple,nothinginit
alooffromeitherlifeorintellect:itisthereforeselfsufficing
andseeksnothing:andifitseeksnothingthisisbecauseithas
initselfwhat,lacking,itmustseek.Ithas,therefore,itsGood
withinitself,eitherbybeingofthatorderinwhatwehave
calleditslifeandintellectorinsomeotherqualityor
charactergoingtoproducethese.
Ifthis[secondaryprinciple]wereTheGood[TheAbsolute],
nothingcouldtranscendthesethings,lifeandintellect:but,
giventheexistenceofsomethinghigher,thisIntellectual
Principlemustpossessalifedirectedtowardsthat
Transcendent,dependentuponit,derivingitsbeingfromit,
livingtowardsitastowardsitssource.TheFirst,then,must
transcendthisprincipleoflifeandintellectwhichdirects
thitherboththelifeinitself,acopyoftheRealityoftheFirst,
andtheintellectinitselfwhichisagainacopy,thoughofwhat
originaltherewecannotknow.
17.Butwhatcanitbewhichisloftierthanthatexistencealife
compactofwisdom,untouchedbystruggleanderror,orthan
thisIntellectwhichholdstheUniversewithallthereisoflife
andintellect?
Ifweanswer"TheMakingPrinciple,"therecomesthe
question,"makingbywhatvirtue?"andunlesswecanindicate
somethinghighertherethaninthemade,ourreasoninghas
madenoadvance:werestwherewewere.
Wemustgohigherifitwereonlyforthereasonthatthe
makerofallmusthaveaselfsufficingexistenceoutsideofall
thingssincealltherestispatentlyindigentandthat
everythinghasparticipatedinTheOneand,asdrawingon
unity,isitselfnotunity.
Whatthenisthisinwhicheachparticularentityparticipates,
theauthorofbeingtotheuniverseandtoeachitemofthe
total?
Sinceitistheauthorofallthatexists,andsincethe
multiplicityineachthingisconvertedintoaselfsufficing
existencebythispresenceofTheOne,sothateventhe
particularitselfbecomesselfsufficing,thenclearlythis
principle,authoratonceofBeingandofselfsufficingness,is
notitselfaBeingbutisaboveBeingandaboveevenself
sufficing.

Maywestop,content,withthat?No:theSoulisyet,andeven
more,inpain.Issheripe,perhaps,tobringforth,nowthatin
herpangsshehascomesoclosetowhatsheseeks?No:we
mustcalluponyetanotherspellifanywheretheassuagement
istobefound.Perhapsinwhathasalreadybeenuttered,there
liesthecharmifonlywetellitoveroften?No:weneedanew,
afurther,incantation.Alloureffortmaywellskimoverevery
truthandthroughalltheveritiesinwhichwehavepart,andyet
therealityescapeuswhenwehopetoaffirm,tounderstand:
fortheunderstanding,inordertoitsaffirmationmustpossess
itselfofitemafteritem;onlysodoesittraverseallthefield:
buthowcantherebeanysuchperegrinationofthatinwhich
thereisnovariety?
Alltheneedismetbyacontactpurelyintellective.Atthe
momentoftouchthereisnopowerwhatevertomakeany
affirmation;thereisnoleisure;reasoninguponthevisionisfor
afterwards.Wemayknowwehavehadthevisionwhenthe
Soulhassuddenlytakenlight.ThislightisfromtheSupreme
andistheSupreme;wemaybelieveinthePresencewhen,like
thatotherGodonthecallofacertainman,Hecomesbringing
light:thelightistheproofoftheadvent.Thus,theSoulunlit
remainswithoutthatvision;lit,itpossesseswhatitsought.
AndthisisthetrueendsetbeforetheSoul,totakethatlight,to
seetheSupremebytheSupremeandnotbythelightofany
otherprincipletoseetheSupremewhichisalsothemeansto
thevision;forthatwhichilluminestheSoulisthatwhichitis
toseejustasitisbythesun'sownlightthatweseethesun.
Buthowisthistobeaccomplished?
Cutawayeverything.

EnneadV
Fourthtractate:Howthesecondariesrisefromthefirst:andontheone
WrittenbyPlotinus,253270A.D.
1.AnythingexistingafterTheFirstmustnecessarilyarisefrom
thatFirst,whetherimmediatelyorastracingbacktoitthrough
intervenients;theremustbeanorderofsecondariesand
tertiaries,inwhichanysecondistobereferredtoTheFirst,
anythirdtothesecond.
Standingbeforeallthings,theremustexistaSimplex,differing
fromallitssequel,selfgatherednotinterblendedwiththe
formsthatrisefromit,andyetableinsomemodeofitsownto
bepresenttothoseothers:itmustbeauthenticallyaunity,not

merelysomethingelaboratedintounityandsoinrealityno
morethanunity'scounterfeit;itwilldebaralltellingand
knowingexceptthatitmaybedescribedastranscending
Beingforiftherewerenothingoutsideallallianceand
compromise,nothingauthenticallyone,therewouldbeno
Source.Untouchedbymultiplicity,itwillbewhollyself
sufficing,anabsoluteFirst,whereasanynotfirstdemandsits
earlier,andanynonsimplexneedsthesimplicitieswithinitself
astheveryfoundationsofitscompositeexistence.
Therecanbeonlyonesuchbeing:iftherewereanother,the
two[asindiscernible]wouldresolveintoone,forwearenot
dealingwithtwocorporalentities.
OurOneFirstisnotabody:abodyisnotsimplexand,asa
thingofprocesscannotbeaFirst,theSourcecannotbeathing
ofgeneration:onlyaprincipleoutsideofbody,andutterly
untouchedbymultiplicity,couldbeTheFirst.
Anyunity,then,laterthanTheFirstmustbenolonger
simplex;itcanbenomorethanaunityindiversity.
Whencemustsuchasequentarise?
ItmustbeanoffspringofTheFirst;forsupposeittheproduct
ofchance,thatFirstceasestobethePrincipleofAll.
ButhowdoesitarisefromTheFirst?
IfTheFirstisperfect,utterlyperfectaboveall,andisthe
beginningofallpower,itmustbethemostpowerfulofallthat
is,andallotherpowersmustactinsomepartialimitationofit.
Nowotherbeings,comingtoperfection,areobservedto
generate;theyareunabletoremainselfclosed;theyproduce:
andthisistruenotmerelyofbeingsendowedwithwill,butof
growingthingswherethereisnowill;evenlifelessobjects
impartsomethingofthemselves,asfarastheymay;fire
warms,snowchills,drugshavetheirownoutgoingefficacy;all
thingstotheutmostoftheirpowerimitatetheSourceinsome
operationtendingtoeternityandtoservice.
HowthencouldthemostperfectremainselfsettheFirst
Good,thePowertowardsall,howcoulditgrudgeorbe
powerlesstogiveofitself,andhowatthatwoulditstillbethe
Source?
Ifthingsotherthanitselfaretoexist,thingsdependentuponit
fortheirreality,itmustproducesincethereisnoothersource.
Andfurtherthisengenderingprinciplemustbetheveryhighest
inworth;anditsimmediateoffspring,itssecondary,mustbe

thebestofallthatfollows.
2.IftheIntellectualPrincipleweretheengenderingSource,
thentheengenderedsecondary,whilelessperfectthanthe
IntellectualPrinciple,wouldbeclosetoitandsimilartoit:but
sincetheengenderingSourceisabovetheIntellectual
Principle,thesecondarycanonlybethatprinciple.
ButwhyistheIntellectualPrinciplenotthegeneratingsource?
Because[itisnotaselfsufficingsimplex]:theActofthe
IntellectualPrincipleisintellection,whichmeansthat,seeing
theintellectualobjecttowardswhichithasturned,itis
consummated,sotospeak,bythatobject,beinginitself
indeterminatelikesight[avaguereadinessforanyandevery
vision]anddeterminedbytheintellectualobject.Thisiswhyit
hasbeensaidthat"outoftheindeterminatedyadandTheOne
arisetheIdeasandthenumbers":forthedyadisthe
IntellectualPrinciple.
Thusitisnotasimplex;itismanifold;itexhibitsacertain
compositequalitywithintheIntellectualordivineorder,of
courseastheprinciplethatseesthemanifold.Itis,further,
itselfsimultaneouslyobjectandagentofintellectionandison
thatcountalsoaduality:anditpossessesbesidesanother
objectofintellectionintheOrderfollowinguponitself.
ButhowcantheIntellectualPrinciplebeaproductofthe
IntellectualObject?
Inthisway:theintellectualobjectisselfgathered[self
compact]andisnotdeficientastheseeingandknowing
principlemustbedeficient,mean,asneedinganobjectitis
thereforenounconsciousthing:allitscontentand
accompanimentareitspossession;itisselfdistinguishing
throughout;itistheseatoflifeasofallthings;itis,itself,that
selfintellectionwhichtakesplaceineternalrepose,thatisto
say,inamodeotherthanthatoftheIntellectualPrinciple.
Butifsomethingcomestobeingwithinanentitywhichinno
waylooksoutsideitselfandespeciallywithinabeingwhichis
thesumofbeingthatentitymustbethesourceofthenew
thing:stableinitsownidentity,itproduces;buttheproductis
thatofanunchangedbeing:theproducerisunchangeablythe
intellectualobject,theproductisproducedastheIntellectual
Act,anActtakingintellectionofitssourcetheonlyobject
thatexistsforitandsobecomingIntellectualPrinciple,thatis
tosay,becominganotherintellectualbeing,resemblingits
source,areproductionandimageofthat.

ButhowfromamidperfectrestcananActarise?
ThereisineverythingtheActoftheEssenceandtheActgoing
outfromtheEssence:thefirstActisthethingitselfinits
realizedidentity,thesecondActisaninevitablyfollowing
outgofromthefirst,anemanationdistinctfromthethingitself.
Thuseveninfirethereisthewarmthcomportedbyitsessential
natureandthereisthewarmthgoinginstantaneouslyoutward
fromthatcharacterizingheatbythefactthatthefire,remaining
unchangeablyfire,utterstheActnativetoitsessentialreality.
Soitisinthedivinealso:orratherwehavetheretheearlier
formofthedoubleact:thedivineremainsinitsown
unchangingbeing,butfromitsperfectionandfromtheAct
includedinitsnaturethereemanatesthesecondaryorissuing
Actwhichastheoutputofamightypower,themightiestthere
isattainstoRealBeingassecondtothatwhichstandsabove
allBeing.ThattranscendentwasthepotentialityoftheAll;this
secondaryistheAllmadeactual.
Andifthisisallthings,thatmustbeaboveandoutsideofall,
so,musttranscendrealbeing.Andagain,ifthatsecondaryis
allthings,andifaboveitsmultiplicitythereisaunitynot
rankingamongthosethings,oncemorethisunitytranscends
RealBeingandthereforetranscendstheIntellectualPrinciple
aswell.ThereisthussomethingtranscendingIntellectual
Principle,forwemustrememberthatrealbeingisnocorpse,
thenegationoflifeandofintellection,butisinfactidentical
withtheIntellectualPrinciple.TheIntellectualPrincipleisnot
somethingtakingcognisanceofthingsassensationdealswith
senseobjectsexistingindependentlyofsense:onthecontrary,
itactuallyisthethingsitknows:theideasconstitutingthemit
hasnotborrowed:whencecouldithavetakenthem?No:it
existsheretogetherwiththethingsoftheuniverse,identical
withthem,makingaunitywiththem;andthecollective
knowledge[inthedivinemind]oftheimmaterialisthe
universeofthings.

EnneadV
Fifthtractate:Thattheintellectualbeingsarenotoutsidetheintellectual
principle:andonthenatureofthegood
WrittenbyPlotinus,253270A.D.
1.TheIntellectualPrinciple,theveritablyandessentially

intellective,canthisbeconceivedaseverfallingintoerror,
everfailingtothinkreality?
Assuredlyno:itwouldnolongerbeintelligentandtherefore
nolongerIntellectualPrinciple:itmustknowunceasinglyand
neverforget;anditsknowledgecanbenoguesswork,no
hesitatingassent,noacceptanceofanalienreport.Norcanit
callondemonstrationor,wearetolditmayattimesactbythis
or,Imethod,atleasttheremustbesomethingpatenttoitin
virtueofitsownnature.Inactualfactreasontellsusthatallits
knowledgeisthusinherenttoit,forthereisnomeansbywhich
todistinguishbetweenthespontaneousknowledgeandthe
other.But,inanycase,someknowledge,itisconceded,is
inherenttoit.Whencearewetounderstandthecertaintyof
thisknowledgetocometoitorhowdoitsobjectscarrythe
convictionoftheirreality?
Considersenseknowledge:itsobjectsseemmostpatently
certified,yetthedoubtreturnswhethertheapparentreality
maynotlieinthestatesofthepercipientratherthaninthe
materialbeforehim;thedecisiondemandsintelligenceor
reasoning.Besides,evengrantingthatwhatthesensesgraspis
reallycontainedintheobjects,nonethelesswhatisthus
knownbythesensesisanimage:sensecannevergraspthe
thingitself;thisremainsforeveroutside.
Now,iftheIntellectualPrincipleinitsactthatisinknowing
theintellectualistoknowtheseitsobjectsasalien,wehaveto
explainhowitmakescontactwiththem:obviouslyitmight
nevercomeuponthem,andsomightneverknowthem;orit
mightknowthemonlyuponthemeeting:itsknowing,atthat,
wouldnotbeanenduringcondition.Ifwearetoldthatthe
IntellectualPrincipleandtheIntellectualObjectsarelinkedin
astandingunity,wedemandthedescriptionofthisunity.
Next,theintellectionswouldbeimpressions,thatistosaynot
nativeactbutviolencefromwithout:nowhowissuch
impressingpossibleandwhatshapecouldtheimpressions
bear?
Intellection,again,becomesatthisamerehandlingofthe
external,exactlylikesenseperception.Whatthen
distinguishesitunlessthatitdealswithobjectsofless
extension?Andwhatcertitudecanithavethatitsknowledgeis
true?Orwhatenablesittopronouncethattheobjectisgood,
beautiful,orjust,wheneachoftheseideasistostandapart
fromitself?Theveryprinciplesofjudgement,bywhichitmust
beguided,wouldbe[asIdeas]excluded:withobjectsand
canonsalikeoutsideit,soistruth.

Again;eithertheobjectsoftheIntellectualPrincipleare
senselessanddevoidoflifeandintellectortheyarein
possessionofIntellect.
Now,iftheyareinpossessionofIntellect,thatrealmisaunion
ofbothandisTruth.ThiscombinedIntellectualrealmwillbe
thePrimalIntellect:wehaveonlythentoexaminehowthis
reality,conjointofIntellectualPrincipleanditsobject,istobe
understood,whetherascombiningselfunitedidentitywithyet
dualityanddifference,orwhatotherrelationholdsbetween
them.
IfonthecontrarytheobjectsofIntellectualPrincipleare
withoutintelligenceandlife,whatarethey?Theycannotbe
premises,axiomsorpredicates:aspredicatestheywouldnot
haverealexistence;theywouldbeaffirmationslinking
separateentities,aswhenweaffirmthatjusticeisgoodthough
justiceandgoodaredistinctrealities.
Ifwearetoldthattheyareselfstandingentitiesthedistinct
beingsJusticeandGoodthen[supposingthemtobeoutside]
theIntellectualRealmwillnotbeaunitynorbeincludedin
anyunity:allissunderedindividuality.Where,then,arethey
andwhatspatialdistinctionkeepsthemapart?Howdoesthe
IntellectualPrinciplecometomeetwiththemasittravels
round;whatkeepseachtruetoitscharacter;whatgivesthem
enduringidentity;whatconceivableshapeorcharactercan
theyhave?Theyarebeingpresentedtousassomecollection
offigures,ingoldorsomeothermaterialsubstance,thework
ofsomeunknownsculptororgraver:butatoncethe
IntellectualPrinciplewhichcontemplatesthembecomessense
perception;andtherestillremainsthequestionhowoneof
themcomestobeJusticeandanothersomethingelse.
Butthegreatargumentisthatifwearetoallowthatthese
objectsofIntellectionareinthestrictsenseoutsidethe
IntellectualPrinciple,which,therefore,mustseethemas
external,theninevitablyitcannotpossessthetruthofthem.
Inallitlooksupon,itseesfalsely;forthoseobjectsmustbe
theauthenticthings;yetitlooksuponthemwithoutcontaining
themandinsuchknowledgeholdsonlytheirimages;thatisto
say,notcontainingtheauthentic,adoptingphantasmsofthe
true,itholdsthefalse;itneverpossessesreality.Ifitknows
thatitpossessesthefalse,itmustconfessitselfexcludedfrom
thetruth;ifitfailsofthisknowledgealso,imaginingitselfto
possessthetruthwhichhaseludedit,thenthedoubledfalsity
putsitthedeeperintoerror.
Itisthus,Isuppose,thatinsenseperceptionwehavebelief

insteadoftruth;beliefisourlief;wesatisfyourselveswith
somethingverydifferentfromtheoriginalwhichisthe
occasionofperception.
Infine,therewouldbeonthehypothesisnotruthinthe
IntellectualPrinciple.ButsuchanIntellectualPrinciplewould
notbetruth,nortrulyanIntellectualPrinciple.Therewouldbe
noIntellectualPrincipleatall[noDivineMind]:yetelsewhere
truthcannotbe.
2.ThuswemaynotlookfortheIntellectualobjects[theIdeas]
outsideoftheIntellectualPrinciple,treatingthemas
impressionsofrealityuponit:wecannotstripitoftruthandso
makeitsobjectsunknowableandnonexistentandintheend
annultheIntellectualPrincipleitself.Wemustprovidefor
knowledgeandfortruth;wemustsecurereality;beingmust
becomeknowableessentiallyandnotmerelyinthatknowledge
ofqualitywhichcouldgiveusamereimageorvestigeofthe
realityinlieuofpossession,intimateassociation,absorption.
Theonlywaytothisistoleavenothingoutsideofthe
veritableIntellectualPrinciplewhichthushasknowledgein
thetrueknowing[thatofidentificationwiththeobject],cannot
forget,neednotgowanderinginsearch.Atoncetruthisthere,
thisistheseatoftheauthenticExistents,itbecomeslivingand
intellective:thesearetheessentialsofthatmostloftyPrinciple;
and,failingthem,whereisitsworth,itsgrandeur?
Onlythus[bythisinherenceoftheIdeas]isitdispensedfrom
demonstrationandfromactsoffaithinthetruthofits
knowledge:itisitsentireself,selfperspicuous:itknowsa
priorbyrecognisingitsownsource;itknowsasequenttothat
priorbyitsselfidentity;oftherealityofthissequent,ofthe
factthatitispresentandhasauthenticexistence,noouter
entitycanbringitsurerconviction.
Thusveritabletruthisnotaccordancewithanexternal;itis
selfaccordance;itaffirmsandisnothingotherthanitselfand
isnothingother;itisatonceexistenceandselfaffirmation.
Whatexternal,then,cancallittothequestion,andfromwhat
sourceoftruthcouldtherefutationbebrought?Anycounter
affirmation[oftruth]mustfallintoidentitywiththetruth
whichfirstuttereditself;broughtforwardasnew,ithasto
appearbeforethePrinciplewhichmadetheearlierstatement
andtoshowitselfidenticalwiththat:forthereisnofinding
anythingtruerthanthetrue.
3.ThuswehavehereoneidenticalPrinciple,theIntellect,
whichistheuniverseofauthenticbeings,theTruth:assuchit
isagreatgodor,better,notagodamonggodsbuttheGodhead

entire.Itisagod,asecondarygodmanifestingbeforethereis
anyvisionofthatother,theSupremewhichrestsoverall,
enthronedintranscendenceuponthatsplendidpediment,the
Naturefollowingcloseuponit.
TheSupremeinitsprogresscouldneverbeborneforward
uponsomesoullessvehiclenorevendirectlyuponthesoul:it
willbeheraldedbysomeineffablebeauty:beforethegreat
Kinginhisprogresstherecomesfirsttheminortrain,then
rankbyrankthegreaterandmoreexalted,closertotheKing
thekinglier;nexthisownhonouredcompanyuntil,lastamong
allthesegrandeurs,suddenlyappearstheSupremeMonarch
himself,andallunlessindeedforthosewhohavecontented
themselveswiththespectaclebeforehiscomingandgone
awayprostratethemselvesandhailhim.
InthatroyalprogresstheKingisofanotherorderfromthose
thatgobeforehim,buttheKingintheSupremeisnoruler
overexterns;heholdsthatmostjustofgovernances,rootedin
nature,theveritablekingship,forheisKingofTruth,holding
swaybyallreasonoveradenseoffspringhisown,ahostthat
shareshisdivinity,Kingoverakingandoverkingsandeven
morejustlycalledfatherofGods.
[Interpolation:Zeus(UniversalSoul)isinthisasymbolof
him,Zeuswhoisnotcontentwiththecontemplationofhis
father(Kronos,divineIntellect)butlookstothatfather'sfather
(toOuranos,theTranscendent)aswhatmaybecalledthe
divineenergyworkingtotheestablishmentofarealbeing.]
4.Wehavesaidthatallmustbebroughtbacktoaunity:this
mustbeanauthenticunity,notbelongingtotheorderinwhich
multiplicityisunifiedbyparticipationinwhatistrulyaOne;
weneedaunityindependentofparticipation,nota
combinationinwhichmultiplicityholdsanequalplace:we
haveexhibited,also,theIntellectualRealmandthe
IntellectualPrincipleasmorecloselyaunitythantherestof
things,sothatthereisnothingclosertoTheOne.Yeteventhis
isnotThepurelyOne.
ThispurelyOne,essentiallyaunityuntouchedbythemultiple,
thiswenowdesiretopenetrateifinanywaywemay.
OnlybyaleapcanwereachtothisOnewhichistobepureof
allelse,haltingsharpinfearofslippingeversolittleasideand
impingingonthedual:forifwefailofthecentre,weareina
dualitywhichdoesnotevenincludeTheauthenticOnebut
belongsonbothsides,tothelaterorder.TheOnedoesnotbear
tobenumberedinwithanythingelse,withaoneoratwoor
anysuchquantity;itrefusestotakenumberbecauseitis

measureandnotthemeasured;itisnopeerofotherentitiesto
befoundamongthem;forthus,itandtheyalikewouldbe
includedinsomecontainerandthiswouldbeitsprior,the
prioritcannothave.Notevenessential[idealorabstract]
numbercanbelongtoTheOneandcertainlynotthestilllater
numberapplyingtoquantities;foressentialnumberfirst
appearsasprovidingdurationtothedivineIntellection,while
quantitativenumberisthat[stilllaterandlower]which
furnishestheQuantityfoundinconjunctionwithotherthings
orwhichprovidesforQuantityindependentofthings,ifthisis
tobethoughtofasnumberatall.ThePrinciplewhichin
objectshavingquantitativenumberlookstotheunityfrom
whichtheyspringisacopy[orlowerphase]ofthePrinciple
whichintheearlierorderofnumber[inessentialorideal
number]lookstotheveritableOne;anditattainsitsexistence
withoutintheleastdegreedissipatingorshatteringthatprior
unity:thedyadhascomeintobeing,buttheprecedentmonad
stillstands;andthismonadisquitedistinctwithinthedyad
fromeitherofthetwoconstituentunities,sincethereisnothing
tomakeitoneratherthantheother:beingneither,butsimply
thatthingapart,itispresentwithoutbeinginherent.
Buthowarethetwounitiesdistinctandhowisthedyada
unity,andisthisunitythesameastheunitybywhicheachof
theconstituentsisonething?
Ouranswermustbethattheunityisthatofaparticipationin
theprimalunitywiththeparticipantsremainingdistinctfrom
thatinwhichtheypartake;thedyad,insofarasitisonething,
hasthisparticipation,butinacertaindegreeonly;theunityof
anarmyisnotthatofasinglebuilding;thedyad,asathingof
extension,isnotstrictlyauniteitherquantitativelyorin
mannerofbeing.
Arewethentotakeitthatthemonadsinthepentadanddecad
differwhiletheunityinthepentadisthesameasthatinthe
decad?
Yes,inthesenseinwhich,bigandlittle,shipisonewithship,
armywitharmy,citywithcity;otherwise,no.Butcertain
difficultiesinthismatterwillbedealtwithlater.
5.WereturntoourstatementthatTheFirstremainsintacteven
whenotherentitiesspringfromit.
Inthecaseofnumbers,theunitremainsintactwhilesomething
elseproduces,andthusnumberarisesindependenceonthe
unit:muchmorethendoestheunit,TheOne,remainintactin
theprinciplewhichisbeforeallbeings;especiallysincethe
entitiesproducedinitslikeness,whileitthusremainsintact,

owetheirexistencetonoother,buttoitsownallsufficient
power.
Andjustasthereis,primarilyorsecondarily,someformor
ideafromthemonadineachofthesuccessivenumbersthe
laterstillparticipating,thoughunequally,intheunitsothe
seriesofBeingsfollowinguponTheFirstbear,each,some
formorideaderivedfromthatsource.InNumberthe
participationestablishesQuantity;intherealmofBeing,the
traceofTheOneestablishesreality:existenceisatraceofThe
Oneourwordforentitymayprobablybeconnectedwiththat
forunity.
WhatweknowasBeing,thefirstsequentuponTheOne,
advancedalittleoutward,sotospeak,thenchosetogono
further,turnedinwardagainandcomestorestandisnowthe
realityandhearth[ousiaandhestia]oftheuniverse.Pressing
[withtheroughbreathing]onthewordforBeing[on]wehave
theword"hen"[one],anindicationthatinourveryformof
speechwetell,asfarasmaybe,thatBeing[theweaker]isthat
whichproceedsfrom[thestronger]TheOne.Thusboththe
thingthatcomestobeandBeingitselfarecarriersofacopy,
sincetheyareoutflowsfromthepowerofTheprimalOne:this
powerseesandinitsemotiontriestorepresentwhatitseesand
breaksintospeech"On";"einai";"ousia,""hestia"[Existent:
Existence:Essence:HestiaorHearth],soundswhichlabourto
expresstheessentialnatureoftheuniverseproducedbythe
travailoftheuttererandsotorepresent,asfarassoundsmay,
theoriginofreality.
6.Allthis,however,wemayleavetoindividualjudgement:to
proceed:
ThisproducedrealityisanIdealformforcertainlynothing
springingfromtheSupremecanbelessanditisnota
particularformbuttheformofall,besidewhichthereisno
other;itfollowsthatTheFirstmustbewithoutform,and,if
withoutform,thenitisnoBeing;Beingmusthavesome
definitionandthereforebelimited;buttheFirstcannotbe
thoughtofashavingdefinitionandlimit,forthusitwouldbe
nottheSourcebuttheparticularitemindicatedbythe
definitionassignedtoit.Ifallthingsbelongtotheproduced,
whichofthemcanbethoughtofastheSupreme?Notincluded
amongthem,thiscanbedescribedonlyastranscendingthem:
buttheyareBeingandtheBeings;itthereforetranscends
Being.
NotethatthephrasetranscendingBeingassignsnocharacter,
makesnoassertion,allotsnoname,carriesonlythedenialof
particularbeing;andinthisthereisnoattempttocircumscribe

it:toseektothrowalineaboutthatillimitableNaturewould
befolly,andanyonethinkingtodosocutshimselfofffrom
anyslightestandmostmomentaryapproachtoitsleastvestige.
AsonewishingtocontemplatetheIntellectualNaturewilllay
asidealltherepresentationsofsenseandsomayseewhat
transcendsthesenserealm,inthesamewayonewishingto
contemplatewhattranscendstheIntellectualattainsbyputting
awayallthatisoftheintellect,taughtbytheintellect,no
doubt,thattheTranscendentexistsbutneverseekingtodefine
it.
Itsdefinition,infact,couldbeonly"theindefinable":whatis
notathingisnotsomedefinitething.Weareinagonyfora
trueexpression;wearetalkingoftheuntellable;wename,only
toindicateforourownuseasbestwemay.Andthisname,
TheOne,containsreallynomorethanthenegationof
plurality:underthesamepressurethePythagoreansfoundtheir
indicationinthesymbol"Apollo"[a=not;pollon=ofmany]
withitsrepudiationofthemultiple.Ifweareledtothink
positivelyofTheOne,nameandthing,therewouldbemore
truthinsilence:thedesignation,amereaidtoenquiry,was
neverintendedformorethanapreliminaryaffirmationof
absolutesimplicitytobefollowedbytherejectionofeventhat
statement:itwasthebestthatoffered,butremainsinadequate
toexpresstheNatureindicated.Forthisisaprinciplenottobe
conveyedbyanysound;itcannotbeknownonanyhearing
but,ifatall,byvision;andtohopeinthatvisiontoseeaform
istofailofeventhat.
7.Considertheactofocularvision:
Therearetwoelementshere;thereistheformperceptibleto
thesenseandthereisthemediumbywhichtheeyeseesthat
form.Thismediumisitselfperceptibletotheeye,distinctfrom
theformtobeseen,butthecauseoftheseeing;itisperceived
attheonestrokeinthatformandonitand,hence,isnot
distinguishedfromit,theeyebeingheldentirelybythe
illuminatedobject.Whenonthecontrarythismediumpresents
itselfaloneitisseendirectlythougheventhenactualsight
demandssomesolidbase;theremustbesomethingbesidesthe
mediumwhich,unlessembracingsomeobject,eludes
perception;thusthelightinherenttothesunwouldnotbe
perceivedbutforthesolidityofthemass.Ifitisobjectedthat
thesunislightentire,thiswouldonlybeaproofofour
assertion:noothervisibleformwillcontainlightwhichmust,
then,havenootherpropertythanthatofvisibility,andinfact
allothervisibleobjectsaresomethingmorethanlightalone.
SoitiswiththeactofvisionintheIntellectualPrinciple.

Thisvisionsees,byanotherlight,theobjectsilluminatedby
theFirstPrinciple:settingitselfamongthem,itseesveritably;
decliningtowardsthelowerNature,thatuponwhichthelight
fromaboverests,ithaslessofthatvision.Passingoverthe
visibleandlookingtothemediumbywhichitsees,thenit
holdstheLightandthesourceofLight.
ButsincetheIntellectualPrincipleisnottoseethislightas
somethingexternalwereturntoouranalogy;theeyeisnot
whollydependentuponanoutsideandalienlight;thereisan
earlierlightwithinitself,amorebrilliant,whichitsees
sometimesinamomentaryflash.Atnightinthedarknessa
gleamleapsfromwithintheeye:oragainwemakenoeffortto
seeanything;theeyelidsclose;yetalightflashesbeforeus;or
werubtheeyeanditseesthelightitcontains.Thisissight
withouttheact,butitisthetruestseeing,foritseeslight
whereasitsotherobjectswerethelitnotthelight.
ItiscertainlythusthattheIntellectualPrinciple,hidingitself
fromalltheouter,withdrawingtotheinmost,seeingnothing,
musthaveitsvisionnotofsomeotherlightinsomeother
thingbutofthelightwithinitself,unmingled,pure,suddenly
gleamingbeforeit;
8.Sothatweareleftwonderingwhenceitcame,fromwithin
orwithout;andwhenithasgone,wesay,"Itwashere.Yetno;
itwasbeyond!"Butweoughtnottoquestionwhence;thereis
nowhence,nocomingorgoinginplace;nowitisseenand
nownotseen.Wemustnotrunafterit,butfitourselvesforthe
visionandthenwaittranquillyforitsappearance,astheeye
waitsontherisingofthesun,whichinitsowntimeappears
abovethehorizonoutoftheocean,asthepoetssayandgives
itselftooursight.
ThisPrinciple,ofwhichthesunisanimage,wherehasitits
dawning,whathorizondoesitsurmounttoappear?
ItstandsimmediatelyabovethecontemplatingIntellectwhich
hashelditselfatresttowardsthevision,lookingtonothing
elsethanthegoodandbeautiful,settingitsentirebeingtothat
inaperfectsurrender,andnowtranquillyfilledwithpowerand
takinganewbeautytoitself,gleaminginthelightofthat
presence.
Thisadvent,still,isnotbyexpectation:itisacomingwithout
approach;thevisionisnotofsomethingthatmustenterbutof
somethingpresentbeforeallelse,beforetheIntellectitself
madeanymovement.YetitistheIntellectthatmustmove,to
comeandtogogoingbecauseithasnotknownwhereit
shouldstayandwherethatpresencestays,thenowhere

contained.
AndiftheIntellect,too,couldholditselfinthatnowherenot
thatitiseverinplace;ittooisuncontained,utterlyunplacedit
wouldremainforeverinthevisionofitsprior,or,indeed,not
invisionbutinidentity,alldualityannulled.ButitisIntellect
[havingasphereofitsown]and,whenitistosee,itmustsee
bythatinitwhichisnotIntellect[byitsdivinestpower].
NodoubtitiswonderfulthatTheFirstshouldthusbepresent
withoutanycoming,andthat,whileitisnowhere,nowhereis
itnot;butwonderfulthoughthisbeinitself,thecontrary
wouldbemorewonderfultothosewhoknow.Ofcourse
neitherthiscontrarynorthewonderatitcanbeentertained.
Butwemustexplain:
9.Everythingbroughtintobeingundersomeprinciplenot
itselfiscontainedeitherwithinitsmakeror,ifthereisany
intermediate,withinthat:havingaprioressentialtoitsbeing,it
needsthatprioralways,otherwiseitwouldnotbecontainedat
all.Itistheorderofnature:Thelastintheimmediately
precedinglasts,thingsoftheorderoftheFirstswithintheir
priorfirsts,andsothingwithinthinguptotheverypinnacleof
source.
ThatSource,havingnoprior,cannotbecontained:
uncontainedbyanyofthoseotherformsofbeing,eachheld
withintheseriesofpriors,itisorbedroundall,butsoasnotto
bepointedofftoholdthempartforpart;itpossessesbutisnot
possessed.Holdingallthoughitselfnowherehelditis
omnipresent,forwhereitspresencefailedsomethingwould
eludeitshold.Atthesametime,inthesensethatitisnowhere
held,itisnotpresent:thusitisbothpresentandnotpresent;
notpresentasnotbeingcircumscribedbyanything;yet,as
beingutterlyunattached,notinhibitedfrompresenceatany
point.ThatinhibitionwouldmeanthattheFirstwas
determinedbysomeotherbeing;thelaterseries,then,would
bewithoutpartintheSupreme;GodhasHislimitandisno
longerselfgovernedbutmasteredbyinferiors.
Whilethecontainedmustbewhereitscontaineris,whatis
uncontainedbyplaceisnotdebarredfromany:for,imaginea
placewhereitisnotandevidentlysomeotherplaceretainsit;
atonceitiscontainedandthereisanendofitsplacelessness.
Butifthe"nowhere"istostandandtheascriptionofa
"where,"implyingstationintheextern,istofall,thennothing
canbeleftvoid;andatoncenothingvoid,yetnopoint
containingGodissovereignlypresentthroughall.Wecannot
thinkofsomethingofGodhereandsomethingelsethere,nor

ofallGodgatheredatsomeonespot:thereisaninstantaneous
presenceeverywhere,nothingcontainingandnothingleftvoid,
everythingthereforefullyheldbythedivine.
Considerouruniverse.Thereisnonebeforeitandthereforeit
isnot,itself,inauniverseorinanyplacewhatplacewasthere
beforetheuniversecametobe?itslinkedmembersformand
occupythewhole.ButSoulisnotintheuniverse,onthe
contrarytheuniverseisintheSoul;bodilysubstanceisnota
placetotheSoul;SouliscontainedinIntellectualPrinciple
andisthecontainerofbody.TheIntellectualPrincipleinturn
iscontainedinsomethingelse;butthatpriorprinciplehas
nothinginwhichtobe:theFirstisthereforeinnothing,and,
therefore,nowhere.Butalltherestmustbesomewhere;and
wherebutintheFirst?
ThiscanmeanonlythattheFirstisneitherremotefromthings
nordirectlywithinthem;thereisnothingcontainingit;it
containsall.ItisTheGoodtotheuniverseifonlyinthisway,
thattowardsitallthingshavetheirbeing,alldependentupon
it,eachinitsmode,sothatthingrisesabovethingingoodness
accordingtoitsfullerpossessionofauthenticbeing.
10.Still,donot,Iurgeyou,lookforTheGoodthroughanyof
theseotherthings;ifyoudo,youwillseenotitselfbutits
trace:youmustformtheideaofthatwhichistobegrasped
cleanlystandingtoitselfnotinanycombination,theunheldin
whichallhavehold:fornootherissuch,yetonesuchthere
mustbe.
Nowitisclearthatwecannotpossessourselvesofthepower
ofthisprincipleinitsconcentratedfulness:sotodoonemust
beidenticalwithit:butsomepartialattainmentiswithinour
reach.
Youwhomaketheventurewillthrowforwardallyourbeing
butyouwillnevertellitentireforthat,youmustyourselfbe
thedivineIntellectinActandatyourutmostsuccessitwill
stillpassfromyouor,rather,youfromit.Inordinaryvision
youmaythinktoseetheobjectentire:inthisintellectiveact,
all,lessormore,thatyoucantaketomindyoumaysetdown
asTheGood.
ItisTheGoodsince,beingapower[beingeffective
outwardly],itisthecauseoftheintelligentandintellectivelife
asoflifeandintellect:forthesegrowfromitasfromthe
sourceofessenceandofexistence,theSourceasbeingOne,
simplexandfirstbecausebeforeitwasnothing.Allderives
fromthis:itistheoriginoftheprimalmovementwhichitdoes
notpossessandofthereposewhichisbutitsabsenceofneed;

forneitherrestnormovementcanbelongtothatwhichhasno
placeinwhicheithercouldoccur;centre,object,ground,all
arealikeunknowntoit,foritisbeforeall.YetitsBeingisnot
limited;whatistheretosetboundstoit?Nor,ontheother
hand,isitinfiniteinthesenseofmagnitude;whatplacecan
therebetowhichitmustextend,orwhyshouldtherebe
movementwherethereisnolacking?Allitsinfinituderesides
initspower:itdoesnotchangeandwillnotfail;andinitall
thatisunfailingfindsduration.
11.Itisinfinitealsobyrightofbeingapureunitywithnothing
towardswhichtodirectanypartialcontent.AbsolutelyOne,it
hasneverknownmeasureandstandsoutsideofnumber,andso
isundernolimiteitherinregardtoanyexternorwithinitself;
foranysuchdeterminationwouldbringsomethingofthedual
intoit.Andhavingnoconstituentpartsitacceptsnopattern,
formsnoshape.
Reasonrecognisingitassuchanature,youmaynothopeto
seeitwithmortaleyes,norinanywaythatwouldbeimagined
bythosewhomakesensethetestofrealityandsoannulthe
supremelyreal.Forwhatpassesforthemosttrulyexistentis
mosttrulynonexistentthethingofextensionleastrealofall
whilethisunseenFirstisthesourceandprincipleofBeingand
sovereignoverReality.
Youmustturnappearancesaboutoryouwillbeleftvoidof
God.Youwillbelikethoseatthefestivalswhointheir
gluttonycramthemselveswiththingswhichnonegoingtothe
godsmaytouch;theyholdthesegoodstobemorerealthanthe
visionoftheGodwhoistobehonouredandtheygoaway
havinghadnoshareinthesanctitiesoftheshrine.
Inthesecelebrationsofwhichwespeak,theunseengodleaves
thoseindoubtofhisexistencewhothinknothingpatentbut
whatmaybeknowntotheflesh:ithappensasifamanslepta
lifethroughandtookthedreamworldinperfecttrust;wake
him,andhewouldrefusebelieftothereportofhisopeneyes
andsettledowntosleepagain.
12.Knowingdemandstheorganfittedtotheobject;eyesfor
onekind,earsforanother:similarlysomethings,wemust
believe,aretobeknownbytheIntellectualPrincipleinus.We
mustnotconfuseintellectionwithhearingorseeing;this
wouldbetryingtolookwiththeearsordenyingsoundbecause
itisnotseen.Certainpeople,wemustkeepinmind,have
forgottenthattowhich,fromthebeginningonwards,their
longingandeffortarepointed:forallthatexistsdesiresand
aspirestowardstheSupremebyacompulsionofnature,asif
allhadreceivedtheoraclethatwithoutittheycannotbe.

TheperceptionofBeautyandtheaweandthestirringof
passiontowardsitareforthosealreadyinsomedegree
knowingandawakened:buttheGood,aspossessedlongsince
andsettingupanaturaltendency,isinherentlypresenttoeven
thoseasleepandbringsthemnowonderwhensomedaythey
seeit,sinceitisnooccasionalreminiscencebutisalwayswith
themthoughintheirdrowsetheyarenotawareofit:thelove
ofBeautyonthecontrarysetsuppainwhenitappears,for
thosethathaveseenitmustpursue.ThisloveofBeautythenis
laterthantheloveofGoodandcomeswithamore
sophisticatedunderstanding;henceweknowthatBeautyisa
secondary:themoreprimalappetition,notpatenttosense,our
movementtowardsourgood,giveswitnessthatTheGoodis
theearlier,theprior.
Again;allthathavepossessedthemselvesofTheGoodfeelit
sufficient:theyhaveattainedtheend:butBeautynotallhave
knownandthosethathavejudgeittoexistforitselfandnotfor
them,asinthecharmofthisworldthebeautybelongsonlyto
itspossessor.
Then,too,itisthoughtenoughtoappearloveablewhetherone
issoornot:butnoonewantshisGoodinsemblanceonly.All
areseekingTheFirstassomethingrankingbeforeaughtelse,
buttheystrugglevenomouslyforbeautyassomething
secondarylikethemselves:thussomeminorpersonagemay
perhapschallengeequalhonourwiththeKing'srighthandman
onpretextofsimilardependence,forgettingthat,whileboth
owetheirstandingtothemonarch,theotherholdsthehigher
rank.
ThesourceoftheerroristhatwhilebothTheGoodandThe
Beautifulparticipateinthecommonsource,TheOneprecedes
both;andthat,intheSupremealso,TheGoodhasnoneedof
TheBeautiful,whiletheBeautifuldoesneedTheGood.
TheGoodisgentleandfriendlyandtender,andwehaveit
presentwhenwebutwill.Beautyisallviolenceand
stupefaction;itspleasureisspoiledwithpain,anditeven
drawsthethoughtlessawayfromTheGoodassomeattraction
willlurethechildfromthefather'sside:thesethingstellof
youth.TheGoodistheoldernotintimebutbydegreeof
realityandithasthehigherandearlierpower,allpowerin
fact,forthesequentholdsonlyapowersubordinateand
delegatedofwhichthepriorremainssovereign.
NotthatGodhasanyneedofHisderivatives:Heignoresall
thatproducedrealm,nevernecessarytoHim,andremains
identicallywhatHewasbeforeHebroughtitintobeing.So
too,hadthesecondaryneverexisted,Hewouldhavebeen

unconcerned,exactlyasHewouldnothavegrudgedexistence
toanyotheruniversethatmightspringintobeingfromHim,
wereanysuchpossible;ofcoursenoothersuchcouldbesince
thereisnothingthathasnotexistenceoncetheAllexists.
ButGodneverwastheAll;thatwouldmakeHimdependent
upontheuniverse:transcendingall,Hewasableatonceto
makeallthingsandtoleavethemtotheirownbeing,He
above.
13.TheSupreme,astheAbsoluteGoodandnotmerelyagood
beingorthing,cancontainnothing,sincethereisnothingthat
couldbeitsgood.
Anythingitcouldcontainmustbeeithergoodtoitornotgood;
butinthesupremelyandprimallyGoodtherecanbenothing
notgood;norcantheAbsoluteGoodbeacontainertothe
Good:containing,then,neitherthegoodnorthenotgoodit
containsnothingand,containingnothing,itisalone:itisvoid
ofallbutitself.
Iftherestofbeingeitherisgoodwithoutbeingtheabsolute
goodorisnotgood,whileontheotherhandtheSupreme
containsneitherwhatisgoodnorwhatisnotgood,then,
containingnothing,itisTheGoodbythatveryabsenceof
content.
ThuswerobitofitsverybeingasTheAbsoluteGoodifwe
ascribeanythingtoit,existenceorintellectorgoodness.The
onlywayistomakeeverydenialandnoassertion,tofeignno
qualityorcontenttherebuttopermitonlythe"Itis"inwhich
wepretendtonoaffirmationofnonexistentattribute:thereis
anignorantpraisewhich,missingthetruedescription,dragsin
qualitiesbeneaththerealworthandsoabases;philosophymust
guardagainstattachingtotheSupremewhatislaterandlower:
movingaboveallthatorder,itisthecauseandsourceofall
these,andisnoneofthem.
For,oncemore,thenatureoftheGoodisnotsuchastomake
itallthingsorathingamongall:thatwouldrangeitunderthe
sameclassificationwiththemallanditwoulddiffer,thus,only
byitsindividualquality,somespecialty,someaddition.At
onceitbecomesnotaunitybutaduality;thereisonecommon
elementnotgoodandanotherelementthatisgood;buta
combinationsomadeupofgoodandnotgoodcannotbethe
purelygood,theprimarilygood;theprimarilygoodmustbe
thatprincipleinwhichthebetterelementhasmoreeffectively
participatedandsoattaineditsgoodness.Anygoodthinghas
becomesobycommunion;butthatinwhichithascommunion
isnotathingamongthethingsoftheall;thereforetheGoodis

notathingoftheAll.
SincethereisthisGoodinanygoodthingthespecific
differencebywhichthecombinationbecomesgooditmust
enterfromelsewherethantheworldofthings:thatsourcemust
beaGoodabsoluteandisolated.
ThusisrevealedtousthePrimarilyexistent,theGood,above
allthathasbeing,goodunalloyed,containingnothinginitself,
utterlyunmingling,alltranscending,causeofall.
CertainlyneitherBeingnorBeautyspringsfromevilorfrom
theneutral;themaker,asthemoreconsummate,mustsurpass
themade.

EnneadV
Sixthtractate:Thattheprincipletranscendingbeinghasnointellectualact.
Whatbeinghasintellectionprimallyandwhatbeinghasitsecondarily
WrittenbyPlotinus,253270A.D.
1.Thereisaprinciplehavingintellectionoftheexternaland
anotherhavingselfintellectionandthusfurtherremovedfrom
duality.
Eventhefirstmentionedisnotwithoutanefforttowardsthe
pureunityofwhichitisnotsocapable:itdoesactuallycontain
itsobject,thoughassomethingotherthanitself.
Intheselfintellective,thereisnoteventhisdistinctionof
being:selfconversing,thesubjectisitsownobject,andthus
takesthedoubleformwhileremainingessentiallyaunity.The
intellectionisthemoreprofoundforthisinternalpossessionof
theobject.
Thisprincipleistheprimallyintellectivesincetherecanbeno
intellectionwithoutdualityinunity.Ifthereisnounity,
perceivingprincipleandperceivedobjectwillbedifferent,and
theintellection,therefore,notprimal:aprincipleconcerned
withsomethingexternalcannotbetheprimallyintellective
sinceitdoesnotpossesstheobjectasintegrallyitsownoras
itself;ifitdoespossesstheobjectasitselftheconditionof
trueintellectionthetwoareone.Thus[inordertoprimal
intellection]theremustbeaunityinduality,whileapureunity
withnocounterbalancingdualitycanhavenoobjectforits
intellectionandceasestobeintellective:inotherwordsthe

primallyintellectivemustbeatoncesimplexandsomething
else.
Butthesurestwayofrealizingthatitsnaturedemandsthis
combinationofunityanddualityistoproceedupwardsfrom
theSoul,wherethedistinctioncanbemademoredearlysince
thedualityisexhibitedmoreobviously.
WecanimaginetheSoulasadoublelight,alesser
correspondingtothesoulproper,apurerrepresentingits
intellectivephase;ifnowwesupposethisintellectivelight
equaltothelightwhichistobeitsobject,wenolonger
distinguishbetweenthem;thetwoarerecognisedasone:we
know,indeed,thattherearetwo,butasweseethemtheyhave
becomeone:thisgivesustherelationbetweentheintellective
subjectandtheobjectofintellection[inthedualityandunity
requiredbythatprimalintellection]:inourthoughtwehave
madethetwointoone;butontheotherhandtheonethinghas
becometwo,makingitselfintoadualityatthemomentof
intellection,or,tobemoreexact,beingdualbythefactof
intellectionandsinglebythefactthatitsintellectualobjectis
itself.
2.Thusthereistheprimallyintellectiveandthereisthatin
whichintellectionhastakenanothermode;butthisindicates
thatwhattranscendstheprimarilyintellectivehasno
intellection;for,tohaveintellection,itmustbecomean
IntellectualPrinciple,and,ifitistobecomethat,itmust
possessanintellectualobjectand,asprimarilyintellective,it
mustpossessthatintellectualobjectassomethingwithinitself.
Butitisnotinevitablethateveryintellectualobjectshould
bothpossesstheintellectiveprincipleinitselfandexercise
intellection:atthat,itwouldbenotmerelyobjectbutsubject
aswelland,besides,beingthusdual,couldnotbeprimal:
further,theintellectualprinciplethatistopossessthe
intellectualobjectcouldnotcohereunlessthereexistedan
essencepurelyintellectual,somethingwhich,whilestandingas
intellectualobjecttotheintellectualprinciple,isinitsown
essenceneitheranagentnoranobjectofintellection.The
intellectualobjectpointstosomethingbeyonditself[toa
percipient];andtheintellectualagenthasitsintellectioninvain
unlessbyseizingandholdinganobjectsince,failingthat,it
canhavenointellectionbutisconsummatedonlywhenit
possessesitselfofitsnaturalterm.
Theremusthavebeensomethingstandingconsummate
independentlyofanyintellectualact,somethingperfectinits
ownessence:thusthatinwhichthiscompletionisinherent
mustexistbeforeintellection;inotherwordsithasnoneedof

intellection,havingbeenalwaysselfsufficing:this,then,will
havenointellectualact.
Thuswearriveat:aprinciplehavingnointellection,a
principlehavingintellectionprimarily,aprinciplehavingit
secondarily.
Itmaybeaddedthat,supposingTheFirsttobeintellective,it
therebypossessessomething[someobject,someattribute]:at
onceitceasestobeafirst;itisasecondary,andnotevena
unity;itisamany;itisallofwhichittakesintellectual
possession;eventhoughitsintellectionfellsolelyuponitsown
content,itmuststillbeamanifold.
3.Wemaybetoldthatnothingpreventsanidentitybeingthus
multiple.Buttheremustbeaunityunderlyingtheaggregate:a
manifoldisimpossiblewithoutaunityforitssourceorground,
oratleast,failingsomeunity,relatedorunrelated.Thisunity
mustbenumberedasfirstbeforeallandcanbeapprehended
onlyassolitaryandselfexistent.
Whenwerecognizeit,residentamongthemassofthings,our
businessistoseeitforwhatitispresenttotheitemsbut
essentiallydistinguishedfromthemand,whilenotdenyingit
there,toseekthisunderlyofallnolongerasitappearsinthose
otherthingsbutasitstandsinitspureidentitybyitself.The
identityresidentintherestofthingsisnodoubtcloseto
authenticidentitybutcannotbeit;and,iftheidentityofunity
istobedisplayedbeyonditself,itmustalsoexistwithinitself
alone.
Itmaybesuggestedthatitsexistencetakessubstantialform
onlybyitsbeingresidentamongoutsidethings:but,atthis,it
isitselfnolongersimplexnorcouldanycoherenceof
manifoldsoccur.Ontheonehandthingscouldtakesubstantial
existenceonlyiftheywereintheirownvirtuesimplex.Onthe
otherhand,failingasimplex,theaggregateofmultiplesis
itselfimpossible:forthesimplexindividualthingcouldnot
existiftherewerenosimplexunityindependentofthe
individual,[aprincipleofidentity]and,notexisting,muchless
coulditenterintocompositionwithanyothersuch:itbecomes
impossiblethenforthecompounduniverse,theaggregateof
all,toexist;itwouldbethecomingtogetherofthingsthatare
not,thingsnotmerelylackinganidentityoftheirownbut
utterlynonexistent.
Oncethereisanymanifold,theremustbeaprecedentunity:
sinceanyintellectionimpliesmultiplicityintheintellective
subject,thenonmultiplemustbewithoutintellection;that
nonmultiplewillbetheFirst:intellectionandtheIntellectual

Principlemustbecharacteristicofbeingscominglater.
4.AnotherconsiderationisthatifTheGood[andFirst]is
simplexandwithoutneed,itcanneitherneedtheintellective
actnorpossesswhatitdoesnotneed:itwillthereforenothave
intellection.(Interpolationorcorruption:Itiswithout
intellectionbecause,also,itcontainsnoduality.)
Again;anIntellectualPrincipleisdistinctfromTheGoodand
takesacertaingoodnessonlybyitsintellectionofTheGood.
Yetagain:Inanydualobjectthereistheunity[theprincipleof
identity]sidebysidewiththerestofthething;anassociated
membercannotbetheunityofthetwoandtheremustbea
selfstandingunity[withintheduality]beforethisunityof
memberscanexist:bythesamereasoningtheremustbealso
thesupremeunityenteringintonoassociationwhatever,
somethingwhichisunitysimplexbyitsverybeing,utterly
devoidofallthatbelongstothethingcapableofassociation.
Howcouldanythingbepresentinanythingelseunlessin
virtueofasourceexistingindependentlyofassociation?The
simplex[orabsolute]requiresnoderivation;butanymanifold,
oranydual,mustbedependent.
Wemayusethefigureof,first,light;then,followingit,the
sun;asathird,theorbofthemoontakingitslightfromthe
sun:SoulcarriestheIntellectualPrincipleassomething
impartedandlendingthelightwhichmakesitessentially
intellective;IntellectualPrinciplecarriesthelightasitsown
thoughitisnotpurelythelightbutisthebeingintowhose
veryessencethelighthasbeenreceived;highestisThatwhich,
givingforththelighttoitssequent,isnootherthanthepure
lightitselfbywhosepowertheIntellectualPrincipletakes
character.
Howcanthishighesthaveneedofanyother?Itisnottobe
identifiedwithanyofthethingsthatenterintoassociation;the
selfstandingisofaverydifferentorder.
5.Andagain:themultiplemustbealwaysseekingitsidentity,
desiringselfaccordandselfawareness:butwhatscopeis
therewithinwhatisanabsoluteunityinwhichtomove
towardsitsidentityoratwhattermmayithopeforself
knowing?Itholdsitsidentityinitsveryessenceandisabove
consciousnessandallintellectiveact.Intellectionisnota
primaleitherinthefactofbeingorinthevalueofbeing;itis
secondaryandderived:forthereexistsTheGood;andthis
movestowardsitselfwhileitssequentismovedandbythat
movementhasitscharacteristicvision.Theintellectiveactmay

bedefinedasamovementtowardsTheGoodinsomebeing
thataspirestowardsit;theeffortproducesthefact;thetwoare
coincident;toseeistohavedesiredtosee:henceagainthe
AuthenticGoodhasnoneedofintellectionsinceitselfand
nothingelseisitsgood.
TheintellectiveactisamovementtowardstheunmovedGood:
thustheselfintellectioninallsavetheAbsoluteGoodisthe
workingoftheimagedGoodwithinthem:theintellectual
principlerecognisesthelikeness,seesitselfasagoodtoitself,
anobjectofattraction:itgraspsatthatmanifestationofThe
Goodand,inholdingthat,holdsselfvision:ifthestateof
goodnessisconstant,itremainsconstantlyselfattractiveand
selfintellective.Theselfintellectionisnotdeliberate:itsees
itselfasanincidentinitscontemplationofTheGood;forit
seesitselfinvirtueofitsAct;and,inallthatexists,theActis
towardsTheGood.
6.Ifthisreasoningisvalid,TheGoodhasnoscopewhatever
forintellectionwhichdemandssomethingattractivefrom
outside.TheGood,then,iswithoutAct.WhatActindeed,
couldbevestedinActivity'sself?Noactivityhasyetagainan
activity;andwhateverwemayaddtosuchActivitiesas
dependfromsomethingelse,atleastwemustleavethefirst
Activityofthemall,thatfromwhichalldepend,asan
uncontaminatedidentity,onetowhichnosuchadditioncanbe
made.
ThatprimalActivity,then,isnotanintellection,forthereis
nothinguponwhichitcouldExerciseintellectionsinceitis
TheFirst;besides,intellectionitselfdoesnotexercisethe
intellectiveact;thisbelongstosomeprincipleinwhich
intellectionisvested.Thereis,werepeat,dualityinany
thinkingbeing;andtheFirstiswhollyabovethedual.
Butallthismaybemademoreevidentbyaclearerrecognition
ofthetwofoldprincipleatworkwhereverthereisintellection:
WhenweaffirmtherealityoftheRealBeingsandtheir
individualidentityofbeinganddeclarethattheseRealBeings
existintheIntellectualRealm,wedonotmeanmerelythat
theyremainunchangeablyselfidenticalbytheirveryessence,
ascontrastedwiththefluidityandinstabilityofthesense
realm;thesenserealmitselfmaycontaintheenduring.No;we
meanratherthattheseprinciplespossess,asbytheirown
virtue,theconsummatefulnessofbeing.TheEssence
describedastheprimallyexistentcannotbeashadowcastby
Being,butmustpossessBeingentire;andBeingisentirewhen
itholdstheformandideaofintellectionandoflife.InaBeing,
then,theexistence,theintellection,thelifearepresentasan

aggregate.WhenathingisaBeing,itisalsoanIntellectual
Principle,whenitisanIntellectualPrincipleitisaBeing;
intellectionandBeingarecoexistents.Thereforeintellection
isamultiplenotaunitaryandthatwhichdoesnotbelongto
thisordercanhavenoIntellection.Andifweturntothepartial
andparticular,thereistheIntellectualformofman,andthere
isman,thereistheIntellectualformofhorseandthereis
horse,theIntellectualformofJustice,andJustice.
Thusallisdual:theunitisadualityandyetagainthedual
revertstounity.
That,however,whichstandsoutsideallthiscategorycanbe
neitheranindividualunitynoranaggregateofallthedualsor
inanywayaduality.HowthedualsrosefromTheOneis
treatedelsewhere.
WhatstandsaboveBeingstandsaboveintellection:itisno
weaknessinitnottoknowitself,sinceaspureunityitcontains
nothingwhichitneedstoexplore.Butitneednotevenspend
anyknowinguponthingsoutsideitself:thiswhichwasalways
theGoodofallgivesthemsomethinggreaterandbetterthan
itsknowledgeofthemingivingthemintheirownidentityto
cling,inwhatevermeasurebepossible,toaprinciplethus
lofty.

EnneadV
Seventhtractate:Isthereanidealarchetypeofparticularbeings
WrittenbyPlotinus,253270A.D.
1.Wehavetoexaminethequestionwhetherthereexistsan
idealarchetypeofindividuals,inotherwordswhetherIand
everyotherhumanbeinggobacktotheIntellectual,every
[living]thinghavingoriginandprincipleThere.
IfSocrates,Socrates'soul,isexternalthentheAuthentic
SocratestoadaptthetermmustbeThere;thatistosay,the
individualsoulhasanexistenceintheSupremeaswellasin
thisworld.Ifthereisnosuchpermanentenduranceandwhat
wasSocratesmaywithchangeoftimebecomeanothersoul
andbePythagorasorsomeoneelsethentheindividual
SocrateshasnotthatexistenceintheDivine.
ButiftheSouloftheindividualcontainstheReasonPrinciples
ofallthatittraverses,oncemoreallmenhavetheir
[archetypic]existenceThere:anditisourdoctrinethatevery
soulcontainsalltheReasonPrinciplesthatexistinthe

Kosmos:sincethentheKosmoscontainstheReasonPrinciples
notmerelyofman,butalsoofallindividuallivingthings,so
musttheSoul.ItscontentofReasonPrinciples,then,mustbe
limitless,unlesstherebeaperiodicalrenovationboundingthe
boundlessnessbythereturnofaformerseries.
Butif[invirtueofthisperiodicreturn]eacharchetypemaybe
reproducedbynumerousexistents,whatneedistherethat
therebedistinctReasonPrinciplesandarchetypesforeach
existentinanyoneperiod?Mightnotone[archetypal]man
sufficeforall,andsimilarlyalimitednumberofsoulsproduce
alimitlessnumberofmen?
No:oneReasonPrinciplecannotaccountfordistinctand
differingindividuals:onehumanbeingdoesnotsufficeasthe
exemplarformanydistincteachfromtheothernotmerelyin
materialconstituentsbutbyinnumerablevariationsofideal
type:thisisnoquestionofvariouspicturesorimages
reproducinganoriginalSocrates;thebeingsproduceddifferso
greatlyastodemanddistinctReasonPrinciples.Theentire
soulperiodconveyswithitalltherequisiteReasonPrinciples,
andsotoothesameexistentsappearoncemoreundertheir
action.
Thereisnoneedtobaulkatthislimitlessnessinthe
Intellectual;itisaninfinitudehavingnothingtodowith
numberorpart;whatwemaythinkofitasitsoutgoingisno
otherthanitscharacteristicAct.
2.Butindividualsarebroughtintobeingbytheunionofthe
ReasonPrinciplesoftheparents,maleandfemale:thisseems
todoawaywithadefiniteReasonPrincipleforeachofthe
offspring:oneoftheparentsthemaleletussayisthesource;
andtheoffspringisdeterminednotbyReasonPrinciples
differingfromchildtochildbutbyoneonly,thefather'sor
thatofthefather'sfather.
No:adistinctReasonPrinciplemaybethedeterminantforthe
childsincetheparentcontainsall:theywouldbecome
effectiveatdifferenttimes.
Andsoofthedifferencesamongchildrenofthesameparents:
itisamatterofvaryingdominance:eithertheoffspring
whetheritsoappearsornothasbeenmainlydeterminedby,
now,themale,now,thefemaleor,whileeachprinciplehas
givenitselfentireandliestherewithin,yetiteffectively
mouldsoneportionofthebodilysubstanceratherthananother.
Andhow[bythetheoryofadivinearchetypeofeach
individual]arethedifferencescausedbyplacetobeexplained?

Isthedifferentiatingelementtobefoundinthevarying
resistanceofthematerialofthebody?
No:ifthiswereso,allmenwiththeexceptionofoneonly
wouldbeuntruetonature.
Differenceeverywhereisagood,andsotheremustbe
differingarchetypes,thoughonlytoevilcouldbeattributeany
powerinMattertothwartnaturebyovermasteringtheperfect
ReasonPrinciples,hiddenbutgiven,all.
Still,admittingthediversityoftheReasonprinciples,why
needtherebyasmanyastherearemenbornineachPeriod,
onceitisgrantedthatdifferentbeingsmaytakeexternal
manifestationunderthepresenceofthesameprinciples?
Underthepresenceofall;agreed:butwiththedominanceof
theverysame?Thatisstillopentoquestion.
Maywenottakeitthattheremaybeidenticalreproduction
fromonePeriodtoanotherbutnotinthesamePeriod?
3.Inthecaseoftwinbirthamonghumanbeingshowcanwe
makeouttheReasonPrinciplestobedifferent;andstillmore
whenweturntotheanimalsandespeciallythosewithlitters?
Wheretheyoungarepreciselyalike,thereisoneReason
Principle.
ButthiswouldmeanthatafteralltherearenotasmanyReason
Principlesasseparatebeings?
Asmanyasthereareofdifferingbeings,differingby
somethingmorethanamerefailureincompletereproduction
oftheirIdea.
Andwhymaynotthis[sharingofarchetype]occuralsoin
beingsuntouchedbydifferentiation,ifindeedtherebeany
such?
Acraftsmaneveninconstructinganobjectidenticalwitha
modelmustenvisagethatidentityinamentaldifferentiation
enablinghimtomakeasecondthingbybringinginsome
differencesidebysidewiththeidentity:similarlyinnature,
wherethethingcomesaboutnotbyreasoningbutinsolevirtue
ofReasonPrinciples,thatdifferentiationmustbeincludedin
thearchetypalidea,thoughitisnotinourpowertoperceive
thedifference.
TheconsiderationofQuantitybringsthesameresult:

IfproductionisundeterminedinregardtoQuantity,eachthing
hasitsdistinctReasonPrinciple:ifthereisameasuredsystem
theQuantityhasbeendeterminedbytheunrollingand
unfoldingoftheReasonPrinciplesofalltheexistences.
Thuswhentheuniversehasreacheditsterm,therewillbea
freshbeginning,sincetheentireQuantitywhichtheKosmosis
toexhibit,everyitemthatistoemergeinitscourse,allislaid
upfromthefirstintheBeingthatcontainstheReason
Principles.
Arewe,then,lookingtothebruterealm,toholdthatthereare
asmanyReasonPrinciplesasdistinctcreaturesborninalitter?
Whynot?Thereisnothingalarmingaboutsuchlimitlessness
ingenerativeforcesandinReasonPrinciples,whenSoulis
theretosustainall.
AsinSoul[principleofLife]soinDivineMind[principleof
Idea]thereisthisinfinitudeofrecurringgenerativepowers;the
Beingsthereareunfailing.
EnneadV
Eighthtractate:Ontheintellectualbeauty
WrittenbyPlotinus,253270A.D.
1.Itisaprinciplewithusthatonewhohasattainedtothe
visionoftheIntellectualBeautyandgraspedthebeautyofthe
AuthenticIntellectwillbeablealsotocometounderstandthe
FatherandTranscendentofthatDivineBeing.Itconcernsus,
then,totrytoseeandsay,forourselvesandasfarassuch
mattersmaybetold,howtheBeautyofthedivineIntellectand
oftheIntellectualKosmosmayberevealedtocontemplation.
Letusgototherealmofmagnitudes:Supposetwoblocksof
stonelyingsidebyside:oneisunpatterned,quiteuntouchedby
art;theotherhasbeenminutelywroughtbythecraftsman's
handsintosomestatueofgodorman,aGraceoraMuse,orif
ahumanbeing,notaportraitbutacreationinwhichthe
sculptor'sarthasconcentratedallloveliness.
Nowitmustbeseenthatthestonethusbroughtunderthe
artist'shandtothebeautyofformisbeautifulnotasstonefor
sothecrudeblockwouldbeaspleasantbutinvirtueofthe
formorideaintroducedbytheart.Thisformisnotinthe
material;itisinthedesignerbeforeeveritentersthestone;
andtheartificerholdsitnotbyhisequipmentofeyesand
handsbutbyhisparticipationinhisart.Thebeauty,therefore,

existsinafarhigherstateintheart;foritdoesnotcomeover
integrallyintothework;thatoriginalbeautyisnottransferred;
whatcomesoverisaderivativeandaminor:andeventhat
showsitselfuponthestatuenotintegrallyandwithentire
realizationofintentionbutonlyinsofarasithassubduedthe
resistanceofthematerial.
Art,then,creatingintheimageofitsownnatureandcontent,
andworkingbytheIdeaorReasonPrincipleofthebeautiful
objectitistoproduce,mustitselfbebeautifulinafarhigher
andpurerdegreesinceitistheseatandsourceofthatbeauty,
indwellingintheart,whichmustnaturallybemorecomplete
thananycomelinessoftheexternal.Inthedegreeinwhichthe
beautyisdiffusedbyenteringintomatter,itissomuchthe
weakerthanthatconcentratedinunity;everythingthatreaches
outwardsisthelessforit,strengthlessstrong,heatlesshot,
everypowerlesspotent,andsobeautylessbeautiful.
Thenagaineveryprimecausemustbe,withinitself,more
powerfulthanitseffectcanbe:themusicaldoesnotderive
fromanunmusicalsourcebutfrommusic;andsotheart
exhibitedinthematerialworkderivesfromanartyethigher.
Stilltheartsarenottobeslightedonthegroundthatthey
createbyimitationofnaturalobjects;for,tobeginwith,these
naturalobjectsarethemselvesimitations;then,wemust
recognisethattheygivenobarereproductionofthethingseen
butgobacktotheIdeasfromwhichNatureitselfderives,and,
furthermore,thatmuchoftheirworkisalltheirown;theyare
holdersofbeautyandaddwherenatureislacking.Thus
PheidiaswroughttheZeusuponnomodelamongthingsof
sensebutbyapprehendingwhatformZeusmusttakeifhe
chosetobecomemanifesttosight.
2.Butletusleavetheartsandconsiderthoseworksproduced
byNatureandadmittedtobenaturallybeautifulwhichthe
creationsofartarechargedwithimitating,allreasoninglife
andunreasoningthingsalike,butespeciallytheconsummate
amongthem,wherethemoulderandmakerhassubduedthe
materialandgiventheformhedesired.Nowwhatisthebeauty
here?Ithasnothingtodowiththebloodorthemenstrual
process:eitherthereisalsoacolourandformapartfromall
this,orthereisnothingunlesssheeruglinessorabare
recipient,asitwerethemereMatterofbeauty.
WhenceshoneforththebeautyofHelen,battlesought;orof
allthosewomenlikeinlovelinesstoAphrodite;orof
Aphroditeherself;orofanyhumanbeingthathasbeenperfect
inbeauty;orofanyofthesegodsmanifesttosight,orunseen
butcarryingwhatwouldbebeautyifwesaw?

InalltheseisitnottheIdea,somethingofthatrealmbut
communicatedtotheproducedfromwithintheproducerjustas
inworksofart,weheld,itiscommunicatedfromtheartsto
theircreations?Nowwecansurelynotbelievethat,whilethe
madethingandtheIdeathusimpresseduponMatterare
beautiful,yettheIdeanotsoalloyedbutrestingstillwiththe
creatortheIdeaprimal,immaterial,firmlyaunityisnot
Beauty.
Ifmaterialextensionwereinitselfthegroundofbeauty,then
thecreatingprinciple,beingwithoutextension,couldnotbe
beautiful:butbeautycannotbemadetodependupon
magnitudesince,whetherinalargeobjectorasmall,theone
Ideaequallymovesandformsthemindbyitsinherentpower.
Afurtherindicationisthataslongastheobjectremains
outsideusweknownothingofit;itaffectsusbyentry;but
onlyasanIdeacanitenterthroughtheeyeswhicharenotof
scopetotakeanextendedmass:weare,nodoubt,
simultaneouslypossessedofthemagnitudewhich,however,
wetakeinnotasmassbutbyanelaborationuponthe
presentedform.
Thenagaintheprincipleproducingthebeautymustbe,itself,
ugly,neutralorbeautiful:ugly,itcouldnotproducethe
opposite;neutral,whyshoulditsproductbetheoneratherthan
theother?TheNature,then,whichcreatesthingssolovely
mustbeitselfofafarearlierbeauty;we,undisciplinedin
discernmentoftheinward,knowingnothingofit,runafterthe
outer,neverunderstandingthatitistheinnerwhichstirsus;we
areinthecaseofonewhoseeshisownreflectionbutnot
realizingwhenceitcomesgoesinpursuitofit.
Butthatthethingwearepursuingissomethingdifferentand
thatthebeautyisnotintheconcreteobjectismanifestfrom
thebeautythereisinmattersofstudy,inconductandcustom;
brieflyinsoulormind.Anditispreciselyherethatthegreater
beautylies,perceivedwheneveryoulooktothewisdomina
mananddelightinit,notwastingattentionontheface,which
maybehideous,butpassingallappearancebyandcatching
onlyattheinnercomeliness,thetrulypersonal;ifyouarestill
unmovedandcannotacknowledgebeautyundersuch
conditions,thenlookingtoyourowninnerbeingyouwillfind
nobeautytodelightyouanditwillbefutileinthatstateto
seekthegreatervision,foryouwillbequestingitthroughthe
uglyandimpure.
Thisiswhysuchmattersarenotspokenoftoeveryone;you,if
youareconsciousofbeautywithin,remember.
3.ThusthereisintheNaturePrincipleitselfanIdealarchetype

ofthebeautythatisfoundinmaterialformsand,ofthat
archetypeagain,thestillmorebeautifularchetypeinSoul,
sourceofthatinNature.Intheproficientsoulthisisbrighter
andofmoreadvancedloveliness:adorningthesouland
bringingtoitalightfromthatgreaterlightwhichisbeauty
primally,itsimmediatepresencesetsthesoulreflectingupon
thequalityofthisprior,thearchetypewhichhasnosuch
entries,andispresentnowherebutremainsinitselfalone,and
thusisnoteventobecalledaReasonPrinciplebutisthe
creativesourceoftheveryfirstReasonPrinciplewhichisthe
BeautytowhichSoulservesasMatter.
Thisprior,then,istheIntellectualPrinciple,theveritable,
abidingandnotfluctuantsincenottakingintellectualquality
fromoutsideitself.Bywhatimagethus,canwerepresentit?
Wehavenowheretogobuttowhatisless.Onlyfromitself
canwetakeanimageofit;thatis,therecanbeno
representationofit,exceptinthesensethatwerepresentgold
bysomeportionofgoldpurified,eitheractuallyormentally,
ifitbeimpureinsistingatthesametimethatthisisnotthe
totalthinggold,butmerelytheparticulargoldofaparticular
parcel.Inthesamewaywelearninthismatterfromthe
purifiedIntellectinourselvesor,ifyoulike,fromtheGodsand
thegloryoftheIntellectinthem.
ForassuredlyalltheGodsareaugustandbeautifulinabeauty
beyondourspeech.Andwhatmakesthemso?Intellect;and
especiallyIntellectoperatingwithinthem[thedivinesunand
stars]tovisibility.Itisnotthroughthelovelinessoftheir
corporealforms:eventhosethathavebodyarenotgodsbythat
beauty;itisinvirtueofIntellectthatthey,too,aregods,andas
godsbeautiful.Theydonotveerbetweenwisdomandfolly:in
theimmunityofIntellectunmovingandpure,theyarewise
always,allknowing,takingcognisancenotofthehumanbut
oftheirownbeingandofallthatlieswithinthecontemplation
ofIntellect.Thoseofthemwhosedwellingisintheheavens,
areeverinthismeditationwhattaskpreventsthem?andfrom
afartheylook,too,intothatfurtherheavenbyaliftingofthe
head.TheGodsbelongingtothathigherHeavenitself,they
whosestationisuponitandinit,seeandknowinvirtueof
theiromnipresencetoit.ForallThereisheaven;earthis
heaven,andseaheaven;andanimalandplantandman;allis
theheavenlycontentofthatheaven:andtheGodsinit,
despisingneithermennoranythingelsethatistherewhereall
isoftheheavenlyorder,traverseallthatcountryandallspace
inpeace.
4.To"liveatease"isThere;and,tothesedivinebeings,verity
ismotherandnurse,existenceandsustenance;allthatisnotof
processbutofauthenticbeingtheysee,andthemselvesinall:

forallistransparent,nothingdark,nothingresistant;every
beingislucidtoeveryother,inbreadthanddepth;lightruns
throughlight.Andeachofthemcontainsallwithinitself,and
atthesametimeseesallineveryother,sothateverywhere
thereisall,andallisallandeachall,andinfinitetheglory.
Eachofthemisgreat;thesmallisgreat;thesun,There,isall
thestars;andeverystar,again,isallthestarsandsun.While
someonemannerofbeingisdominantineach,allaremirrored
ineveryother.
MovementThereispure[asselfcaused]forthemoving
principleisnotaseparatethingtocomplicateitasitspeeds.
So,too,Reposeisnottroubled,forthereisnoadmixtureofthe
unstable;andtheBeautyisallbeautysinceitisnotmerely
resident[asanattributeoraddition]insomebeautifulobject.
EachTherewalksuponnoaliensoil;itsplaceisitsessential
self;and,aseachmoves,sotospeak,towardswhatisAbove,it
isattendedbytheverygroundfromwhichitstarts:thereisno
distinguishingbetweentheBeingandthePlace;allisIntellect,
thePrincipleandthegroundonwhichitstands,alike.Thuswe
mightthinkthatourvisiblesky[thegroundorplaceofthe
stars],lit,asitis,producesthelightwhichreachesusfromit,
thoughofcoursethisisreallyproducedbythestars[asitwere,
bythePrinciplesoflightalone,notalsobythegroundasthe
analogywouldrequire].
Inourrealmallispartrisingfrompartandnothingcanbe
morethanpartial;butThereeachbeingisaneternalproductof
awholeandisatonceawholeandanindividualmanifesting
aspartbut,tothekeenvisionThere,knownforthewholeitis.
ThemythofLynceusseeingintotheverydeepsoftheearth
tellsusofthoseeyesinthedivine.Nowearinessovertakesthis
vision,whichyetbringsnosuchsatietyaswouldcallforits
ending;forthereneverwasavoidtobefilledsothat,withthe
fulnessandtheattainmentofpurpose,thesenseofsufficiency
beinduced:noristhereanysuchincongruitywithinthedivine
thatoneBeingtherecouldberepulsivetoanother:andof
courseallThereareunchangeable.Thisabsenceofsatisfaction
meansonlyasatisfactionleadingtonodistasteforthatwhich
producesit;toseeistolookthemore,sinceforthemto
continueinthecontemplationofaninfiniteselfandofinfinite
objectsisbuttoacquiesceinthebiddingoftheirnature.
Life,pure,isneveraburden;howthencouldtherebe
wearinessTherewherethelivingismostnoble?Thatverylife
iswisdom,notawisdombuiltupbyreasoningsbutcomplete
fromthebeginning,sufferingnolackwhichcouldsetit
enquiring,awisdomprimal,unborrowed,notsomethingadded

totheBeing,butitsveryessence.Nowisdom,thus,isgreater;
thisistheauthenticknowing,assessortothedivineIntellectas
projectedintomanifestationsimultaneouslywithit;thus,inthe
symbolicsaying,JusticeisassessortoZeus.
[Perfectwisdom]forallthePrinciplesofthisorder,dwelling
There,areasitwerevisibleimagesprotectedfromthemselves,
sothatallbecomesanobjectofcontemplationto
contemplatorsimmeasurablyblessed.Thegreatnessandpower
ofthewisdomTherewemayknowfromthis,thatisembraces
alltherealBeings,andhasmadeall,andallfollowit,andyet
thatitisitselfthosebeings,whichsprangintobeingwithit,so
thatallisone,andtheessenceThereiswisdom.Ifwehave
failedtounderstand,itisthatwehavethoughtofknowledgeas
amassoftheoremsandanaccumulationofpropositions,
thoughthatisfalseevenforoursciencesofthesenserealm.
Butincasethisshouldbequestioned,wemayleaveourown
sciencesforthepresent,anddealwiththeknowinginthe
SupremeatwhichPlatoglanceswherehespeaksof"that
knowledgewhichisnotastrangerinsomethingstrangetoit"
thoughinwhatsense,heleavesustoexamineanddeclare,if
weboastourselvesworthyofthediscussion.Thisisprobably
ourbeststartingpoint.
5.Allthatcomestobe,workofnatureorofcraft,some
wisdomhasmade:everywhereawisdompresidesatamaking.
Nodoubtthewisdomoftheartistmaybetheguideofthe
work;itissufficientexplanationofthewisdomexhibitedin
thearts;buttheartisthimselfgoesback,afterall,tothat
wisdominNaturewhichisembodiedinhimself;andthisisnot
awisdombuiltupoftheoremsbutonetotality,notawisdom
consistingofmanifolddetailcoordinatedintoaunitybut
ratheraunityworkingoutintodetail.
Now,ifwecouldthinkofthisastheprimalwisdom,weneed
looknofurther,since,atthat,wehavediscoveredaprinciple
whichisneitheraderivativenora"strangerinsomething
strangetoit."Butifwearetoldthat,whilethisReason
PrincipleisinNature,yetNatureitselfisitssource,weask
howNaturecametopossessit;and,ifNaturederiveditfrom
someothersource,weaskwhatthatothersourcemaybe;if,
onthecontrary,theprincipleisselfsprung,weneedlookno
further:butifwearereferredtotheIntellectualPrinciplewe
mustmakeclearwhethertheIntellectualPrincipleengendered
thewisdom:ifwelearnthatitdid,weaskwhence:iffrom
itself,theninevitably,itisitselfWisdom.
ThetrueWisdom,then[foundtobeidenticalwiththe
IntellectualPrinciple]isRealBeing;andRealBeingis

Wisdom;itiswisdomthatgivesvaluetoRealBeing;and
BeingisRealinvirtueofitsorigininwisdom.Itfollowsthat
allformsofexistencenotpossessingwisdomare,indeed,
Beingsinrightofthewisdomwhichwenttotheirformingbut,
asnotinthemselvespossessingit,arenotRealBeings.
WecannotthereforethinkthatthedivineBeingsofthatsphere,
ortheothersupremelyblessedThere,needlooktoour
apparatusofscience:allofthatrealm,allisnobleimage,such
imagesaswemayconceivetoliewithinthesoulofthewise
butTherenotasinscriptionbutasauthenticexistence.The
ancientshadthisinmindwhentheydeclaredtheIdeastobe
Beings,Essentials.
6.Similarly,asitseemstome,thewiseofEgyptwhetherin
preciseknowledgeorbyapromptingofnatureindicatedthe
truthwhere,intheirefforttowardsphilosophicalstatement,
theyleftasidethewritingformsthattakeinthedetailofwords
andsentencesthosecharactersthatrepresentsoundsand
conveythepropositionsofreasoninganddrewpictures
instead,engravinginthetempleinscriptionsaseparateimage
foreveryseparateitem:thustheyexhibitedthemodeinwhich
theSupremegoesforth.
Foreachmanifestationofknowledgeandwisdomisadistinct
image,anobjectinitself,animmediateunity,notasaggregate
ofdiscursivereasoninganddetailedwilling.Laterfromthis
wisdominunitythereappears,inanotherformofbeing,an
image,alreadylesscompact,whichannouncestheoriginalin
anoutwardstageandseeksthecausesbywhichthingsaresuch
thatthewonderriseshowageneratedworldcanbeso
excellent.
For,onewhoknowsmustdeclarehiswonderthatthis
Wisdom,whilenotitselfcontainingthecausesbywhichBeing
existsandtakessuchexcellence,yetimpartsthemtothe
entitiesproducedinBeing'srealm.Thisexcellencewhose
necessityisscarcelyornotatallmanifesttosearch,exists,if
wecouldbutfinditout,beforeallsearchingandreasoning.
WhatIsaymaybeconsideredinonechiefthing,andthence
appliedtoalltheparticularentities:
7.Considertheuniverse:weareagreedthatitsexistenceand
itsnaturecometoitfrombeyonditself;arewe,now,to
imaginethatitsmakerfirstthoughtitoutindetailtheearth,
anditsnecessarysituationinthemiddle;waterand,again,its
positionaslyingupontheearth;alltheotherelementsand
objectsuptotheskyindueplaceandorder;livingbeingswith
theirappropriateformsasweknowthem,theirinnerorgans

andtheirouterlimbsandthathavingthusappointedevery
itembeforehand,hethensetabouttheexecution?
Suchdesigningwasnotevenpossible;howcouldtheplanfora
universecometoonethathadneverlookedoutward?Nor
couldheworkonmaterialgatheredfromelsewhereasour
craftsmendo,usinghandsandtools;feetandhandsareofthe
laterorder.
Oneway,only,remains:allthingsmustexistinsomething
else;ofthatpriorsincethereisnoobstacle,allbeing
continuouswithintherealmofrealitytherehassuddenly
appearedasign,animage,whethergivenforthdirectlyor
throughtheministryofsoulorofsomephaseofsoul,matters
nothingforthemoment:thustheentireaggregateofexistence
springsfromthedivineworld,ingreaterbeautyTherebecause
Thereunmingledbutmingledhere.
FromthebeginningtoendallisgrippedbytheFormsofthe
IntellectualRealm:MatteritselfisheldbytheIdeasofthe
elementsandtotheseIdeasareaddedotherIdeasandothers
again,sothatitishardtoworkdowntocrudeMatterbeneath
allthatsheathingofIdea.IndeedsinceMatteritselfisinits
degree,anIdeathelowestallthisuniverseisIdeaandthereis
nothingthatisnotIdeaasthearchetypewas.Andallismade
silently,sincenothinghadpartinthemakingbutBeingand
Ideafurtherreasonwhycreationwentwithouttoil.The
ExemplarwastheIdeaofanAll,andsoanAllmustcomeinto
being.
ThusnothingstoodinthewayoftheIdea,andevennowit
dominates,despitealltheclashofthings:thecreationisnot
hinderedonitswayevennow;itstandsfirminvirtueofbeing
All.Tome,moreover,itseemsthatifweourselveswere
archetypes,Ideas,veritableBeing,andtheIdeawithwhichwe
constructherewereourveritableEssence,thenourcreative
powertoowouldtoillesslyeffectitspurpose:asmannow
stands,hedoesnotproduceinhisworkatrueimageof
himself:becomeman,hehasceasedtobetheAll:ceasingto
bemanweread"hesoarsaloftandadministerstheKosmos
entire";restoredtotheAllheismakeroftheAll.
Buttoourimmediatepurposeitispossibletogiveareason
whytheearthissetinthemidstandwhyitisroundandwhy
theeclipticrunspreciselyasitdoes,but,lookingtothe
creatingprinciple,wecannotsaythatbecausethiswastheway
thereforethingsweresoplanned:wecansayonlythatbecause
theAlliswhatitis,thereforethereisatotalofgood;the
causingprinciple,wemightputit,reachedtheconclusion
beforeallformalreasoningandnotfromanypremises,notby

sequenceorplanbutbeforeeither,sinceallofthatorderis
later,allreason,demonstration,persuasion.
SincethereisaSource,allthecreatedmustspringfromitand
inaccordancewithit;andwearerightlytoldnottogoseeking
thecausesimpellingaSourcetoproduce,especiallywhenthis
istheperfectlysufficientSourceandidenticalwiththeTerm:a
SourcewhichisSourceandTermmustbetheAllUnity,
completeinitself.
8.ThisthenisBeautyprimally:itisentireandomnipresentas
anentirety;andthereforeinnoneofitspartsormembers
lackinginbeauty;beautifulthusbeyonddenial.Certainlyit
cannotbeanything[be,forexample,Beauty]withoutbeing
whollythatthing;itcanbenothingwhichitistopossess
partiallyorinwhichitutterlyfails[andthereforeitmust
entirelybeBeautyentire].
Ifthisprinciplewerenotbeautiful,whatothercouldbe?Its
priordoesnotdeigntobebeautiful;thatwhichisthefirstto
manifestitselfFormandobjectofvisiontotheintellect
cannotbutbelovelytosee.ItistoindicatethisthatPlato,
drawingonsomethingwellwithinourobservation,represents
theCreatorasapprovingtheworkhehasachieved:the
intentionistomakeusfeelthelovablebeautyoftheautotype
andoftheDivineIdea;fortoadmirearepresentationisto
admiretheoriginaluponwhichitwasmade.
Itisnotsurprisingifwefailtorecognisewhatispassing
withinus:lovers,andthoseingeneralthatadmirebeautyhere,
donotstaytoreflectthatitistobetraced,asofcourseitmust
be,totheBeautyThere.ThattheadmirationoftheDemiurge
istobereferredtotheIdealExemplarisdeliberatelymade
evidentbytherestofthepassage:"Headmired;and
determinedtobringtheworkintostillcloserlikenesswiththe
Exemplar":hemakesusfeelthemagnificentbeautyofthe
ExemplarbytellingusthattheBeautysprungfromthisworld
is,itself,acopyfromThat.
Andindeedifthedivinedidnotexist,thetranscendently
beautiful,inabeautybeyondallthought,whatcouldbe
lovelierthanthethingswesee?Certainlynoreproachcan
rightlybebroughtagainstthisworldsaveonlythatitisnot
That.
9.Letus,then,makeamentalpictureofouruniverse:each
membershallremainwhatitis,distinctlyapart;yetallisto
form,asfaraspossible,acompleteunitysothatwhatever
comesintoviewshallshowasifitwerethesurfaceoftheorb
overall,bringingimmediatelywithitthevision,ontheone

plane,ofthesunandofallthestarswithearthandseaandall
livingthingsasifexhibiteduponatransparentglobe.
Bringthisvisionactuallybeforeyoursight,sothatthereshall
beinyourmindthegleamingrepresentationofasphere,a
pictureholdingsprung,themselves,ofthatuniverseandrepose
orsomeatrest,someinmotion.Keepthisspherebeforeyou,
andfromitimagineanother,aspherestrippedofmagnitude
andofspatialdifferences;castoutyourinbornsenseofMatter,
takingcarenotmerelytoattenuateit:callonGod,makerofthe
spherewhoseimageyounowhold,andprayHimtoenter.And
mayHecomebringingHisownUniversewithalltheGods
thatdwellinitHewhoistheoneGodandallthegods,where
eachisall,blendingintoaunity,distinctinpowersbutallone
godinvirtueofthatonedivinepowerofmanyfacets.
Moretruly,thisistheoneGodwhoisallthegods;for,inthe
comingtobeofallthose,this,theone,hassufferedno
diminishing.Heandallhaveoneexistencewhileeachagainis
distinct.Itisdistinctionbystatewithoutinterval:thereisno
outwardformtosetonehereandanotherthereandtoprevent
anyfrombeinganentireidentity;yetthereisnosharingof
partsfromonetoanother.Noriseachofthosedivinewholesa
powerinfragment,apowertotallingtothesumofthe
measurablesegments:thedivineisoneallpower,reachingout
toinfinity,powerfultoinfinity;andsogreatisGodthathis
verymembersareinfinites.Whatplacecanbenamedtowhich
Hedoesnotreach?
Great,too,isthisfirmamentofoursandallthepowers
constellatedwithinit,butitwouldbegreaterstill,
unspeakably,butthatthereisinboundinitsomethingofthe
pettypowerofbody;nodoubtthepowersoffireandother
bodilysubstancesmightthemselvesbethoughtverygreat,but
infact,itisthroughtheirfailureinthetruepowerthatwesee
themburning,destroying,wearingthingsaway,andslaving
towardstheproductionoflife;theydestroybecausetheyare
themselvesinprocessofdestruction,andtheyproducebecause
theybelongtotherealmoftheproduced.
ThepowerinthatotherworldhasmerelyBeingandBeautyof
Being.BeautywithoutBeingcouldnotbe,norBeingvoidedof
Beauty:abandonedofBeauty,Beinglosessomethingofits
essence.BeingisdesirablebecauseitisidenticalwithBeauty;
andBeautyislovedbecauseitisBeing.Howthencanwe
debatewhichisthecauseoftheother,wherethenatureisone?
TheveryfigmentofBeingneedssomeimposedimageof
Beautytomakeitpassableandeventoensureitsexistence;it
existstothedegreeinwhichithastakensomeshareinthe
beautyofIdea;andthemoredeeplyithasdrawnonthis,the

lessimperfectitis,preciselybecausethenaturewhichis
essentiallythebeautifulhasenteredintoitthemoreintimately.
10.ThisiswhyZeus,althoughtheoldestofthegodsandtheir
sovereign,advancesfirst[inthePhaidrosmyth]towardsthat
vision,followedbygodsanddemigodsandsuchsoulsasare
ofstrengthtosee.ThatBeingappearsbeforethemfromsome
unseenplaceandrisingloftilyoverthempoursitslightupon
allthings,sothatallgleamsinitsradiance;itupholdssome
beings,andtheysee;theloweraredazzledandturnaway,unfit
togazeuponthatsun,thetroublefallingthemoreheavilyon
thosemostremote.
OfthoselookinguponthatBeinganditscontent,andableto
see,alltakesomethingbutnotallthesamevisionalways:
intentlygazing,oneseesthefountandprincipleofJustice,
anotherisfilledwiththesightofMoralWisdom,theoriginal
ofthatqualityasfound,sometimesatleast,amongmen,
copiedbythemintheirdegreefromthedivinevirtuewhich,
coveringalltheexpanse,sotospeak,oftheIntellectualRealm
isseen,lastattainmentofall,bythosewhohaveknown
alreadymanysplendidvisions.
Thegodssee,eachsinglyandallasone.So,too,thesouls;
theyseeallThereinrightofbeingsprung,themselves,ofthat
universeandthereforeincludingallfrombeginningtoendand
havingtheirexistenceThereifonlybythatphasewhich
belongsinherentlytotheDivine,thoughoftentootheyare
Thereentire,thoseofthemthathavenotincurredseparation.
ThisvisionZeustakes,anditisforsuchofus,also,asshare
hisloveandappropriateourpartintheBeautyThere,thefinal
objectofallseeing,theentirebeautyuponallthings;forall
Thereshedsradiance,andfloodsthosethathavefoundtheir
waythithersothattheytoobecomebeautiful;thusitwilloften
happenthatmenclimbingheightswherethesoilhastakena
yellowglowwillthemselvesappearso,borrowingcolourfrom
theplaceonwhichtheymove.Thecolourfloweringonthat
otherheightwespeakofisBeauty;orratherallThereislight
andbeauty,throughandthrough,forthebeautyisnomere
bloomuponthesurface.
Tothosethatdonotseeentire,theimmediateimpressionis
alonetakenintoaccount;butthosedrunkenwiththiswine,
filledwiththenectar,alltheirsoulpenetratedbythisbeauty,
cannotremainmeregazers:nolongeristhereaspectator
outsidegazingonanoutsidespectacle;thecleareyedholdthe
visionwithinthemselves,though,forthemostpart,theyhave
noideathatitiswithinbutlooktowardsitastosomething
beyondthemandseeitasanobjectofvisioncaughtbya

directionofthewill.
Allthatoneseesasaspectacleisstillexternal;onemustbring
thevisionwithinandseenolongerinthatmodeofseparation
butasweknowourselves;thusamanfilledwithagod
possessedbyApolloorbyoneoftheMusesneednolonger
lookoutsideforhisvisionofthedivinebeing;itisbutfinding
thestrengthtoseedivinitywithin.
11.Similarlyanyone,unabletoseehimself,butpossessedby
thatGod,hasbuttobringthatdivinewithinbeforehis
consciousnessandatonceheseesanimageofhimself,himself
liftedtoabetterbeauty:nowlethimignorethatimage,lovely
thoughitis,andsinkintoaperfectselfidentity,nosuch
separationremaining;atonceheformsamultipleunitywith
theGodsilentlypresent;inthedegreeofhispowerandwill,
thetwobecomeone;shouldheturnbacktotheformerduality,
stillheispureandremainsveryneartotheGod;hehasbutto
lookagainandthesamepresenceisthere.
Thisconversionbringsgain:atthefirststage,thatof
separation,amanisawareofself;but,retreatinginwards,he
becomespossessorofall;heputssenseawaybehindhimin
dreadoftheseparatedlifeandbecomesoneintheDivine;ifhe
planstoseeinseparation,hesetshimselfoutside.
Thenovicemustholdhimselfconstantlyundersomeimageof
theDivineBeingandseekinthelightofaclearconception;
knowingthus,inadeepconviction,whitherheisgoinginto
whatasublimityhepenetrateshemustgivehimselfforthwith
totheinnerand,radiantwiththeDivineIntellections[with
whichheisnowone],benolongertheseerbut,asthatplace
hasmadehim,theseen.
Still,wewillbetold,onecannotbeinbeautyandyetfailto
seeit.Theverycontrary:toseethedivineassomething
externalistobeoutsideofit;tobecomeitistobemosttrulyin
beauty:sincesightdealswiththeexternal,therecanherebeno
visionunlessinthesenseofidentificationwiththeobject.
Andthisidentificationamountstoaselfknowing,aself
consciousness,guardedbythefearoflosingtheselfinthe
desireofatoowideawareness.
Itmustberememberedthatsensationsoftheuglyandevil
impressusmoreviolentlythanthoseofwhatisagreeableand
yetleavelessknowledgeastheresidueoftheshock:sickness
makestheroughermark,buthealth,tranquillypresent,
explainsitselfbetter;ittakesthefirstplace,itisthenatural
thing,itbelongstoourbeing;illnessisalien,unnaturaland

thusmakesitselffeltbyitsveryincongruity,whiletheother
conditionsarenativeandwetakenonotice.Suchbeingour
nature,wearemostcompletelyawareofourselveswhenwe
aremostcompletelyidentifiedwiththeobjectofour
knowledge.
Thisiswhyinthatothersphere,whenwearedeepestinthat
knowledgebyintellection,weareawareofnone;weare
expectingsomeimpressiononsense,whichhasnothingto
reportsinceithasseennothingandnevercouldinthatorder
seeanything.Theunbelievingelementissense;itistheother,
theIntellectualPrinciple,thatsees;andifthistoodoubted,it
couldnotevencredititsownexistence,foritcanneverstand
awayandwithbodilyeyesapprehenditselfasavisibleobject.
12.Wehavetoldhowthisvisionistobeprocured,whetherby
themodeofseparationorinidentity:now,seenineitherway,
whatdoesitgivetoreport?
ThevisionhasbeenofGodintravailofabeautifuloffspring,
Godengenderingauniversewithinhimselfinapainlesslabour
andrejoicedinwhathehasbroughtintobeing,proudofhis
childrenkeepingallcloselybyHim,forpleasureHehasinhis
radianceandintheirs.
Ofthisoffspringallbeautiful,butmostbeautifulthosethat
haveremainedwithinonlyonehasbecomemanifestwithout;
fromhim[Zeus,sovereignoverthevisibleuniverse]the
youngestborn,wemaygather,asfromsomeimage,the
greatnessoftheFatherandoftheBrothersthatremainwithin
theFather'shouse.
StillthemanifestedGodcannotthinkthathehascomeforthin
vainfromthefather;forthroughhimanotheruniversehas
arisen,beautifulastheimageofbeauty,anditcouldnotbe'
lawfulthatBeautyandBeingshouldfailofabeautifulimage.
ThissecondKosmosateverypointcopiesthearchetype:ithas
lifeandbeingincopy,andhasbeautyasspringingfromthat
divinerworld.Initscharacterofimageitholds,too,thatdivine
perpetuitywithoutwhichitwouldonlyattimesbetruly
representativeandsometimesfaillikeaconstructionofart;for
everyimagewhoseexistenceliesinthenatureofthingsmust
standduringtheentireexistenceofthearchetype.
Henceitisfalsetoputanendtothevisiblesphereaslongas
theIntellectualendures,ortofoundituponadecisiontakenby
itsmakeratsomegivenmoment.
Thatteachingshirksthepenetrationofsuchamakingasishere

involved:itfailstoseethataslongastheSupremeisradiant
therecanbenofailingofitssequelbut,thatexisting,allexists.
Andsincethenecessityofconveyingourmeaningcompels
suchtermstheSupremehasexistedforeverandforeverwill
exist.
13.TheGodfettered[asintheKronosMyth]toanunchanging
identityleavestheorderingofthisuniversetohisson(to
Zeus),foritcouldnotbeinhischaractertoneglecthisrule
withinthedivinesphere,and,asthoughsatedwiththe
AuthenticBeauty,seekalordshiptoorecentandtoopoorfor
hismight.Ignoringthislowerworld,Kronos[Intellectual
Principle]claimsforhisownfather[Ouranoo,theAbsolute,or
One]withalltheupwardtendingbetweenthem:andhecounts
allthattendstotheinferior,beginningfromhisson[Zeus,the
AllSoul],asrankingbeneathhim.Thusheholdsamid
positiondeterminedontheonesidebythedifferentiation
impliedintheseverancefromtheveryhighestand,onthe
other,bythatwhichkeepshimapartfromthelinkbetween
himselfandthelower:hestandsbetweenagreaterfatherand
aninferiorson.Butsincethatfatheristooloftytobethought
ofunderthenameofBeauty,thesecondGodremainsthe
primallybeautiful.
Soulalsohasbeauty,butislessbeautifulthanIntellectas
beingitsimageandtherefore,thoughbeautifulinnature,
takingincreaseofbeautybylookingtothatoriginal.Sincethen
theAllSoultousethemorefamiliartermsinceAphrodite
herselfissobeautiful,whatnamecanwegivetothatother?If
Soulissolovelyinitsownright,ofwhatqualitymustthat
priorbe?Andsinceitsbeingisderived,whatmustthatpower
befromwhichtheSoultakesthedoublebeauty,theborrowed
andtheinherent?
Weourselvespossessbeautywhenwearetruetoourown
being;ouruglinessisingoingovertoanotherorder;ourself
knowledge,thatistosay,isourbeauty;inselfignorancewe
areugly.
ThusbeautyisoftheDivineandcomesThenceonly.
Dotheseconsiderationssufficetoaclearunderstandingofthe
IntellectualSphere,ormustwemakeyetanotherattemptby
anotherroad?

EnneadV
Ninthtractate:Theintellectualprinciple,theideas,andtheauthentic
existence
WrittenbyPlotinus,253270A.D.
1.Allhumanbeingsfrombirthonwardlivetotherealmof
sensemorethantotheIntellectual.
Forcedofnecessitytoattendfirsttothematerial,someofthem
electtoabidebythatorderand,theirlifethroughout,makeits
concernstheirfirstandtheirlast;thesweetandthebitterof
sensearetheirgoodandevil;theyfeeltheyhavedoneallif
theylivealongpursuingtheoneandbarringthedoorstothe
other.Andthoseofthemthatpretendtoreasoninghave
adoptedthisastheirphilosophy;theyareliketheheavierbirds
whichhaveincorporatedmuchfromtheearthandareso
weighteddownthattheycannotflyhighforallthewings
Naturehasgiventhem.
Othersdoindeedliftthemselvesalittleabovetheearth;the
betterintheirsoulurgesthemfromthepleasanttothenobler,
buttheyarenotofpowertoseethehighestandso,indespair
ofanysurerground,theyfallbackinvirtue'sname,uponthose
actionsandoptionsofthelowerfromwhichtheysoughtto
escape.
Butthereisathirdorderthosegodlikemenwho,intheir
mightierpower,inthekeennessoftheirsight,haveclearvision
ofthesplendouraboveandrisetoitfromamongthecloudand
fogofearthandholdfirmlytothatotherworld,looking
beyondallhere,delightedintheplaceofreality,theirnative
land,likeamanreturningafterlongwanderingstothepleasant
waysofhisowncountry.
2.Whatisthisotherplaceandhowitisaccessible?
Itistobereachedbythosewho,bornwiththenatureofthe
lover,arealsoauthenticallyphilosophicbyinherenttemper;in
painoflovetowardsbeautybutnotheldbymaterialloveliness,
takingrefugefromthatinthingswhosebeautyisofthesoul
suchthingsasvirtue,knowledge,institutions,lawandcustom
andthence,risingstillastep,reachtothesourceofthis
lovelinessoftheSoul,thencetowhateverbeabovethatagain,
untiltheuttermostisreached.TheFirst,thePrinciplewhose
beautyisselfspringing:thisattained,thereisanendtothe
paininassuageablebefore.
Buthowistheascenttobebegun?Whencecomesthepower?
Inwhatthoughtisthislovetofinditsguide?

Theguidingthoughtisthis:thatthebeautyperceivedon
materialthingsisborrowed.
ThepatterngivingbeautytothecorporealrestsuponitasIdea
toitsMatterandthesubstratemaychangeandfrombeing
pleasantbecomedistasteful,asign,inallreason,thatthe
beautycomesbyparticipation.
Now,whatisthisthatgivesgracetothecorporeal?
Twocausesintheirdegree;theparticipationinbeautyandthe
powerofSoul,themaker,whichhasimprintedthatform.
Weaskthenissoul,ofitself,athingofbeauty:wefinditisnot
sincedifferencesaremanifest,oneSoulwiseandlovely,
anotherfoolishandugly:soulbeautyisconstitutedbywisdom.
Thequestionthusbecomes,"Whatprincipleisthegiverof
wisdomtothesoul?andtheonlyansweris"TheIntellectual
Principle,"theveritablyintellectual,wisewithoutintermission
andthereforebeautifulofitself.
ButdoeseventhissufficeforourFirst?
No;wemustlookstillinwardbeyondtheIntellectual,which,
fromourpointofapproach,standsbeforetheSupreme
Beginning,inwhoseforecourt,asitwere,itannouncesinits
ownbeingtheentirecontentoftheGood,thatpriorofall,
lockedinunity,ofwhichthisistheexpressionalreadytouched
bymultiplicity.
3.WewillhavetoexaminethisNature,theIntellectual,which
ourreasoningidentifiesastheauthenticallyexistentandthe
veritableessential:butfirstwemusttakeanotherpathand
makecertainthatsuchaprincipledoesnecessarilyexist.
Perhapsitisridiculoustosetoutenquiringwhetheran
IntellectualPrinciplehasplaceinthetotalofbeing:butthere
maybesometohesitateevenastothisandcertainlytherewill
bethequestionwhetheritisaswedescribeit,whetheritisa
separateexistence,whetheritactuallyistherealbeings,
whetheritistheseatoftheIdeas;tothiswenowaddress
ourselves.
Allthatwesee,anddescribeashavingexistence,weknowto
becompound;handwroughtorcompactedbynature,nothing
issimplex.Nowthehandwrought,withitsmetalorstoneor
wood,isnotrealizedoutofthesematerialsuntilthe
appropriatecrafthasproducedstatue,houseorbed,by
impartingtheparticularideafromitsowncontent.Similarly

withnaturalformsofbeing;thoseincludingseveral
constituents,compoundbodiesaswecallthem,maybe
analysedintothematerialsandtheIdeaimposeduponthe
total;thehumanbeing,forexample,intosoulandbody;and
thehumanbodyintothefourelements.Findingeverythingto
beacompoundofMatterandshapingprinciplesincethe
Matteroftheelementsisofitselfshapelessyouwillenquire
whencethisformingideacomes;andyouwillaskwhetherin
thesoulwerecogniseasimplexorwhetherthisalsohas
constituents,somethingrepresentingMatterandsomething
elsetheIntellectualPrincipleinitrepresentingIdea,theone
correspondingtotheshapeactuallyonthestatue,theotherto
theartistgivingtheshape.
Applyingthesamemethodtothetotalofthings,heretoowe
discovertheIntellectualPrincipleandthiswesetdownas
veritablythemakerandcreatoroftheAll.Theunderlyhas
adopted,wesee,certainshapesbywhichitbecomesfire,
water,air,earth;andtheseshapeshavebeenimposeduponit
bysomethingelse.ThisotherisSoulwhich,hoveringoverthe
Four[theelements],impartsthepatternoftheKosmos,the
IdeasforwhichithasitselfreceivedfromtheIntellectual
Principleasthesoulormindofthecraftsmandrawsuponhis
craftfortheplanofhiswork.
TheIntellectualPrincipleisinonephasetheFormofthesoul,
itsshape;inanotherphaseitisthegiveroftheshapethe
sculptor,possessinginherentlywhatisgivenimpartingtosoul
nearlytheauthenticrealitywhilewhatbodyreceivesisbut
imageandimitation.
4.But,soulreached,whyneedwelookhigher;whynotmake
thisTheFirst?
AmainreasonisthattheIntellectualPrincipleisatonce
somethingotherandsomethingmorepowerfulthanSouland
thatthemorepowerfulisinthenatureofthingstheprior.For
itiscertainlynottrue,aspeopleimagine,thatthesoul,brought
toperfection,producesIntellect.Howcouldthatpotentiality
cometoactualityunlesstherebe,first,aneffectiveprincipleto
inducetheactualizationwhich,lefttochance,mightnever
occur?
TheFirstsmustbesupposedtoexistinactuality,lookingto
nothingelse,selfcomplete.Anythingincompletemustbe
sequentuponthese,andtakeitscompletionfromtheprinciples
engenderingitwhich,likefathers,labourintheimprovement
ofanoffspringbornimperfect:theproducedisaMattertothe
producingprincipleandisworkedoverbyitintoashapely
perfection.

Andif,further,soulispassiblewhilesomethingimpassible
theremustbeorbythemerepassageoftimeallwearsaway,
heretooweareledtosomethingabovesoul.
AgaintheremustbesomethingpriortoSoulbecauseSoulisin
theworldandtheremustbesomethingoutsideaworldin
which,allbeingcorporealandmaterial,nothinghasenduring
reality:failingsuchaprior,neithermannortheIdeaswouldbe
eternalorhavetrueidentity.
Theseandmanyotherconsiderationsestablishthenecessary
existenceofanIntellectualPrinciplepriortoSoul.
5.ThisIntellectualPrinciple,ifthetermistoconveythetruth,
mustbeunderstoodtobenotaprinciplemerelypotentialand
notonematuringfromunintelligencetointelligencethat
wouldsimplysendusseeking,oncemore,anecessaryprior
butaprinciplewhichisintelligenceinactualityandineternity.
Nowaprinciplewhosewisdomisnotborrowedmustderive
fromitselfanyintellectionitmaymake;andanythingitmay
possesswithinitselfitcanholdonlyfromitself:itfollowsthat,
intellectivebyitsownresourceanduponitsowncontent,itis
itselftheverythingsonwhichitsintellectionacts.
Forsupposingitsessencetobeseparablefromitsintellection
andtheobjectsofitsintellectiontobenotitself,thenits
essencewouldbeunintellectual;anditwouldbeintellectual
notactuallybutpotentially.Theintellectionanditsobjectmust
thenbeinseparablehoweverthehabitinducedbyour
conditionsmaytemptustodistinguish,Theretoo,thethinker
fromthethought.
WhatthenisitscharacteristicActandwhattheintellection
whichmakesknowerandknownhereidentical?
Clearly,asauthenticIntellection,ithasauthenticintellectionof
theauthenticallyexistent,andestablishestheirexistence.
ThereforeitistheAuthenticBeings.
Consider:Itmustperceivethemeithersomewhereelseor
withinitselfasitsveryself:thesomewhereelseisimpossible
wherecouldthatbe?theyarethereforeitselfandthecontent
ofitself.
Itsobjectscertainlycannotbethethingsofsense,aspeople
think;noFirstcouldbeofthesenseknownorder;forinthings
ofsensetheIdeaisbutanimageoftheauthentic,andevery
Ideathusderivativeandexiledtracesbacktothatoriginaland
isnomorethananimageofit.

Further,iftheIntellectualPrincipleistobethemakerofthis
All,itcannotmakebylookingoutsideitselftowhatdoesnot
yetexist.TheAuthenticBeingsmust,then,existbeforethis
All,nocopiesmadeonamodelbutthemselvesarchetypes,
primals,andtheessenceoftheIntellectualPrinciple.
WemaybetoldthatReasonPrinciplessuffice[tothe
subsistenceoftheAll]:butthenthese,clearly,mustbeeternal;
andifeternal,ifimmune,thentheymustexistinan
IntellectualPrinciplesuchaswehaveindicated,aprinciple
earlierthancondition,thannature,thansoul,thananything
whoseexistenceispotentialforcontingent].
TheIntellectualPrinciple,therefore,isitselftheauthentic
existences,notaknowerknowingtheminsomesphereforeign
toit.TheAuthenticBeings,thus,existneitherbeforenorafter
it:itistheprimallegislatortoBeingor,rather,isitselfthelaw
ofBeing.Thusitistruethat"IntellectualandBeingare
identical";intheimmaterialtheknowledgeofthethingisthe
thing.Andthisisthemeaningofthedictum"Isoughtmyself,"
namelyasoneoftheBeings:italsobearsonreminiscence.
FornoneoftheBeingsisoutsidetheIntellectualPrincipleor
inspace;theyremainforeverinthemselves,acceptingno
change,nodecay,andbythataretheauthenticallyexistent.
Thingsthatariseandfallawaydrawonrealbeingas
somethingtoborrowfrom;theyarenotofthereal;thetrue
beingisthatonwhichtheydraw.
Itisbyparticipationthatthesenseknownhasthebeingwe
ascribetoit;theunderlyingnaturehastakenitsshapefrom
elsewhere;thusbronzeandwoodareshapedintowhatwesee
bymeansofanimageintroducedbysculptureorcarpentry;the
craftpermeatesthematerialswhileremainingintegrallyapart
fromthematerialandcontaininginitselftherealityofstatueor
couch.Anditisso,ofcourse,withallcorporealthings.
Thisuniverse,characteristicallyparticipantinimages,shows
howtheimagediffersfromtheauthenticbeings:againstthe
variabilityoftheoneorder,therestandstheunchangingquality
oftheother,selfsituate,notneedingspacebecausehavingno
magnitude,holdinganexistentintellectiveandselfsufficing.
Thebodykindseeksitsenduranceinanotherkind;the
IntellectualPrinciple,sustainingbyitsmarvellousBeing,the
thingswhichofthemselvesmustfall,doesnotitselfneedto
lookforastayingground.
6.Wetakeit,then,thattheIntellectualPrincipleisthe
authenticexistencesandcontainsthemallnotasinaplacebut
aspossessingitselfandbeingonethingwiththisitscontent.

Allareonethereandyetaredistinct:similarlythemindholds
manybranchesanditemsofknowledgesimultaneously,yet
noneofthemmergedintoanyother,eachactingitsownpartat
callquiteindependently,everyconceptioncomingoutfromthe
innertotalandworkingsingly.Itisafterthisway,thoughina
closerunity,thattheIntellectualPrincipleisallBeinginone
totalandyetnotinone,sinceeachofthesebeingsisadistinct
powerwhich,however,thetotalIntellectualPrincipleincludes
asthespeciesinagenus,asthepartsinawhole.Thisrelation
maybeillustratedbythepowersinseed;alllies
undistinguishedintheunit,theformativeideasgatheredasin
onekernel;yetinthatunitthereiseyeprinciple,andthereis
handprinciple,eachofwhichisrevealedasaseparatepower
byitsdistinctmaterialproduct.Thuseachofthepowersinthe
seedisaReasonPrincipleoneandcompleteyetincludingall
thepartsoverwhichitpresides:therewillbesomething
bodily,theliquid,forexample,carryingmereMatter;butthe
principleitselfisIdeaandnothingelse,ideaidenticalwiththe
generativeideabelongingtothelowersoul,imageofahigher.
ThispowerissometimesdesignatedasNatureintheseedlife;
itsoriginisinthedivine;and,outgoingfromitspriorsaslight
fromfire,itconvertsandshapesthematterofthings,notby
pushandpullandtheleverworkofwhichwehearsomuch,
butbybestowaloftheIdeas.
7.Knowledgeinthereasoningsoulisontheoneside
concernedwithobjectsofsense,thoughindeedthiscan
scarcelybecalledknowledgeandisbetterindicatedasopinion
orsurfaceknowing;itisoflateroriginthantheobjectssinceit
isareflectionfromthem:butontheotherhandthereisthe
knowledgehandlingtheintellectualobjectsandthisisthe
authenticknowledge;itentersthereasoningsoulfromthe
IntellectualPrincipleandhasnodealingwithanythingin
sense.Beingtrueknowledgeitactuallyiseverythingofwhich
ittakescognisance;itcarriesasitsowncontenttheintellectual
actandtheintellectualobjectsinceitcarriestheIntellectual
Principlewhichactuallyistheprimalsandisalwaysself
presentandisinitsnatureanAct,neverbyanywantforcedto
seek,neveracquiringortraversingtheremoteforallsuch
experiencebelongstosoulbutalwaysselfgathered,thevery
Beingofthecollectivetotal,notanexterncreatingthingsby
theactofknowingthem.
NotbyitsthinkingGoddoesGodcometobe;notbyits
thinkingMovementdoesMovementarise.Henceitisanerror
tocalltheIdeasintellectionsinthesensethat,uponan
intellectualactinthisPrinciple,onesuchIdeaoranotheris
madetoexistorexists.No:theobjectofthisintellectionmust
existbeforetheintellectiveact[mustbetheverycontentnot
thecreationoftheIntellectualPrinciple].Howelsecouldthat

Principlecometoknowit:certainlynot[asanexternal]by
luckorbyhaphazardsearch.
8.If,then,theIntellectionisanactupontheinnercontent[ofa
perfectunity],thatcontentisatoncetheIdea[asobject:eidos]
andtheIdeaitself[asconcept:idea].
What,then,isthatcontent?
AnIntellectualPrincipleandanIntellectiveEssence,no
conceptdistinguishablefromtheIntellectualPrinciple,each
actuallybeingthatPrinciple.TheIntellectualPrincipleentire
isthetotaloftheIdeas,andeachofthemisthe[entire]
IntellectualPrincipleinaspecialform.Thusascienceentireis
thetotaloftherelevantconsiderationseachofwhich,again,is
amemberoftheentirescience,amembernotdistinctinspace
yethavingitsindividualefficacyinatotal.
ThisIntellectualPrinciple,therefore,isaunitywhilebythat
possessionofitselfitis,tranquilly,theeternalabundance.
IftheIntellectualPrinciplewereenvisagedaspreceding
Being,itwouldatoncebecomeaprinciplewhoseexpression,
itsintellectualAct,achievesandengenderstheBeings:but,
sincewearecompelledtothinkofexistenceasprecedingthat
whichknowsit,wecanbutthinkthattheBeingsaretheactual
contentoftheknowingprincipleandthattheveryact,the
intellection,isinherenttotheBeings,asfirestandsequipped
fromthebeginningwithfireact;inthisconception,theBeings
containtheIntellectualPrincipleasoneandthesamewith
themselves,astheirownactivity.Thus,Beingisitselfan
activity:thereisoneactivity,then,inbothor,rather,bothare
onething.
Being,therefore,andtheIntellectualPrincipleareoneNature:
theBeings,andtheActofthatwhichis,andtheIntellectual
Principlethusconstituted,allareone:andtheresultant
IntellectionsaretheIdeaofBeinganditsshapeanditsact.
Itisourseparatinghabitthatsetstheoneorderbeforethe
other:forthereisaseparatingintellect,ofanotherorderthan
thetrue,distinctfromtheintellect,inseparableand
unseparating,whichisBeingandtheuniverseofthings.
9.What,then,isthecontentinevitablyseparatedbyour
mindsofthisoneIntellectualPrinciple?Forthereisno
resourcebuttorepresenttheitemsinaccessibleformjustas
westudythevariousarticlesconstitutingonescience.
Thisuniverseisalivingthingcapableofincludingeveryform

oflife;butitsBeinganditsmodesarederivedfromelsewhere;
thatsourceistracedbacktotheIntellectualPrinciple:it
followsthattheallembracingarchetypeisintheIntellectual
Principle,which,therefore,mustbeanintellectualKosmos,
thatindicatedbyPlatointhephrase"Thelivingexistent."
GiventheReasonPrinciple[theoutgoingdivineIdea]ofa
certainlivingthingandtheMattertoharbourthisseed
principle,thelivingthingmustcomeintobeing:inthesame
wayoncethereexistsanintellectiveNature,allpowerful,and
withnothingtocheckitsincenothingintervenesbetweenit
andthatwhichisofanaturetoreceiveitinevitablythehigher
imprintsformandtheloweraccepts,it.Therecipientholdsthe
Ideaindivision,hereman,theresun,whileinthegiverall
remainsinunity.
10.All,then,thatispresentinthesenserealmasIdeacomes
fromtheSupreme.ButwhatisnotpresentasIdea,doesnot.
Thusofthingsconflictingwithnature,noneisThere:the
inartisticisnotcontainedinthearts;lamenessisnotinthe
seed;foralamelegiseitherinbornthroughsomethwartingof
theReasonprincipleorisamarringoftheachievedformby
accident.TothatIntellectualKosmosbelongqualities,
accordantwithNature,andquantities;numberandmass;
originsandconditions;allactionsandexperiencesnotagainst
nature;movementandrepose,boththeuniversalsandthe
particulars:butTheretimeisreplacedbyeternityandspaceby
itsintellectualequivalent,mutualinclusiveness.
InthatIntellectualKosmos,whereallisonetotal,everyentity
thatcanbesingledoutisanintellectiveessenceanda
participantinlife:thus,identityanddifference,movementand
restwiththeobjectrestingormoving,essenceandquality,all
haveessentialexistence.Foreveryrealbeingmustbein
actualitynotmerelyinpotentialityandthereforethenatureof
eachessenceisinherentinit.
ThissuggeststhequestionwhethertheIntellectualKosmos
containstheformsonlyofthethingsofsenseorofother
existentsaswell.Butfirstwewillconsiderhowitstandswith
artisticcreations:thereisnoquestionofanidealarchetypeof
evil:theevilofthisworldisbegottenofneed,privation,
deficiency,andisaconditionpeculiartoMatterdistressedand
towhathascomeintolikenesswithMatter.
11.Nowastotheartsandcraftsandtheirproductions:
Theimitativeartspainting,sculpture,dancing,pantomimic
gesturingare,largely,earthbased;onanearthlybase;they
followmodelsfoundinsense,sincetheycopyformsand

movementsandreproduceseensymmetries;theycannot
thereforebereferredtothathighersphereexceptindirectly,
throughtheReasonPrincipleinhumanity.
Ontheotherhandanyskillwhich,beginningwiththe
observationofthesymmetryoflivingthings,growstothe
symmetryofalllife,willbeaportionofthePowerThere
whichobservesandmeditatesthesymmetryreigningamong
allbeingsintheIntellectualKosmos.Thusallmusicsinceits
thoughtisuponmelodyandrhythmmustbetheearthly
representationofthemusicthereisintherhythmoftheIdeal
Realm.
Thecrafts,suchasbuildingandcarpentrywhichgiveus
Matterinwroughtforms,maybesaid,inthattheydrawon
pattern,totaketheirprinciplesfromthatrealmandfromthe
thinkingThere:butinthattheybringthesedownintocontact
withthesenseorder,theyarenotwhollyintheIntellectual:
theyarefoundedinman.Soagriculture,dealingwithmaterial
growths:somedicinewatchingoverphysicalhealth;sotheart
whichaimsatcorporealstrengthandwellbeing:powerand
wellbeingmeansomethingelseThere,thefearlessnessand
selfsufficingqualityofallthatlives.
Oratoryandgeneralship,administrationandsovereigntyunder
anyformsinwhichtheiractivitiesareassociatedwithGood
andwhentheylooktothatpossesssomethingderivedthence
andbuildinguptheirknowledgefromtheknowledgeThere.
Geometry,thescienceoftheIntellectualentities,holdsplace
There:so,too,philosophy,whosehighconcernisBeing.
Fortheartsandproductsofart,theseobservationsmaysuffice.
12.ItshouldhoweverbeaddedthatiftheIdeaofmanexistsin
theSupreme,theremustexisttheIdeaofreasoningmanandof
manwithhisartsandcrafts;suchartsasaretheoffspringof
intellectMustbeThere.
ItmustbeobservedthattheIdeaswillbeofuniversals;notof
SocratesbutofMan:thoughastomanwemayenquire
whethertheindividualmaynotalsohaveplaceThere.Under
theheadingofindividualitythereistobeconsideredthe
repetitionofthesamefeaturefrommantoman,thesimian
type,forexample,andtheaquiline:theaquilineandthesimian
mustbetakentobedifferencesintheIdeaofManasthereare
differenttypesoftheanimal:butMatteralsohasitseffectin
bringingaboutthedegreeofaquilinity.Similarlywith
differenceofcomplexion,determinedpartlybytheReason
Principle,partlybyMatterandbydiversityofplace.

13.Itremainstodecidewhetheronlywhatisknowninsense
existsThereorwhether,onthecontrary,asAbsoluteMan
differsfromindividualman,sothereisintheSupremean
AbsoluteSouldifferingfromSoulandanAbsoluteIntellect
differingfromIntellectualPrinciple.
Itmustbestatedattheoutsetthatwecannottakeallthatis
heretobeimageofarchetype,orSoultobeanimageof
AbsoluteSoul:onesoul,doubtless,rankshigherthananother,
butheretoo,thoughperhapsnotasidentifiedwiththisrealm,
istheAbsoluteSoul.
Everysoul,authenticallyasoul,hassomeformofrightness
andmoralwisdom;inthesoulswithinourselvesthereistrue
knowing:andtheseattributesarenoimagesorcopiesfromthe
Supreme,asinthesenseworld,butactuallyarethosevery
originalsinamodepeculiartothissphere.ForthoseBeings
arenotsetapartinsomedefinedplace;whereverthereisasoul
thathasrisenfrombody,theretootheseare:theworldofsense
isonewhere,theIntellectualKosmosiseverywhere.
Whateverthefreedsoulattainstohere,thatitisThere.
Thus,ifbythecontentofthesenseworldwemeansimplythe
visibleobjects,thentheSupremecontainsnotonlywhatisin
therealmofsensebutmore:ifinthecontentofthekosmoswe
meantoincludeSoulandtheSoulthings,thenallisherethat
isThere.
14.Thereis,thus,aNaturecomprehendingintheIntellectual
allthatexists,andthisPrinciplemustbethesourceofall.But
how,seeingthattheveritablesourcemustbeaunity,simplex
utterly?
Themodebywhichfromtheunityarisesthemultiple,howall
thisuniversecomestobe,whytheIntellectualPrincipleisall
andwhenceitsprings,thesemattersdemandanotherapproach.
Butonthequestionastowhethertherepulsiveandthe
productsofputridityhavealsotheirIdeawhetherthereisan
Ideaoffilthandmuditistobeobservedthatallthatthe
IntellectualPrinciplederivedfromTheFirstisofthenoblest;
inthoseIdeasthebaseisnotincluded:theserepulsivethings
pointnottotheIntellectualPrinciplebuttotheSoulwhich,
drawingupontheIntellectualPrinciple,takesfromMatter
certainotherthings,andamongthemthese.
Butallthiswillbemoreclearlybroughtout,whenweturnto
theproblemoftheproductionofmultiplicityfromunity.
Compounds,weshallseeasowingexistencetohazardand
nottotheIntellectualPrinciple,havingbeenfusedintoobjects

ofsensebytheirownimpulsearenottobeincludedunder
Ideas.
TheproductsofputrefactionaretobetracedtotheSoul's
inabilitytobringsomeotherthingtobeingsomethinginthe
orderofnature,which,else,itwouldbutproducingwhereit
may.Inthematteroftheartsandcrafts,allthataretobetraced
totheneedsofhumannaturearelaidupintheAbsoluteMan.
AndbeforetheparticularSoulthereisanotherSoul,a
universal,and,beforethat,anAbsoluteSoul,whichistheLife
existingintheIntellectualPrinciplebeforeSoulcametobe
andthereforerightlycalled[astheLifeintheDivine]the
AbsoluteSoul.

EnneadVI
Firsttractate:Onthekindsofbeing(1)
WrittenbyPlotinus,253270A.D.
1.Philosophyataveryearlystageinvestigatedthenumberand
characteroftheExistents.Varioustheoriesresulted:some
declaredforoneExistent,othersforafinitenumber,others
againforaninfinitenumber,whileasregardsthenatureofthe
Existentsone,numericallyfinite,ornumericallyinfinitethere
wasasimilardisagreement.Thesetheories,insofarasthey
havebeenadequatelyexaminedbylaterworkers,maybe
passedoverhere;ourattentionmustbedirecteduponthe
resultsofthosewhoseexaminationhasledthemtopositon
theirawnaccountcertainwelldefinedgenera.
Thesethinkersrejectedpureunityonthegroundofthe
pluralityobservedevenintheIntellectualworld;theyrejected
aninfinitenumberasnotreconcilablewiththefactsandas
defyingknowledge:consideringthefoundationsofbeingtobe
"genera"ratherthanelementsstrictlysocalled,theyconcluded
forafinitenumber.Ofthese"genera"somefoundten,others
less,othersnodoubtmore.
Buthereagainthereisadivergenceofviews.Tosomethe
generaarefirstprinciples;tootherstheyindicateonlya
genericclassificationoftheExistentsthemselves.
Letusbeginwiththewellknowntenfolddivisionofthe
Existents,andconsiderwhetherwearetounderstandten
generarangedunderthecommonnameofBeing,orten

categories.ThatthetermBeinghasnotthesamesenseinall
tenisrightlymaintained.
Butagraverproblemconfrontsusattheoutset:Aretheten
foundalikeintheIntellectualandintheSensiblerealms?Or
areallfoundintheSensibleandsomeonlyintheIntellectual?
AllintheIntellectualandsomeintheSensibleismanifestly
impossible.
Atthispointitwouldbenaturaltoinvestigatewhichoftheten
belongtobothspheres,andwhethertheExistentsofthe
Intellectualaretoberangedunderoneandthesamegenus
withtheExistentsintheSensible,orwhethertheterm
"Existence"[orSubstance]isequivocalasappliedtoboth
realms.Iftheequivocationexists,thenumberofgenerawillbe
increased:ifthereisnoequivocation,itisstrangetofindthe
onesame"Existence"applyingtotheprimaryandtothe
derivativeExistentswhenthereisnocommongenus
embracingbothprimalandsecondary.
ThesethinkersarehowevernotconsideringtheIntellectual
realmintheirdivision,whichwasnotintendedtocoverallthe
Existents;theSupremetheyoverlooked.
2.Butarewereallyobligedtoposittheexistenceofsuch
genera?
TakeSubstance,forSubstancemustcertainlybeourstarting
point:whatarethegroundsforregardingSubstanceasone
singlegenus?
IthasbeenremarkedthatSubstancecannotbeasingleentity
commontoboththeIntellectualandtheSensibleworlds.We
mayaddthatsuchcommunitywouldentailtheexistenceof
somethingpriortoIntellectualandSensibleSubstancesalike,
somethingdistinctfrombothaspredicatedofboth;andthis
priorwouldbeneitherbodynorunembodied;foritwereoneor
theother,bodywouldbeunembodied,ortheunembodied
wouldbethebody.
Thisconclusionmustnothoweverpreventourseekinginthe
actualsubstanceoftheSensibleworldanelementheldin
commonbyMatter,byFormandbytheirComposite,allof
whicharedesignatedassubstances,thoughitisnotmaintained
thattheyareSubstanceinanequaldegree;Formisusually
heldtobeSubstanceinahigherdegreethanMatter,and
rightlyso,inspiteofthosewhowouldhaveMattertobethe
moretrulyreal.
Thereisfurtherthedistinctiondrawnbetweenwhatareknown

asFirstandSecondSubstances.Butwhatistheircommon
basis,seeingthattheFirstarethesourcefromwhichthe
Secondderivetheirrighttobecalledsubstances?
But,insum,itisimpossibletodefineSubstance:determineits
property,andstillyouhavenotattainedtoitsessence.Even
thedefinition,"Thatwhich,numericallyoneandthesame,is
receptiveofcontraries,"willhardlybeapplicabletoall
substancesalike.
3.Butperhapsweshouldratherspeakofsomesinglecategory,
embracingIntellectualSubstance,Matter,Form,andthe
CompositeofMatterandForm.Onemightrefertothefamily
oftheHeraclidsasaunityinthesense,notofacommon
elementinallitsmembers,butofacommonorigin:similarly,
IntellectualSubstancewouldbeSubstanceinthefirstdegree,
theothersbeingsubstancesbyderivationandinalower
degree.
Butwhatistheobjectiontoincludingeverythinginasingle
category,allelseofwhichexistenceispredicatedbeing
derivedfromthatonething,ExistenceorSubstance?Because,
grantedthatthingsbenomorethanmodificationsof
Substance,thereisadistinctgradingofsubstancesthemselves.
Moreover,thesinglecategorydoesnotputusinapositionto
buildonSubstance,ortograspitinitsverytruthasthe
plausiblesourceoftheothersubstances.
Supposingwegrantthatallthingsknownassubstancesare
homogeneousaspossessingsomethingdeniedtotheother
genera,whatpreciselyisthissomething,thisindividuality,this
subjectwhichisneverapredicate,thisthingnotpresentinany
thingasinasubject,thisthingwhichdoesnotoweitsessential
charactertoanyotherthing,asaqualitytakescharacterfroma
bodyandaquantityfromasubstance,astimeisrelatedto
motionandmotiontothemoved?
TheSecondSubstanceis,itistrue,apredicate.Butpredication
inthiscasesignifiesadifferentrelationfromthatjust
considered;itrevealsthegenusinherentinthesubjectandthe
subject'sessentialcharacter,whereaswhitenessispredicatedof
athinginthesenseofbeingpresentinthething.
Thepropertiesadducedmayindeedbeallowedtodistinguish
SubstancefromtheotherExistents.Theyaffordameansof
groupingsubstancestogetherandcallingthembyacommon
name.Theydonothoweverestablishtheunityofagenus,and
theydonotbringtolighttheconceptandthenatureof
Substance.

Theseconsiderationsaresufficientforourpurpose:letusnow
proceedtoinvestigatethenatureofQuantity.
4.WearetoldthatnumberisQuantityintheprimarysense,
numbertogetherwithallcontinuousmagnitude,spaceand
time:thesearethestandardstowhichallelsethatisconsidered
asQuantityisreferred,includingmotionwhichisQuantity
becauseitstimeisquantitativethoughperhaps,conversely,
thetimetakesitscontinuityfromthemotion.
IfitismaintainedthatthecontinuousisaQuantitybythefact
ofitscontinuity,thenthediscretewillnotbeaQuantity.If,on
thecontrary,thecontinuouspossessesQuantityasanaccident,
whatistherecommontobothcontinuousanddiscretetomake
themquantities?
Supposeweconcedethatnumbersarequantities:weare
merelyallowingthemthenameofquantity;theprinciple
whichgivesthemthisnameremainsobscure.
Ontheotherhand,lineandsurfaceandbodyarenotcalled
quantities;theyarecalledmagnitudes:theybecomeknownas
quantitiesonlywhentheyareratedbynumbertwoyards,three
yards.Eventhenaturalbodybecomesaquantitywhen
measured,asdoesthespacewhichitoccupies;butthisis
quantityaccidental,notquantityessential;whatweseekto
graspisnotaccidentalquantitybutQuantityindependentand
essential,QuantityAbsolute.Threeoxenisnotaquantity;itis
theirnumber,thethree,thatisQuantity;forinthreeoxenwe
aredealingwithtwocategories.Sotoowithalineofastated
length,asurfaceofagivenarea;theareawillbeaquantitybut
notthesurface,whichonlycomesunderthatcategorywhenit
constitutesadefinitegeometricfigure.
Arewethentoconsidernumbers,andnumbersonly,as
constitutingthecategoryofQuantity?Ifwemeannumbersin
themselves,theyaresubstances,fortheverygoodreasonthat
theyexistindependently.Ifwemeannumbersdisplayedinthe
objectsparticipantinnumber,thenumberswhichgivethe
countoftheobjectstenhorsesortenoxen,andnottenunits
thenwehaveaparadoxicalresult:first,thenumbersin
themselves,itwouldappear,aresubstancesbutthenumbersin
objectsarenot;andsecondly,thenumbersinhereintheobjects
asmeasures[ofextensionorweight],yetasstandingoutside
theobjectstheyhavenomeasuringpower,asdorulersand
scales.Ifhowevertheirexistenceisindependent,andtheydo
notinhereintheobjects,butaresimplycalledinforthe
purposeofmeasurement,theobjectswillbequantitiesonlyto
theextentofparticipatinginQuantity.

Sowiththenumbersthemselves:howcantheyconstitutethe
categoryofQuantity?Theyaremeasures;buthowdo
measurescometobequantitiesorQuantity?Doubtlessinthat,
existingastheydoamongtheExistentsandnotbeingadapted
toanyoftheothercategories,theyfindtheirplaceunderthe
influenceofverbalsuggestionandsoarereferredtotheso
calledcategoryofQuantity.Weseetheunitmarkoffone
measurementandthenproceedtoanother;andnumberthus
revealstheamountofathing,andthemindmeasuresby
availingitselfofthetotalfigure.
Itfollowsthatinmeasuringitisnotmeasuringessence;it
pronouncesits"one"or"two,"whateverthecharacterofthe
objects,evensummingcontraries.Itdoesnottakecountof
conditionhot,handsome;itsimplynoteshowmany.
Numberthen,whetherregardedinitselforintheparticipant
objects,belongstothecategoryofQuantity,buttheparticipant
objectsdonot."Threeyardslong"doesnotfallunderthe
categoryofQuantity,butonlythethree.
Whythenaremagnitudesclassedasquantities?Notbecause
theyaresointhestrictsense,butbecausetheyapproximateto
Quantity,andbecauseobjectsinwhichmagnitudesinhereare
themselvesdesignatedasquantities.Wecallathinggreator
smallfromitsparticipationinahighnumberoralow.True,
greatnessandsmallnessarenotclaimedtobequantities,but
relations:butitisbytheirapparentpossessionofquantitythat
theyarethoughtofasrelations.Allthis,however,needsmore
carefulexamination.
Insum,weholdthatthereisnosinglegenusofQuantity.Only
numberisQuantity,therest[magnitudes,space,time,motion]
quantitiesonlyinasecondarydegree.Wehavethereforenot
strictlyonegenus,butonecategorygroupingtheapproximate
withtheprimaryandthesecondary.
Wehavehowevertoenquireinwhatsensetheabstract
numbersaresubstances.Canitbethattheyarealsoina
mannerquantitative?Intowhatevercategorytheyfall,the
othernumbers[thoseinherentinobjects]canhavenothingin
commonwiththembutthename.5.Speech,time,motionin
whatsensearethesequantities?
Letusbeginwithspeech.Itissubjecttomeasurement,but
onlyinsofarasitissound;itisnotaquantityinitsessential
nature,whichnatureisthatitbesignificant,asnounandverb
aresignificant.TheairisitsMatter,asitisMattertoverband
noun,thecomponentsofspeech.

Tobemoreprecise,wemaydefinespeechasanimpact[made
upontheouterairbythebreath],thoughitisnotsomuchthe
impactastheimpressionwhichtheimpactproducesand
which,asitwere,imposesForm[upontheair].Speech,thus,is
ratheranactionthanaquantityanactionwithasignificance.
Thoughperhapsitwouldbetruertosaythatwhilethismotion,
thisimpact,isanaction,thecountermotionisanexperience
[orPassion];oreachmaybefromdifferentpointsofview
eitheranactionoranexperience:orwemaythinkofspeechas
actionuponasubstrate[air]andexperiencewithinthat
substrate.
Ifhowevervoiceisnotcharacteristicallyimpact,butissimply
air,twocategorieswillbeinvolved:voiceissignificant,and
theonecategorywillnotbesufficienttoaccountforthis
significancewithoutassociatingwithasecond.
Withregardtotime,ifitistobethoughtofasameasure,we
mustdeterminewhatitisthatappliesthismeasure.Itmust
clearlybeeitherSoulorthePresentMoment.Ifonthecontrary
wetaketimetobesomethingmeasuredandregarditasbeing
ofsuchandsuchextensionayear,forexamplethenwemay
consideritasaquantity:essentiallyhowevertimeisofa
differentnature;theveryfactthatwecanattributethisorthat
lengthtoitshowsusthatitisnotlength:inotherwords,time
isnotQuantity.QuantityinthestrictsenseistheQuantitynot
inboundwiththings;ifthingsbecamequantitiesbymere
participationinQuantity,thenSubstanceitselfwouldbe
identicalwithQuantity.
Equalityandinequalitymustberegardedaspropertiesof
QuantityAbsolute,notoftheparticipants,orofthemnot
essentiallybutonlyaccidentally:suchparticipantsas"three
yards'length,"whichbecomesaquantity,notasbelongingtoa
singlegenusofQuantity,butbybeingsubsumedundertheone
head,theonecategory.
6.InconsideringRelationwemustenquirewhetherit
possessesthecommunityofagenus,orwhetheritmayon
othergroundsbetreatedasaunity.
Aboveall,hasRelationforexample,thatofrightandleft,
doubleandhalfanyactuality?Hasit,perhaps,actualityin
somecasesonly,asforinstanceinwhatistermed"posterior"
butnotinwhatistermed"prior"?Orisitsactualityinnocase
conceivable?
Whatmeaning,then,arewetoattachtodoubleandhalfandall
othercasesoflessandmore;tohabitanddisposition,
reclining,sitting,standing;tofather,son,master,slave;tolike,

unlike,equal,unequal;toactiveandpassive,measureand
measured;oragaintoknowledgeandsensation,asrelated
respectivelytotheknowableandthesensible?
Knowledge,indeed,maybesupposedtoentailinrelationto
theknownobjectsomeactualentitycorrespondingtothat
object'sIdealForm,andsimilarlywithsensationasrelatedto
thesenseobject.Theactivewillperformsomeconstant
functioninrelationtothepassive,aswillthemeasurein
relationtothemeasured.
Butwhatwillemergefromtherelationofliketolike?Nothing
willemerge.Likenessistheinherenceofqualitativeidentity;
itsentirecontentisthequalitypresentinthetwoobjects.
Fromequality,similarly,nothingemerges.Therelationmerely
presupposestheexistenceofaquantitativeidentity;isnothing
butourjudgementcomparingobjectsessentiallyindependent
andconcluding,"Thisandthathavethesamemagnitude,the
samequality;thishasproducedthat;thisissuperiortothat."
Again,whatmeaningcansittingandstandinghaveapartfrom
sitterandstander?Theterm"habit"eitherimpliesahaving,in
whichcaseitsignifiespossession,orelseitarisesfrom
somethinghad,andsodenotesquality;andsimilarlywith
disposition.
Whatthenintheseinstancescanbethemeaningofcorrelatives
apartfromourconceptionoftheirjuxtaposition?"Greater"
mayrefertoverydifferentmagnitudes;"different"toallsorts
ofobjects:thecomparisonisours;itdoesnotlieinthethings
themselves.
Rightandleft,beforeandbehind,wouldseemtobelonglessto
thecategoryofRelationthantothatofSituation.Rightmeans
"situatedatonepoint,"leftmeans"situatedatanother."Butthe
rightandleftareinourconception,nothingoftheminthe
thingsthemselves.
Beforeandafteraremerelytwotimes;therelationisagainof
ourmaking.
7.NowifwedonotmeananythingbyRelationbutarevictims
ofwords,noneoftherelationsmentionedcanexist:Relation
willbeanotionvoidofcontent.
Supposehoweverthatwedopossessourselvesofobjective
truthwhenincomparingtwopointsoftimewepronounceone
prior,orposterior,totheother,thatprioritydoesentail
somethingdistinctfromtheobjectstowhichitrefers;admitan

objectivetruthbehindtherelationofleftandright:doesthis
applyalsotomagnitudes,andistherelationexhibitingexcess
anddeficiencyalsosomethingdistinctfromthequantities
involved?
Nowonethingisdoubleofanotherquiteapartfromourspeech
orthought;onethingpossessesandanotherispossessedbefore
wenoticethefact;equalsdonotawaitourcomparisonbutand
thisappliestoQualityaswellasQuantityrestuponan
identityexistingbetweentheobjectscompared:inallthe
conditionsinwhichweassertRelationthemutualrelation
existsoverandabovetheobjects;weperceiveitasalready
existent;ourknowledgeisdirecteduponathing,theretobe
knownacleartestimonytotherealityofRelation.
Inthesecircumstanceswecannolongerputthequestionofits
existence.Wehavesimplytodistinguish:sometimesthe
relationsubsistswhiletheobjectsremainunalteredandeven
apart;sometimesitdependsupontheircombination;
sometimes,whiletheyremainunchanged,therelationutterly
ceases,or,ashappenswithrightandnear,becomesdifferent.
Thesearethefactswhichchieflyaccountforthenotionthat
Relationhasnorealityinsuchcircumstances.
Ourtask,thus,istogivefullvaluetothiselusivecharacterof
Relation,and,thentoenquirewhatthereisthatisconstantin
alltheseparticularcasesandwhetherthisconstantisgenericor
accidental;andhavingfoundthisconstant,wemustdiscover
whatsortofactualityitpossesses.
ItneedhardlybesaidthatwearenottoaffirmRelationwhere
onethingissimplyanattributeofanother,asahabitisan
attributeofasoulorofabody;itisnotRelationwhenasoul
belongstothisindividualordwellsinthatbody.Relation
entersonlywhentheactualityoftherelationshipsisderived
fromnoothersourcethanRelationitself;theactualitymustbe,
notthatwhichischaracteristicofthesubstancesinquestion,
butthatwhichisspecificallycalledrelative.Thusdoublewith
itscorrelative,halfgivesactualityneithertotwoyards'length
orthenumbertwo,nortooneyard'slengthorthenumberone;
whathappensisthat,whenthesequantitiesareviewedintheir
relation,theyarefoundtobenotmerelytwoandone
respectively,buttoproducetheassertionandtoexhibitthefact
ofstandingonetotheotherintheconditionofdoubleandhalf.
Outoftheobjectsinacertainconjunctionthisconditionof
beingdoubleandhalfhasissuedassomethingdistinctfrom
either;doubleandhalfhaveemergedascorrelatives,andtheir
beingispreciselythisofmutualdependence;thedoubleexists
byitssuperiorityoverthehalf,andthehalfbyitsinferiority;
thereisnoprioritytodistinguishdoublefromhalf;theyarise

simultaneously.
Itisanotherquestionwhethertheyenduresimultaneously.
Takethecaseoffatherandson,andsuchrelationships;the
fatherdies,buttheotherisstillhisson,andsowithbrothers.
Moreover,weseelikenesswhereoneofthelikepeopleis
dead.
8.Butwearedigressing:wemustresumeourenquiryintothe
causeofdissimilarityamongrelations.Yetwemustfirstbe
informedwhatreality,commontoallcases,ispossessedby
thisExistencederivedfrommutualconditions.
Nowthecommonprincipleinquestioncannotbeabody.The
onlyalternativeisthat,ifitdoesexist,itbesomething
bodiless,eitherintheobjectsthusbroughttogetheroroutside
ofthem.
Further,ifRelationalwaystakesthesameform,thetermis
univocal[andspecificdifferentiationisimpossible];ifnot,that
isifitdiffersfromcasetocase,thetermisequivocal,andthe
samerealitywillnotnecessarilybeimpliedbythemereuseof
thetermRelation.
Howthenshallwedistinguishrelations?Wemayobservethat
somethingshaveaninactiveordormantrelation,withwhich
theiractualityisentirelysimultaneous;others,combining
powerandfunctionwiththeirrelation,havetherelationin
somemodealwayseventhoughthemodebemerelythatof
potentiality,butattaintoactualbeingonlyincontactwiththeir
correlatives.Orperhapsalldistinctionsmaybereducedtothat
betweenproducerandproduct,wheretheproductmerelygives
anametotheproducerofitsactuality:anexampleofthisisthe
relationoffathertoson,thoughherebothproducerand
producthaveasortofactuality,whichwecalllife.
Arewethus,then,todivideRelation,andtherebyrejectthe
notionofanidenticalcommonelementinthedifferentkindsof
Relation,makingitauniversalrulethattherelationtakesa
differentcharacterineithercorrelative?Wemustinthiscase
recognisethatinourdistinctionbetweenproductiveandnon
productiverelationsweareoverlookingtheequivocation
involvedinmakingthetermscoverbothactionandpassion,as
thoughthesetwowereone,andignoringthefactthat
productiontakesadifferentforminthetwocorrelatives.Take
thecaseofequality,producingequals:nothingisequalwithout
equality,nothingidenticalwithoutidentity.Greatnessand
smallnessbothentailapresencethepresenceofgreatnessand
smallnessrespectively.Whenwecometogreaterandsmaller,
theparticipantsintheserelationsaregreaterandsmalleronly

whengreatnessandsmallnessareactuallyobservedinthem.
9.Itfollowsthatinthecasesspecifiedaboveagent,
knowledgeandtheresttherelationmustbeconsideredasin
actualoperation,andtheActandtheReasonPrincipleinthe
Actmustbeassumedtobereal:inallothercasestherewillbe
simplyparticipationinanIdealForm,inaReasonPrinciple.
IfRealityimpliedembodiment,weshouldindeedbeforcedto
denyRealitytotheseconditionscalledrelative;ifhoweverwe
accordthepreeminentplacetotheunembodiedandtothe
ReasonPrinciples,andatthesametimemaintainthatrelations
areReasonPrinciplesandparticipateinIdealForms,weare
boundtoseektheircausesinthathighersphere.Doubleness,it
isclear,isthecauseofathingbeingdouble,andfromitis
derivedhalfness.
SomecorrelativesowetheirdesignationstothesameForm,
otherstooppositeForms;itisthusthattwoobjectsare
simultaneouslydoubleandhalfofeachother,andonegreat
andtheothersmall.Itmayhappenthatbothcorrelativesexist
inoneobjectlikenessandunlikeness,and,ingeneral,identity
anddifference,sothatthesamethingwillbeatoncelikeand
unlike,identicalanddifferent.
ThequestionarisesherewhethersharinginthesameForm
couldmakeonemandepravedandanothermoredepraved.In
thecaseoftotaldepravity,clearlythetwoaremadeequalby
theabsenceofaForm.Wherethereisadifferenceofdegree,
theonehasparticipatedinaFormwhichhasfailedto
predominate,theotherinaFormwhichhasfailedstillmore:
or,ifwechoosethenegativeaspect,wemaythinkofthem
bothasfailingtoparticipateinaFormwhichnaturally
belongedtothem.
SensationmayberegardedasaFormofdoubleorigin
[determinedbothbythesenseorganandbythesensible
object];andsimilarlywithknowledge.
HabitisanActdirecteduponsomethinghad[someexperience
producedbyhabit]andbindingitasitwerewiththesubject
having[experiencing],astheActofproductionbindsproducer
andproduct.
MeasurementisanActofthemeasureruponthemeasured
object:ittooisthereforeakindofReasonPrinciple.
NowiftheconditionofbeingrelatedisregardedasaForm
havingagenericunity,Relationmustbeallowedtobeasingle
genusowingitsrealitytoaReasonPrincipleinvolvedinall

instances.IfhowevertheReasonPrinciples[governingthe
correlatives]standopposedandhavethedifferencestowhich
wehavereferred,theremayperhapsnotbeasinglegenus,but
thiswillnotpreventallrelativesbeingexpressedintermsofa
certainlikenessandfallingunderasinglecategory.
Butevenifthecasesofwhichwehavespokencanbe
subsumedunderasinglehead,itisneverthelessimpossibleto
includeinasinglegenusallthatgoeswiththemintheone
commoncategory:forthecategoryincludesnegationsand
derivativesnotonly,forexample,doublebutalsoitsnegative,
theresultantdoublenessandtheactofdoubling.Butwecannot
includeinonegenusboththethinganditsnegativedouble
andnotdouble,relativeandnotrelativeanymorethanin
dealingwiththegenusanimalwecaninsertinitthe
nonanimal.Moreover,doublenessanddoublinghaveonlythe
relationtodoublethatwhitenesshastowhite;theycannotbe
classedasidenticalwithit.
10.AsregardsQuality,thesourceofwhatwecalla"quale,"
wemustinthefirstplaceconsiderwhatnatureitpossessesin
accordancewithwhichitproducesthe"qualia,"andwhether,
remainingoneandthesameinvirtueofthatcommonground,
ithasalsodifferenceswherebyitproducesthevarietyof
species.IfthereisnocommongroundandthetermQuality
involvesmanyconnotations,therecannotbeasinglegenusof
Quality.
Whatthenwillbethecommongroundinhabit,disposition,
passivequality,figure,shape?Inlight,thickandlean?
Ifweholdthiscommongroundtobeapoweradaptingitselfto
theformsofhabits,dispositionsandphysicalcapacities,a
powerwhichgivesthepossessorwhatevercapacitieshehas,
wehavenoplausibleexplanationofincapacities.Besides,how
arefigureandtheshapeofagiventhingtoberegardedasa
power?
Moreover,atthis,BeingwillhavenopowerquaBeingbut
onlywhenQualityhasbeenaddedtoit;andtheactivitiesof
thosesubstanceswhichareactivitiesinthehighestdegree,will
betraceabletoQuality,althoughtheyareautonomousandowe
theiressentialcharactertopowerswhollytheirown!
Perhaps,however,qualitiesareconditionedbypowerswhich
areposteriortothesubstancesassuch[andsodonotinterfere
withtheiressentialactivities].Boxing,forexample,isnota
powerofmanquaman;reasoningis:thereforereasoning,on
thishypothesis,isnotqualitybutanaturalpossessionofthe
maturehumanbeing;itthereforeiscalledaqualityonlyby

analogy.Thus,Qualityisapowerwhichaddsthepropertyof
beingqualiatosubstancesalreadyexistent.
Thedifferencesdistinguishingsubstancesfromeachotherare
calledqualitiesonlybyanalogy;theyare,morestrictly,Acts
andReasonPrinciples,orpartsofReasonPrinciples,and
thoughtheymayappearmerelytoqualifythesubstance,they
infactindicateitsessence.
Qualitiesinthetruesensethose,thatis,whichdetermine
qualiabeinginaccordancewithourdefinitionpowers,willin
virtueofthiscommongroundbeakindofReasonPrinciple;
theywillalsobeinasenseForms,thatis,excellencesand
imperfectionswhetherofsoulorofbody.
Buthowcantheyallbepowers?Beautyorhealthofsoulor
body,verywell:butsurelynotugliness,disease,weakness,
incapacity.Inaword,ispowerlessnessapower?
Itmaybeurgedthatthesearequalitiesinsofarasqualiaare
alsonamedafterthem:butmaynotthequaliabesocalledby
analogy,andnotinthestrictsenseofthesingleprinciple?Not
onlymaythetermbeunderstoodinthefourways[of
Aristotle],buteachofthefourmayhaveatleastatwofold
significance.
Inthefirstplace,Qualityisnotmerelyaquestionofactionand
passion,involvingasimpledistinctionbetweenthepotentially
active[quality]andthepassive:health,dispositionandhabit,
disease,strengthandweaknessarealsoclassedasqualities.It
followsthatthecommongroundisnotpower,butsomething
wehavestilltoseek.
Again,notallqualitiescanberegardedasReasonPrinciples:
chronicdiseasecannotbeaReasonPrinciple.Perhaps,
however,wemustspeakinsuchcasesofprivations,restricting
theterm"Quantities"toIdealFormsandpowers.Thuswe
shallhave,notasinglegenus,butreferenceonlytotheunityof
acategory.KnowledgewillberegardedasaFormanda
power,ignoranceasaprivationandpowerlessness.
Ontheotherhand,powerlessnessanddiseaseareakindof
Form;diseaseandvicehavemanypowersthoughlookingto
evil.
Buthowcanamerefailurebeapower?Doubtlessthetruthis
thateveryqualityperformsitsownfunctionindependentlyofa
standard;forinnocasecoulditproduceaneffectoutsideofits
power.

Evenbeautywouldseemtohaveapowerofitsown.Doesthis
applytotriangularity?
Perhaps,afterall,itisnotapowerwemustconsider,buta
disposition.Thus,qualitieswillbedeterminedbytheforms
andcharacteristicsoftheobjectqualified:theircommon
element,then,willbeFormandidealtype,imposedupon
Substanceandposteriortoit.
Butthen,howdoweaccountforthepowers?Wemay
doubtlessremarkthateventhenaturalboxerissobybeing
constitutedinaparticularway;similarly,withthemanunable
tobox:togeneralize,thequalityisacharacteristicnon
essential.WhateverisseentoapplyaliketoBeingandtonon
Being,asdoheatandwhitenessandcoloursgenerally,iseither
differentfromBeingis,forexample,anActofBeingorelse
issomesecondaryofBeing,derivedfromit,containedinit,its
imageandlikeness.
ButifQualityisdeterminedbyformationandcharacteristic
andReasonPrinciple,howexplainthevariouscasesof
powerlessnessanddeformity?Doubtlesswemustthinkof
Principlesimperfectlypresent,asinthecaseofdeformity.And
diseasehowdoesthatimplyaReasonPrinciple?Here,no
doubt,wemustthinkofaprincipledisturbed,thePrincipleof
health.
ButitisnotnecessarythatallqualitiesinvolveaReason
Principle;itsufficesthatoverandabovethevariouskindsof
dispositionthereexistacommonelementdistinctfrom
Substance,anditiswhatcomesafterthesubstancethat
constitutesQualityinanobject.
Buttriangularityisaqualityofthatinwhichitispresent;itis
howevernolongertriangularityassuch,butthetriangularity
presentinthatdefiniteobjectandmodifiedinproportiontoits
successinshapingthatobject.
11.Butiftheseconsiderationsaresound,whyhasQuality
morethanonespecies?Whatisthegroundfordistinguishing
betweenhabitanddisposition,seeingthatnodifferentiaof
Qualityisinvolvedinpermanenceandnonpermanence?A
dispositionofanykindissufficienttoconstituteaquality;
permanenceisamereexternaladdition.Itmighthoweverbe
urgedthatdispositionsarebutincomplete"forms"iftheterm
maypasshabitsbeingcompleteones.Butincomplete,they
arenotqualities;ifalreadyqualities,thepermanenceisan
externaladdition.
Howdophysicalpowersformadistinctspecies?Iftheyare

classedasqualitiesinvirtueofbeingpowers,power,wehave
seen,isnotanecessaryconcomitantofqualities.If,however,
weholdthatthenaturalboxeroweshisqualitytoaparticular
disposition,powerissomethingaddedanddoesnotcontribute
tothequality,sincepowerisfoundinhabitsalso.
Anotherpoint:whyisnaturalabilitytobedistinguishedfrom
thatacquiredbylearning?Surely,ifbotharequalities,they
cannotbedifferentiaeofQuality:gainedbypracticeorgiven
innature,itisthesameability;thedifferentiawillbeexternal
toQuality;itcannotbededucedfromtheIdealFormof
boxing.Whethersomequalitiesasdistinguishedfromothers
arederivedfromexperienceisimmaterial;thesourceofthe
qualitymakesnodifferencenone,Imean,pointingto
variationsanddifferencesofQuality.
Afurtherquestionwouldseemtobeinvolved:Ifcertain
qualitiesarederivedfromexperiencebuthereisadiscrepancy
inthemannerandsourceoftheexperience,howaretheytobe
includedinthesamespecies?Andagain,ifsomecreatethe
experience,othersarecreatedbyit,thetermQualityasapplied
tobothclasseswillbeequivocal.
Andwhatpartisplayedbytheindividualform?Ifit
constitutestheindividual'sspecificcharacter,itisnotaquality;
if,however,itiswhatmakesanobjectbeautifuloruglyafter
thespecificformhasbeendetermined,thenitinvolvesa
ReasonPrinciple.
Roughandsmooth,tenuousanddensemayrightlybeclassed
asqualities.Itistruethattheyarenotdeterminedbydistances
andapproximations,oringeneralbyevenoruneven
dispositions,ofparts;though,weretheysodetermined,they
mightwelleventhenbequalities.
Knowledgeofthemeaningof"light"and"heavy"willreveal
theirplaceintheclassification.Anambiguitywillhoweverbe
latentintheterm"light,"unlessitbedeterminedby
comparativeweight:itwouldthenimplicateleannessand
fineness,andinvolveanotherspeciesdistinctfromthefour[of
Aristotle].
12.IfthenwedonotproposetodivideQualityinthis
[fourfold]manner,whatbasisofdivisionhavewe?
Wemustexaminewhetherqualitiesmaynotprovetobe
divisibleontheprinciplethatsomebelongtothebodyand
otherstothesoul.Thoseofthebodywouldbesubdivided
accordingtothesenses,somebeingattributedtosight,others
tohearingandtaste,otherstosmellandtouch.Thoseofthe

soulwouldpresumablybeallottedtoappetite,emotion,reason;
though,again,theymaybedistinguishedbythedifferencesof
theactivitiestheycondition,insofarasactivitiesare
engenderedbythesequalities;oraccordingastheyare
beneficialorinjurious,thebenefitsandinjuriesbeingduly
classified.Thislastisapplicablealsototheclassificationof
bodilyqualities,whichalsoproducedifferencesofbenefitand
injury:thesedifferencesmustberegardedasdistinctively
qualitative;foreitherthebenefitandinjuryareheldtobe
derivedfromQualityandthequale,orelsesomeother
explanationmustbefoundforthem.
Apointforconsiderationishowthequale,asconditionedby
Quality,canbelongtothesamecategory:obviouslytherecan
benosinglegenusembracingboth.
Further,if"boxer"isinthecategoryofQuality,whynot
"agent"aswell?Andwithagentgoes"active."Thus"active"
neednotgointothecategoryofRelation;noragainneed
"passive,"if"patient"isaquale.Moreover,agent"isperhaps
betterassignedtothecategoryofQualityforthereasonthat
thetermimpliespower,andpowerisQuality.Butifpoweras
suchweredeterminedbySubstance[andnotbyQuality],the
agent,thoughceasingtobeaquale,wouldnotnecessarily
becomearelative.Besides,"active"isnotlike"greater":the
greater,tobethegreater,demandsaless,whereas"active"
standscompletebythemerepossessionofitsspecific
character.
Itmayhoweverbeurgedthatwhilethepossessionofthat
charactermakesitaquale,itisarelativeinsofarasitdirects
uponanexternalobjectthepowerindicatedbyitsname.Why,
then,isnot"boxer"arelative,and"boxing"aswell?Boxingis
entirelyrelatedtoanexternalobject;itswholetheorypre
supposesthisexternal.Andinthecaseoftheotherartsor
mostoftheminvestigationwouldprobablywarrantthe
assertionthatinsofarastheyaffectthesoultheyarequalities,
whileinsofarastheylookoutwardtheyareactiveandas
beingdirectedtoanexternalobjectarerelatives.Theyare
relativesintheothersensealsothattheyarethoughtofas
habits.
Canitthenbeheldthatthereisanydistinctrealityimpliedin
activity,seeingthattheactiveissomethingdistinctonly
accordingasitisaquale?Itmayperhapsbeheldthatthe
tendencytowardsactionoflivingbeings,andespeciallyof
thosehavingfreewill,impliesarealityofactivity[aswellasa
realityofQuality].
Butwhatisthefunctionoftheactiveinconnectionwiththose

nonlivingpowerswhichwehaveclassedasqualities?
Doubtlesstorecruitanyobjectitencounters,makingtheobject
aparticipantinitscontent.
Butifonesameobjectbothactsandisactedupon,howdowe
thenexplaintheactive?Observealsothatthegreaterinitself
perhapsafixedthreeyards'lengthwillpresentitselfasboth
greaterandlessaccordingtoitsexternalcontacts.
Itwillbeobjectedthatgreaterandlessareduetoparticipation
ingreatnessandsmallness;anditmightbeinferredthatathing
isactiveorpassivebyparticipationinactivityorpassivity.
Thisistheplaceforenquiringalsowhetherthequalitiesofthe
SensibleandIntellectualrealmscanbeincludedunderone
headaquestionintendedonlyforthosewhoascribequalities
tothehigherrealmaswellasthelower.AndevenifIdeal
Formsofqualitiesarenotposited,yetoncetheterm"habit"is
usedinreferencetoIntellect,thequestionariseswhetherthere
isanythingcommontothathabitandthehabitweknowinthe
lower.
WisdomtooisgenerallyadmittedtoexistThere.Obviously,if
itsharesonlyitsnamewithourwisdom,itisnottobe
reckonedamongthingsofthissphere;if,however,theimport
isinbothcasesthesame,thenQualityiscommontoboth
realmsunless,ofcourse,itbemaintainedthateverything
There,includingevenintellection,isSubstance.
Thisquestion,however,appliestoallthecategories:arethe
twospheresirreconcilable,orcantheybecoordinatedwitha
unity?
13.WithregardtoDate:
If"yesterday,""tomorrow,""lastyear"andsimilarterms
denotepartsoftime,whyshouldtheynotbeincludedinthe
samegenusastime?Itwouldseemonlyreasonabletorange
undertimethepast,presentandfuture,whichareitsspecies.
ButtimeisreferredtoQuantity;whatthenistheneedfora
separatecategoryofDate?
Ifwearetoldthatpastandfutureincludingunderpastsuch
definitedatesasyesterdayandlastyearwhichmustclearlybe
subordinatetopasttimeandeventhepresent"now"arenot
merelytimebuttimewhen,wereply,inthefirstplace,that
thenotionoftimewheninvolvestime;that,further,if
"yesterday"istimegoneby,itwillbeacomposite,sincetime
andgonebyaredistinctnotions:wehavetwocategories
insteadofthesingleonerequired.

ButsupposethatDateisdefinednotastimebutasthatwhich
isintime;ifbythatwhichisintimeismeantthesubject
Socratesintheproposition"Socratesexistedlastyear"that
subjectisexternaltothenotionoftime,andwehaveagaina
duality.
Consider,however,theproposition"Socratesorsomeaction
existsatthistime";whatcanbethemeaninghereotherthan
"inapartoftime"?Butif,admittedthatDateis"apartof
time,"itbefeltthatthepartrequiresdefinitionandinvolves
somethingmorethanmeretime,thatwemustsaythepartof
timegoneby,severalnotionsaremassedintheproposition:we
havethepartwhichquapartisarelative;andwehave"gone
by"which,ifitistohaveanyimportatall,mustmeanthepast:
butthis"past,"wehaveshown,isaspeciesoftime.
Itmaybeurgedthat"thepast"isinitsnatureindefinite,while
"yesterday"and"lastyear"aredefinite.Wereply,first,thatwe
demandsomeplaceinourclassificationforthepast:secondly,
that"yesterday,"asdefinitepast,isnecessarilydefinitetime.
Butdefinitetimeimpliesacertainquantityoftime:therefore,
iftimeisquantitative,eachofthetermsinquestionmust
signifyadefinitequantity.
Again,ifby"yesterday"weareexpectedtounderstandthat
thisorthateventhastakenPlaceatadefinitetimegoneby,we
havemorenotionsthanever.Besides,ifwemustintroduce
freshcategoriesbecauseonethingactsinanotherasinthis
casesomethingactsintimewehavemoreagainfromits
actinguponanotherinanother.Thispointwillbemadeplain
bywhatfollowsinourdiscussionofPlace.
14.TheAcademyandtheLyceumareplaces,andpartsof
Place,justas"above,""below,""here"arespeciesorpartsof
Place;thedifferenceisofminuterdelimitation.
Ifthen"above,""below,""themiddle"areplacesDelphi,for
example,isthemiddle[oftheearth]and"nearthemiddle"is
alsoaplaceAthens,andofcoursetheLyceumandtheother
placesusuallycited,arenearthemiddlewhatneedhaveweto
gofurtherandseekbeyondPlace,admittingaswedothatwe
referineveryinstancetoaplace?
If,however,wehaveinmindthepresenceofonethingin
another,wearenotspeakingofasingleentity,wearenot
expressingasinglenotion.
Anotherconsideration:whenwesaythatamanishere,we
presentarelationofthemantothatinwhichheis,arelationof
thecontainertothecontained.Whythendowenotclassasa

relativewhatevermaybeproducedfromthisrelation?
Besides,howdoes"here"differfrom"atAthens"?The
demonstrative"here"admittedlysignifiesplace;so,then,does
"atAthens":"atAthens"thereforebelongstothecategoryof
Place.
Again,if"atAthens"means"isatAthens,"thenthe"is"as
wellastheplacebelongstothepredicate;butthiscannotbe
right:wedonotregard"isaquality"aspredicate,but"a
quality."
Furthermore,if"intime,""inplace"aretoberangedundera
categoryotherthanthatapplyingtotimeandplace,whynota
separatecategoryfor"inavessel"?Whynotdistinctcategories
for"inMatter,""inasubject,""apartinawhole,""awholein
itsparts,""agenusinitsspecies,""aspeciesinagenus"?We
arecertainlyonthewaytoagoodlynumberofcategories.
15.The"categoryofAction":
Thequantumhasbeenregardedasasinglegenusonthe
groundthatQuantityandNumberareattributesofSubstance
andposteriortoit;thequalehasbeenregardedasanother
genusbecauseQualityisanattributeofSubstance:onthesame
principleitismaintainedthatsinceactivityisanattributeof
Substance,Actionconstitutesyetanothergenus.
Doesthentheactionconstitutethegenus,ortheactivityfrom
whichtheactionsprings,inthesamewayasQualityisthe
genusfromwhichthequaleisderived?Perhapsactivity,action
andagentshouldallbeembracedunderasinglehead?But,on
theonehand,theactionunlikeactivitytendstocomportthe
agent;andontheother,itsignifiesbeinginsomeactivityand
thereforeBeinginAct[actualasdistinctfrompotential
Being].ConsequentlythecategorywillbeoneofActrather
thanofAction.
ActmoreoverincontestablymanifestsitselfinSubstance,as
wasfoundtobethecasewithQuality:itisconnectedwith
Substanceasbeingaformofmotion.ButMotionisadistinct
genus:for,seeingthatQualityisadistinctattributeof
Substance,andQualityadistinctattribute,andRelativetakes
itsbeingfromtherelationofonesubstancetoanother,there
canbenoreasonwhyMotion,alsoanattributeofSubstance,
shouldnotalsoconstituteadistinctgenus.
16.IfitbeurgedthatMotionisbutimperfectAct,therewould
benoobjectiontogivingprioritytoActandsubordinatingtoit
Motionwithitsimperfectionasaspecies:Actwouldthusbe

predicatedofMotion,butwiththequalification"imperfect."
Motionisthoughtofasimperfect,notbecauseitisnotanAct,
butbecause,entirelyanAct,ityetentailsrepetition[lacks
finality].Itrepeats,notinorderthatitmayachieveactualityit
isalreadyactualbutthatitmayattainagoaldistinctfrom
itselfandposterior:itisnotthemotionitselfthatisthen
consummatedbuttheresultatwhichitaims.Walkingis
walkingfromtheoutset;whenoneshouldtraversea
racecoursebuthasnotyetdoneso,thedeficiencyliesnotin
thewalkingnotinthemotionbutintheamountofwalking
accomplished;nomatterwhattheamount,itiswalkingand
motionalready:amovingmanhasmotionandacuttercuts
beforethereisanyquestionofQuantity.Andjustaswecan
speakofActwithoutimplyingtime,sowecanofMotion,
exceptinthesenseofmotionoveradefinedarea;Actis
timeless,andsoisMotionpureandsimple.
ArewetoldthatMotionisnecessarilyintime,inasmuchasit
involvescontinuity?But,atthis,sight,neverceasingtosee,
willalsobecontinuousandintime.Ourcritic,itistrue,may
findsupportinthatprincipleofproportionwhichstatesthat
youmaymakeadivisionofnomatterwhatmotion,andfind
thatneitherthemotionnoritsdurationhasanybeginningbut
thatthedivisionmaybecontinuedindefinitelyinthedirection
ofthemotion'sorigin:thiswouldmeanthatamotionjust
begunhasbeeninprogressfromaninfinityoftime,thatitis
infiniteasregardsitsbeginning.
SuchthenistheresultofseparatingActfromMotion:Act,we
aver,istimeless;yetweareforcedtomaintainnotonlythat
timeisnecessarytoquantitativemotion,but,unreservedly,that
Motionisquantitativeinitsverynature;thoughindeed,ifit
wereacaseofmotionoccupyingadayorsomeotherquantity
oftime,theexponentsofthisviewwouldbethefirsttoadmit
thatQuantityispresenttoMotiononlybywayofaccident.
Insum,justasActistimeless,sothereisnoreasonwhy
Motionalsoshouldnotprimarilybetimeless,timeattachingto
itonlyinsofarasithappenstohavesuchandsuchan
extension.
Timelesschangeissanctionedintheexpression,"asifchange
couldnottakeplaceallatonce";ifthenchangeistimeless,
whynotMotionalso?Change,beitnoted,ishere
distinguishedfromtheresultofchange,theresultbeing
unnecessarytoestablishthechangeitself.
17.WemaybetoldthatneitherActnorMotionrequiresa
genusforitself,butthatbothreverttoRelation,Actbelonging

tothepotentiallyactive,Motiontothepotentiallymotive.Our
replyisthatRelationproducesrelativesassuch,andnotthe
merereferencetoanexternalstandard;giventheexistenceofa
thing,whetherattributiveorrelative,itholdsitsessential
characterpriortoanyrelationship:sothenmustActand
Motion,andevensuchanattributeashabit;theyarenot
preventedfrombeingpriortoanyrelationshiptheymay
occupy,orfrombeingconceivableinthemselves.Otherwise,
everythingwillberelative;foranythingyouthinkofeven
Soulbearssomerelationshiptosomethingelse.
But,toreturntoactivityproperandtheaction,isthereany
reasonwhytheseshouldbereferredtoRelation?Theymustin
everyinstancebeeitherMotionorAct.
IfhoweveractivityisreferredtoRelationandtheactionmade
adistinctgenus,whyisnotMotionreferredtoRelationandthe
movementmadeadistinctgenus?Whynotbisecttheunity,
Motion,andsomakeActionandPassiontwospeciesofthe
onething,ceasingtoconsiderActionandPassionastwo
genera?
18.Thereareotherquestionscallingforconsideration:
First:ArebothActsandmotionstobeincludedinthecategory
ofAction,withthedistinctionthatActsaremomentarywhile
Motions,suchascutting,areintime?Orwillbothberegarded
asmotionsorasinvolvingMotion?
Secondly:Willallactivitiesberelatedtopassivity,orwill
someforexample,walkingandspeakingbeconsideredas
independentofit?
Thirdly:Willallthoserelatedtopassivitybeclassedas
motionsandtheindependentasActs,orwillthetwoclasses
overlap?Walking,forinstance,whichisanindependent,
would,onesupposes,beamotion;thinking,whichalsodoes
notessentiallyinvolve"passivity,"anAct:otherwisewemust
holdthatthinkingandwalkingarenotevenactions.Butifthey
arenotinthecategoryofAction,wheretheninour
classificationmusttheyfall?
Itmayperhapsbeurgedthattheactofthinking,togetherwith
thefacultyofthought,shouldberegardedasrelativetothe
thoughtobject;forisnotthefacultyofsensationtreatedas
relativetothesensibleobject?Ifthen,wemayask,inthe
analoguethefacultyofsensationistreatedasrelativetothe
sensibleobject,whynotthesensoryactaswell?Thefactis
thatevensensation,thoughrelatedtoanexternalobject,has
somethingbesidesthatrelation:ithas,namely,itsownstatus

ofbeingeitheranActoraPassion.NowthePassionis
separablefromtheconditionofbeingattachedtosomeobject
andcausedbysomeobject:so,then,istheActadistinctentity.
Walkingissimilarlyattachedandcaused,andyethasbesides
thestatusofbeingamotion.Itfollowsthatthought,inaddition
toitsrelationship,willhavethestatusofbeingeitheramotion
oranAct.
19.Wehavetoaskourselveswhethertherearenotcertain
Actswhichwithouttheadditionofatimeelementwillbe
thoughtofasimperfectandthereforeclassedwithmotions.
Takeforinstancelivingandlife.Thelifeofadefiniteperson
impliesacertainadequateperiod,justashishappinessisno
merelyinstantaneousthing.Lifeandhappinessare,inother
words,ofthenatureascribedtoMotion:boththereforemustbe
treatedasmotions,andMotionmustberegardedasaunity,a
singlegenus;besidesthequantityandqualitybelongingto
Substancewemusttakecountofthemotionmanifestedinit.
Wemayfurtherfinddesirabletodistinguishbodilyfrom
psychicmotionsorspontaneousmotionsfromthoseinduced
byexternalforces,ortheoriginalfromthederivative,the
originalmotionsbeingactivities,whetherexternallyrelatedor
independent,whilethederivativewillbePassions.
Butsurelythemotionshavingexternaltendencyareactually
identicalwiththoseofexternalderivation:thecuttingissuing
fromthecutterandthateffectedintheobjectareone,though
tocutisnotthesameastobecut.
Perhapshoweverthecuttingissuingfromthecutterandthat
whichtakesplaceinthecutobjectareinfactnotone,but"to
cut"impliesthatfromaparticularActandmotionthereresults
adifferentmotionintheobjectcut.Orperhapsthedifference
[betweenActionandPassion]liesnotinthefactofbeingcut,
butinthedistinctemotionsupervening,painforexample:
passivityhasthisconnotationalso.
Butwhenthereisnopain,whatoccurs?Nothing,surely,but
theActoftheagentuponthepatientobject:thisisallthatis
meantinsuchcasesbyAction.Action,thus,becomestwofold:
thereisthatwhichoccursintheexternal,andthatwhichdoes
not.ThedualityofActionandPassion,suggestedbythenotion
thatAction[always]takesplaceinanexternal,isabandoned.
Evenwriting,thoughtakingplaceuponanexternalobject,
doesnotcallforpassivity,sincenoeffectisproduced,upon
thetabletbeyondtheActofthewriter,nothinglikepain;we
maybetoldthatthetablethasbeeninscribed,butthisdoesnot
sufficeforpassivity.

Again,inthecaseofwalkingthereistheearthtroddenupon,
butnoonethinksofitashavingexperiencedPassion[or
suffering].Treadingonalivingbody,wethinkofsuffering,
becausewereflectnotuponthewalkingbutupontheensuing
pain:otherwiseweshouldthinkofsufferinginthecaseofthe
tabletaswell.
ItissoineverycaseofAction:wecannotbutthinkofitasknit
intoaunitywithitsopposite,Passion.Notthatthislater
"Passion"istheoppositeofActioninthewayinwhichbeing
burnedistheoppositeofburning:byPassioninthissensewe
meantheeffectsuperveninguponthecombinedfactsofthe
burningandthebeingburned,whetherthiseffectbepainor
somesuchprocessaswithering.
SupposethisPassiontobetreatedasofitselfproducingpain:
havewenotstillthedualityofagentandpatient,tworesults
fromtheoneAct?TheActmaynolongerincludethewillto
causepain;butitproducessomethingdistinctfromitself,a
paincausingmediumwhichentersintotheobjectaboutto
experiencepain:thismedium,whileretainingitsindividuality,
producessomethingyetdifferent,thefeelingofpain.
Whatdoesthissuggest?Surelythattheverymediumtheact
ofhearing,forinstanceis,evenbeforeitproducespainor
withoutproducingpainatall,aPassionofthatintowhichit
enters.
Buthearing,withsensationingeneral,isinfactnotaPassion.
YettofeelpainistoexperienceaPassionaPassionhowever
whichisnotopposedtoAction.
20.Butthoughnotopposed,itisstilldifferentfromActionand
cannotbelongtothesamegenusasactivity;thoughiftheyare
bothMotion,itwillsobelong,ontheprinciplethatalteration
mustberegardedasqualitativemotion.
DoesitfollowthatwheneveralterationproceedsfromQuality,
itwillbeactivityandAction,thequaleremainingimpassive?
Itmaybethatifthequaleremainsimpassive,thealteration
willbeinthecategoryofAction;whereasif,whileitsenergy
isdirectedoutwards,italsosuffersasinbeatingitwillcease
tobelongtothatcategory:orperhapsthereisnothingto
preventitsbeinginbothcategoriesatoneandthesame
moment.
IfthenanalterationbeconditionedbyPassivityalone,asisthe
casewithrubbing,onwhatgroundisitassignedtoAction
ratherthantoPassivity?PerhapsthePassivityarisesfromthe
factthatacounterrubbingisinvolved.Butarewe,inviewof

thiscountermotion,torecognizethepresenceoftwodistinct
motions?No:oneonly.
HowthencanthisonemotionbebothActionandPassion?We
mustsupposeittobeActioninproceedingfromanobject,and
Passioninbeingdirectlyuponanotherthoughitremainsthe
samemotionthroughout.
SupposehoweverPassiontobeadifferentmotionfrom
Action:howthendoesitsmodificationofthepatientobject
changethatpatient'scharacterwithouttheagentbeingaffected
bythepatient?Forobviouslyanagentcannotbepassivetothe
operationitperformsuponanother.Canitbethatthefactof
motionexistingelsewherecreatesthePassion,whichwasnot
Passionintheagent?
Ifthewhitenessoftheswan,producedbyitsReasonPrinciple,
isgivenatitsbirth,arewetoaffirmPassionoftheswanonits
passingintobeing?If,onthecontrary,theswangrowswhite
afterbirth,andifthereisacauseofthatgrowthandthe
correspondingresult,arewetosaythatthegrowthisa
Passion?OrmustweconfinePassiontopurelyqualitative
change?
Onethingconfersbeautyandanothertakesit:isthatwhich
takesbeautytoberegardedaspatient?Ifthenthesourceof
beautytin,supposeshoulddeteriorateoractuallydisappear,
whiletherecipientcopperimproves,arewetothinkofthe
copperaspassiveandthetinactive?
Takethelearner:howcanheberegardedaspassive,seeing
thattheActoftheagentpassesintohim[andbecomeshis
Act]?HowcantheAct,necessarilyasimpleentity,beboth
ActandPassion?NodoubttheActisnotinitselfaPassion;
nonetheless,thelearnercomingtopossessitwillbeapatient
bythefactofhisappropriationofanexperiencefromoutside:
hewillnot,ofcourse,beapatientinthesenseofhaving
himselfperformednoAct;learninglikeseeingisnot
analogoustobeingstruck,sinceitinvolvestheactsof
apprehensionandrecognition.
21.How,then,arewetorecognisePassivity,sinceclearlyitis
nottobefoundintheActfromoutsidewhichtherecipientin
turnmakeshisown?Surelywemustlookforitincaseswhere
thepatientremainswithoutAct,thepassivitypure.
Imagineacasewhereanagentimproves,thoughitsActtends
towardsdeterioration.Or,say,aaman'sactivityisguidedby
evilandisallowedtodominateanother'swithoutrestraint.In
thesecasestheActisclearlywrong,thePassionblameless.

WhatthenistherealdistinctionbetweenActionandPassion?
IsitthatActionstartsfromwithinandisdirecteduponan
outsideobject,whilePassionisderivedfromwithoutand
fulfilledwithin?What,then,arewetosayofsuchcasesas
thoughtandopinionwhichoriginatewithinbutarenotdirected
outwards?Again,thePassion"beingheated"riseswithinthe
self,whenthatselfisprovokedbyanopiniontoreflectionor
toanger,withouttheinterventionofanyexternal.Stillit
remainstruethatAction,whetherselfcentredorwithexternal
tendency,isamotionrisingintheself.
Howthendoweexplaindesireandotherformsofaspiration?
Aspirationmustbeamotionhavingitsoriginintheobject
aspiredto,thoughsomemightdisallow"origin"andbecontent
withsayingthatthemotionarousedissubsequenttotheobject;
inwhatrespect,then,doesaspiringdifferfromtakingablow
orbeingbornedownbyathrust?
Perhaps,however,weshoulddivideaspirationsintotwo
classes,thosewhichfollowintellectbeingdescribedas
Actions,themerelyimpulsivebeingPassions.Passivitynow
willnotturnonorigin,withoutorwithinwithintherecanonly
bedeficiency;butwheneverathing,withoutitselfassistingin
theprocess,undergoesanalterationnotdirectedtothecreation
ofBeingbutchangingthethingfortheworseornotforthe
better,suchanalterationwillberegardedasaPassionandas
entailingpassivity.
Ifhowever"beingheated"means"acquiringheat,"andis
sometimesfoundtocontributetotheproductionofBeingand
sometimesnot,passivitywillbeidenticalwithimpassivity:
besides,"beingheated"mustthenhaveadoublesignificance
[accordingasitdoesordoesnotcontributetoBeing].
Thefactis,however,that"beingheated,"evenwhenit
contributestoBeing,involvesthepresenceofapatient
[distinctfromthebeingproduced].Takethecaseofthebronze
whichhastobeheatedandsoisapatient;thebeingisastatue,
whichisnotheatedexceptaccidentally[bytheaccidentof
beingcontainedinthebronze].Ifthenthebronzebecomes
morebeautifulasaresultofbeingheatedandinthesame
proportion,itcertainlybecomessobypassivity;forpassivity
must,clearly,taketwoforms:thereisthepassivitywhich
tendstoalterationforbetterorforworse,andthereisthe
passivitywhichhasneithertendency.
22.Passivity,thus,impliestheexistencewithinofamotion
functioningsomehoworotherinthedirectionofalteration.
Actiontooimpliesmotionwithin,whetherthemotionbe
aimlessorwhetheritbedrivenbytheimpulsecomportedby

theterm"Action"tofinditsgoalinanexternalobject.Thereis
MotioninbothActionandPassion,butthedifferentia
distinguishingActionfromPassionkeepsActionimpassive,
whilePassionisrecognisedbythefactthatanewstate
replacestheold,thoughnothingisaddedtotheessential
characterofthepatient;wheneverBeing[essentialBeing]is
produced,thepatientremainsdistinct.
Thus,whatisActioninonerelationmaybePassioninanother.
OnesamemotionwillbeActionfromthepointofviewofA,
PassionfromthatofB;forthetwoaresodisposedthatthey
mightwellbeconsignedtothecategoryofRelationatany
rateinthecaseswheretheActionentailsacorresponding
Passion:neithercorrelativeisfoundinisolation;eachinvolves
bothActionandPassion,thoughAactsasmoverandBis
moved:eachtheninvolvestwocategories.
Again,AgivesmotiontoB,Breceivesit,sothatwehavea
givingandareceivinginaword,arelation.
Butarecipientmustpossesswhatithasreceived.Athingis
admittedtopossessitsnaturalcolour:whynotitsmotionalso?
Besides,independentmotionssuchaswalkingandthoughtdo,
infact,involvethepossessionofthepowersrespectivelyto
walkandtothink.
Weareremindedtoenquirewhetherthoughtintheformof
providenceconstitutesAction;tobesubjecttoprovidenceis
apparentlyPassion,forsuchthoughtisdirectedtoanexternal,
theobjectoftheprovidentialarrangement.Butitmaywellbe
thatneitheristheexerciseofprovidenceanaction,even
thoughthethoughtisconcernedwithanexternal,nor
subjectiontoitaPassion.Thoughtitselfneednotbeanaction,
foritdoesnotgooutwardtowardsitsobjectbutremainsself
gathered.Itisnotalwaysanactivity;allActsneednotbe
definableasactivities,fortheyneednotproduceaneffect;
activitybelongstoActonlyaccidentally.
Doesitfollowthatifamanashewalksproducesfootprints,he
cannotbeconsideredtohaveperformedanaction?Certainlyas
aresultofhisexistingsomethingdistinctfromhimselfhas
comeintobeing.Yetperhapsweshouldregardbothactionand
Actasmerelyaccidental,becausehedidnotaimatthisresult:
itwouldbeaswespeakofActioneveninthingsinanimate
"fireheats,""thedrugworked."
SomuchforActionandPassion.
23.AsforPossession,ifthetermisusedcomprehensively,
whyarenotallitsmodestobebroughtunderonecategory?

Possession,thus,wouldincludethequantumaspossessing
magnitude,thequaleaspossessingcolour;itwouldinclude
fatherhoodandthecomplementaryrelationships,sincethe
fatherpossessesthesonandthesonpossessesthefather:in
short,itwouldincludeallbelongings.
If,onthecontrary,thecategoryofPossessioncomprisesonly
thethingsofthebody,suchasweaponsandshoes,wefirstask
whythisshouldbeso,andwhytheirpossessionproducesa
singlecategory,whileburning,cutting,buryingorcasting
themoutdonotgiveanotherorothers.Ifitisbecausethese
thingsarecarriedontheperson,thenone'smantlelyingona
couchwillcomeunderadifferentcategoryfromthatofthe
mantlecoveringtheperson.Iftheownershipofpossession
suffices,thenclearlyonemustrefertotheonecategoryof
Possessionallobjectsidentifiedbybeingpossessed,everycase
inwhichpossessioncanbeestablished;thecharacterofthe
possessedobjectwillmakenodifference.
IfhoweverPossessionisnottobepredicatedofQuality
becauseQualitystandsrecognisedasacategory,norof
QuantitybecausethecategoryofQuantityhasbeenreceived,
norofpartsbecausetheyhavebeenassignedtothecategoryof
Substance,whyshouldwepredicatePossessionofweapons,
whentheytooarecomprisedintheacceptedcategoryof
Substance?Shoesandweaponsareclearlysubstances.
How,further,is"Hepossessesweapons,"signifyingasitdoes
thattheactionofarminghasbeenperformedbyasubject,to
beregardedasanentirelysimplenotion,assignabletoasingle
category?
Again,isPossessiontoberestrictedtoananimatepossessor,
ordoesitholdgoodevenofastatueaspossessingtheobjects
abovementioned?Theanimateandinanimateseemtopossess
indifferentways,andthetermisperhapsequivocal.Similarly,
"standing"hasnotthesameconnotationasappliedtothe
animateandtheinanimate.
Besides,howcanitbereasonableforwhatisfoundonlyina
limitednumberofcasestoformadistinctgenericcategory?
24.ThereremainsSituation,whichlikePossessionisconfined
toafewinstancessuchasrecliningandsitting.
Evenso,thetermisnotusedwithoutqualification:wesay
"theyareplacedinsuchandsuchamanner,""heissituatedin
suchandsuchaposition."Thepositionisaddedfromoutside
thegenus.

Inshort,Situationsignifies"beinginaplace";therearetwo
thingsinvolved,thepositionandtheplace:whythenmusttwo
categoriesbecombinedintoone?
Moreover,ifsittingsignifiesanAct,itmustbeclassedamong
Acts;ifaPassion,itgoesunderthecategorytowhichbelong
Passionscompleteandincomplete.
Recliningissurelynothingbut"lyingup,"andtallieswith
"lyingdown"and"lyingmidway."Butiftherecliningbelongs
thustothecategoryofRelation,whynotthereclineralso?For
as"ontheright"belongstotheRelations,sodoes"thethingon
theright";andsimilarlywith"thethingontheleft."
25.Therearethosewholaydownfourcategoriesandmakea
fourfolddivisionintoSubstrates,Qualities,States,and
RelativeStates,andfindintheseacommonSomething,andso
includeeverythinginonegenus.
Againstthistheorythereismuchtobeurged,butparticularly
againstthisposingofacommonSomethingandasingleall
embracinggenus.ThisSomething,itmaybesubmitted,is
unintelligibletothemselves,isindefinable,anddoesnot
accounteitherforbodiesorforthebodiless.Moreover,no
roomisleftforadifferentiabywhichthisSomethingmaybe
distinguished.Besides,thiscommonSomethingiseither
existentornonexistent:ifexistent,itmustbeoneorotherof
its[four]species;ifnonexistent,theexistentisclassedunder
thenonexistent.Buttheobjectionsarecountless;wemust
leavethemforthepresentandconsidertheseveralheadsofthe
division.
TothefirstgenusareassignedSubstrates,includingMatter,to
whichisgivenapriorityovertheothers;sothatwhatisranked
asthefirstprinciplecomesunderthesameheadwiththings
whichmustbeposteriortoitsinceitistheirprinciple.
First,then:thepriorismadehomogeneouswiththe
subsequent.Nowthisisimpossible:inthisrelationthe
subsequentowesitsexistencetotheprior,whereasamong
thingsbelongingtoonesamegenuseachmusthave,
essentially,theequalityimpliedbythegenus;forthevery
meaningofgenusistobepredicatedofthespeciesinrespect
oftheiressentialcharacter.AndthatMatteristhebasicsource
ofalltherestofthings,thisschool,wemaysuppose,would
hardlydeny.
Secondly:sincetheytreattheSubstrateasonething,theydo
notenumeratetheExistents;theylookinsteadforprinciplesof
theExistents.Thereishoweveradifferencebetweenspeaking

oftheactualExistentsandoftheirprinciples.
IfMatteristakentobetheonlyExistent,andallotherthings
asmodificationsofMatter,itisnotlegitimatetosetupasingle
genustoembraceboththeExistentandtheotherthings;
consistencyrequiresthatBeing[Substance]bedistinguished
fromitsmodificationsandthatthesemodificationsbeduly
classified.
Eventhedistinctionwhichthistheorymakesbetween
Substratesandtherestofthingsisquestionable.TheSubstrate
is[necessarily]onethingandadmitsofnodifferentiaexcept
perhapsinsofarasitissplituplikeonemassintoitsvarious
parts;andyetnotevenso,sincethenotionofBeingimplies
continuity:itwouldbebetter,therefore,tospeakofthe
Substrate,inthesingular.
26.Buttheerrorinthistheoryisfundamental.TosetMatter
thepotentialaboveeverything,insteadofrecognisingthe
primacyofactuality,isinthehighestdegreeperverse.Ifthe
potentialholdstheprimacyamongtheExistents,its
actualizationbecomesimpossible;itcertainlycannotbring
itselfintoactuality:eithertheactualexistspreviously,andso
thepotentialisnotthefirstprinciple,or,ifthetwoaretobe
regardedasexistingsimultaneously,thefirstprinciplesmust
beattributedtohazard.Besides,iftheyaresimultaneous,why
isnotactualitygiventheprimacy?Whyisthepotentialmore
trulyrealthantheactual?
Supposinghoweverthattheactualdoescomelaterthanthe
potential,howmustthetheoryproceed?ObviouslyMatter
doesnotproduceForm:theunqualifieddoesnotproduce
Quality,nordoesactualitytakeitsorigininthepotential;for
thatwouldmeanthattheactualwasinherentinthepotential,
whichatoncebecomesadualthing.
Furthermore,GodbecomesasecondarytoMatter,inasmuchas
evenheisregardedasabodycomposedofMatterandForm
thoughhowheacquirestheFormisnotrevealed.Ifhowever
hebeadmittedtoexistapartfromMatterinvirtueofhis
characterasaprincipleandarationallaw[logos],Godwillbe
bodiless,theCreativePowerbodiless.Ifwearetoldthatheis
withoutMatterbutiscompositeinessencebythefactofbeing
abody,thisamountstointroducinganotherMatter,theMatter
ofGod.
Again,howcanMatterbeafirstprinciple,seeingthatitis
body?Bodymustnecessarilybeaplurality,sinceallbodiesare
compositeofMatterandQuality.Ifhoweverbodyinthiscase
istobeunderstoodinsomedifferentway,thenMatteris

identifiedwithbodyonlybyanequivocation.
Ifthepossessionofthreedimensionsisgivenasthe
characteristicofbody,thenwearedealingsimplywith
mathematicalbody.Ifresistanceisadded,wearenolonger
consideringaunity:besides,resistanceisaqualityoratleast
derivedfromQuality.
Andwhenceisthisresistancesupposedtocome?Whencethe
threedimensions?Whatisthesourceoftheirexistence?Matter
isnotcomprisedintheconceptofthethreedimensional,nor
thethreedimensionalintheconceptofMatter;ifMatter
partakesthusofextension,itcannolongerbeasimplex.
Again,whencedoesMatterderiveitsunifyingpower?Itis
assuredlynottheAbsoluteUnity,buthasonlythatof
participationinUnity.
WeinevitablyconcludethatMassorExtensioncannotbe
rankedasthefirstofthings;NonExtensionandUnitymustbe
prior.WemustbeginwiththeOneandconcludewiththe
Many,proceedtomagnitudefromthatwhichisfreefrom
magnitude:aOneisnecessarytotheexistenceofaMany,
NonMagnitudetothatofMagnitude.Magnitudeisaunitynot
bybeingUnityAbsolute,butbyparticipationandinan
accidentalmode:theremustbeaprimaryandabsolute
precedingtheaccidental,ortheaccidentalrelationisleft
unexplained.
Themannerofthisrelationdemandsinvestigation.Hadthis
beenundertaken,thethinkersofthisschoolwouldprobably
havelighteduponthatUnitywhichisnotaccidentalbut
essentialandunderived.
27.Onothergroundsalso,itisindefensiblenottohave
reservedthehighplaceforthetruefirstprincipleofthingsbut
tohavesetupinitssteadtheformless,passiveandlifeless,the
irrational,darkandindeterminate,andtohavemadethisthe
sourceofBeing.InthistheoryGodisintroducedmerelyfor
thesakeofappearance:derivingexistencefromMatterheisa
composite,aderivative,or,worse,amerestateofMatter.
Anotherconsiderationisthat,ifMatterisasubstrate,there
mustbesomethingoutsideit,which,actingonitanddistinct
fromit,makesitthesubstrateofwhatispouredintoit.Butif
GodislodgedinMatterandbybeinginvolvedinMatteris
himselfnomorethanasubstrate,hewillnolongermake
Matterasubstratenorbehimselfasubstrateinconjunction
withMatter.Forofwhatwilltheybesubstrates,whenthat
whichcouldmakethemsubstratesiseliminated?Thisso

calledsubstrateturnsouttohaveswallowedupallthatis;buta
substratemustberelative,andrelativenottoitscontentbutto
somethingwhichactsuponitasuponadatum.
Again,thesubstratecomportsarelationtothatwhichisnot
substrate;hence,tosomethingexternaltoit:theremust,then,
besomethingapartfromthesubstrate.Ifnothingdistinctand
externalisconsiderednecessary,butthesubstrateitselfcan
becomeeverythingandadopteverycharacter,liketheversatile
dancerinthepantomime,itceasestobeasubstrate:itis,
essentially,everything.Themimeisnotasubstrateofthe
charactersheputson;theseareinfacttherealisationofhis
ownpersonality:similarly,iftheMatterwithwhichthistheory
presentsuscomportsinitsownbeingalltherealities,itisno
longerthesubstrateofall:onthecontrary,theotherthingscan
havenorealitywhatever,iftheyarenomorethanstatesof
Matterinthesensethattheposesofthemimearestates
throughwhichhepasses.
Then,thoseotherthingsnotexisting,Matterwillnotbea
substrate,norwillithaveaplaceamongtheExistents;itwill
beMatterbare,andforthatreasonnotevenMatter,since
Matterisarelative.Therelativeisrelativetosomethingelse:it
must,further,behomogeneouswiththatsomethingelse:
doubleisrelativetohalf,butnotSubstancetodouble.
HowthencananExistentberelativetoaNonexistent,except
accidentally?ButtheTrueExistent,orMatter,isrelated(to
whatemergesfromit)asExistenttoNonExistent.Forif
potentialityisthatwhichholdsthepromiseofexistenceand
thatpromisedoesnotconstituteReality,thepotentialitycannot
beaReality.Insum,theseveryteacherswhodeprecatethe
productionofRealitiesfromNonrealities,themselvesproduce
NonrealityfromReality;fortothemtheuniverseassuchis
notaReality.
Butisitnotaparadoxthat,whileMatter,theSubstrate,isto
themanexistence,bodiesshouldnothavemoreclaimto
existence,theuniverseyetmore,andnotmerelyaclaim
groundedontherealityofoneofitsparts?
Itisnolessparadoxicalthatthelivingformshouldowe
existencenottoitssoulbuttoitsMatteronly,thesoulbeing
butanaffectionofMatterandposteriortoit.Fromwhatsource
thendidMatterreceiveensoulment?Whence,inshort,issoul's
entityderived?HowdoesitoccurthatMattersometimesturns
intobodies,whileanotherpartofitturnsintoSoul?Even
supposingthatFormmightcometoitfromelsewhere,that
accessionofQualitytoMatterwouldaccountnotforSoul,but
simplyfororganizedbodysoulless.If,onthecontrary,thereis

somethingwhichbothmouldsMatterandproducesSoul,then
priortotheproducedtheremustbeSoultheproducer.
28.Manyasaretheobjectionstothistheory,wepassonfor
fearoftheridiculewemightincurbyarguingagainsta
positionitselfsomanifestlyridiculous.Wemaybecontent
withpointingoutthatitassignstheprimacytotheNon
existentandtreatsitastheverysummitofExistence:inshort,
itplacesthelastthingfirst.Thereasonforthisprocedurelies
intheacceptanceofsenseperceptionasatrustworthyguideto
firstprinciplesandtoallotherentities.
ThisphilosophybeganbyidentifyingtheRealwithbody;then,
viewingwithapprehensionthetransmutationsofbodies,
decidedthatRealitywasthatwhichispermanentbeneaththe
superficialchangeswhichismuchasifoneregardedspaceas
havingmoretitletoRealitythanthebodieswithinit,onthe
principlethatspacedoesnotperishwiththem.Theyfounda
permanentinspace,butitwasafaulttotakemerepermanence
asinitselfasufficientdefinitionoftheReal;therightmethod
wouldhavebeentoconsiderwhatpropertiesmustcharacterize
Reality,bythepresenceofwhichpropertiesithasalsothatof
unfailingpermanence.Thusifashadowhadpermanence,
accompanyinganobjectthrougheverychange,thatwouldnot
makeitmorerealthantheobjectitself.Thesensibleuniverse,
asincludingtheSubstrateandamultitudeofattributes,will
thushavemoreclaimtobeRealityentirethanhasanyoneof
itscomponententities(suchasMatter):andifthesensible
wereinverytruththewholeofReality,Matter,themerebase
andnotthetotal,couldnotbethatwhole.
Mostsurprisingofallisthat,whiletheymakesenseperception
theirguaranteeofeverything,theyholdthattheRealcannotbe
graspedbysensation;fortheyhavenorighttoassignto
Matterevensomuchasresistance,sinceresistanceisaquality.
IfhowevertheyprofesstograspRealitybyIntellect,isitnota
strangeIntellectwhichranksMatteraboveitself,giving
RealitytoMatterandnottoitself?Andastheir"Intellect"has,
thus,noRealExistence,howcanitbetrustworthywhenit
speaksofthingshigherthanitself,thingstowhichithasno
affinitywhatever?
Butanadequatetreatmentofthisentity[Matter]andof
substrateswillbefoundelsewhere.
29.QualitiesmustbeforthisschooldistinctfromSubstrates.
Thisinfacttheyacknowledgebycountingthemasthesecond
category.Ifthentheyformadistinctcategory,theymustbe
simplex;thatistosaytheyarenotcomposite;thatistosaythat
asqualities,pureandsimple,theyaredevoidofMatter:hence

theyarebodilessandactive,sinceMatteristheirsubstratea
relationofpassivity.
IfhowevertheyholdQualitiestobecomposite,thatisa
strangeclassificationwhichfirstcontrastssimpleand
compositequalities,thenproceedstoincludetheminone
genus,andfinallyincludesoneofthetwospecies[simple]in
theother[composite];itislikedividingknowledgeintotwo
species,thefirstcomprisinggrammaticalknowledge,the
secondmadeupofgrammaticalandotherknowledge.
Again,iftheyidentifyQualitieswithqualificationsofMatter,
theninthefirstplaceeventheirSeminalPrinciples[Logoi]
willbematerialandwillnothavetoresideinMatterto
produceacomposite,butpriortothecompositethusproduced
theywillthemselvesbecomposedofMatterandForm:in
otherwords,theywillnotbeFormsorPrinciples.Further,if
theymaintainthattheSeminalPrinciplesarenothingbut
Matterinacertainstate,theyevidentlyidentifyQualitieswith
States,andshouldaccordinglyclassifythemintheirfourth
genus.Ifthisisastateofsomepeculiarkind,whatpreciselyis
itsdifferentia?ClearlythestatebyitsassociationwithMatter
receivesanaccessionofReality:yetifthatmeansthatwhen
divorcedfromMatteritisnotaReality,howcanStatebe
treatedasasinglegenusorspecies?Certainlyonegenus
cannotembracetheExistentandtheNonexistent.
AndwhatisthisstateimplantedinMatter?Itiseitherreal,or
unreal:ifreal,absolutelybodiless:ifunreal,itisintroducedto
nopurpose;Matterisallthereis;Qualitythereforeisnothing.
ThesameistrueofState,forthatisevenmoreunreal;the
allegedFourthCategorymoreso.
MatterthenisthesoleReality.Buthowdowecometoknow
this?CertainlynotfromMatteritself.How,then?From
Intellect?ButIntellectismerelyastateofMatter,andeventhe
"state"isanemptyqualification.Weareleftafterallwith
Matteralonecompetenttomaketheseassertions,tofathom
theseproblems.Andifitsassertionswereintelligent,wemust
wonderhowitthinksandperformsthefunctionsofSoul
withoutpossessingeitherIntellectorSoul.If,then,itwereto
makefoolishassertions,affirmingitselftobewhatitisnotand
cannotbe,towhatshouldweascribethisfolly?Doubtlessto
Matter,ifitwasintruthMatterthatspoke.ButMatterdoesnot
speak;anyonewhosaysthatitdoesproclaimsthe
predominanceofMatterinhimself;hemayhaveasoul,buthe
isutterlydevoidofIntellect,andlivesinignoranceofhimself
andofthefacultyalonecapableofutteringthetruthinthese
things.

30.WithregardtoStates:
ItmayseemstrangethatStatesshouldbesetupasathird
classorwhateverclassitissinceallStatesarereferableto
Matter.Weshallbetoldthatthereisadifferenceamong
States,andthataStateasinMatterhasdefinitecharacteristics
distinguishingitfromallotherStatesandfurtherthat,whereas
QualitiesareStatesofMatter,Statesproperlysocalledbelong
toQualities.ButifQualitiesarenothingbutStatesofMatter,
States[inthestrictsenseoftheterm]areultimatelyreducible
toMatter,andunderMattertheymustbeclassed.
Further,howcanStatesconstituteasinglegenus,whenthereis
suchmanifolddiversityamongthem?Howcanwegroup
togetherthreeyardslong"and"white"QuantityandQuality
respectively?OragainTimeandPlace?Howcan"yesterday,"
"lastyear,""intheLyceum,""intheAcademy,"beStatesat
all?HowcanTimebeinanysenseaState?NeitherisTimea
StatenortheeventsinTime,neithertheobjectsinSpacenor
Spaceitself.
AndhowcanActionbeaState?Oneactingisnotinastateof
beingbutinastateofAction,orratherinActionsimply:no
stateisinvolved.Similarly,whatispredicatedofthepatientis
notastateofbeingbutastateofPassion,orstrictly,Passion
unqualifiedbystate.
ButitwouldseemthatStatewastherightcategoryatleastfor
casesofSituationandPossession:yetPossessiondoesnot
implypossessionofsomeparticularstate,butisPossession
absolute.
AsfortheRelativeState,ifthetheorydoesnotincludeitinthe
samegenusastheotherStates,anotherquestionarises:we
mustenquirewhetheranyactualityisattributedtothis
particulartypeofrelation,fortomanytypesactualityis
denied.
Itis,moreover,absurdthatanentitywhichdependsuponthe
priorexistenceofotherentitiesshouldbeclassedinthesame
genuswiththosepriors:oneandtwomust,clearly,exist,
beforehalfanddoublecan.
ThevariousspeculationsonthesubjectoftheExistentsandthe
principlesoftheExistents,whethertheyhaveentailedan
infiniteorafinitenumber,bodilyorbodiless,oreven
supposedtheCompositetobetheAuthenticExistent,maywell
beconsideredseparatelywiththehelpofthecriticismsmade
bytheancientsuponthem.

EnneadVI
Secondtractate:Onthekindsofbeing(2)
WrittenbyPlotinus,253270A.D.
1.Wehaveexaminedtheproposed"tengenera":wehave
discussedalsothetheorywhichgathersthetotalofthingsinto
onegenusandtothissubordinateswhatmaybethoughtofas
itsfourspecies.Thenextstepis,naturally,toexpoundourown
viewsandtotrytoshowtheagreementofourconclusionswith
thoseofPlato.
NowifwewereobligedtoconsiderBeingasaunity,the
followingquestionswouldbeunnecessary:
Isthereonegenusembracingeverything,oraretheregenera
whichcannotbesubsumedundersuchaunity?Aretherefirst
principles?Arefirstprinciplestobeidentifiedwithgenera,or
generawithfirstprinciples?Orisitperhapsratherthecase
thatwhilenotallgeneraarefirstprinciples,allfirstprinciples
areatthesametimegenera?Oristheconversetrue?Oragain,
dobothclassesoverlap,someprinciplesbeingalsogenera,and
somegeneraalsoprinciples?Anddoboththesetsofcategories
wehavebeenexaminingimplythatonlysomeprinciplesare
generaandsomegeneraprinciples?ordoesoneofthem
presupposethatallthatbelongstotheclassofgenerabelongs
alsototheclassofprinciples?
Since,however,weaffirmthatBeingisnotaunitythereason
forthisaffirmationisstatedbyPlatoandothersthese
questionsbecomeimperative,oncewearesatisfiedastothe
numberofgeneratobepositedandthegroundsforourchoice.
Thesubjectofourenquiry,then,istheExistentorExistents,
anditpresentsimmediatelytwoproblemsdemandingseparate
analysis:
WhatdowemeanbytheExistent?Thisisnaturallythefirst
questiontobeexamined.
Whatisthatwhich,oftentakenforBeing[fortheExistent],is
inourviewBecomingandneverreallyBeing?Notehowever
thattheseconceptsarenottobetakenasdistinguishedfrom
eachotherinthesenseofbelongingtoagenus,Something,
dividedintoBeingandBecoming;andwemustnotsuppose
thatPlatotookthisview.ItwouldbeabsurdtoassignBeingto
thesamegenusasnonBeing:thiswouldbetomakeonegenus
ofSocratesandhisportrait.Thedivisionhere[betweenwhat
hasBeingandwhatisinBecoming]meansadefinitemarking
off,asettingasunder,leadingtotheassertionthatwhattakes

theappearanceofBeingisnotBeingandimplyingthatthe
natureofTrueBeinghasbeenquitemisapprehended.Being,
wearetaught,musthavetheattributeofeternity,mustbeso
constitutedasnevertobelieitsownnature.
This,then,istheBeingofwhichweshalltreat,andinour
investigationweshallassumethatitisnotaunity:
subsequentlyweaskleavetosaysomethingonthenatureof
Becomingandonwhatitisthatcomestobe,thatis,onthe
natureoftheworldofSense.
2.InassertingthatBeingisnotaunity,wedonotmeanto
implyadefinitenumberofexistences;thenumbermaywellbe
infinite:wemeansimplythatitismanyaswellasone,thatit
is,sotospeak,adiversifiedunity,apluralityinunity.
Itfollowsthateithertheunitysoregardedisaunityofgenus
underwhichtheExistents,involvingastheydopluralityas
wellasunity,standasspecies;orthatwhiletherearemore
generathanone,yetallaresubordinatetoaunity;ortheremay
bemoregenerathanone,thoughnoonegenusissubordinate
toanyother,butallwiththeirownsubordinateswhetherthese
belessergenera,orspecieswithindividualsfortheir
subordinatesallareelementsinoneentity,andfromtheir
totalitytheIntellectualrealmthatwhichweknowasBeing
derivesitsconstitution.
Ifthislastisthetruth,wehaveherenotmerelygenera,but
generawhichareatthesametimeprinciplesofBeing.They
aregenerabecausetheyhavesubordinatesothergenera,and
successivelyspeciesandindividuals;theyarealsoprinciples,
sincefromthispluralityBeingtakesitsrise,constitutedinits
entiretyfromtheseitselements.
Suppose,however,agreaternumberoforiginswhichbytheir
meretotalitycomprised,withoutpossessinganysubordinates,
thewholeofBeing;thesewouldbefirstprinciplesbutnot
genera:itwouldbeasifoneconstructedthesensibleworld
fromthefourelementsfireandtheothers;theseelements
wouldbefirstprinciples,buttheywouldnotbegenera,unless
theterm"genus"istobeusedequivocally.
Butdoesthisassertionofcertaingenerawhichareatthesame
timefirstprinciplesimplythatbycombiningthegenera,each
withitssubordinates,wefindthewholeofBeinginthe
resultantcombination?Butthen,takenseparately,their
existencewillnotbeactualbutonlypotential,andtheywill
notbefoundinisolation.
Suppose,ontheotherhand,weignorethegeneraandcombine

theparticulars:whatthenbecomesoftheignoredgenera?They
will,surely,existinthepurityoftheirownisolation,andthe
mixtureswillnotdestroythem.Thequestionofhowthisresult
isachievedmaybepostponed.
Forthemomentwetakeitasagreedthattherearegeneraas
distinctfromprinciplesofBeingandthat,onanotherplane,
principles[elements]areopposedtocompounds.Wearethus
obligedtoshowinwhatrelationwespeakofgeneraandwhy
wedistinguishtheminsteadofsummingthemunderaunity;
forotherwiseweimplythattheircoalescenceintoaunityis
fortuitous,whereasitwouldbemoreplausibletodispensewith
theirseparateexistence.
IfallthegeneracouldbespeciesofBeing,allindividuals
withoutexceptionbeingimmediatelysubordinatetothese
species,thensuchaunificationbecomesfeasible.Butthat
suppositionbespeaksannihilationforthegenera:thespecies
willnolongerbespecies;pluralitywillnolongerbe
subordinatedtounity;everythingmustbetheunity,unless
thereexistsomethingorthingsoutsidetheunity.TheOne
neverbecomesmanyastheexistenceofspeciesdemands
unlessthereissomethingdistinctfromit:itcannotofitself
assumeplurality,unlesswearetothinkofitasbeingbroken
intopieceslikesomeextendedbody:butevenso,theforce
whichbreaksitupmustbedistinctfromit:ifitisitselfto
effectthebreakinguporwhateverformthedivisionmay
takethenitisitselfpreviouslydivided.
Fortheseandmanyotherreasonswemustabstainfrom
positingasinglegenus,andespeciallybecauseneitherBeing
norSubstancecanbethepredicateofanygiventhing.Ifwedo
predicateBeing,itisonlyasanaccidentalattribute;justas
whenwepredicatewhitenessofasubstance,wearenot
predicatingtheAbsoluteWhiteness.
3.Weassert,then,apluralityofExistents,butapluralitynot
fortuitousandthereforeapluralityderivingfromaunity.
Butevenadmittingthisderivationfromaunityaunity
howevernotpredicatedoftheminrespectoftheiressential
beingthereis,surely,noreasonwhyeachoftheseExistents,
distinctincharacterfromeveryother,shouldnotinitselfstand
asaseparategenus.
Is,then,thisunityexternaltothegenerathusproduced,this
unitywhichistheirsourcethoughitcannotbepredicatedof
theminrespectoftheiressence?itisindeedexternal;theOne
isbeyond;itcannot,therefore,beincludedamongthegenera:
itisthe[transcendent]source,whiletheystandsidebysideas

genera.Yetsurelytheonemustsomehowbeincluded[among
thegenera]?No:itistheExistentsweareinvestigating,not
thatwhichisbeyondExistence.
Wepasson,then,toconsiderthatwhichisincluded,andfind
tooursurprisethecauseincludedwiththethingsitcauses:itis
surelystrangethatcausesandeffectsshouldbebroughtinto
thesamegenus.
Butifthecauseisincludedwithitseffectsonlyinthesensein
whichagenusisincludedwithitssubordinates,the
subordinatesbeingofadifferentorder,sothatitcannotbe
predicatedofthemwhetherastheirgenusorinanyother
relation,thesesubordinatesareobviouslythemselvesgenera
withsubordinatesoftheirown:youmay,forexample,bethe
causeoftheoperationofwalking,butthewalkingisnot
subordinatetoyouintherelationofspeciestogenus;andif
walkinghadnothingpriortoitasitsgenus,buthadposteriors,
thenitwouldbea[primary]genusandrankamongthe
Existents.
Perhaps,however,itmustbeutterlydeniedthatunityiseven
thecauseofotherthings;theyshouldbeconsideredratheras
itspartsorelementsifthetermsmaybeallowed,their
totalityconstitutingasingleentitywhichourthinkingdivides.
Allunitythoughitbe,itgoesbyawonderfulpoweroutinto
everything;itappearsasmanyandbecomesmanywhenthere
isamotion;thefecundityofitsnaturecausestheOnetobeno
longerone,andwe,displayingwhatwecallitsparts,consider
themeachasaunityandmaketheminto"genera,"unawareof
ourfailuretoseethewholeatonce.Wedisplayit,then,in
parts,though,unabletorestraintheirnaturaltendencyto
coalesce,webringthesepartstogetheragain,resignthemto
thewholeandallowthemtobecomeaunity,orrathertobea
unity.
Allthiswillbecomeclearerinthelightoffurther
considerationwhen,thatistosay,wehaveascertainedthe
numberofthegenera;forthusweshallalsodiscovertheir
causes.Itisnotenoughtodeny;wemustadvancebydintof
thoughtandcomprehension.Thewayisclear:
4.Ifwehadtoascertainthenatureofbodyandtheplaceit
holdsintheuniverse,surelyweshouldtakesomesampleof
body,saystone,andexamineintowhatconstituentsitmaybe
divided.Therewouldbewhatwethinkofasthesubstrateof
stone,itsquantityinthiscase,amagnitude;itsqualityfor
example,thecolourofstone.Aswithstone,sowithevery
otherbody:weshouldseethatinthisthing,body,thereare
threedistinguishablecharacteristicsthepseudosubstance,the

quantity,thequalitythoughtheyallmakeoneandareonly
logicallytrisected,thethreebeingfoundtoconstitutetheunit
thing,body.Ifmotionwereequallyinherentinitsconstitution,
weshouldincludethisaswell,andthefourwouldforma
unity,thesinglebodydependinguponthemallforitsunity
andcharacteristicnature.
ThesamemethodmustbeappliedinexaminingtheIntellectual
SubstanceandthegeneraandfirstprinciplesoftheIntellectual
sphere.
Butwemustbeginbysubtractingwhatispeculiartobody,its
comingtobe,itssensiblenature,itsmagnitudethatistosay,
thecharacteristicswhichproduceisolationandmutual
separation.ItisanIntellectualBeingwehavetoconsider,an
AuthenticExistent,possessedofaunitysurpassingthatofany
sensiblething.
Nowthewondercomeshowaunityofthistypecanbemany
aswellasone.Inthecaseofbodyitwaseasytoconcede
unitywithplurality;theonebodyisdivisibletoinfinity;its
colourisadifferentthingfromitsshape,sinceinfacttheyare
separated.ButifwetakeSoul,single,continuous,without
extension,ofthehighestsimplicityasthefirsteffortofthe
mindmakesmanifesthowcanweexpecttofindmultiplicity
heretoo?Webelievedthatthedivisionofthelivingbeinginto
bodyandsoulwasfinal:bodyindeedwasmanifold,
composite,diversified;butinsoulweimaginedwehadfounda
simplex,andboldlymadeahalt,supposingthatwehadcome
tothelimitofourcourse.
Letusexaminethissoul,presentedtousfromtheIntellectual
realmasbodyfromtheSensible.Howisitsunityaplurality?
Howisitspluralityaunity?Clearlyitsunityisnotthatofa
compositeformedfromdiverseelements,butthatofasingle
naturecomprisingaplurality.
Thisproblemattackedandsolved,thetruthaboutthegenera
comprisedinBeingwillthereby,asweasserted,beelucidated
also.
5.Afirstpointdemandingconsideration:
Bodiesthose,forexample,ofanimalsandplantsareeacha
multiplicityfoundedoncolourandshapeandmagnitude,and
ontheformsandarrangementofparts:yetalltheseelements
springfromaunity.NowthisunitymustbeeitherUnity
Absoluteorsomeunitylessthoroughgoingandcomplete,but
necessarilymorecompletethanthatwhichemerges,soto
speak,fromthebodyitself;thiswillbeaunityhavingmore

claimtorealitythantheunityproducedfromit,fordivergence
fromunityinvolvesacorrespondingdivergencefromReality.
Since,thus,bodiestaketheirrisefromunity,butnot"unity"in
thesenseofthecompleteunityorUnityAbsoluteforthis
couldneveryielddiscretepluralityitremainsthattheybe
derivedfromaunityPluralized.Butthecreativeprinciple[in
bodies]isSoul:Soulthereforeisapluralizedunity.
WethenaskwhetherthepluralityhereconsistsoftheReason
Principlesofthethingsofprocess.Oristhisunitynot
somethingdifferentfromthemeresumofthesePrinciples?
CertainlySoulitselfisoneReasonPrinciple,thechiefofthe
ReasonPrinciples,andtheseareitsActasitfunctionsin
accordancewithitsessentialbeing;thisessentialbeing,onthe
otherhand,isthepotentialityoftheReasonPrinciples.Thisis
themodeinwhichthisunityisaplurality,itspluralitybeing
revealedbytheeffectithasupontheexternal.
But,toleavetheregionofitseffect,supposewetakeitatthe
highernoneffectingpartofSoul;isnotpluralityofpowersto
befoundinthispartalso?Theexistenceofthishigherpart
will,wemaypresume,beatonceconceded.
Butisthisexistencetobetakenasidenticalwiththatofthe
stone?Surelynot.BeinginthecaseofthestoneisnotBeing
pureandsimple,butstonebeing:sohere;Soul'sbeingdenotes
notmerelyBeingbutSoulbeing.
Isthenthat"being"distinctfromwhatelsegoestocomplete
theessence[orsubstance]ofSoul?Isittobeidentifiedwith
Bring[theAbsolute],whiletosomedifferentiaofBeingis
ascribedtheproductionofSoul?NodoubtSoulisinasense
Being,andthisisnotasaman"is"white,butfromthefactof
itsbeingpurelyanessence:inotherwords,thebeingit
possessesitholdsfromnosourceexternaltoitsownessence.
6.Butmustitnotdrawonsomesourceexternaltoitsessence,
ifitistobeconditioned,notonlybyBeing,butbybeingan
entityofaparticularcharacter?Butifitisconditionedbya
particularcharacter,andthischaracterisexternaltoits
essence,itsessencedoesnotcompriseallthatmakesitSoul;
itsindividualitywilldetermineit;apartofSoulwillbe
essence,butnotSoulentire.
Furthermore,whatbeingwillithavewhenweseparateitfrom
itsothercomponents?Thebeingofastone?No:thebeing
mustbeaformofBeingappropriatetoasource,sotospeak,
andafirstprinciple,orrathermusttaketheformsappropriate
toallthatiscomprisedinSoul'sbeing:thebeingheremust,
thatis,belife,andthelifeandthebeingmustbeone.

One,inthesenseofbeingoneReasonPrinciple?No;itisthe
substrateofSoulthatisone,thoughoneinsuchawayastobe
alsotwoormoreasmanyasarethePrimarieswhich
constituteSoul.Either,then,itislifeaswellasSubstance,or
elseitpossesseslife.
Butiflifeisathingpossessed,theessenceofthepossessoris
notinextricablyboundupwithlife.If,onthecontrary,thisis
notpossession,thetwo,lifeandSubstance,mustbeaunity.
Soul,then,isoneandmanyasmanyasaremanifestedinthat
onenessoneinitsnature,manyinthoseotherthings.Asingle
Existent,itmakesitselfmanybywhatwemaycallitsmotion:
itisoneentire,butbyitsstriving,sotospeak,tocontemplate
itself,itisaplurality;forwemayimaginethatitcannotbearto
beasingleExistent,whenithasthepowertobeallthatitin
factis.Thecauseofitsappearingasmanyisthis
contemplation,anditspurposeistheActoftheIntellect;ifit
weremanifestedasabareunity,itcouldhavenointellection,
sinceinthatsimplicityitwouldalreadybeidenticalwiththe
objectofitsthought.
7.What,then,aretheseveralentitiesobservableinthis
plurality?
WehavefoundSubstance[Essence]andlifesimultaneously
presentinSoul.Now,thisSubstanceisacommonpropertyof
Soul,butlife,commontoallsouls,differsinthatitisa
propertyofIntellectalso.
HavingthusintroducedIntellectanditslifewemakeasingle
genusofwhatiscommontoalllife,namely,Motion.
SubstanceandtheMotion,whichconstitutesthehighestlife,
wemustconsiderastwogenera;foreventhoughtheyforma
unity,theyareseparabletothoughtwhichfindstheirunitynot
aunity;otherwise,itcouldnotdistinguishthem.
ObservealsohowinotherthingsMotionorlifeisclearly
separatedfromBeingaseparationimpossible,doubtless,in
TrueBeing,butpossibleinitsshadowandnamesake.Inthe
portraitofamanmuchisleftout,andabovealltheessential
thing,life:the"Being"ofsensiblethingsjustsuchashadowof
TrueBeing,anabstractionfromthatBeingcompletewhich
waslifeintheArchetype;itisbecauseofthisincompleteness
thatweareableintheSensibleworldtoseparateBeingfrom
lifeandlifefromBeing.
Being,then,containingmanyspecies,hasbutonegenus.
Motion,however,istobeclassedasneitherasubordinatenora
supplementofBeingbutasitsconcomitant;forwehavenot

foundBeingservingassubstratetoMotion.Motionisbeing
Act;neitherisseparatedfromtheotherexceptinthought;the
twonaturesareone;forBeingisinevitablyactual,not
potential.
NodoubtweobserveMotionandBeingseparately,Motionas
containedinBeingandBeingasinvolvedinMotion,andinthe
individualtheymaybemutuallyexclusive;butthedualismis
anaffirmationofourthoughtonly,andthatthoughtseeseither
formasadualitywithinaunity.
NowMotion,thusmanifestedinconjunctionwithBeing,does
notalterBeing'snatureunlesstocompleteitsessential
characteranditdoesretainforeveritsownpeculiarnature:at
once,then,weareforcedtointroduceStability.Toreject
StabilitywouldbemoreunreasonablethantorejectMotion;
forStabilityisassociatedinourthoughtandconceptionwith
BeingevenmorethanwithMotion;unalterablecondition,
unchangingmode,singleReasonPrincipletheseare
characteristicsofthehighersphere.
Stability,then,mayalsobetakenasasinglegenus.Obviously
distinctfromMotionandperhapsevenitscontrary,thatitis
alsodistinctfromBeingmaybeshownbymany
considerations.WemayespeciallyobservethatifStability
wereidenticalwithBeing,soalsowouldMotionbe,withequal
right.WhyidentityinthecaseofStabilityandnotinthatof
Motion,whenMotionisvirtuallytheverylifeandActbothof
SubstanceandofAbsoluteBeing?However,ontheverysame
principleonwhichweseparatedMotionfromBeingwiththe
understandingthatitisthesameandnotthesamethatthey
aretwoandyetonewealsoseparateStabilityfromBeing,
holdingit,yet,inseparable;itisonlyalogicalseparation
entailingtheinclusionamongtheExistentsofthisothergenus.
ToidentifyStabilitywithBeing,withnodifferencebetween
them,andtoidentifyBeingwithMotion,wouldbetoidentify
StabilitywithMotionthroughthemediationofBeing,andso
tomakeMotionandStabilityoneandthesamething.
8.Wecannotindeedescapepositingthesethree,Being,
Motion,Stability,onceitisthefactthattheIntellectdiscerns
themasseparates;andifitthinksofthematall,itpositsthem
bythatverythinking;iftheyarethought,theyexist.Things
whoseexistenceisboundupwithMatterhavenobeinginthe
Intellect:thesethreeprinciplesarehoweverfreeofMatter;and
inthatwhichgoesfreeofMattertobethoughtistobe.
WeareinthepresenceofIntellectundefiled.Fixitfirmly,but
notwiththeeyesofthebody.Youarelookinguponthehearth
ofReality,withinitasleeplesslight:youseehowitholdsto

itself,andhowitputsapartthingsthatweretogether,howit
livesalifethatenduresandkeepsathoughtactingnotupon
anyfuturebutuponthatwhichalreadyis,uponaneternal
presentathoughtselfcentred,bearingonnothingoutsideof
itself.
NowintheActofIntellectthereareenergyandmotion;inits
selfintellectionSubstanceandBeing.InvirtueofitsBeingit
thinks,anditthinksofitselfasBeing,andofthatasBeing,
uponwhichitis,sotospeak,pivoted.NotthatitsActself
directedranksasSubstance,butBeingstandsasthegoaland
originofthatAct,theobjectofitscontemplationthoughnot
thecontemplationitself:andyetthisActtooinvolvesBeing,
whichisitsmotiveanditsterm.BythefactthatitsBeingis
actualandnotmerelypotential,Intellectbridgesthedualism
[ofagentandpatient]andabjuresseparation:itidentifiesitself
withBeingandBeingwithitself.
Being,themostfirmlysetofallthings,thatinvirtueofwhich
allotherthingsreceiveStability,possessesthisStabilitynotas
fromwithoutbutasspringingwithin,asinherent.Stabilityis
thegoalofintellection,aStabilitywhichhadnobeginning,
andthestatefromwhichintellectionwasimpelledwas
Stability,thoughStabilitygaveitnoimpulsion;forMotion
neitherstartsfromMotionnorendsinMotion.Again,the
FormIdeahasStability,sinceitisthegoalofIntellect:
intellectionistheForm'sMotion.
ThusalltheExistentsareone,atonceMotionandStability;
MotionandStabilityaregeneraallpervading,andevery
subsequentisaparticularbeing,aparticularstabilityanda
particularmotion.
WehavecaughttheradianceofBeing,andbehelditinitsthree
manifestations:Being,revealedbytheBeingwithinourselves;
theMotionofBeing,revealedbythemotionwithinourselves;
anditsStabilityrevealedbyours.Weaccommodateourbeing,
motion,stabilitytothose[oftheArchetypal],unablehowever
todrawanydistinctionbutfindingourselvesinthepresenceof
entitiesinseparableand,asitwere,interfused.Wehave,
however,inasense,setthemalittleapart,holdingthemdown
andviewingtheminisolation;andthuswehaveobserved
Being,Stability,Motionthesethree,ofwhicheachisaunity
toitself;insodoing,havewenotregardedthemasbeing
differentfromeachother?Bythisposingofthreeentities,each
aunity,wehave,surely,foundBeingtocontainDifference.
Again,inasmuchaswerestorethemtoanallembracingunity,
identifyingallwithunity,dowenotseeinthisamalgamation
IdentityemergingasaRealExistent?

Thus,inadditiontotheotherthree[Being,Motion,Stability],
weareobligedtopositthefurthertwo,IdentityandDifference,
sothatwehaveinallfivegenera.Insodoing,weshallnot
withholdIdentityandDifferencefromthesubsequentsofthe
Intellectualorder;thethingofSensehas,itisclear,aparticular
identityandaparticulardifference,butIdentityandDifference
havethegenericstatusindependentlyoftheparticular.
Theywill,moreover,beprimarygenera,becausenothingcan
bepredicatedofthemasdenotingtheiressentialnature.
Nothing,ofcoursewemean,butBeing;butthisBeingisnot
theirgenus,sincetheycannotbeidentifiedwithanyparticular
beingassuch.Similarly,Beingwillnotstandasgenusto
MotionorStability,forthesealsoarenotitsspecies.Beings
[orExistents]comprisenotmerelywhataretoberegardedas
speciesofthegenusBeing,butalsoparticipantsinBeing.On
theotherhand,Beingdoesnotparticipateintheotherfour
principlesasitsgenera:theyarenotpriortoBeing;theydonot
evenattaintoitslevel.
9.Theaboveconsiderationstowhichothers,doubtless,might
beaddedsufficetoshowthatthesefiveareprimarygenera.
Butthattheyaretheonlyprimarygenera,thatthereareno
others,howcanwebeconfidentofthis?Whydowenotadd
unitytothem?Quantity?Quality?Relation,andallelse
includedbyourvariousforerunners?
Asforunity:Ifthetermistomeanaunityinwhichnothing
elseispresent,neitherSoulnorIntellectnoranythingelse,this
canbepredicatedofnothing,andthereforecannotbeagenus.
IfitdenotestheunitypresentinBeing,inwhichcasewe
predicateBeingofunity,thisunityisnotprimal.
Besides,unity,containingnodifferences,cannotproduce
species,andnotproducingspecies,cannotbeagenus.You
cannotsomuchasdivideunity:todivideitwouldbetomake
itmany.Unity,aspiringtobeagenus,becomesapluralityand
annulsitself.
Again,youmustaddtoittodivideitintospecies;fortherecan
benodifferentiaeinunityasthereareinSubstance.Themind
acceptsdifferencesofBeing,butdifferenceswithinunitythere
cannotbe.Everydifferentiaintroducesadualitydestroyingthe
unity;fortheadditionofanyonethingalwaysdoesawaywith
thepreviousquantity.
ItmaybecontendedthattheunitywhichisimplicitinBeing
andinMotioniscommontoallotherthings,andthattherefore
Beingandunityareinseparable.Butwerejectedtheideathat
Beingisagenuscomprisingallthings,onthegroundthatthese

thingsarenotbeingsinthesenseoftheAbsoluteBeing,but
beingsinanothermode:inthesameway,weassert,unityis
notagenus,thePrimaryUnityhavingacharacterdistinctfrom
allotherunities.
Admittedthatnoteverythingsufficestoproduceagenus,it
mayyetbeurgedthatthereisanAbsoluteorPrimaryUnity
correspondingtotheotherprimaries.ButifBeingandunity
areidentified,thensinceBeinghasalreadybeenincluded
amongthegenera,itisbutanamethatisintroducedinunity:
if,however,theyarebothunity,someprincipleisimplied:if
thereisanythinginaddition[tothisprinciple],unityis
predicatedofthisaddedthing;ifthereisnothingadded,the
referenceisagaintothatunitypredicatedofnothing.If
howevertheunityreferredtoisthatwhichaccompaniesBeing,
wehavealreadydecidedthatitisnotunityintheprimary
sense.
Butisthereanyreasonwhythislesscompleteunityshouldnot
stillpossessPrimaryBeing,seeingthatevenitsposteriorwe
rankasBeing,and"Being"inthesenseofthePrimaryBeing?
ThereasonisthatthepriorofthisBeingcannotitselfbe
Beingorelse,ifthepriorisBeing,thisisnotPrimaryBeing:
butthepriorisunity;[thereforeunityisnotBeing].
Furthermore,unity,abstractedfromBeing,hasnodifferentiae.
Again,eventakingitasboundupwithBeing:Ifitisa
consequentofBeing,thenitisaconsequentofeverything,and
thereforethelatestofthings:butthegenustakespriority.Ifit
issimultaneouswithBeing,itissimultaneouswitheverything:
butagenusisnotthussimultaneous.IfitispriortoBeing,itis
ofthenatureofaPrinciple,andthereforewillbelongonlyto
Being;butifitservesasPrincipletoBeing,itisnotitsgenus:
ifitisnotgenustoBeing,itisequallynotagenusofanything
else;forthatwouldmakeBeingagenusofallotherthings.
Insum,theunityexhibitedinBeingontheonehand
approximatestoUnityAbsoluteandontheothertendsto
identifyitselfwithBeing:Beingisaunityinrelationtothe
Absolute,isBeingbyvirtueofitssequenceuponthat
Absolute:itisindeedpotentiallyaplurality,andyetitremains
aunityandrejectingdivisionrefusestherebytobecomea
genus.
10.InwhatsenseistheparticularmanifestationofBeinga
unity?Clearly,insofarasitisonething,itforfeitsitsunity;
with"one"and"thing"wehavealreadyplurality.Nospecies
canbeaunityinmorethananequivocalsense:aspeciesisa
plurality,sothatthe"unity"hereisthatofanarmyorachorus.

Theunityofthehigherorderdoesnotbelongtospecies;unity
is,thus,ambiguous,nottakingthesameforminBeingandin
particularbeings.
Itfollowsthatunityisnotagenus.Foragenusissuchthat
whereveritisaffirmeditsoppositescannotalsobeaffirmed;
anythingofwhichunityanditsoppositesarealikeaffirmed
andthisimpliesthewholeofBeingcannothaveunityasa
genus.Consequentlyunitycanbeaffirmedasagenusneither
oftheprimarygenerasincetheunityofBeingisasmucha
pluralityasaunity,andnoneoftheother[primary]generaisa
unitytotheentireexclusionofpluralitynorofthingsposterior
toBeing,forthesemostcertainlyareaplurality.Infact,no
genuswithallitsitemscanbeaunity;sothatunitytobecome
agenusmustforfeititsunity.Theunitispriortonumber;yet
numberitmustbe,ifitistobeagenus.
Again,theunitisaunitfromthepointofviewofnumber:ifit
isaunitgenerically,itwillnotbeaunitinthestrictsense.
Again,justastheunit,appearinginnumbers,notregardedasa
genuspredicatedofthem,butisthoughtofasinherentinthem,
soalsounity,thoughpresentinBeing,cannotstandasgenusto
Beingortotheothergeneraortoanythingwhatever.
Further,asthesimplexmustbetheprincipleofthenon
simplex,thoughnotitsgenusforthenthenonsimplextoo
wouldbesimplex,soitstandswithunity;ifunityisa
Principle;itcannotbeagenustoitssubsequents,andtherefore
cannotbeagenusofBeingorofotherthings.Ifitis
neverthelesstobeagenus,everythingofwhichitisagenus
mustbetakenasaunitanotionwhichimpliestheseparation
ofunityfromsubstance:itwillnot,therefore,beall
embracing.justasBeingisnotagenusofeverythingbutonly
ofspecieseachofwhichisabeing,sotoounitywillbeagenus
ofspecieseachofwhichisaunity.Butthatraisesthequestion
ofwhatdifferencethereisbetweenonethingandanotherinso
farastheyarebothunits,correspondingtothedifference
betweenonebeingandanother.
Unity,itmaybesuggested,isdividedinitsconjunctionwith
BeingandSubstance;Beingbecauseitissodividedis
consideredagenustheonegenusmanifestedinmany
particulars;whythenshouldnotunitybesimilarlyagenus,
inasmuchasitsmanifestationsareasmanyasthoseof
Substanceanditisdividedintoasmanyparticulars?
Inthefirstplace,themerefactthatanentityinheresinmany
thingsisnotenoughtomakeitagenusofthosethingsorof
anythingelse:inaword,acommonpropertyneednotbea

genus.Thepointinherentinalineisnotagenusoflines,ora
genusatall;noragain,aswehaveobserved,istheunitylatent
innumbersagenuseitherofthenumbersorofanythingelse:
genusdemandsthatthecommonpropertyofdiverseobjects
involvealsodifferencesarisingoutofitsowncharacter,thatit
formspecies,andthatitbelongtotheessenceoftheobjects.
Butwhatdifferencescantherebeinunity?Whatspeciesdoes
itengender?Ifitproducesthesamespeciesaswefindin
connectionwithBeing,itmustbeidenticalwithBeing:only
thenamewilldiffer,andthetermBeingmaywellsuffice.
11.Weareboundhowevertoenquireunderwhatmodeunity
iscontainedinBeing.Howiswhatistermedthe"dividing"
effectedespeciallythedividingofthegeneraBeingandunity?
Isitthesamedivision,orisitdifferentinthetwocases?
Firstthen:Inwhatsense,precisely,isanygivenparticular
calledandknowntobeaunity?Secondly:Doesunityasused
ofBeingcarrythesameconnotationasinreferencetothe
Absolute?
Unityisnotidenticalinallthings;ithasadifferent
significanceaccordingasitisappliedtotheSensibleandthe
IntellectualrealmsBeingtoo,ofcourse,comportssucha
differenceandthereisadifferenceintheunityaffirmed
amongsensiblethingsascomparedwitheachother;theunity
isnotthesameinthecasesofchorus,camp,ship,house;there
isadifferenceagainasbetweensuchdiscretethingsandthe
continuous.Nevertheless,allarerepresentationsoftheone
exemplar,somequiteremote,othersmoreeffective:thetruer
likenessisintheIntellectual;Soulisaunity,andstillmoreis
IntellectaunityandBeingaunity.
WhenwepredicateBeingofaparticular,dowethereby
predicateofitunity,anddoesthedegreeofitsunitytallywith
thatofitsbeing?Suchcorrespondenceisaccidental:unityis
notproportionatetoBeing;lessunityneednotmeanless
Being.AnarmyorachoirhasnolessBeingthanahouse,
thoughlessunity.
Itwouldappear,then,thattheunityofaparticularisrelated
notsomuchtoBeingastoastandardofperfection:insofaras
theparticularattainsperfection,sofaritisaunity;andthe
degreeofunitydependsonthisattainment.Theparticular
aspiresnotsimplytoBeing,buttoBeinginperfection:itisin
thisstraintowardstheirperfectionthatsuchbeingsasdonot
possessunitystrivetheirutmosttoachieveit.
Thingsofnaturetendbytheirverynaturetocoalescewith
eachotherandalsotounifyeachwithinitself;theirmovement

isnotawayfrombuttowardseachotherandinwardsupon
themselves.Souls,moreover,seemtodesirealwaystopass
intoaunityoverandabovetheunityoftheirownsubstance.
Unityinfactconfrontsthemontwosides:theiroriginandtheir
goalalikeareunity;fromunitytheyhavearisen,andtowards
unitytheystrive.UnityisthusidenticalwithGoodness[isthe
universalstandardofperfection];fornobeingevercameinto
existencewithoutpossessing,fromthatverymoment,an
irresistibletendencytowardsunity.
Fromnaturalthingsweturntotheartificial.Everyartinallits
operationaimsatwhatsoeverunityitscapacityanditsmodels
permit,thoughBeingmostachievesunitysinceitiscloserat
thestart.
Thatiswhyinspeakingofotherentitiesweassertthename
only,forexampleman;whenwesay"oneman,"wehavein
mindmorethanone;andifweaffirmunityofhiminanyother
connection,weregarditassupplementary[tohisessence]:but
whenwespeakofBeingasawholewesayitisoneBeing
withoutpresumingthatitisanythingbutaunity;wethereby
showitscloseassociationwithGoodness.
ThusforBeing,asfortheothers,unityturnsouttobe,insome
sense,PrincipleandTerm,nothoweverinthesamesenseas
forthingsofthephysicalorderadiscrepancyleadingusto
inferthateveninunitytherearedegreesofpriority.
How,then,dowecharacterizetheunity[thusdiverse]in
Being?Arewetothinkofitasacommonpropertyseenalike
inallitsparts?Inthefirstplace,thepointiscommontolines
andyetisnottheirgenus,andthisunityweareconsidering
mayalsobecommontonumbersandnotbetheirgenus
though,weneedhardlysay,theunityofUnityAbsoluteisnot
thatofthenumbers,one,twoandtherest.Secondly,inBeing
thereisnothingtopreventtheexistenceofpriorandposterior,
simpleandcomposite:butunity,evenifitbeidenticalinall
themanifestationsofBeing,havingnodifferentiaecan
producenospecies;butproducingnospeciesitcannotbea
genus.
12.Enoughuponthatsideofthequestion.Buthowdoesthe
perfection[goodness]ofnumbers,lifelessthings,dependupon
theirparticularunity?Justasallotherinanimatesfindtheir
perfectionintheirunity.
Ifitshouldbeobjectedthatnumbersaresimplynonexistent,
weshouldpointoutthatourdiscussionisconcerned[notwith
unitsassuch,but]withbeingsconsideredfromtheaspectof
theirunity.

Wemayagainbeaskedhowthepointsupposingits
independentexistencegrantedparticipatesinperfection.Ifthe
pointischosenasaninanimateobject,thequestionappliesto
allsuchobjects:butperfectiondoesexistinsuchthings,for
exampleinacircle:theperfectionofthecirclewillbe
perfectionforthepoint;itwillaspiretothisperfectionand
strivetoattainit,asfarasitcan,throughthecircle.
Buthowarethefivegeneratoberegarded?Dotheyform
particularsbybeingbrokenupintoparts?No;thegenusexists
asawholeineachofthethingswhosegenusitis.
Buthow,atthat,canitremainaunity?Theunityofagenus
mustbeconsideredasawholeinmany.
Doesitexistthenonlyinthethingsparticipatinginit?No;it
hasanindependentexistenceofitsownaswell.Butthiswill,
nodoubt,becomeclearerasweproceed.
13.WeturntoaskwhyQuantityisnotincludedamongthe
primarygenera,andQualityalso.
Quantityisnotamongtheprimaries,becausetheseare
permanentlyassociatedwithBeing.Motionisboundupwith
ActualBeing[BeinginAct],sinceitisitslife;withMotion,
StabilitytoogaineditsfootholdinReality;withtheseare
associatedDifferenceandIdentity,sothattheyalsoareseenin
conjunctionwithBeing.Butnumber[thebasisofQuantity]is
aposterior.Itisposteriornotonlywithregardtothesegenera
butalsowithinitself;innumbertheposteriorisdividedfrom
theprior;thisisasequenceinwhichtheposteriorsarelatentin
thepriors[anddonotappearsimultaneously].Number
thereforecannotbeincludedamongtheprimarygenera;
whetheritconstitutesagenusatallremainstobeexamined.
Magnitude[extendedquantity]isinastillhigherdegree
posteriorandcomposite,foritcontainswithinitselfnumber,
lineandsurface.Nowifcontinuousmagnitudederivesits
quantityfromnumber,andnumberisnotagenus,howcan
magnitudeholdthatstatus?Besides,magnitudes,likenumbers,
admitofpriorityandposteriority.
If,then,Quantitybeconstitutedbyacommonelementinboth
numberandmagnitude,wemustascertainthenatureofthis
commonelement,andconsiderit,oncediscovered,asa
posteriorgenus,notasoneofthePrimaries:thusfailingof
primarystatus,itmustberelated,directlyorindirectly,toone
ofthePrimaries.
WemaytakeitasclearthatitisthenatureofQuantityto

indicateacertainquantum,andtomeasurethequantumofthe
particular;Quantityismoreover,inasense,itselfaquantum.
Butifthequantumisthecommonelementinnumberand
magnitude,eitherwehavenumberasaprimarywith
magnitudederivedfromit,orelsenumbermustconsistofa
blendingofMotionandStability,whilemagnitudewillbea
formofMotionorwilloriginateinMotion,Motiongoingforth
toinfinityandStabilitycreatingtheunitbycheckingthat
advance.
Buttheproblemoftheoriginofnumberandmagnitude,or
ratherofhowtheysubsistandareconceived,mustbeheld
over.Itmay,thus,befoundthatnumberisamongtheprimary
genera,whilemagnitudeisposteriorandcomposite;orthat
numberbelongstothegenusStability,whilemagnitudemust
beconsignedtoMotion.Butweproposetodiscussallthisata
laterstage.
14.WhyisQuality,again,notincludedamongthePrimaries?
BecauselikeQuantityitisaposterior,subsequentto
Substance.PrimarySubstancemustnecessarilycontain
QuantityandQualityasitsconsequents;itcannotoweits
subsistencetothem,orrequirethemforitscompletion:that
wouldmakeitposteriortoQualityandQuantity.
Nowinthecaseofcompositesubstancesthoseconstituted
fromdiverseelementsnumberandqualitiesprovideameans
ofdifferentiation:thequalitiesmaybedetachedfromthe
commoncorearoundwhichtheyarefoundtogroup
themselves.Butintheprimarygenerathereisnodistinctionto
bedrawnbetweensimplesandcomposites;thedifferenceis
betweensimplesandthoseentitieswhichcompletenota
particularsubstancebutSubstanceassuch.Aparticular
substancemayverywellreceivecompletionfromQuality,for
thoughitalreadyhasSubstancebeforetheaccessionof
Quality,itsparticularcharacterisexternaltoSubstance.Butin
Substanceitselfalltheelementsaresubstantial.
Nevertheless,weventuredtoassertelsewherethatwhilethe
complementsofSubstanceareonlybyanalogycalledqualities,
yetaccessionsofexternaloriginandsubsequenttoSubstance
arereallyqualities;that,further,thepropertieswhichinherein
substancesaretheiractivities[Acts],whilethosewhichare
subsequentaremerelymodifications[orPassions]:wenow
affirmthattheattributesoftheparticularsubstancearenever
complementarytoSubstance[assuch];anaccessionof
Substancedoesnotcometothesubstanceofmanquaman;he
is,onthecontrary,Substanceinahigherdegreebeforehe
arrivesatdifferentiation,justasheisalready"livingbeing"
beforehepassesintotherationalspecies.

15.HowthendothefourgeneracompleteSubstancewithout
qualifyingitorevenparticularizingit?
IthasbeenobservedthatBeingisprimary,anditisclearthat
noneofthefourMotion,Stability,Difference,Identityis
distinctfromit.ThatthisMotiondoesnotproduceQualityis
doubtlessalsoclear,butawordortwowillmakeitclearer
still.
IfMotionistheActofSubstance,andBeingandthePrimaries
ingeneralareitsAct,thenMotionisnotanaccidental
attribute:astheActofwhatisnecessarilyactual[what
necessarilyinvolvesAct],itisnolongertobeconsideredas
thecomplementofSubstancebutasSubstanceitself.Forthis
reason,then,ithasnotbeenassignedtoaposteriorclass,or
referredtoQuality,buthasbeenmadecontemporarywith
Being.
ThetruthisnotthatBeingfirstisandthentakesMotion,first
isandthenacquiresStability:neitherStabilitynorMotionisa
meremodificationofBeing.Similarly,IdentityandDifference
arenotlateradditions:Beingdidnotgrowintoplurality;its
veryunitywasaplurality;butpluralityimpliesDifference,and
unityinpluralityinvolvesIdentity.
Substance[RealBeing]requiresnomorethanthesefive
constituents;butwhenwehavetoturntothelowersphere,we
findotherprinciplesgivingrisenolongertoSubstance(as
such)buttoquantitativeSubstanceandqualitative:theseother
principlesmayberegardedasgenerabutnotprimarygenera.
16.AsforRelation,manifestlyanoffshoot,howcanitbe
includedamongprimaries?Relationisofthingrangedagainst
thing;itisnotselfpivoted,butlooksoutward.
PlaceandDatearestillmoreremotefromBeing.Placedenotes
thepresenceofoneentitywithinanother,sothatitinvolvesa
duality;butagenusmustbeaunity,notacomposite.Besides,
Placedoesnotexistinthehighersphere,andthepresent
discussionisconcernedwiththerealmofTrueBeing.
WhethertimeisThere,remainstobeconsidered.Apparentlyit
haslessclaimthanevenPlace.Ifitisameasurement,andthat
ameasurementofMotion,wehavetwoentities;thewholeisa
compositeandposteriortoMotion;thereforeitisnotonan
equalfootingwithMotioninourclassification.
ActionandPassivitypresupposeMotion;if,then,theyexistin
thehighersphere,theyeachinvolveaduality;neitherisa
simplex.

Possessionisaduality,whileSituation,assignifyingonething
situatedinanother,isathreefoldconception.
17.Whyarenotbeauty,goodnessandthevirtues,together
withknowledgeandintelligence,includedamongtheprimary
genera?
IfbygoodnesswemeanTheFirstwhatwecallthePrinciple
ofGoodness,thePrincipleofwhichwecanpredicatenothing,
givingitthisnameonlybecausewehavenoothermeansof
indicatingitthengoodness,clearly,canbethegenusof
nothing:thisprincipleisnotaffirmedofotherthings;ifit
were,eachofthesewouldbeGoodnessitself.Thetruthisthat
itispriortoSubstance,notcontainedinit.If,onthecontrary,
wemeangoodnessasaquality,noqualitycanberanked
amongtheprimaries.
DoesthisimplythatthenatureofBeingisnotgood?Notgood,
tobeginwith,inthesenseinwhichTheFirstisgood,butin
anothersenseoftheword:moreover,Beingdoesnotpossess
itsgoodnessasaqualitybutasaconstituent.
Buttheothergeneratoo,wesaid,areconstituentsofBeing,
andareregardedasgenerabecauseeachisacommonproperty
foundinmanythings.Ifthengoodnessissimilarlyobservedin
everypartofSubstanceorBeing,orinmostparts,whyis
goodnessnotagenus,andaprimarygenus?Becauseitisnot
foundidenticalinallthepartsofBeing,butappearsindegrees,
first,secondandsubsequent,whetheritbebecauseonepartis
derivedfromanotherposteriorfrompriororbecauseallare
posteriortothetranscendentUnity,differentpartsofBeing
participatinginitindiversedegreescorrespondingtotheir
characteristicnatures.
Ifhoweverwemustmakegoodnessagenusaswell[asa
transcendentsource],itwillbeaposteriorgenus,forgoodness
isposteriortoSubstanceandposteriortowhatconstitutesthe
genericnotionofBeing,howeverunfailinglyitbefound
associatedwithBeing;butthePrimaries,wedecided,belongto
Beingassuch,andgotoformSubstance.
ThisindeediswhywepositthatwhichtranscendsBeing,since
BeingandSubstancecannotbutbeaplurality,necessarily
comprisingthegeneraenumeratedandthereforeforminga
oneandmany.
Itistruethatwedonothesitatetospeakofthegoodness
inherentinBeing"whenwearethinkingofthatActbywhich
Beingtends,ofitsnature,towardstheOne:thus,weaffirm
goodnessofitinthesensethatitistherebymouldedintothe

likenessofTheGood.Butifthis"goodnessinherentinBeing"
isanActdirectedtowardTheGood,itisthelifeofBeing:but
thislifeisMotion,andMotionisalreadyoneofthegenera.
18.Topasstotheconsiderationofbeauty:
IfbybeautywemeantheprimaryBeauty,thesameorsimilar
argumentswillapplyhereastogoodness:andifthebeautyin
theIdealFormis,asitwere,aneffulgence[fromthatprimary
Beauty],wemayobservethatitisnotidenticalinall
participantsandthataneffulgenceisnecessarilyaposterior.
IfwemeanthebeautywhichidentifiesitselfwithSubstance,
thishasbeencoveredinourtreatmentofSubstance.
If,again,wemeanbeautyinrelationtoourselvesasspectators
inwhomitproducesacertainexperience,thisAct[of
production]isMotionandnonethelessMotionbybeing
directedtowardsAbsoluteBeauty.
Knowledgeagain,isMotionoriginatingintheself;itisthe
observationofBeinganAct,notaState:henceittoofalls
underMotion,orperhapsmoresuitablyunderStability,or
evenunderboth;ifunderboth,knowledgemustbethoughtof
asacomplex,andifacomplex,isposterior.
Intelligence,sinceitconnotesintelligentBeingandcomprises
thetotalofexistence,cannotbeoneofthegenera:thetrue
Intelligence[orIntellect]isBeingtakenwithallits
concomitants[withtheotherfourgenera];itisactuallythe
sumofalltheExistents:Beingonthecontrary,strippedofits
concomitants,maybecountedasagenusandheldtoan
elementinIntelligence.
Justiceandselfcontrol[sophrosyne],andvirtueingeneral
theseareallvariousActsofIntelligence:theyareconsequently
notprimarygenera;theyareposteriortoagenus,thatistosay,
theyarespecies.
19.Havingestablishedourfourprimarygenera,itremainsfor
ustoenquirewhethereachofthemofitselfaloneproduces
species.Andespecially,canBeingbedividedindependently,
thatiswithoutdrawingupontheothergenera?Surelynot:the
differentiaemustcomefromoutsidethegenusdifferentiated:
theymustbedifferentiaeofBeingproper,butcannotbe
identicalwithit.
Wherethenisittofindthem?Obviouslynotinnonbeings.If
theninbeings,andthethreegeneraareallthatisleft,clearlyit
mustfindtheminthese,byconjunctionandcouplementwith

these,whichwillcomeintoexistencesimultaneouslywith
itself.
Butifallcomeintoexistencesimultaneously,whatelseis
producedbutthatamalgamofallExistentswhichwehavejust
considered[Intellect]?Howcanotherthingsexistoverand
abovethisallincludingamalgam?Andifalltheconstituents
ofthisamalgamaregenera,howdotheyproducespecies?
HowdoesMotionproducespeciesofMotion?Similarlywith
Stabilityandtheothergenera.
Awordofwarningmustherebegivenagainstsinkingthe
variousgeneraintheirspecies;andalsoagainstreducingthe
genustoamerepredicate,somethingmerelyseeninthe
species.Thegenusmustexistatonceinitselfandinits
species;itblends,butitmustalsobepure;incontributing
alongwithothergeneratoformSubstance,itmustnotdestroy
itself.Thereareproblemsherethatdemandinvestigation.
ButsinceweidentifiedtheamalgamoftheExistents[or
primarygenera]withtheparticularintellect,Intellectassuch
beingfoundidenticalwithBeingorSubstance,andtherefore
priortoalltheExistents,whichmayberegardedasitsspecies
ormembers,wemayinferthattheintellect,consideredas
completelyunfolded,isasubsequent.
Ourtreatmentofthisproblemmayservetopromoteour
investigation;wewilltakeitasakindofexample,andwithit
embarkuponourenquiry.
20.WemaythusdistinguishtwophasesofIntellect,inoneof
whichitmaybetakenashavingnocontactwhateverwith
particularsandnoActuponanything;thusitiskeptapartfrom
beingaparticularintellect.Inthesamewayscienceispriorto
anyofitsconstituentspecies,andthespecificscienceisprior
toanyofitscomponentparts:beingnoneofitsparticulars,itis
thepotentialityofall;eachparticular,ontheotherhand,is
actuallyitself,butpotentiallythesumofalltheparticulars:and
aswiththespecificscience,sowithscienceasawhole.The
specificscienceslieinpotentialityinsciencethetotal;evenin
theirspecificcharactertheyarepotentiallythewhole;they
havethewholepredicatedofthemandnotmerelyapartofthe
whole.Atthesametime,sciencemustexistasathinginitself,
unharmedbyitsdivisions.
SowithIntellect.Intellectasawholemustbethoughtofas
priortotheintellectsactualizedasindividuals;butwhenwe
cometotheparticularintellects,wefindthatwhatsubsistsin
theparticularsmustbemaintainedfromthetotality.The
Intellectsubsistinginthetotalityisaproviderfortheparticular

intellects,isthepotentialityofthem:itinvolvesthemas
membersofitsuniversality,whiletheyinturninvolvethe
universalIntellectintheirparticularity,justastheparticular
scienceinvolvessciencethetotal.
ThegreatIntellect,wemaintain,existsinitselfandthe
particularintellectsinthemselves;yettheparticularsare
embracedinthewhole,andthewholeintheparticulars.The
particularintellectsexistbythemselvesandinanother,the
universalbyitselfandinthose.Alltheparticularsexist
potentiallyinthatselfexistentuniversal,whichactuallyisthe
totality,potentiallyeachisolatedmember:ontheotherhand,
eachparticularisactuallywhatitis[itsindividualself],
potentiallythetotality.Insofaraswhatispredicatedofthem
istheiressence,theyareactuallywhatispredicatedofthem;
butwherethepredicateisagenus,theyarethatonly
potentially.Ontheotherhand,theuniversalinsofarasitisa
genusisthepotentialityofallitssubordinatespecies,though
noneoftheminactuality;allarelatentinit,butbecauseits
essentialnatureexistsinactualitybeforetheexistenceofthe
species,itdoesnotsubmittobeitselfparticularized.Ifthenthe
particularsaretoexistinactualitytoexist,forexample,as
speciesthecausemustlieintheActradiatingfromthe
universal.
21.HowthendoestheuniversalIntellectproducethe
particularswhile,invirtueofitsReasonPrinciple,remaininga
unity?Inotherwords,howdothevariousgradesofBeing,as
wecallthem,arisefromthefourprimaries?Hereisthisgreat,
thisinfiniteIntellect,notgiventoidleutterancebuttosheer
intellection,allembracing,integral,nopart,noindividual:
how,weask,canitpossiblybethesourceofallthisplurality?
Numberatalleventsitpossessesintheobjectsofits
contemplation:itisthusoneandmany,andthemanyare
powers,wonderfulpowers,notweakbut,beingpure,
supremelygreatand,sotospeak,fulltooverflowingpowersin
verytruth,knowingnolimit,sothattheyareinfinite,infinity,
MagnitudeAbsolute.
AswesurveythisMagnitudewiththebeautyofBeingwithin
itandthegloryandlightaroundit,allcontainedinIntellect,
wesee,simultaneously,Qualityalreadyinbloom,andalong
withthecontinuityofitsActwecatchaglimpseofMagnitude
atRest.Then,withone,twoandthreeinIntellect,Magnitude
appearsasofthreedimensions,withQuantityentire.Quantity
thusgivenandQuality,bothmergingintooneand,wemay
almostsay,becomingone,thereisatonceshape.Difference
slipsintodividebothQuantityandQuality,andsowehave
variationsinshapeanddifferencesofQuality.Identity,coming

inwithDifference,createsequality,Differencemeanwhile
introducingintoQuantityinequality,whetherinnumberorin
magnitude:thusareproducedcirclesandsquares,andirregular
figures,withnumberlikeandunlike,oddandeven.
ThelifeofIntellectisintelligent,anditsactivity[Act]hasno
failingpoint:henceitexcludesnoneoftheconstituentswe
havediscoveredwithinit,eachoneofwhichwenowseeasan
intellectualfunction,andallofthempossessedbyvirtueofits
distinctivepowerandinthemodeappropriatetoIntellect.
ButthoughIntellectpossessesthemallbywayofthought,this
isnotdiscursivethought:nothingitlacksthatiscapableof
servingasReasonPrinciple,whileitmayitselfberegardedas
onegreatandperfectReasonPrinciple,holdingallthe
PrinciplesasoneandproceedingfromitsownPrimaries,or
ratherhavingeternallyproceeded,sothat"proceeding"is
nevertrueofit.Itisauniversalrulethatwhateverreasoning
discoverstoexistinNatureistobefoundinIntellectapart
fromallratiocination:weconcludethatBeinghassocreated
Intellectthatitsreasoningisafteramodesimilartothatofthe
Principleswhichproducelivingbeings;fortheReason
Principles,priortoreasoningthoughtheyare,actinvariablyin
themannerwhichthemostcarefulreasoningwouldadoptin
ordertoattainthebestresults.
Whatconditions,then,arewetothinkofasexistinginthat
realmwhichispriortoNatureandtranscendsthePrinciplesof
Nature?InasphereinwhichSubstanceisnotdistinctfrom
Intellect,andneitherBeingnorIntellectisofalienorigin,itis
obviousthatBeingisbestservedbythedominationof
Intellect,sothatBeingiswhatIntellectwillsandis:thusalone
canitbeauthenticandprimaryBeing;forifBeingistobein
anysensederived,itsderivationmustbefromIntellect.
Being,thus,exhibitseveryshapeandeveryquality;itisnot
seenasathingdeterminedbysomeoneparticularquality;
therecouldnotbeoneonly,sincetheprincipleofDifferenceis
there;andsinceIdentityisequallythere,itmustbe
simultaneouslyoneandmany.AndsoBeingis;suchitalways
was:unitywithpluralityappearsinallitsspecies,aswitness
allthevariationsofmagnitude,shapeandquality.Clearly
nothingmaylegitimatelybeexcluded[fromBeing],forthe
wholemustbecompleteinthehigherspherewhich,otherwise,
wouldnotbethewhole.
Life,too,burstuponBeing,orratherwasinseparablyboundup
withit;andthusitwasthatalllivingthingsofnecessitycame
tobe.Bodytoowasthere,sinceMatterandQualitywere
present.

Everythingexistsforever,unfailing,involvedbyvery
existenceineternity.Individualshavetheirseparateentities,
butareatoneinthe[total]unity.Thecomplex,sotospeak,of
themall,thuscombined,isIntellect;andIntellect,holdingall
existencewithinitself,isacompletelivingbeing,andthe
essentialIdeaofLivingBeing.InsofarasIntellectsubmitsto
contemplationbyitsderivative,becominganIntelligible,it
givesthatderivativetherightalsotobecalled"livingbeing."
22.WemayhereadducethepregnantwordsofPlato:
"InasmuchasIntellectperceivesthevarietyandpluralityofthe
FormspresentinthecompleteLivingBeing...."Thewords
applyequallytoSoul;SoulissubsequenttoIntellect,yetbyits
verynatureitinvolvesIntellectinitselfandperceivesmore
clearlyinthatprior.ThereisIntellectinourintellectalso,
whichagainperceivesmoreclearlyinitsprior,forwhileof
itselfitmerelyperceives,intheprioritalsoperceivesitsown
perception.
Thisintellect,then,towhichweascribeperception,thoughnot
divorcedfromthepriorinwhichitoriginates,evolvesplurality
outofunityandhasboundupwithittheprincipleof
Difference:itthereforetakestheformofapluralityinunity.A
pluralityinunity,itproducesthemanyintellectsbythedictate
ofitsverynature.
Itiscertainlynonumericalunity,noindividualthing;for
whateveryoufindinthatsphereisaspecies,sinceitis
divorcedfromMatter.Thismaybetheimportofthedifficult
wordsofPlato,thatSubstanceisbrokenupintoaninfinityof
parts.Solongasthedivisionproceedsfromgenustospecies,
infinityisnotreached;alimitissetbythespeciesgenerated:
thelowestspecies,howeverthatwhichisnotdividedinto
furtherspeciesmaybemoreaccuratelyregardedasinfinite.
Andthisisthemeaningofthewords:"torelegatethemonce
andforalltoinfinityandthereabandonthem."Asfor
particulars,theyare,consideredinthemselves,infinite,but
comeundernumberbybeingembracedbythe[total]unity.
NowSoulhasIntellectforitsprior,isthereforecircumscribed
bynumberdowntoitsultimateextremity;atthatpointinfinity
isreached.Theparticularintellect,thoughallembracing,isa
partialthing,andthecollectiveIntellectanditsvarious
manifestations[alltheparticularintellects]areinactuality
partsofthatpart.Soultooisapartofapart,thoughinthe
senseofbeinganAct[actuality]derivedfromit.WhentheAct
ofIntellectisdirecteduponitself,theresultisthemanifold
[particular]intellects;whenitlooksoutwards,Soulis
produced.

IfSoulactsasagenusoraspecies,thevarious[particular]
soulsmustactasspecies.Theiractivities[Acts]willbe
twofold:theactivityupwardisIntellect;thatwhichlooks
downwardconstitutestheotherpowersimposedbythe
particularReasonPrinciple[theReasonPrincipleofthebeing
ensouled];thelowestactivityofSoulisinitscontactwith
MattertowhichitbringsForm.
ThislowerpartofSouldoesnotpreventtherestfrombeing
entirelyinthehighersphere:indeedwhatwecallthelower
partisbutanimageofSoul:notthatitiscutofffromSoul;it
islikethereflectioninthemirror,dependingupontheoriginal
whichstandsoutsideofit.
Butwemustkeepinmindwhatthis"outside"means.Uptothe
productionoftheimage,theIntellectualrealmiswhollyand
exclusivelycomposedofIntellectualBeings:inthesameway
theSensibleworld,representingthatinsofarasitisableto
retainthelikenessofalivingbeing,isitselfalivingbeing:the
relationislikethatofaportraitorreflectiontotheoriginal
whichisregardedaspriortothewaterorthepainting
reproducingit.
Therepresentation,notice,intheportraitoronthewaterisnot
ofthedualbeing,butoftheoneelement[Matter]asformedby
theother[Soul].Similarly,thislikenessoftheIntellectual
realmcarriesimages,notofthecreativeelement,butofthe
entitiescontainedinthatcreator,includingManwithevery
otherlivingbeing:creatorandcreatedarealikelivingbeings,
thoughofadifferentlife,andbothcoexistintheIntellectual
realm.

EnneadVI
Thirdtractate:Onthekindsofbeing(3)
WrittenbyPlotinus,253270A.D.
1.WehavenowexplainedourconceptionofReality[True
Being]andconsideredhowfaritagreeswiththeteachingof
Plato.Wehavestilltoinvestigatetheopposedprinciple[the
principleofBecoming].
Thereisthepossibilitythatthegenerapositedforthe
Intellectualspherewillsufficefortheloweralso;possiblywith
thesegeneraotherswillberequired;again,thetwoseriesmay
differentirely;orperhapssomeofthesensiblegenerawillbe
identicalwiththeirintellectualprototypes,andothersdifferent
"identical,"however,beingunderstoodtomeanonlyanalogous

andinpossessionofacommonname,asourresultswillmake
dear.
Wemustbeginontheselines:
ThesubjectofourdiscussionistheSensiblerealm:Sensible
Existenceisentirelyembracedbywhatweknowasthe
Universe:ourduty,then,wouldseemtobeclearenoughto
takethisUniverseandanalyseitsnature,classifyingits
constituentpartsandarrangingthembyspecies.Supposethat
weweremakingadivisionofspeech:weshouldreduceits
infinitytofiniteterms,andfromtheidentityappearinginmany
instancesevolveaunity,thenanotherandanother,untilwe
arrivedatsomedefinitenumber;eachsuchunitweshouldcall
aspeciesifimposeduponindividuals,agenusifimposedupon
species.Thus,everyspeciesofspeechandsimilarlyall
phenomenamightbereferredtoaunity;speechorelement
mightbepredicatedofthemall.
Thisprocedurehoweverisaswehavealreadyshown,
impossibleindealingwiththesubjectofourpresentenquiry.
NewgeneramustbesoughtforthisUniversegeneradistinct
fromthoseoftheIntellectual,inasmuchasthisrealmis
differentfromthat,analogousindeedbutneveridentical,a
mereimageofthehigher.True,itinvolvestheparallel
existenceofBodyandSoul,fortheUniverseisalivingform:
essentiallyhoweverSoulisoftheIntellectualanddoesnot
enterintothestructureofwhatiscalledSensibleBeing.
Rememberingthisfact,wemusthowevergreatthedifficulty
excludeSoulfromthepresentinvestigation,justasinacensus
ofcitizens,takenintheinterestsofcommerceandtaxation,we
shouldignorethealienpopulation.Asfortheexperiencesto
whichSoulisindirectlysubjectinitsconjunctionwithBody
andbyreasonofBody'spresence,theirclassificationmustbe
attemptedatalaterstage,whenweenquireintothedetailsof
SensibleExistence.
2.Ourfirstobservationsmustbedirectedtowhatpassesinthe
SensiblerealmforSubstance.Itis,weshallagree,onlyby
analogythatthenaturemanifestedinbodiesisdesignatedas
Substance,andbynomeansbecausesuchtermsasSubstance
orBeingtallywiththenotionofbodiesinflux;theproperterm
wouldbeBecoming.
ButBecomingisnotauniformnature;bodiescompriseunder
thesingleheadsimplesandcomposites,togetherwith
accidentalsorconsequents,theselastthemselvescapableof
separateclassification.

Alternatively,BecomingmaybedividedintoMatterandthe
FormimposeduponMatter.Thesemayberegardedeachasa
separategenus,orelsebothmaybebroughtunderasingle
categoryandreceivealikethenameofSubstance.
Butwhat,wemayask,haveMatterandFormincommon?In
whatsensecanMatterbeconceivedasagenus,andwhatwill
beitsspecies?WhatisthedifferentiaofMatter?Inwhich
genus,MatterorForm,arewetorankthecompositeofboth?
ItmaybethisverycompositewhichconstitutestheSubstance
manifestedinbodies,neitherofthecomponentsbyitself
answeringtotheconceptionofBody:how,then,canwerank
theminoneandthesamegenusasthecomposite?Howcan
theelementsofathingbebroughtwithinthesamegenusasthe
thingitself?Yetifwebeginwithbodies,ourfirstprinciples
willbecompounds.
Whynotresorttoanalogy?Admittedthattheclassificationof
theSensiblecannotproceedalongtheidenticallinesmarked
outfortheIntellectual:isthereanyreasonwhyweshouldnot
forIntellectualBeingsubstituteMatter,andforIntellectual
MotionsubstituteSensibleForm,whichisinasensethelife
andconsummationofMatter?TheinertiaofMatterwould
correspondwithStability,whiletheIdentityandDifferenceof
theIntellectualwouldfindtheircounterpartsinthesimilarity
anddiversitywhichobtainintheSensiblerealm.
But,inthefirstplace,MatterdoesnotpossessoracquireForm
asitslifeoritsAct;Formentersitfromwithout,andremains
foreigntoitsnature.Secondly,FormintheIntellectualisan
Actandamotion;intheSensibleMotionisdifferentfrom
Formandaccidentaltoit:ForminrelationtoMatter
approximatesrathertoStabilitythantoMotion;forby
determiningMatter'sindeterminationitconfersuponitasort
ofrepose.
InthehigherrealmIdentityandDifferencepresupposeaunity
atonceidenticalanddifferent:athinginthelowerisdifferent
onlybyparticipationinDifferenceandinrelationtosome
otherthing;IdentityandDifferenceareherepredicatedofthe
particular,whichisnot,asinthatrealm,aposterior.
AsforStability,howcanitbelongtoMatter,whichisdistorted
intoeveryvarietyofmass,receivingitsformsfromwithout,
andevenwiththeaidoftheseformsincapableofoffspring.
Thismodeofdivisionmustaccordinglybeabandoned.
3.Howthendowegotowork?

LetusbeginbydistinguishingMatter,Form,theMixtureof
both,andtheAttributesoftheMixture.TheAttributesmaybe
subdividedintothosewhicharemerepredicates,andthose
servingalsoasaccidents.Theaccidentsmaybeeither
inclusiveorincluded;theymay,further,beclassifiedas
activities,experiences,consequents.
Matterwillbefoundcommontoallsubstances,nothoweveras
agenus,sinceithasnodifferentiaeunlessindeeddifferentiae
beascribedtoitonthegroundofitstakingsuchvariousforms
asfireandair.
ItmaybeheldthatMatterissufficientlyconstitutedagenusby
thefactthatthethingsinwhichitappearsholditincommon,
orinthatitpresentsitselfasawholeofparts.Inthissense
Matterwillindeedbeagenus,thoughnotintheacceptedsense
oftheterm.Matter,wemayremark,isalsoasingleelement,if
theelementassuchisabletoconstituteagenus.
Further,iftoaFormbeaddedthequalification"boundup
with,involvedinMatter,"MatterseparatesthatFormfrom
otherForms:itdoesnothoweverembracethewholeof
SubstantialForm[as,tobethegenusofForm,itmust].
Wemay,again,regardFormasthecreatorofSubstanceand
maketheReasonPrincipleofSubstancedependentupon
Form:yetwedonotcometherebytoanunderstandingofthe
natureofSubstance.
Wemay,also,restrictSubstancetotheComposite.Matterand
Formthenceasetobesubstances.IftheyareSubstanceequally
withtheComposite,itremainstoenquirewhatthereis
commontoallthree.
The"merepredicates"fallunderthecategoryofRelation:such
arecauseandelement.Theaccidentsincludedinthecomposite
substancesirefoundtobeeitherQualityorQuantity;those
whichareinclusiveareofthenatureofSpaceandTime.
ActivitiesandexperiencescompriseMotions;consequents
SpaceandTime,whichareconsequentsrespectivelyofthe
CompositesandofMotion.
Thefirstthreeentities[Matter,Form,Composite]go,aswe
havediscovered,tomakeasinglecommongenus,theSensible
counterpartofSubstance.ThenfollowinorderRelation,
Quantity,Quality,Timeduringwhich,Placeinwhich,
Motion;though,withTimeandSpacealreadyincluded[under
Relation],TimeduringwhichandPlaceinwhichbecome
superfluous.

Thuswehavefivegenera,countingthefirstthreeentitiesas
one.Ifthefirstthreearenotmassedintoaunity,theserieswill
beMatter,Form,Composite,Relation,Quantity,Quality,
Motion.Thelastthreemay,again,beincludedinRelation,
whichiscapableofbearingthiswiderextension.
4.What,then,wehavetoask,istheconstantelementinthe
firstthreeentities?Whatisitthatidentifiesthemwiththeir
inherentSubstance?
Isitthecapacitytoserveasabase?ButMatter,wemaintain,
servesasthebaseandseatofForm:Form,thus,willbe
excludedfromthecategoryofSubstance.Again,the
Compositeisthebaseandseatofattributes:hence,Form
combinedwithMatterwillbethebasicgroundofComposites,
oratanyrateofallposteriorsoftheCompositeQuantity,
Quality,Motion,andtherest.
ButperhapswemaythinkSubstancevalidlydefinedasthat
whichisnotpredicatedofanythingelse.Whiteandblackare
predicatedofanobjecthavingoneorotherofthesequalities;
doublepresupposessomethingdistinctfromitselfwerefernot
tothehalf,buttothelengthofwoodofwhichdoublenessis
affirmed.fatherquafatherisapredicate;knowledgeis
predicatedofthesubjectinwhomtheknowledgeexists;space
isthelimitofsomething,timethemeasureofsomething.Fire,
ontheotherhand,ispredicatedofnothing;woodassuchis
predicatedofnothing;andsowithman,Socrates,andthe
compositesubstanceingeneral.
EquallytheSubstantialFormisneverapredicate,sinceit
neveractsasamodificationofanything.Formisnotan
attributeofMatterhence,isnotpredicableofMatteritis
simplyaconstituentoftheCouplement.Ontheotherhand,the
Formofamanisnotdifferentfromthemanhimself[andso
doesnot"modify"theCouplement].
Matter,similarly,ispartofawhole,andbelongstosomething
elseonlyastoawholeandnotastoaseparatethingofwhich
itispredicated.White,onthecontrary,essentiallybelongsto
somethingdistinctfromitself.
Weconcludethatnothingbelongingtosomethingelseand
predicatedofitcanbeSubstance.Substanceisthatwhich
belongsessentiallytoitself,or,insofarasitisapartofthe
differentiatedobject,servesonlytocompletetheComposite.
EachoreitherpartoftheCompositebelongstoitself,andis
onlyaffirmedoftheCompositeinaspecialsense:onlyqua
partofthewholeisitpredicatedofsomethingelse;qua
individualitisneverinitsessentialnaturepredicatedofan

external.
ItmaybeclaimedasacommonelementinMatter,Formand
theCouplementthattheyareallsubstrates.Butthemodein
whichMatteristhesubstrateofFormisdifferentfromthatin
whichFormandtheCouplementaresubstratesoftheir
modifications.
AndisitstrictlytruetosaythatMatteristhesubstrateof
Form?FormisratherthecompletionwhichMatter'snatureas
purepotentialitydemands.
Moreover,FormcannotbesaidtoresideinMatter[asina
substrate].Whenonethingcombineswithanothertoforma
unity,theonedoesnotresideintheother;bothalikeare
substratesofathird:thus,Man[theForm]andaman[the
Composite]aresubstratesoftheirexperiences,andarepriorto
theiractivitiesandconsequents.
Substance,then,isthatfromwhichallotherthingsproceed
andtowhichtheyowetheirexistence;itisthecentreof
passivityandthesourceofaction.
5.Theseareincontrovertiblefactsinregardtothepseudo
substanceoftheSensiblerealm:iftheyapplyalsoinsome
degreetotheTrueSubstanceoftheIntellectual,the
coincidenceis,doubtless,tobeattributedtoanalogyand
ambiguityofterms.
Weareawarethat"thefirst"issocalledonlyinrelationtothe
thingswhichcomeafterit:"first"hasnoabsolutesignificance;
thefirstofoneseriesissubsequenttothelastofanother.
"Substrate,"similarly,variesinmeaning[asappliedtothe
higherandtothelower],whileasforpassivityitsvery
existenceintheIntellectualisquestionable;ifitdoesexist
there,itisnotthepassivityoftheSensible.
Itfollowsthatthefactof"notbeingpresentinasubject[or
substrate]isnotuniversallytrueofSubstance,unlesspresence
inasubjectbestipulatedasnotincludingthecaseofthepart
presentinthewholeorofonethingcombiningwithanotherto
formadistinctunity;athingwillnotbepresentasinasubject
inthatwithwhichitcooperatesintheinformationofa
compositesubstance.Form,therefore,isnotpresentinMatter
asinasubject,norisMansopresentinSocrates,sinceManis
partofSocrates.
Substance,then,isthatwhichisnotpresentinasubject.Butif
weadoptthedefinition"neitherpresentinasubjectnor
predicatedofasubject,"wemustaddtothesecond"subject"

thequalification"distinct,"inorderthatwemaynotexclude
thecaseofManpredicatedofaparticularman.WhenI
predicateManofSocrates,itisasthoughIaffirmed,notthata
pieceofwoodiswhite,butthatwhitenessiswhite;forin
assertingthatSocratesisaman,IpredicateMan[theuniversal]
ofaparticularman,IaffirmManofthemanhoodinSocrates;I
amreallysayingonlythatSocratesisSocrates,orthatthis
particularrationalanimalisananimal.
Itmaybeobjectedthatnonpresenceinasubjectisnot
peculiartoSubstance,inasmuchasthedifferentiaofa
substanceisnomorepresentinasubjectthanthesubstance
itself;butthisobjectionresultsfromtakingapartofthewhole
substance,suchas"twofooted"inourexample,andasserting
thatthispartisnotpresentinasubject:ifwetake,not"two
footed"whichismerelyanaspectofSubstance,but"two
footedness"bywhichwesignifynotSubstancebutQuality,we
shallfindthatthis"twofootedness"isindeedpresentina
subject.
WemaybetoldthatneitherTimenorPlaceispresentina
subject.ButifthedefinitionofTimeasthemeasureofMotion
beregardedasdenotingsomethingmeasured,the"measure"
willbepresentinMotionasinasubject,whileMotionwillbe
presentinthemoved:if,onthecontrary,itbesupposedto
signifyaprincipleofmeasurement,the"measure"willbe
presentinthemeasurer.
Placeisthelimitofthesurroundingspace,andthusispresent
inthatspace.
Thetruthis,however,thatthe"Substance"ofourenquirymay
beapprehendedindirectlyoppositeways:itmaybe
determinedbyoneofthepropertieswehavebeendiscussing,
bymorethanone,byallatonce,accordingastheyanswerto
thenotionsofMatter,FormandtheCouplement.
6.Granted,itmaybeurged,thattheseobservationsuponthe
natureofSubstancearesound,wehavenotyetarrivedata
statementofitsessence.Ourcriticdoubtlessexpectstoseethis
"Sensible":butitsessence,itscharacteristicbeing,cannotbe
seen.
DoweinferthatfireandwaterarenotSubstance?They
certainlyarenotSubstancebecausetheyarevisible.Why,
then?BecausetheypossessMatter?No.OrForm?No.Nor
becausetheyinvolveaCouplementofMatterandForm.Then
whyaretheySubstance?Byexisting.ButdoesnotQuantity
exist,andQuality?Thisanomalyistobeexplainedbyan
equivocationintheterm"existence."

What,then,isthemeaningof"existence"asappliedtofire,
earthandtheotherelements?Whatisthedifferencebetween
thisexistenceandexistenceintheothercategories?Itisthe
differencebetweenbeingsimplythatwhichmerelyisand
beingwhite.Butsurelythebeingqualifiedby"white"isthe
sameasthathavingnoqualification?Itisnotthesame:the
latterisBeingintheprimarysense,theformerisBeingonly
byparticipationandinasecondarydegree.Whitenessaddedto
Beingproducesabeingwhite;Beingaddedtowhiteness
producesawhitebeing:thus,whitenessbecomesanaccident
ofBeing,andBeinganaccidentofwhiteness.
ThecaseisnotequivalenttopredicatingwhiteofSocratesand
Socratesofwhite:forSocratesremainsthesame,thoughwhite
wouldappeartohaveadifferentmeaninginthetwo
propositions,sinceinpredicatingSocratesofwhiteweinclude
Socratesinthe[whole]sphereofwhiteness,whereasinthe
proposition"Socratesiswhite"whitenessisplainlyanattribute
ofSocrates.
"Beingiswhite"implies,similarly,thatBeingpossesses
whitenessasanattribute,whileintheproposition"whitenessis
Being[or,isabeing]"Beingisregardedascomprising
whitenessinitsownextension.
Insum,whitenesshasexistencebecauseitisboundupwith
Beingandpresentinit:Beingis,thus,thesourceofits
existence.BeingisBeingonitsownaccount,butthewhiteis
duetowhitenessnotbecauseitis"presentin"whiteness,but
becausewhitenessispresentinit.
TheBeingoftheSensibleresemblesthewhiteinnot
originatinginitself.Itmustthereforeberegardedasdependent
foritsbeingupontheAuthenticBeing,aswhiteisdependent
upontheAuthenticWhiteness,andtheAuthenticWhiteness
dependentforitswhitenessuponparticipationinthatSupreme
Beingwhoseexistenceisunderived.
7.ButMatter,itmaybecontended,isthesourceofexistence
totheSensiblethingsimplantedinit.Fromwhatsource,then,
weretort,doesMatteritselfderiveexistenceandbeing?
ThatMatterisnotaPrimarywehaveestablishedelsewhere.If
itbeurgedthatotherthingscanhavenosubsistencewithout
beingimplantedinMatter,weadmittheclaimforSensible
things.ButthoughMatterbepriortothese,itisnotthereby
precludedfrombeingposteriortomanythingsposterior,in
fact,toallthebeingsoftheIntellectualsphere.Itsexistenceis
butapalereflection,andlesscompletethanthatofthethings
implantedinit.TheseareReasonPrinciplesandmoredirectly

derivedfromBeing:MatterhasofitselfnoReasonPrinciple
whatever;itisbutashadowofaPrinciple,avainattemptto
achieveaPrinciple.
But,ourcriticmaypursue,Mattergivesexistencetothethings
implantedinit,justasSocratesgivesexistencetothe
whitenessimplantedinhimself?Wereplythatthehigherbeing
givesexistencetothelower,thelowertothehighernever.
ButonceconcedethatFormishigherinthescaleofBeing
thanMatter,andMattercannolongerberegardedasa
commongroundofboth,norSubstanceasagenusembracing
Matter,FormandtheCouplement.True,thesewillhavemany
commonproperties,towhichwehavealreadyreferred,but
theirbeing[orexistence]willnonethelessbedifferent.Whena
higherbeingcomesintocontactwithalower,thelower,
thoughfirstinthenaturalorder,isyetposteriorinthescaleof
Reality:consequently,ifBeingdoesnotbelonginequal
degreestoMatter,toFormandtotheCouplement,Substance
cannolongerbecommontoallthreeinthesenseofbeing
theirgenus:totheirposteriorsitwillbearastilldifferent
relation,servingthemasacommonbasebybeingboundup
withallalike.Substance,thus,resembleslife,dimhere,clearer
there,orportraitsofwhichoneisanoutline,anothermore
minutelyworked.BymeasuringBeingbyitsdim
manifestationandneglectingafullerrevelationelsewhere,we
maycometoregardthisdimexistenceasacommonground.
Butthisprocedureisscarcelypermissible.Everybeingisa
distinctwhole.Thedimmanifestationisinnosenseacommon
ground,justasthereisnocommongroundinthevegetal,the
sensoryandtheintellectualformsoflife.
Weconcludethattheterm"Being"musthavedifferent
connotationsasappliedtoMatter,toFormandtoboth
conjointly,inspiteofthesinglesourcepouringintothe
differentstreams.
Takeasecondderivedfromafirstandathirdfromthesecond:
itisnotmerelythattheonewillrankhigheranditssuccessor
bepoorerandoflowerworth;thereisalsotheconsideration
that,evenderivingfromthesamesource,onething,subjected
inacertaindegreetofire,willgiveusanearthenjar,while
another,takinglessoftheheat,doesnotproducethejar.
PerhapswecannotevenmaintainthatMatterandFormare
derivedfromasinglesource;theyareclearlyinsomesense
different.
8.Thedivisionintoelementsmust,inshort,beabandoned,

especiallyinregardtoSensibleSubstance,knownnecessarily
bysenseratherthanbyreason.Wemustnolongerlookfor
helpinconstituentparts,sincesuchpartswillnotbe
substances,oratanyratenotsensiblesubstances.
Ourplanmustbetoapprehendwhatisconstantinstone,earth,
waterandtheentitieswhichtheycomposethevegetaland
animalforms,consideredpurelyassensiblesandtoconfine
thisconstantwithinasinglegenus.NeitherMatternorForm
willthusbeoverlooked,forSensibleSubstancecomports
them;fireandearthandthetwointermediariesconsistof
MatterandForm,whilecompositethingsareactuallymany
substancesinone.Theyall,moreover,havethatcommon
propertywhichdistinguishesthemfromotherthings:serving
assubjectstotheseothers,theyareneverthemselvespresentin
asubjectnorpredicatedofanyotherthing.Similarly,allthe
characteristicswhichwehaveascribedtoSubstancefinda
placeinthisclassification.
ButSensibleSubstanceisneverfoundapartfrommagnitude
andquality:howthendoweproceedtoseparatethese
accidents?Ifwesubtractthemmagnitude,figure,colour,
dryness,moistnesswhatistherelefttoberegardedas
Substanceitself?Allthesubstancesunderconsiderationare,of
course,qualified.
Thereis,however,somethinginrelationtowhichwhatever
turnsSubstanceintoqualifiedSubstanceisaccidental:thus,the
wholeoffireisnotSubstance,butonlyapartofitiftheterm
"part"beallowed.
Whatthencanthis"part"be?Mattermaybesuggested.But
areweactuallytomaintainthattheparticularsensible
substanceconsistsofaconglomerationofqualitiesandMatter,
whileSensibleSubstanceasawholeismerelythesumofthese
coagulationsintheuniformMatter,eachoneseparately
formingaqualeoraquantumorelseathingofmanyqualities?
Isittruetosaythateverythingwhoseabsenceleaves
subsistenceincompleteisapartoftheparticularsubstance,
whileallthatisaccidentaltothesubstancealreadyexistent
takesindependentrankandisnotsubmergedinthemixture
whichconstitutesthissocalledsubstance?
Ideclinetoallowthatwhatevercombinesinthiswaywith
anythingelseisSubstanceifithelpstoproduceasinglemass
havingquantityandquality,whereastakenbyitselfand
divorcedfromthiscomplementaryfunctionitisaquality:not
everythingwhichcomposestheamalgamisSubstance,but
onlytheamalgamasawhole.

Andletnoonetakeexceptiononthegroundthatweproduce
SensibleSubstancefromnonsubstances.Thewholeamalgam
itselfisnotTrueSubstance;itismerelyanimitationofthat
TrueSubstancewhichhasBeingapartfromitsconcomitants,
theseindeedbeingderivedfromitasthepossessorofTrue
Being.Inthelowerrealmthecaseisdifferent:theunderlying
groundissterile,andfromitsinabilitytoproducefailstoattain
tothestatusofBeing;itremainsashadow,andonthisshadow
istracedasketchtheworldofAppearance.
9.Somuchforoneofthegenerathe"Substance,"socalled,of
theSensiblerealm.
Butwhatarewetopositasitsspecies?howdividethisgenus?
Thegenusasawholemustbeidentifiedwithbody.Bodies
maybedividedintothecharacteristicallymaterialandthe
organic:thematerialbodiescomprisefire,earth,water,air;the
organicthebodiesofplantsandanimals,theseinturn
admittingofformaldifferentiation.
Thenextstepistofindthespeciesofearthandoftheother
elements,andinthecaseoforganicbodiestodistinguish
plantsaccordingtotheirforms,andthebodiesofanimals
eitherbytheirhabitationsontheearth,intheearth,and
similarlyfortheotherelementsorelseaslight,heavyand
intermediate.Somebodies,weshallobserve,standinthe
middleoftheuniverse,otherscircumscribeitfromabove,
othersoccupythemiddlesphere:ineachcaseweshallfind
bodiesdifferentinshape,sothatthebodiesofthelivingbeings
oftheheavensmaybedifferentiatedfromthoseoftheother
elements.
Oncewehaveclassifiedbodiesintothefourspecies,weare
readytocombinethemonadifferentprinciple,atthesame
timeinterminglingtheirdifferencesofplace,formand
constitution;theresultantcombinationswillbeknownasfiery
orearthyonthebasisoftheexcessorpredominanceofsome
oneelement.
ThedistinctionbetweenFirstandSecondSubstances,between
Fireandagivenexampleoffire,entailsadifferenceofa
peculiarkindthedifferencebetweenuniversalandparticular.
ThishoweverisnotadifferencecharacteristicofSubstance;
thereisalsoinQualitythedistinctionbetweenwhitenessand
thewhiteobject,betweengrammarandsomeparticular
grammar.
Thequestionmayherebeasked:"Whatdeficiencyhas
grammarcomparedwithaparticulargrammar,andscienceasa

wholeincomparisonwithascience?"Grammariscertainly
notposteriortotheparticulargrammar:onthecontrary,the
grammarasinyoudependsuponthepriorexistenceof
grammarassuch:thegrammarasinyoubecomesaparticular
bythefactofbeinginyou;itisotherwiseidenticalwith
grammartheuniversal.
TurntothecaseofSocrates:itisnotSocrateswhobestows
manhooduponwhatpreviouslywasnotMan,butManupon
Socrates;theindividualmanexistsbyparticipationinthe
universal.
Besides,SocratesismerelyaparticularinstanceofMan;this
particularitycanhavenoeffectwhateverinaddingtohis
essentialmanhood.
WemaybetoldthatMan[theuniversal]isFormalone,
SocratesForminMatter.ButonthisverygroundSocrateswill
belessfullyManthantheuniversal;fortheReasonPrinciple
willbelesseffectualinMatter.If,onthecontrary,Manisnot
determinedbyFormalone,butpresupposesMatter,what
deficiencyhasManincomparisonwiththematerial
manifestationofMan,ortheReasonPrincipleinisolationas
comparedwithitsembodimentinaunitofMatter?
Besides,themoregeneralisbynatureprior;hence,theForm
Ideaispriortotheindividual:butwhatispriorbynatureis
priorunconditionally.HowthencantheFormtakealower
rank?Theindividual,itistrue,ispriorinthesenseofbeing
morereadilyaccessibletoourcognisance;thisfact,however,
entailsnoobjectivedifference.
Moreover,suchadifference,ifestablished,wouldbe
incompatiblewithasingleReasonPrincipleofSubstance;
FirstandSecondSubstancecouldnothavethesamePrinciple,
norbebroughtunderasinglegenus.
10.Anothermethodofdivisionispossible:substancesmaybe
classedashotdry,drycold,coldmoist,orhoweverwechoose
tomakethecoupling.Wemaythenproceedtothecombination
andblendingofthesecouples,eitherhaltingatthatpointand
goingnofurtherthanthecompound,orelsesubdividingby
habitationontheearth,intheearthorbyformandbythe
differencesexhibitedbylivingbeings,notqualiving,butin
theirbodiesviewedasinstrumentsoflife.
Differentiationbyformorshapeisnomoreoutofplacethana
divisionbasedonqualitiesheat,coldandthelike.Ifitbe
objectedthatqualitiesgotomakebodieswhattheyare,then,
wereply,sodoblendings,colours,shapes.Sinceour

discussionisconcernedwithSensibleSubstance,itisnot
strangethatitshouldturnupondistinctionsrelatedtosense
perception:thisSubstanceisnotBeingpureandsimple,but
theSensibleBeingwhichwecalltheUniverse.
Wehaveremarkedthatitsapparentsubsistenceisinfactan
assemblageofSensibles,theirexistenceguaranteedtousby
senseperception.Butsincetheircombinationisunlimited,our
divisionmustbeguidedbytheFormIdeasoflivingbeings,as
forexampletheFormIdeaofManimplantedinBody;the
particularFormactsasaqualificationofBody,butthereis
nothingunreasonableinusingqualitiesasabasisofdivision.
Wemaybetoldthatwehavedistinguishedbetweensimple
andcompositebodies,evenrankingthemasopposites.Butour
distinction,wereply,wasbetweenmaterialandorganicbodies
andraisednoquestionofthecomposite.Infact,thereexistsno
meansofopposingthecompositetothesimple;itisnecessary
todeterminethesimplesinthefirststageofdivision,andthen,
combiningthemonthebasisofadistinctunderlyingprinciple,
todifferentiatethecompositesinvirtueoftheirplacesand
shapes,distinguishingforexampletheheavenlyfromthe
earthly.
TheseobservationswillsufficefortheBeing[Substance],or
rathertheBecoming,whichobtainsintheSensiblerealm.
11.PassingtoQuantityandthequantum,wehavetoconsider
theviewwhichidentifiesthemwithnumberandmagnitudeon
thegroundthateverythingquantitativeisnumberedamong
Sensiblethingsorratedbytheextensionofitssubstrate:we
arehere,ofcourse,discussingnotQuantityinisolation,but
thatwhichcausesapieceofwoodtobethreeyardslongand
givesthefivein"fivehorses,"
Nowwehaveoftenmaintainedthatnumberandmagnitudeare
toberegardedastheonlytruequantities,andthatSpaceand
Timehavenorighttobeconceivedasquantitative:Timeasthe
measureofMotionshouldbeassignedtoRelation,while
Space,beingthatwhichcircumscribesBody,isalsoarelative
andfallsunderthesamecategory;thoughcontinuous,itis,like
Motion,notincludedinQuantity.
Ontheotherhand,whydowenotfindinthecategoryof
Quantity"great"and"small"?ItissomekindofQuantity
whichgivesgreatnesstothegreat;greatnessisnotarelative,
thoughgreaterandsmallerarerelatives,sincethese,like
doubleness,implyanexternalcorrelative.
Whatisit,then,whichmakesamountainsmallandagrainof

milletlarge?Surely,inthefirstplace,"small"isequivalentto
"smaller."Itisadmittedthatthetermisappliedonlytothings
ofthesamekind,andfromthisadmissionwemayinferthat
themountainis"smaller"ratherthan"small,"andthatthe
grainofmilletisnotlargeinanyabsolutesensebutlargefora
grainofmillet.Inotherwords,sincethecomparisonis
betweenthingsofthesamekind,thenaturalpredicatewould
beacomparative.
Again,whyisnotbeautyclassedasarelative?Beauty,unlike
greatness,weregardasabsoluteandasaquality;"more
beautiful"istherelative.Yeteventheterm"beautiful"maybe
attachedtosomethingwhichinagivenrelationmayappear
ugly:thebeautyofman,forexample,isuglinesswhen
comparedwiththatofthegods;"themostbeautifulof
monkeys,"wemayquote,"isuglyincomparisonwithany
othertype."Nonetheless,athingisbeautifulinitself;asrelated
tosomethingelseitiseithermoreorlessbeautiful.
Similarly,anobjectisgreatinitself,anditsgreatnessisdue,
nottoanyexternal,buttoitsownparticipationintheAbsolute
Great.
Areweactuallytoeliminatethebeautifulonthepretextthat
thereisamorebeautiful?Nomorethenmustweeliminatethe
greatbecauseofthegreater:thegreatercanobviouslyhaveno
existencewhateverapartfromthegreat,justasthemore
beautifulcanhavenoexistencewithoutthebeautiful.
12.ItfollowsthatwemustallowcontrarietytoQuantity:
wheneverwespeakofgreatandsmall,ournotions
acknowledgethiscontrarietybyevolvingoppositeimages,as
alsowhenwerefertomanyandfew;indeed,"few"and
"many"callforsimilartreatmentto"small"and"great."
"Many,"predicatedoftheinhabitantsofahouse,doesdutyfor
"more":"few"peoplearesaidtobeinthetheatreinsteadof
"less."
"Many,"again,necessarilyinvolvesalargenumerical
plurality.Thispluralitycanscarcelybearelative;itissimply
anexpansionofnumber,itscontrarybeingacontraction.
Thesameappliestothecontinuous[magnitude],thenotionof
whichentailsprolongationtoadistantpoint.
Quantity,then,appearswheneverthereisaprogressionfrom
theunitorthepoint:ifeitherprogressioncomestoarapidhalt,
wehaverespectively"few"and"small";ifitgoesforwardand
doesnotquicklycease,"many"and"great."

What,wemaybeasked,isthelimitofthisprogression?What,
weretort,isthelimitofbeauty,orofheat?Whateverlimityou
impose,thereisalwaysa"hotter";yet"hotter"isaccounteda
relative,"hot"apurequality.
Insum,justasthereisaReasonPrincipleofBeauty,sothere
mustbeaReasonPrincipleofgreatness,participationinwhich
makesathinggreat,asthePrincipleofbeautymakesit
beautiful.
Tojudgefromtheseinstances,thereiscontrarietyinQuantity.
Placewemayneglectasnotstrictlycomingunderthecategory
ofQuantity;ifitwereadmitted,"above"couldonlybea
contraryifthereweresomethingintheuniversewhichwas
"below":asreferringtothepartial,theterms"above"and
"below"areusedinapurelyrelativesense,andmustgowith
"right"and"left"intothecategoryofRelation.
Syllableanddiscourseareonlyindirectlyquantitiesor
substratesofQuantity;itisvoicethatisquantitative:butvoice
isakindofMotion;itmustaccordinglyinanycase[quantity
ornoquantity]bereferredtoMotion,asmustactivityalso.
13.Ithasbeenremarkedthatthecontinuousiseffectually
distinguishedfromthediscretebytheirpossessingtheonea
common,theotheraseparate,limit.
Thesameprinciplegivesrisetothenumericaldistinction
betweenoddandeven;anditholdsgoodthatifthereare
differentiaefoundinbothcontraries,theyareeithertobe
abandonedtotheobjectsnumbered,orelsetobeconsideredas
differentiaeoftheabstractnumbers,andnotofthenumbers
manifestedinthesensibleobjects.Ifthenumbersarelogically
separablefromtheobjects,thatisnoreasonwhyweshouldnot
thinkofthemassharingthesamedifferentiae.
Buthowarewetodifferentiatethecontinuous,comprisingas
itdoesline,surfaceandsolid?Thelinemayberatedasofone
dimension,thesurfaceasoftwodimensions,thesolidasof
three,ifweareonlymakingacalculationanddonotsuppose
thatwearedividingthecontinuousintoitsspecies;foritisan
invariablerulethatnumbers,thusgroupedaspriorand
posterior,cannotbebroughtintoacommongenus;thereisno
commonbasisinfirst,secondandthirddimensions.Yetthere
isasenseinwhichtheywouldappeartobeequalnamely,as
puremeasuresofQuantity:ofhigherandlowerdimensions,
theyarenothowevermoreorlessquantitative.
Numbershavesimilarlyacommonpropertyintheirbeing
numbersall;andthetruthmaywellbe,notthatOnecreates

two,andtwocreatesthree,butthatallhaveacommonsource.
Suppose,however,thattheyarenotderivedfromanysource
whatever,butmerelyexist;weatanyrateconceivethemas
beingderived,andsomaybeassumedtoregardthesmalleras
takingpriorityoverthegreater:yet,evenso,bythemerefact
oftheirbeingnumberstheyarereducibletoasingletype.
Whatappliestonumbersisequallytrueofmagnitudes;though
herewehavetodistinguishbetweenline,surfaceandsolidthe
lastalsoreferredtoas"body"inthegroundthat,whileallare
magnitudes,theydifferspecifically.
Itremainstoenquirewhetherthesespeciesarethemselvesto
bedivided:thelineintostraight,circular,spiral;thesurface
intorectilinearandcircularfigures;thesolidintothevarious
solidfiguressphereandpolyhedra:whethertheselastshould
besubdivided,asbythegeometers,intothosecontainedby
triangularandquadrilateralplanes:andwhetherafurther
divisionofthelattershouldbeperformed.
14.Howarewetoclassifythestraightline?Shallwedenythat
itisamagnitude?
Thesuggestionmaybemadethatitisaqualifiedmagnitude.
Maywenot,then,considerstraightnessasadifferentiaof
"line"?WeatanyratedrawonQualityfordifferentiaeof
Substance.
Thestraightlineis,thus,aquantityplusadifferentia;butitis
notonthataccountacompositemadeupofstraightnessand
line:ifitbeacomposite,thecompositepossessesadifferentiae
ofitsown.
But[ifthelineisaquantity]whyisnottheproductofthree
linesincludedinQuantity?Theansweristhatatriangle
consistsnotmerelyofthreelinesbutofthreelinesina
particulardisposition,aquadrilateraloffourlinesina
particulardisposition:eventhestraightlineinvolves
dispositionaswellasquantity.
Holdingthatthestraightlineisnotmerequantity,weshould
naturallyproceedtoassertthatthelineaslimitedisnotmere
quantity,butforthefactthatthelimitofalineisapoint,
whichisinthesamecategory,Quantity.Similarly,thelimited
surfacewillbeaquantity,sincelines,whichhaveafarbetter
rightthanitselftothiscategory,constituteitslimits.Withthe
introductionofthelimitedsurfacerectangle,hexagon,
polygonintothecategoryofQuantity,thiscategorywillbe
broughttoincludeeveryfigurewhatsoever.

Ifhoweverbyclassingthetriangleandtherectangleasqualia
weproposetobringfiguresunderQuality,wearenotthereby
precludedfromassigningthesameobjecttomorecategories
thanone:insofarasitisamagnitudeamagnitudeofsuch
andsuchasizeitwillbelongtoQuantity;insofarasit
presentsaparticularshape,toQuality.
Itmaybeurgedthatthetriangleisessentiallyaparticular
shape.Thenwhatpreventsourrankingthespherealsoasa
quality?
Toproceedontheselineswouldleadustotheconclusionthat
geometryisconcernednotwithmagnitudesbutwithQuality.
Butthisconclusionisuntenable;geometryisthestudyof
magnitudes.Thedifferencesofmagnitudesdonoteliminate
theexistenceofmagnitudesassuch,anymorethanthe
differencesofsubstancesannihilatethesubstancesthemselves.
Moreover,everysurfaceislimited;itisimpossibleforany
surfacetobeinfiniteinextent.
Again,whenIfindQualityboundupwithSubstance,Iregard
itassubstantialquality:Iamnotless,butfarmore,disposedto
seeinfiguresorshapes[qualitative]varietiesofQuantity.
Besides,ifwearenottoregardthemasvarietiesofmagnitude,
towhatgenusarewetoassignthem?
Suppose,then,thatweallowdifferencesofmagnitude;we
commitourselvestoaspecificclassificationofthemagnitudes
sodifferentiated.
15.Howfarisittruethatequalityandinequalityare
characteristicofQuantity?
Triangles,itissignificant,aresaidtobesimilarratherthan
equal.Butwealsorefertomagnitudesassimilar,andthe
acceptedconnotationofsimilaritydoesnotexcludesimilarity
ordissimilarityinQuantity.Itmay,ofcourse,bethecasethat
theterm"similarity"hasadifferentsenseherefromthat
understoodinreferencetoQuality.
Furthermore,ifwearetoldthatequalityandinequalityare
characteristicofQuantity,thatisnottodenythatsimilarity
alsomaybepredicatedofcertainquantities.If,onthecontrary,
similarityanddissimilarityaretobeconfinedtoQuality,the
termsasappliedtoQuantitymust,aswehavesaid,beara
differentmeaning.
Butsupposesimilaritytobeidenticalinbothgenera;Quantity
andQualitymustthenbeexpectedtorevealotherproperties

heldincommon.
Maythetruthbethis:thatsimilarityispredicableofQuantity
onlyinsofarasQuantitypossesses[qualitative]differences?
Butasageneralruledifferencesaregroupedwiththatof
whichtheyaredifferences,especiallywhenthedifferenceisa
differenceofthatthingalone.Ifinonecasethedifference
completesthesubstanceandnotinanother,weinevitablyclass
itwiththatwhichitcompletes,andonlyconsideritas
independentwhenitisnotcomplementary:whenwesay
"completesthesubstance,"werefernottoSubtanceassuch
buttothedifferentiatedsubstance;theparticularobjectistobe
thoughtofasreceivinganaccessionwhichisnonsubstantial.
Wemustnothoweverfadtoobservethatwepredicateequality
oftriangles,rectangles,andfiguresgenerally,whetherplaneor
solid:thismaybegivenasagroundforregardingequalityand
inequalityascharacteristicofQuantity.
Itremainstoenquirewhethersimilarityanddissimilarityare
characteristicofQuality.
WehavespokenofQualityascombiningwithotherentities,
MatterandQuantity,toformthecompleteSensibleSubstance;
thisSubstance,socalled,maybesupposedtoconstitutethe
manifoldworldofSense,whichisnotsomuchanessenceasa
quale.Thus,fortheessenceoffirewemustlooktothe
ReasonPrinciple;whatproducesthevisibleaspectis,properly
speaking,aquale.
Man'sessencewilllieinhisReasonPrinciple;thatwhichis
perfectedinthecorporealnatureisamereimageofthe
ReasonPrincipleaqualeratherthananessence.
Consider:thevisibleSocratesisaman,yetwegivethename
ofSocratestothatlikenessofhiminaportrait,whichconsists
ofmerecolours,merepigments:similarly,itisaReason
PrinciplewhichconstitutesSocrates,butweapplythename
SocratestotheSocrateswesee:intruth,however,thecolours
andshapeswhichmakeupthevisibleSocratesarebut
reproductionsofthoseintheReasonPrinciple,whilethis
ReasonPrincipleitselfbearsacorrespondingrelationtothe
truestReasonPrincipleofMan.Butweneednotelaboratethis
point.
16.Wheneachoftheentitiesboundupwiththepseudo
substanceistakenapartfromtherest,thenameofQualityis
giventothatoneamongthem,bywhichwithoutpointingto
essenceorquantityormotionwesignifythedistinctivemark,
thetypeoraspectofathingforexample,thebeautyor

uglinessofabody.Thisbeautyneedwesay?isidenticalin
nameonlywithIntellectualBeauty:itfollowsthattheterm
"Quality"asappliedtotheSensibleandtheIntellectualis
necessarilyequivocal;evenblacknessandwhitenessare
differentinthetwospheres.
Butthebeautyinthegerm,intheparticularReasonPrinciple
isthisthesameasthemanifestedbeauty,ordotheycoincide
onlyinname?Arewetoassignthisbeautyandthesame
questionappliestodeformityinthesoultotheIntellectual
order,ortotheSensible?Thatbeautyisdifferentinthetwo
spheresisbynowclear.IfitbeembracedinSensibleQuality,
thenvirtuemustalsobeclassedamongthequalitiesofthe
lower.ButmerelysomevirtueswilltakerankasSensible,
othersasIntellectualqualities.
Itmayevenbedoubtedwhetherthearts,asReasonPrinciples,
canfairlybeamongSensiblequalities;ReasonPrinciples,itis
true,mayresideinMatter,but"matter"forthemmeansSoul.
Ontheotherhand,theirbeingfoundincompanywithMatter
commitstheminsomedegreetothelowersphere.Takethe
caseoflyricalmusic:itisperformeduponstrings;melody,
whichmaybetermedapartoftheart,issensuoussound
though,perhaps,weshouldspeakherenotofpartsbutof
manifestations[Acts]:yet,calledmanifestations,theyare
nonethelesssensuous.Thebeautyinherentinbodyissimilarly
bodiless;butwehaveassignedittotheorderofthingsbound
upwithbodyandsubordinatetoit.
Geometryandarithmeticare,weshallmaintain,ofatwofold
character;intheirearthlytypestheyrankwithSensible
Quality,butinsofarastheyarefunctionsofpureSoul,they
necessarilybelongtothatotherworldincloseproximitytothe
Intellectual.This,too,isinPlato'sviewthecasewithmusic
andastronomy.
Theartsconcernedwithmaterialobjectsandmakinguseof
perceptibleinstrumentsandsenseperceptionmustbeclassed
withSensibleQuality,eventhoughtheyaredispositionsofthe
Soul,attendantuponitsapostasy.
Thereisalsoeveryreasonforconsigningtothiscategorythe
practicalvirtueswhosefunctionisdirectedtoasocialend:
thesedonotisolateSoulbyincliningittowardsthehigher;
theirmanifestationmakesforbeautyinthisworld,abeauty
regardednotasnecessarybutasdesirable.
Onthisprinciple,thebeautyinthegerm,andstillmorethe
blacknessandwhitenessinit,willbeincludedamongSensible
Qualities.

Arewe,then,toranktheindividualsoul,ascontainingthese
ReasonPrinciples,withSensibleSubstance?Butwedonot
evenidentifythePrincipleswithbody;wemerelyincludethem
inSensibleQualityonthegroundthattheyareconnectedwith
bodyandareactivitiesofbody.TheconstituentsofSensible
Substancehavealreadybeenspecified;wehavenointention
whateverofaddingtothemSubstancebodiless.
AsforQualities,weholdthattheyareinvariablybodiless,
beingaffectionsarisingwithinSoul;but,liketheReason
Principlesoftheindividualsoul,theyareassociatedwithSoul
initsapostasy,andareaccordinglycountedamongthethings
ofthelowerrealm:suchaffections,tornbetweentwoworlds
bytheirobjectsandtheirabode,wehaveassignedtoQuality,
whichisindeednotbodilybutmanifestedinbody.
ButwerefrainfromassigningSoultoSensibleSubstance,on
thegroundthatwehavealreadyreferredtoQuality[whichis
Sensible]thoseaffectionsofSoulwhicharerelatedtobody.
Onthecontrary,Soul,conceivedapartfromaffectionand
ReasonPrinciple,wehaverestoredtoitsorigin,leavinginthe
lowerrealmnosubstancewhichisinanysenseIntellectual.
17.Thisprocedure,ifapproved,willentailadistinction
betweenpsychicandbodilyqualities,thelatterbelonging
specificallytobody.
Ifwedecidetoreferallsoulstothehigher,wearestillat
libertytoperformforSensiblequalitiesadivisionfounded
uponthesensesthemselvestheeyes,theears,touch,taste,
smell;andifwearetolookforfurtherdifferences,colours
maybesubdividedaccordingtovarietiesofvision,sounds
accordingtovarietiesofhearing,andsowiththeothersenses:
soundsmayalsobeclassifiedqualitativelyassweet,harsh,
soft.
Hereadifficultymayberaised:wedividethevarietiesof
Substanceandtheirfunctionsandactivities,fairorfoulor
indeedofanykindwhatsoever,onthebasisofQuality,
Quantityrarely,ifever,enteringintothedifferenceswhich
producespecies;Quantity,again,wedivideinaccordancewith
qualitiesofitsown:howthenarewetodivideQualityitself
intospecies?whatdifferencesarewetoemploy,andfrom
whatgenusshallwetakethem?TotakethemfromQuality
itselfwouldbenolessabsurdthansettingupsubstancesas
differencesofsubstances.
How,then,arewetodistinguishblackfromwhite?how
differentiatecoloursingeneralfromtastesandtangible
qualities?Bythevarietyofsenseorgans?Thentherewillbe

nodifferenceintheobjectsthemselves.
But,waivingthisobjection,howdealwithqualitiesperceived
bythesamesenseorgan?Wemaybetoldthatsomecolours
integrate,othersdisintegratethevision,thatsometastes
integrate,othersdisintegratethetongue:wereplythat,first,it
istheactualexperiences[ofcolourandtaste,andnotthe
senseorgans]thatwearediscussinganditistothesethatthe
notionsofintegrationanddisintegrationmustbeapplied;
secondly,ameansofdifferentiatingtheseexperienceshasnot
beenoffered.
Itmaybesuggestedthatwedividethembytheirpowers,and
thissuggestionissofarreasonablethatwemaywellagreeto
dividethenonsensuousqualities,thesciencesforexample,on
thisbasis;butweseenoreasonforresortingtotheireffectsfor
thedivisionofqualitiessensuous.Evenifwedividethe
sciencesbytheirpowers,foundingourdivisionoftheir
processesuponthefacultiesofthemind,wecanonlygrasp
theirdifferencesinarationalmannerifwelooknotonlyto
theirsubjectmatterbutalsototheirReasonPrinciples.
But,grantedthatwemaydividetheartsbytheirReason
Principlesandtheorems,thismethodwillhardlyapplyto
embodiedqualities.Evenintheartsthemselvesanexplanation
wouldberequiredforthedifferencesbetweentheReason
Principlesthemselves.Besides,wehavenodifficultyinseeing
thatwhitediffersfromblack;toaccountforthisdifferenceis
thepurposeofourenquiry.
18.Theseproblemsatanyrateallservetoshowthat,whilein
generalitisnecessarytolookfordifferencesbywhichto
separatethingsfromeachother,tohuntfordifferencesofthe
differencesthemselvesisbothfutileandirrational.Wecannot
havesubstancesofsubstances,quantitiesofquantities,
qualitiesofqualities,differencesofdifferences;differences
must,wherepossible,befoundoutsidethegenus,increative
powersandthelike:butwherenosuchcriteriaarepresent,as
indistinguishingdarkgreenfrompalegreen,bothbeing
regardedasderivedfromwhiteandblack,whatexpedientmay
besuggested?
Senseperceptionandintelligencemaybetrustedtoindicate
diversitybutnottoexplainit:explanationisoutsidethe
provinceofsenseperception,whosefunctionismerelyto
produceavarietyofinformation;while,asforintelligence,it
worksexclusivelywithintuitionsandneverresortsto
explanationstojustifythem;thereisinthemovementsof
intelligenceadiversitywhichseparatesoneobjectfrom
another,makingfurtherdifferentiationunnecessary.

Doallqualitiesconstitutedifferentiae,ornot?Grantedthat
whitenessandcoloursingeneralandthequalitiesdependent
upontouchandtastecan,evenwhiletheyremainspecies[of
Quality],becomedifferentiaeofotherthings,howcan
grammarandmusicserveasdifferentiae?Perhapsinthesense
thatmindsmaybedistinguishedasgrammaticalandmusical,
especiallyifthequalitiesareinnate,inwhichcasetheydo
becomespecificdifferentiae.
Itremainstodecidewhethertherecanbeanydifferentia
derivedfromthegenustowhichthedifferentiatedthing
belongs,orwhetheritmustofnecessitybelongtoanother
genus?Theformeralternativewouldproducedifferentiaeof
thingsderivedfromthesamegenusasthedifferentiae
themselvesforexample,qualitiesofqualities.Virtueandvice
aretwostatesdifferinginquality:thestatesarequalities,and
theirdifferentiaequalitiesunlessindeeditbemaintainedthat
thestateundifferentiatedisnotaquality,thatthedifferentia
createsthequality.
Butconsiderthesweetasbeneficial,thebitterasinjurious:
thenbitterandsweetaredistinguished,notbyQuality,butby
Relation.Wemightalsobedisposedtoidentifythesweetwith
thethick,andthePungentwiththethin:"thick"however
hardlyrevealstheessencebutmerelythecauseofsweetness
anargumentwhichappliesequallytopungency.
Wemustthereforereflectwhetheritmaybetakenasan
invariablerulethatQualityisneveradifferentiaofQuality,
anymorethanSubstanceisadifferentiaofSubstance,or
QuantityofQuantity.
Surely,itmaybeinterposed,fivediffersfromthreebytwo.
No:itexceedsitbytwo;wedonotsaythatitdiffers:how
coulditdifferbya"two"inthe"three"?Wemayaddthat
neithercanMotiondifferfromMotionbyMotion.Thereis,in
short,noparallelinanyoftheothergenera.
Inthecaseofvirtueandvice,wholemustbecomparedwith
whole,andthedifferentiationconductedonthisbasis.Asfor
thedifferentiabeingderivedfromthesamegenusas
themselves,namely,Quality,andfromnoothergenus,ifwe
proceedontheprinciplethatvirtueisboundupwithpleasure,
vicewithlust,virtueagainwiththeacquisitionoffood,vice
withidleextravagance,andacceptthesedefinitionsas
satisfactory,thenclearlywehave,heretoo,differentiaewhich
arenotqualities.
19.WithQualitywehaveundertakentogroupthedependent
qualia,insofarasQualityisboundupwiththem;weshallnot

howeverintroduceintothiscategorythequalifiedobjects[qua
objects],thatwemaynotbedealingwithtwocategoriesat
once;weshallpassovertheobjectstothatwhichgivesthem
their[specific]name.
Buthowarewetoclassifysuchtermsas"notwhite"?If"not
white"signifiessomeothercolour,itisaquality.Butifitis
merelyanegationofanenumerationofthingsnotwhite,itwill
beeitherameaninglesssound,orelseanameordefinitionof
somethingactual:ifasound,itisakindofmotion;ifaname
ordefinition,itisarelative,inasmuchasnamesanddefinitions
aresignificant.Butifnotonlythethingsenumeratedarein
someonegenus,butalsothepropositionsandtermsin
questionmustbeeachofthemsignificativeofsomegenus,
thenweshallassertthatnegativepropositionsandtermsposit
certainthingswithinarestrictedfieldanddenyothers.
Perhaps,however,itwouldbebetter,inviewoftheir
compositenature,nottoincludethenegationsinthesame
genusastheaffirmations.
Whatview,then,shallwetakeofprivations?Iftheyare
privationsofqualities,theywillthemselvesbequalities:
"toothless"and"blind,"forexample,arequalities."Naked"
and"dothed,"ontheotherhand,areneitherofthemqualities
butstates:theythereforecomportarelationtosomethingelse.
[Withregardtopassivequalities:]
Passivity,whileitlasts,isnotaqualitybutamotion;whenitis
apastexperienceremaininginone'spossession,itisaquality;
ifoneceasestopossesstheexperiencethenregardedasa
finishedoccurrence,oneisconsideredtohavebeenmovedin
otherwords,tohavebeeninMotion.Butinnoneofthese
casesisitnecessarytoconceiveofanythingbutMotion;the
ideaoftimeshouldbeexcluded;evenpresenttimehasnoright
tobeintroduced.
"Well"andsimilaradverbialexpressionsaretobereferredto
thesinglegenericnotion[ofQuality].
Itremainstoconsiderwhetherblushingshouldbereferredto
Quality,eventhoughthepersonblushingisnotincludedinthis
category.Thefactofbecomingflushedisrightlynotreferred
toQuality;foritinvolvespassivityinshort,Motion.Butif
onehasceasedtobecomeflushedandisactuallyred,thisis
surelyacaseofQuality,whichisindependentoftime.How
indeedarewetodefineQualitybutbytheaspectwhicha
substancepresents?Bypredicatingofamanredness,we
clearlyascribetohimaquality.

Weshallaccordinglymaintainthatstatesalone,andnot
dispositions,constitutequalities:thus,"hot"isaqualitybutnot
"growinghot,""ill"butnot"turningill."
20.Wehavetoascertainwhetherthereisnottoeveryqualitya
contrary.Inthecaseofvirtueandvice,eventhemeanappears
tobecontrarytotheextremes.
Butwhenweturntocolours,wedonotfindtheintermediates
sorelated.Ifweregardtheintermediatesasblendingsofthe
extremes,wemustnotpositanycontrarietyotherthanthat
betweenblackandwhite,butmustshowthatallothercolours
arecombinationsofthesetwo.Contrarietyhoweverdemands
thattherebesomeonedistinctqualityintheintermediates,
thoughthisqualitymaybeseentoarisefromacombination.
Itmayfurtherbesuggestedthatcontrariesnotonlydifferfrom
eachother,butalsoentailthegreatestpossibledifference.But
"thegreatestpossibledifference"wouldseemtopresuppose
thatintermediateshavealreadybeenestablished:eliminatethe
series,andhowwillyoudefine"thegreatestpossible"?Sight,
wemaybetold,willrevealtousthatgreyisnearerthanblack
towhite;andtastemaybeourjudgewhenwehavehot,cold
andnointermediate.
Thatweareaccustomedtoactupontheseassumptionsis
obviousenough;butthefollowingconsiderationsmayperhaps
commendthemselves:
Whiteandyellowareentirelydifferentfromeachothera
statementwhichappliestoanycolourwhatsoeverascompared
withanyother;theyareaccordinglycontraryqualities.Their
contrarietyisindependentofthepresenceofintermediates:
betweenhealthanddiseasenointermediateintrudes,andyet
theyarecontraries.
Itmaybeurgedthattheproductsofacontrarietyexhibitthe
greatestdiversity.But"thegreatestdiversity"isclearly
meaningless,unlesswecanpointtolowerdegreesofdiversity
inthemeans.Thus,wecannotspeakof"thegreatestdiversity"
inreferencetohealthanddisease.Thisdefinitionofcontrariety
isthereforeinadmissible.
Supposethatwesay"greatdiversity"insteadof"thegreatest":
if"great"isequivalenttogreaterandimpliesaless,immediate
contrarieswillagainescapeus;if,ontheotherhand,wemean
strictly"great"andassumethateveryqualityshowsagreat
divergencefromeveryother,wemustnotsupposethatthe
divergencecanbemeasuredbyacomparative.

Nonetheless,wemustendeavourtofindameaningfortheterm
"contrary."Canweaccepttheprinciplethatwhenthingshave
acertainsimilaritywhichisnotgenericnorinanysensedueto
admixture,butasimilarityresidingintheirformsiftheterm
bepermittedtheydifferindegreebutarenotcontraries;
contrariesbeingratherthosethingswhichhavenospecific
identity?Itwouldbenecessarytostipulatethattheybelongto
thesamegenus,Quality,inordertocoverthoseimmediate
contrarieswhich[apparently]havenothingconducingto
similarity,inasmuchastherearenointermediateslookingboth
ways,asitwere,andhavingamutualsimilaritytoeachother;
somecontrariesareprecludedbytheirisolationfrom
similarity.
Iftheseobservationsbesound,colourswhichhaveacommon
groundwillnotbecontraries.Buttherewillbenothingto
prevent,notindeedeverycolourfrombeingcontrarytoevery
other,butanyonecolourfrombeingcontrarytoanyother;and
similarlywithtastes.Thiswillserveasastatementofthe
problem.
AsforDegree[subsistinginQuality],itwasgivenasour
opinionthatitexistsintheobjectsparticipatinginQuality,
thoughwhetheritentersintoqualitiesassuchintohealthand
justicewasleftopentoquestion.Ifindeedthesequalities
possessanextensionquiteapartfromtheirparticipants,we
mustactuallyascribetothemdegrees:butintruththeybelong
toaspherewhereeachentityisthewholeanddoesnotadmit
ofdegree.
21.TheclaimofMotiontobeestablishedasagenuswill
dependuponthreeconditions:first,thatitcannotrightlybe
referredtoanyothergenus;second,thatnothinghigherthan
itselfcanbepredicatedofitinrespectofitsessence;third,that
byassumingdifferencesitwillproducespecies.These
conditionssatisfied,wemayconsiderthenatureofthegenusto
whichweshallreferit.
ClearlyitcannotbeidentifiedwitheithertheSubstanceorthe
Qualityofthethingswhichpossessit.Itcannot,further,be
consignedtoAction,forPassivityalsocomprisesavarietyof
motions;noragaintoPassivityitself,becausemanymotions
areactions:onthecontrary,actionsandpassionsaretobe
referredtoMotion.
Furthermore,itcannotlayclaimtothecategoryofRelationon
themeregroundthatithasanattributiveandnotaselfcentred
existence:onthisground,Qualitytoowouldfinditselfinthat
samecategory;forQualityisanattributeandcontainedinan
external:andthesameistrueofQuantity.

IfweareagreedthatQualityandQuantity,thoughattributive,
arerealentities,andonthebasisofthisrealitydistinguishable
asQualityandQuantityrespectively:then,onthesame
principle,sinceMotion,thoughanattributehasarealityprior
toitsattribution,itisincumbentuponustodiscoverthe
intrinsicnatureofthisreality.Wemustneverbecontentto
regardasarelativesomethingwhichexistspriortoits
attribution,butonlythatwhichisengenderedbyRelationand
hasnoexistenceapartfromtherelationtowhichitowesits
name:thedouble,strictlysocalled,takesbirthandactualityin
juxtapositionwithayard'slength,andbythisveryprocessof
beingjuxtaposedwithacorrelativeacquiresthenameand
exhibitsthefactofbeingdouble.
What,then,isthatentity,calledMotion,which,though
attributive,hasanindependentreality,whichmakesits
attributionpossibletheentitycorrespondingtoQuality,
QuantityandSubstance?
Butfirst,perhaps,weshouldmakesurethatthereisnothing
priortoMotionandpredicatedofitasitsgenus.
Changemaybesuggestedasaprior.But,inthefirstplace,
eitheritisidenticalwithMotion,orelse,ifchangebeclaimed
asagenus,itwillstanddistinctfromthegenerasofar
considered:secondly,Motionwillevidentlytakerankasa
speciesandhavesomeotherspeciesopposedtoitbecoming,
saywhichwillberegardedasachangebutnotasamotion.
What,then,isthegroundfordenyingthatbecomingisa
motion?Thefact,perhaps,thatwhatcomestobedoesnotyet
exist,whereasMotionhasnodealingswiththenonexistent.
But,onthatground,becomingwillnotbeachangeeither.If
howeveritbeallegedthatbecomingismerelyatypeof
alterationorgrowthsinceittakesplacewhenthingsalterand
grow,theantecedentsofbecomingarebeingconfusedwith
becomingitself.Yetbecoming,entailingasitdoesthese
antecedents,mustnecessarilybeadistinctspecies;forthe
eventandprocessofbecomingcannotbeidentifiedwith
merelypassivealteration,liketurninghotorwhite:itis
possiblefortheantecedentstotakeplacewithoutbecomingas
suchbeingaccomplished,exceptinsofarastheactual
alteration[impliedintheantecedents]has"cometobe";
where,however,ananimaloravegetallifeisconcerned,
becoming[orbirth]takesplaceonlyuponitsacquisitionofa
Form.
Thecontrarymightbemaintained:thatchangeismore
plausiblyrankedasaspeciesthanisMotion,becausechange
signifiesmerelythesubstitutionofonethingforanother,

whereasMotioninvolvesalsotheremovalofathingfromthe
placetowhichitbelongs,asisshownbylocomotion.Even
rejectingthisdistinction,wemustacceptastypesofMotion
knowledgeandmusicalperformanceinshort,changesof
condition:thus,alterationwillcometoberegardedasaspecies
ofMotionnamely,motiondisplacing.
22.ButsupposethatweidentifyalterationwithMotiononthe
groundthatMotionitselfresultsindifference:howthendowe
proceedtodefineMotion?
Itmayroughlybecharacterizedasthepassagefromthe
potentialitytoitsrealization.Thatispotentialwhichcaneither
passintoaFormforexample,thepotentialstatueorelsepass
intoactualitysuchastheabilitytowalk:wheneverprogressis
madetowardsthestatue,thisprogressisMotion;andwhenthe
abilitytowalkisactualizedinwalking,thiswalkingisitself
Motion:dancingis,similarly,themotionproducedbythe
potentialdancertakinghissteps.
IntheonetypeofMotionanewFormcomesintoexistence
createdbythemotion;theotherconstitutes,asitwere,thepure
Formofthepotentiality,andleavesnothingbehinditwhen
oncethemotionhasceased.Accordingly,theviewwouldnot
beunreasonablewhich,takingsomeFormstobeactive,others
inactive,regardedMotionasadynamicForminoppositionto
theotherFormswhicharestatic,andfurtherasthecauseof
whatevernewFormensuesuponit.Toproceedtoidentifythis
bodilymotionwithlifewouldhoweverbeunwarrantable;it
mustbeconsideredasidenticalonlyinnamewiththemotions
ofIntellectandSoul.
ThatMotionisagenuswemaybeallthemoreconfidentin
virtueofthedifficultytheimpossibilityevenofconfiningit
withinadefinition.
ButhowcanitbeaFormincaseswherethemotionleadsto
deterioration,orispurelypassive?Motion,wemaysuggest,is
liketheheatofthesuncausingsomethingstogrowand
witheringothers.InsofarasMotionisacommonproperty,it
isidenticalinbothconditions;itsapparentdifferenceisdueto
theobjectsmoved.
Is,then,becomingillidenticalwithbecomingwell?As
motionstheyareidentical.Inwhatrespect,then,dothey
differ?Intheirsubstrates?oristheresomeothercriterion?
Thisquestionmayhoweverbepostponeduntilwecometo
consideralteration:atpresentwehavetodiscoverwhatisthe
constantelementineverymotion,foronlyonthisbasiscanwe

establishtheclaimofMotiontobeagenus.
Perhapstheonetermcoversmanymeanings;itsclaimto
genericstatuswouldthencorrespondtothatofBeing.
Asasolutionoftheproblemwemaysuggestthatmotions
conducingtothenaturalstateorfunctioninginnatural
conditionsshouldperhaps,aswehavealreadyasserted,be
regardedasbeinginasenseForms,whilethosewhose
directioniscontrarytonaturemustbesupposedtobe
assimilatedtotheresultstowardswhichtheylead.
Butwhatistheconstantelementinalteration,ingrowthand
birthandtheiropposites,inlocalchange?Whatisthatwhich
makesthemallmotions?Surelyitisthefactthatineverycase
theobjectisneverinthesamestatebeforeandafterthe
motion,thatitcannotremainstillandincompleteinactivity
but,solongasthemotionispresent,iscontinuallyurgedto
takeanewcondition,neveracquiescinginIdentitybutalways
courtingDifference;deprivedofDifference,Motionperishes.
Thus,DifferencemaybepredicatedofMotion,notmerelyin
thesensethatitarisesandpersistsinadifferenceof
conditions,butinthesenseofbeingitselfperpetualdifference.
ItfollowsthatTime,asbeingcreatedbyMotion,alsoentails
perpetualdifference:TimeisthemeasureofunceasingMotion,
accompanyingitscourseand,asitwere,carriedalongits
stream.
Inshort,thecommonbasisofallMotionistheexistenceofa
progressionandanurgefrompotentialityandthepotentialto
actualityandtheactual:everythingwhichhasanykindof
motionwhatsoeverderivesthismotionfromapreexistent
potentialitywithinitselfofactivityorpassivity.
23.TheMotionwhichactsuponSensibleobjectsentersfrom
without,andsoshakes,drives,rousesandthrustsits
participantsthattheymayneitherrestnorpreservetheir
identityandalltotheendthattheymaybecaughtintothat
restlessness,thatflusteringexcitabilitywhichisbutanimage
ofLife.
WemustavoididentifyingMotionwiththeobjectsmoved:by
walkingwedonotmeanthefeetbuttheactivityspringing
fromapotentialityinthefeet.Sincethepotentialityis
invisible,weseeofnecessityonlytheactivefeetthatistosay,
notfeetsimply,aswouldbethecaseiftheywereatrest,but
somethingbesidesfeet,somethinginvisiblebutindirectlyseen
asanaccompanimentbythefactthatweobservethefeettobe
ineverchangingpositionsandnolongeratrest.Weinfer

alteration,ontheotherhand,fromthequalitativechangeinthe
thingaltered.
Where,then,doesMotionreside,whenthereisonethingthat
movesandanotherthatpassesfromaninherentpotentialityto
actuality?Inthemover?Howthenwillthemoved,thepatient,
participateinthemotion?Inthemoved?Thenwhydoesnot
Motionremaininit,oncehavingcome?Itwouldseemthat
Motionmustneitherbeseparatedfromtheactiveprinciplenor
allowedtoresideinit;itmustproceedfromagenttopatient
withoutsoinheringinthelatterastobeseveredfromthe
former,passingfromonetotheotherlikeabreathofwind.
Now,whenthepotentialityofMotionconsistsinanabilityto
walk,itmaybeimaginedasthrustingamanforwardand
causinghimtobecontinuallyadoptingadifferentposition;
whenitliesinthecapacitytoheat,itheats;whenthe
potentialitytakesholdofMatterandbuildsuptheorganism,
wehavegrowth;andwhenanotherpotentialitydemolishesthe
structure,theresultisdecay,thatwhichhasthepotentialityof
demolitionexperiencingthedecay.Wherethebirthgiving
principleisactive,wefindbirth;whereitisimpotentandthe
powertodestroyprevails,destructiontakesplacenotthe
destructionofwhatalreadyexists,butthatwhichintervenes
upontheroadtoexistence.
Healthcomesaboutinthesamewaywhenthepowerwhich
produceshealthisactiveandpredominant;sicknessisthe
resultoftheoppositepowerworkingintheoppositedirection.
Thus,Motionisconditioned,notonlybytheobjectsinwhich
itoccurs,butalsobyitsoriginsanditscourse,anditisa
distinctivemarkofMotiontobealwaysqualifiedandtotake
itsqualityfromthemoved.
24.Withregardtolocomotion:ifascendingistobeheld
contrarytodescending,andcircularmotiondifferent[inkind]
frommotioninastraightline,wemayaskhowthisdifference
istobedefinedthedifference,forexample,betweenthrowing
overtheheadandunderthefeet.
Thedrivingpowerisonethoughindeeditmightbe
maintainedthattheupwarddriveisdifferentfromthe
downward,andthedownwardpassageofadifferentcharacter
fromtheupward,especiallyifitbeanaturalmotion,inwhich
casetheupmotionconstituteslightness,thedownmotion
heaviness.
Butinallthesemotionsalikethereisthecommontendencyto
seekanappointedplace,andinthistendencyweseemtohave

thedifferentiawhichseparateslocomotionfromtheother
species.
Asformotioninacircleandmotioninastraightline,ifthe
formerisinpracticeindistinguishablefromthelatter,howcan
weregardthemasdifferent?Theonlydifferenceliesinthe
shapeofthecourse,unlesstheviewbetakenthatcircular
motionis"impure,"asnotbeingentirelyamotion,not
involvingacompletesurrenderofidentity.
However,itappearsingeneralthatlocomotionisadefinite
unity,takingitsdifferencesfromexternals.
25.Thenatureofintegrationanddisintegrationscallsfor
scrutiny.Aretheydifferentfromthemotionsabovementioned,
fromcomingtobeandpassingaway,fromgrowthanddecay,
fromchangeofplaceandfromalteration?ormusttheybe
referredtothese?or,again,mustsomeoftheseberegardedas
typesofintegrationanddisintegration?
Ifintegrationimpliesthatoneelementproceedstowards
another,impliesinshortanapproach,anddisintegration,on
theotherhand,aretreatintothebackground,suchmotions
maybetermedlocal;wehaveclearlyacaseoftwothings
movinginthedirectionofunity,orelsemakingawayfrom
eachother.
Ifhoweverthethingsachieveasortoffusion,mixture,
blending,andifaunitycomesintobeing,notwhentheprocess
ofcombinationisalreadycomplete,butintheveryactof
combining,towhichofourspecifiedmotionsshallwerefer
thistype?Therewillcertainlybelocomotionatfirst,butitwill
besucceededbysomethingdifferent;justasingrowth
locomotionisfoundattheoutset,thoughlateritissupplanted
byquantitativemotion.Thepresentcaseissimilar:locomotion
leadstheway,butintegrationordisintegrationdoesnot
inevitablyfollow;integrationtakesplaceonlywhenthe
impingingelementsbecomeintertwined,disintegrationonly
whentheyarerentasunderbythecontact.
Ontheotherhand,itoftenhappensthatlocomotionfollows
disintegration,orelseoccurssimultaneously,thoughthe
experienceofthedisintegratedisnotconceivedintermsof
locomotion:sotooinintegrationadistinctexperience,a
distinctunification,accompaniesthelocomotionandremains
separatefromit.
Arewethentopositanewspeciesforthesetwomotions,
addingtothem,perhaps,alteration?Athingisalteredby
becomingdenseinotherwords,byintegration;itisaltered

againbybeingrarefiedthatis,bydisintegration.Whenwine
andwateraremixed,somethingisproduceddifferentfrom
eitherofthepreexistingelements:thus,integrationtakes
place,resultinginalteration.
Butperhapsweshouldrecallapreviousdistinction,andwhile
holdingthatintegrationsanddisintegrationsprecede
alterations,shouldmaintainthatalterationsarenonetheless
distinctfromeither;that,further,noteveryalterationisofthis
type[presupposing,thatistosay,integrationordisintegration],
and,inparticular,rareficationandcondensationarenot
identicalwithdisintegrationandintegration,norinanysense
derivedfromthem:tosupposethattheywerewouldinvolve
theadmissionofavacuum.
Again,canweuseintegrationanddisintegrationtoexplain
blacknessandwhiteness?Buttodoubttheindependent
existenceofthesequalitiesmeansthat,beginningwithcolours,
wemayendbyannihilatingalmostallqualities,orratherall
withoutexception;forifweidentifyeveryalteration,or
qualitativechange,withintegrationanddisintegration,we
allownothingwhatevertocomeintoexistence;thesame
elementspersist,nearerorfartherapart.
Finally,howisitpossibletoclasslearningandbeingtaughtas
integrations?
26.WemaynowtakethevariousspecifictypesofMotion,
suchaslocomotion,andonceagainenquireforeachone
whetheritisnottobedividedonthebasisofdirection,up,
down,straight,circularaquestionalreadyraised;whetherthe
organicmotionshouldbedistinguishedfromtheinorganic
theyareclearlynotalike;whether,again,organicmotions
shouldbesubdividedintowalking,swimmingandflight.
Perhapsweshouldalsodistinguish,ineachspecies,natural
fromunnaturalmotions:thisdistinctionwouldhoweverimply
thatmotionshavedifferenceswhicharenotexternal.Itmay
indeedbethecasethatmotionscreatethesedifferencesand
cannotexistwithoutthem;butNaturemaybesupposedtobe
theultimatesourceofmotionsanddifferencesalike.
Motionsmayalsobeclassedasnatural,artificialand
purposive:"natural"embracinggrowthanddecay;"artificial"
architectureandshipbuilding;"purposive"enquiry,learning,
government,and,ingeneral,allspeechandaction.
Again,withregardtogrowth,alterationandbirth,thedivision
mayproceedfromthenaturalandunnatural,or,speaking
generally,fromthecharactersofthemovedobjects.

27.Whatviewarewetotakeofthatwhichisopposedto
Motion,whetheritbeStabilityorRest?Arewetoconsiderit
asadistinctgenus,ortoreferittooneofthegeneraalready
established?Weshould,nodoubt,bewelladvisedtoassign
StabilitytotheIntellectual,andtolookinthelowerspherefor
Restalone.
First,then,wehavetodiscovertheprecisenatureofthisRest.
IfitpresentsitselfasidenticalwithStability,wehavenoright
toexpecttofinditinthespherewherenothingisstableandthe
apparentlystablehasmerelyalessstrenuousmotion.
Supposethecontrary:wedecidethatRestisdifferentfrom
StabilityinasmuchasStabilitybelongstotheutterlyimmobile,
Resttothestationarywhich,thoughofanaturetomove,does
notmove.Now,ifRestmeanscomingtorest,itmustbe
regardedasamotionwhichhasnotyetceasedbutstill
continues;butifwesupposeittobeincompatiblewithMotion,
wehavefirsttoaskwhetherthereisintheSensibleworld
anythingwithoutmotion.
Yetnothingcanexperienceeverytypeofmotion;certain
motionsmustberuledoutinorderthatwemayspeakofthe
movingobjectasexisting:maywenot,then,sayofthatwhich
hasnolocomotionandisatrestasfaraspertainstothat
specifictypeofmotion,simplythatitdoesnotmove?
Rest,accordingly,isthenegationofMotion:inotherwords,it
hasnogenericstatus.Itisinfactrelatedonlytoonetypeof
motion,namely,locomotion;itisthereforethenegationofthis
motionthatismeant.
But,itmaybeasked,whynotregardMotionasthenegationof
Stability?WereplythatMotiondoesnotappearalone;itis
accompaniedbyaforcewhichactualizesitsobject,forcingit
on,asitwere,givingitathousandformsanddestroyingthem
all:Rest,onthecontrary,comportsnothingbuttheobject
itself,andsignifiesmerelythattheobjecthasnomotion.
Why,then,didwenotindiscussingtheIntellectualrealm
assertthatStabilitywasthenegationofMotion?Becauseitis
notindeedpossibletoconsiderStabilityasanannullingof
Motion,forwhenMotionceasesStabilitydoesnotexist,but
requiresforitsownexistencethesimultaneousexistenceof
Motion;andwhatisofanaturetomoveisnotstationary
becauseStabilityofthatrealmismotionless,butbecause
Stabilityhastakenholdofit;insofarasithasMotion,itwill
neverceasetomove:thus,itisstationaryundertheinfluence
ofStability,andmovesundertheinfluenceofMotion.Inthe
lowerrealm,too,athingmovesinvirtueofMotion,butits

Restiscausedbyadeficiency;ithasbeendeprivedofitsdue
motion.
Whatwehavetoobserveistheessentialcharacterofthis
SensiblecounterpartofStability.
Considersicknessandhealth.Theconvalescentmovesinthe
sensethathepassesfromsicknesstohealth.Whatspeciesof
restarewetoopposetothisconvalescence?Ifweopposethe
conditionfromwhichhedeparts,thatconditionissickness,not
Stability;ifthatintowhichhepasses,itishealth,againnotthe
sameasStability.
Itmaybedeclaredthathealthorsicknessisindeedsomeform
ofStability:wearetosuppose,then,thatStabilityisthegenus
ofwhichhealthandsicknessarespecies;whichisabsurd.
Stabilitymay,again,beregardedasanattributeofhealth:
accordingtothisview,healthwillnotbehealthbefore
possessingStability.
Thesequestionsmayhoweverbelefttothejudgementofthe
individual.
28.WehavealreadyindicatedthatActivityandPassivityare
toberegardedasmotions,andthatitispossibletodistinguish
absolutemotions,actions,passions.
Asfortheremainingsocalledgenera,wehaveshownthat
theyarereducibletothosewhichwehaveposited.
Withregardtotherelative,wehavemaintainedthatRelation
belongstooneobjectascomparedwithanother,thatthetwo
objectscoexistsimultaneously,andthatRelationisfound
whereverasubstanceisinsuchaconditionastoproduceit;
notthatthesubstanceisarelative,exceptinsofarasit
constitutespartofawholeahand,forexample,orheador
causeorprincipleorelement.
Wemayalsoadopttheancientdivisionofrelativesinto
creativeprinciples,measures,excessesanddeficiencies,and
thosewhichingeneralseparateobjectsonthebasisof
similaritiesanddifferences.
OurinvestigationintothekindsofBeingisnowcomplete.

EnneadVI
Fourthtractate:Ontheintegralomnipresenceoftheauthenticexistent(1)
WrittenbyPlotinus,253270A.D.
1.Howarewetoexplaintheomnipresenceofthesoul?Doesit
dependuponthedefinitemagnitudeofthematerialuniverse
coupledwithsomenativetendencyinsoultodistributeitself
overmaterialmass,orisitacharacteristicofsoulapartfrom
body?
Inthelattercase,soulwillnotappearjustwherebodymay
bringit;bodywillmeetsoulawaitingiteverywhere;
wheresoeverbodyfindsplace,theresoullaybeforeeverbody
was;theentirematerialmassoftheuniversehasbeensetinto
anexistentsoul.
Butifsoulspreadthuswidebeforematerialextensionexisted,
thenascoveringallspaceitwouldseemtobeofitselfathing
ofmagnitude,andinwhatmodecoulditexistintheAllbefore
theAllwasinbeing,beforetherewasanyAll?Andwhocan
acceptasouldescribedaspartlessandmasslessandyet,forall
thatabsenceofextension,extendingoverauniverse?Wemay
perhapsbetoldthat,thoughextendedoverthecorporeal,it
doesnotitselfbecomeso:butthustogiveitmagnitudeasan
accidentalattributeleavestheproblemstillunsolved:precisely
thesamequestionmustinallreasonarise:Howcanthesoul
takemagnitudeeveninthemoveofaccident?
Wecannotthinkofsoulbeingdiffusedasaqualityis,say
sweetnessorcolour,forwhiletheseareactualstatesofthe
massesaffectedsothattheyshowthatqualityateverypoint,
noneofthemhasanindependentexistence;theyareattributes
ofbodyandknownonlyasinbody;suchqualityisnecessarily
ofadefiniteextension.Further,thecolouratanypointis
independentofthatatanyother;nodoubttheForm,White,is
thesameallover,butthereisnotarithmeticalidentity;insoul
thereis;itisonesoulinfootandinhand,asthefactsof
perceptionshow.Andyetinthecaseofqualitiestheoneis
observablydistributedpartforpart;inthesoultheidentityis
undistributed;whatwesometimescalldistributionissimply
omnipresence.
Obviously,wemusttakeholdofthequestionfromthevery
beginninginthehopeoffindingsomeclearandconvincing
theoryastohowsoul,immaterialandwithoutmagnitude,can
bethusbroadspread,whetherbeforematerialmassesexistor
asenvelopingthem.Ofcourse,shoulditappearthatthis
omnipresencemayoccurapartfrommaterialthings,thereisno
difficultyinacceptingitsoccurrencewithinthematerial.

2.SidebysideexisttheAuthenticAllanditscounterpart,the
visibleuniverse.TheAuthenticiscontainedinnothing,since
nothingexistedbeforeit;ofnecessityanythingcomingafterit
must,asafirstconditionofexistence,becontainedbythisAll,
especiallysinceitdependsupontheAuthenticandwithoutthat
couldhaveneitherstabilitynormovement.
Wemayberemindedthattheuniversecannotbecontainedin
theAuthenticasinaplace,whereplacewouldmeanthe
boundariesofsomesurroundingextensionconsideredasan
envelope,orsomespaceformerlyapartoftheVoidandstill
remainingunoccupiedevenaftertheemergenceofthe
universe,thatitcanonlysupportitself,asitwere,uponthe
Authenticandrestintheembraceofitsomnipresence;butthis
objectionismerelyverbalandwilldisappearifourmeaningis
grasped;wementionitforanotherpurpose;itgoestoenforce
ourrealassertionthattheAuthenticAll,atonceprimaland
veritable,needsnoplaceandisinnowaycontained.TheAll,
asbeinganintegral,cannotfallshortofitself;itmustever
havefulfilleditsowntotality,everreachedtoitsown
equivalence;asfarasthesumofentitiesextends,therethisis;
forthisistheAll.
Inevitably,also,anythingotherthanthisAllthatmaybe
stationedthereinmusthavepartintheAll,mergeintoit,and
holdbyitsstrength;itisnotthatthethingdetachesaportionof
theAllbutthatwithinitselfitfindstheAllwhichhasentered
intoitwhilestillunbrokenlyselfabiding,sinceBeingcannot
lodgeinnonBeing,but,ifanything,nonBeingwithinBeing.
Being,then,ispresenttoallBeing;anidentitycannottear
itselfasunder;theomnipresenceassertedofitmustbepresence
withintherealmofBeing;thatis,itmustbeaselfpresence.
Anditisinnowaystrangethattheomnipresenceshouldbeat
onceselfabidinganduniversal;thisismerelysaying
omnipresencewithinaunity.
ItisourwaytolimitBeingtothesenseknownandthereforeto
thinkofomnipresenceintermsoftheconcrete;inour
overestimateofthesensible,wequestionhowthatother
Naturecanreachoversuchvastness;butourgreatissmall,and
this,smalltous,isgreat;itreachesintegrallytoeverypointof
ouruniverseor,better,ouruniverse,movingfromeveryside
andinallitsmemberstowardsthis,meetsiteverywhereasthe
omnipresentAlleverstretchingbeyond.
Theuniverseinallitsreachcanattainnothingfurtherthat
wouldmeanoverpassingthetotalofBeingandthereforeis
contenttocircleaboutit;notabletoencompassoreventofill
theAll,itiscontenttoacceptplaceandsubordination,forthus

itpreservesitselfinneighbouringthehigherpresenttoit
presentandyetabsent;selfholding,whatevermayseekits
presence.
Whereverthebodyoftheuniversemaytouch,thereitfinds
thisAll;itstrivesfornofurtheradvance,willingtorevolvein
thatonecircle,sincetoitthatistheAllandinthatmovement
itseverypartembracestheAll.
Ifthathigherwereitselfinplacetherewouldbetheneedof
seekingthatpreciseplacebyacertainrightpath;partofseeker
musttouchpartofsought,andtherewouldbefarandnear.But
sincethereisnofarandneartheremustbe,ifpresenceatall,
presenceentire.Andpresencethereindubitablyis;thishighest
ispresenttoeverybeingofthosethat,freeoffarandnear,are
ofpowertoreceive.
3.ButarewetothinkofthisAuthenticBeingas,itself,
present,ordoesitremaindetached,omnipresentinthesense
onlythatpowersfromitentereverywhere?
Underthetheoryofpresencebypowers,soulsaredescribedas
rays;thesourceremainsselflockedandtheseareflungforth
toimpingeuponparticularlivingthings.
Now,inbeingswhoseunitydoesnotreproducetheentire
natureofthatprinciple,anypresenceispresenceofanemanant
power:eventhis,however,doesnotmeanthattheprincipleis
lessthanintegrallypresent;itisnotsunderedfromthepower
whichithasuttered;allisoffered,buttherecipientisableto
takeonlysomuch.ButinBeingsinwhichtheplenitudeof
thesepowersismanifested,thereclearlytheAuthenticitselfis
present,thoughstillasremainingdistinct;itisdistinctinthat,
becomingtheinformingprincipleofsomedefinitething,it
wouldabdicatefromitsstandingasthetotalandfromits
uttermostselfabidingandwouldbelong,insomemodeof
accident,toanotherthingaswell.Stillitisnotthepropertyof
whatmayseektojoinwithit;itchooseswhereitwilland
entersastheparticipant'spowermayallow,butitdoesnot
becomeachattel;itremainsthequestedandsoinanother
senseneverpassesover.Thereisnothingdisquietingin
omnipresenceafterthismodewherethereisnoappropriation:
inthesameaccidentalway,wemayreasonablyputit,soul
concurswithbody,butitissoulselfholding,notinboundwith
Matter,freeevenofthebodywhichithasilluminatedthrough
andthrough.
NordoestheplacelessnessofBeingmakeitsurprisingthatit
bepresentuniversallytothingsofplace;onthecontrary,the
wonderwouldbethemorethanwonder,theimpossibilityif

fromaplaceofitsownitwerepresenttootherthingsintheir
place,orifhavingplaceitwerepresentatalland,especially
present,asweassert,integrally.
Butsetitoutsideofplace,andreasontellsusthatitwillbe
presententirewhereitispresentatallandthat,presenttothe
total,itmustbepresentinthesamecompletenesstoevery
severalunity;otherwisesomethingofitishereandsomething
there,andatonceitisfragmentary,itisbody.
HowcanwesodispartBeing?WecannotbreakLifeintoparts;
ifthetotalwasLife,thefragmentisnot.Butwedonotthus
sunderIntelligence,oneintelligenceinthisman,anotherin
that?No;suchafragmentwouldnotbeIntelligence.Butthe
Beingoftheindividual?Oncemore,ifthetotalthingisBeing,
thenafragmentcouldnotbe.Arewetoldthatinabody,atotal
ofparts,everymemberisalsoabody?Buthereweare
dividingnotbodybutaparticularquantityofbody,eachof
thosedivisionsbeingdescribedasbodyinvirtueofpossessing
theFormorIdeathatconstitutesbody;andthisIdeahasno
magnitude,isincapableofmagnitude.
4.ButhowexplainbeingsbythesideofBeing,andthevariety
ofintelligencesandofsouls,whenBeinghastheunityof
omnipresentidentityandnotmerelythatofaspecies,and
whenintellectandsoularelikewisenumericallyone?We
certainlydistinguishbetweenthesouloftheAllandthe
particularsouls.
Thisseemstoconflictwithourviewwhich,moreover,forall
itslogicalnecessity,scarcelycarriesconvictionagainstour
mentalreluctancetothenotionofunityidentically
omnipresent.Itwouldappearmoreplausibletosupposea
partitionoftheAlltheoriginalremainingundiminishedor,in
amorelegitimatephrase,anengenderingfromtheAll.
ThustheAuthenticwouldbeleftselfgathered,whilewhatwe
thinkofasthepartstheseparatesoulswouldcomeintobeing
toproducethemultipletotaloftheuniverse.
ButiftheAuthenticBeingistobekeptunattachedinorderto
removethedifficultyofintegralomnipresence,thesame
considerationsmustapplyequallytothesouls;wewouldhave
toadmitthattheycannotbeintegrallyomnipresentinthe
bodiestheyaredescribedasoccupying;either,soulmustbe
distributed,parttobody'spart,oritislodgedentireatsome
onepointinthebodygivingforthsomeofitspowerstothe
otherpoints;andtheseverypowers,again,presentthesame
difficulty.

Afurtherobjectionisthatsomeonespotinthebodywillhold
thesoul,theothersnomorethanapowerfromit.
Still,howaccountforthemanysouls,manyintelligences,the
beingsbythesideoftheBeing?
NodoubtthebeingsproceedfromthePriorsinthemodeonly
ofnumericaldistinctionandnotasconcretemasses,butthe
difficultyremainsastohowtheycometoconstitutethe
plenitudeofthematerialuniverse.
Thisexplanationbyprogressiondoesnotcleartheproblem.
WeareagreedthatdiversitywithintheAuthenticdependsnot
uponspatialseparationbutsheerlyupondifferentiation;all
Being,despitethisplurality,isaunitystill;"Beingneighbours
Being";allholdstogether;andthustheIntellectualPrinciple
[whichisBeingandtheBeings]remainsanintegral,multiple
bydifferentiation,notbyspatialdistinction.
Soultoo?Soulstoo.Thatprincipledistributedovermaterial
massesweholdtobeinitsownnatureincapableof
distribution;themagnitudebelongstothemasses;whenthis
soulprincipleentersintothemorrathertheyintoititis
thoughtofasdistributableonlybecause,withinthe
discriminationofthecorporeal,theanimatingforceistobe
recognisedatanyandeverypoint.Forsoulisnotarticulated,
sectionofsoultosectionofbody;thereisintegral
omnipresencemanifestingtheunityofthatprinciple,its
veritablepartlessness.
Nowasinsoulunitydoesnotdebarvariety,sowithBeingand
theBeings;inthatordermultiplicitydoesnotconflictwith
unity.Multiplicity.Thisisnotduetotheneedoffloodingthe
universewithlife;noristheextensionofthecorporealthe
causeofthemultiplicityofsouls;beforebodyexisted,soul
wasoneandmany;themanysoulsforeexistedintheAllnot
potentiallybuteacheffectively;thatonecollectivesoulisno
bartothevariety;thevarietydoesnotabrogatetheunity;the
soulsareapartwithoutpartition,presenteachtoallasnever
havingbeensetinopposition;theyarenomorehedgedoffby
boundariesthanarethemultipleitemsofknowledgeinone
mind;theonesoulsoexistsastoincludeallsouls;thenature
ofsuchaprinciplemustbeutterlyfreeofboundary.
5.Hereinliesitsgreatness,notinmass;massislimitedand
maybewhittleddowntonothingness;inthatordernosuch
paringoffispossiblenor,ifitwere,couldtherebeanyfalling
short.Wherelimitationisunthinkable,whatfearcantherebe
ofabsenceatanypoint?Nowherecanthatprinciplefailwhich

istheunfailing,theeverlasting,theundwindling;supposeitin
fluxanditmustatsometimeflowtoitsend;sinceitisnotin
fluxand,besides[astheAll],ithasnowheretoflowtoitlies
spreadovertheuniverse;infactitistheuniverse,toogreatto
beheldbybody,giving,therefore,tothematerialuniversebut
littleofitself,thelittlewhichthatparticipantcantake.
Wemaynotmakethisprinciplethelesser,orifinthesenseof
masswedo,wemustnotbegintomistrustthepowerofthat
lesstostretchtothegreater.Ofcourse,wehaveinfactnoright
toaffirmitlessortomeasurethethingofmagnitudeagainst
thatwhichhasnone;aswelltalkofadoctor'sskillbeing
smallerthanhisbody.Thisgreatnessisnottobethoughtofin
termsofquantity;thegreaterandlessofbodyhavenothingto
dowithsoul.
Thenatureofthegreatnessofsoulisindicatedbythefactthat
asthebodygrows,thelargermassisheldbythesamesoulthat
sufficedtothesmaller;itwouldbeinmanywaysabsurdto
supposeacorrespondingenlargementinthesoul.
6.Butwhydoesnotonesamesoulentermorethanonebody?
Becauseanysecondbodymustapproach,ifitmight;butthe
firsthasapproachedandreceivedandkeeps.
Arewetothinkthatthissecondbody,inkeepingitssoulwith
alikecare,iskeepingthesamesoulasthefirst?
Whynot:whatdifferenceisthere?Merelysomeadditions
[fromtheexperiencesoflife,noneinthesoulitself].
Weaskfurtherwhyonesoulinfootandhandandnotonesoul
inthedistinctmembersoftheuniverse.
Sensationsnodoubtdifferfromsoultosoulbutonlyasdothe
conditionsandexperiences;thisisdifferencenotinthejudging
principlebutinthematterscomingtojudgement;thejudgeis
oneandthesamesoulpronouncinguponvariousevents,and
thesenotitsownbutbelongingtoaparticularbody;itisonly
asamanpronouncessimultaneouslyuponapleasantsensation
inhisfingerandapaininhishead.
Butwhyisnotthesoulinonemanaware,then,ofthe
judgementpassedbyanother?
Becauseitisajudgementmade,notastatesetup;besides,the
soulthathaspassedthejudgementdoesnotpronouncebut
simplyjudges:similarlyaman'ssightdoesnotreporttohis
hearing,thoughbothhavepassedjudgement;itisthereason

aboveboththatreports,andthisisaprincipledistinctfrom
either.Often,asithappens,reasondoesbecomeawareofa
verdictformedinanotherreasonandtakestoitselfanalien
experience:butthishasbeendealtwithelsewhere.
7.Letusconsideroncemorehowitispossibleforanidentity
toextendoverauniverse.Thiscomestothequestionhoweach
variouslyplacedentityinthemultiplicityofthesenseorder
canhaveitsshareinoneidenticalPrinciple.
Thesolutionisinthereasonsgivenforrefusingtodistribute
thatprinciple;wearenottoparcelitoutamongtheentitiesof
themultiple;onthecontrary,webringthedistributedmultiples
totheunity.Theunityhasnotgoneforthtothem:fromtheir
dispersionweareledtothinkofitasbrokenuptomeetthem,
butthisistodistributethecontrollerandcontainerequally
overthematerialhandled.
Ahandmayverywellcontrolanentiremass,alongplank,or
anythingofthatsort;thecontroliseffectivethroughoutandyet
isnotdistributed,unitforunit,overtheobjectofcontrol:the
powerisfelttoreachoverthewholearea,thoughthehandis
onlyhandlong,nottakingtheextensionofthemassitwields;
lengthentheobjectand,providedthatthetotaliswithinthe
strength,thepowerhandlesthenewloadwithnoneedof
distributingitselfovertheincreasedarea.Nowletuseliminate
thecorporealmassofthehand,retainingthepoweritexerted:
isnotthatpower,theimpartible,presentintegrallyoverthe
entireareaofcontrol?
Orimagineasmallluminousmassservingascentretoa
transparentsphere,sothatthelightfromwithinshowsupon
theentireoutersurface,otherwiseunlit:wesurelyagreethat
theinnercoreoflight,intactandimmobile,reachesoverthe
entireouterextension;thesinglelightofthatsmallcentre
illuminatesthewholefield.Thediffusedlightisnotduetoany
bodilymagnitudeofthatcentralpointwhichilluminatesnotas
bodybutasbodylit,thatisbyanotherkindofpowerthan
corporealquality:letusthenabstractthecorporealmass,
retainingthelightaspower:wecannolongerspeakofthe
lightinanyparticularspot;itisequallydiffusedwithinand
throughouttheentiresphere.Wecannolongerevennamethe
spotitoccupiedsoastosaywhenceitcameorhowitis
present;wecanbutseekandwonderasthesearchshowsus
thelightsimultaneouslypresentateachandeverypointinthe
sphere.Sowiththesunlight:lookingtothecorporealmassyou
areabletonamethesourceofthelightshiningthroughallthe
air,butwhatyouseeisoneidenticallightinintegral
omnipresence.Considertootherefractionoflightbywhichit
isthrownawayfromthelineofincidence;yet,director

refracted,itisoneandthesamelight.Andsupposing,as
before,thatthesunweresimplyanunembodiedilluminant,the
lightwouldnolongerbefixedtoanyonedefinitespot:having
nostartingpoint,nocentreoforigin,itwouldbeanintegral
unityomnipresent.
8.Thelightofourworldcanbeallocatedbecauseitsprings
fromacorporealmassofknownposition,butconceivean
immaterialentity,independentofbodyasbeingofearlier
naturethanallbody,anaturefirmlyselfbasedor,better,
withoutneedofbase:suchaprinciple,incorporeal,
autonomous,havingnosourceforitsrising,comingfromno
place,attachedtonomaterialmass,thiscannotbeallottedpart
hereandpartthere:thatwouldbetogiveitbothaprevious
positionandapresentattachment.Finally,anything
participatinginsuchaprinciplecanparticipateonlyasentirety
withentirety;therecanbenoallotmentandnopartition.
Aprincipleattachedtobodymightbeexposed,atleastbyway
ofaccident,tosuchpartitionandsobedefinableaspassiveand
partibleinviewofitscloserelationshipwiththebodyofwhich
itissotospeakastateoraForm;butthatwhichisnotinbound
withbody,whichonthecontrarybodymustseek,willof
necessitygoutterlyfreeofeverybodilymodificationand
especiallyoftheverypossibilityofpartitionwhichisentirelya
phenomenonofbody,belongingtoitsveryessence.As
partibilitygoeswithbody,soimpartibilitywiththebodiless:
whatpartitionispossiblewherethereisnomagnitude?Ifa
thingofmagnitudeparticipatestoanydegreeinwhathasno
magnitude,itmustbebyaparticipationwithoutdivision;
divisibilityimpliesmagnitude.
Whenweaffirmunityinmultiplicity,wedonotmeanthatthe
unityhasbecomethemultiples;welinkthevarietyinthe
multipleswiththeunitywhichwediscern,undivided,inthem;
andtheunitymustbeunderstoodasforeverdistinctfrom
them,fromseparateitemandfromtotal;thatunityremains
truetoitself,remainsitself,andsolongasitremainsitself
cannotfailwithinitsownscope[andthereforedoesreachover
themultiple],yetitisnottobethoughtofascoextensivewith
thematerialuniverseorwithanymemberoftheAll;utterly
outsideofthequantitative,itcannotbecoextensivewith
anything.
Extensionisofbody;whatisnotofbody,butoftheopposed
order,mustbekeptfreeofextension;butwherethereisno
extensionthereisnospatialdistinction,nothingofthehereand
therewhichwouldenditsfreedomofpresence.Since,then,
partitiongoeswithplaceeachpartoccupyingaplaceofits
ownhowcantheplacelessbeparted?Theunitymustremain

selfconcentrated,immunefrompart,howevermuchthe
multipleaspireorattaintocontactwithit.Thismeansthatany
movementtowardsitismovementtowardsitsentirety,andany
participationattainedisparticipationinitsentirety.Its
participants,then,linkwithitaswithsomething
unparticipated,somethingneverappropriated:thusonlycanit
remainintactwithinitselfandwithinthemultiplesinwhichit
ismanifested.Andifitdidnotremainthusintact,itwould
ceasetobeitself;anyparticipation,then,wouldnotbeinthe
objectofquestbutinsomethingneverquested.
9.Ifinsuchapartitionoftheunity,thatwhichenteredinto
eachparticipantwereanentirealwaysidenticalwiththefirst
then,intheprogressiveseverance,thefirstswouldbecome
numerous,eachparticularbecomingafirst:andthenwhat
preventsthesemanyfirstsfromreconstitutingthecollective
unity?Certainlynotthebodiestheyhaveentered,forthose
firstscannotbepresentinthematerialmassesastheirFormsif
theyaretoremainidenticalwiththeFirstfromwhichthey
come.Ontheotherhand,takingthepartconceivedaspresent
inthemultipletobesimplyapower[emanatingfromthe
First],atoncesuchapartceasestobetheunity;wehavethen
toaskhowthesepowerscometobecutoff,tohaveabandoned
theirorigin;theycertainlyhavenotmovedawaywithno
purposeintheirmovement.
Again,arethosepowers,enteringtheuniverseofsense,still
withintheFirstornot?
Iftheyarenot,wehavetheabsurditythattheFirsthasbeen
lessened,disempowered,strippedofpoweroriginally
possessed.Besides,howcouldpowersthuscutoffsubsistapart
fromthefoundationsoftheirbeing?Supposethesepowersto
beatoncewithintheFirstandelsewhere;thentheuniverseof
sensecontainseithertheentirepowersorpartsofthem;ifparts
ofpowers,theotherpartsareThere;ifentires,theneitherthe
powersTherearepresentherealsoundividedandthisbrings
usbacktoanidentityomnipresentinintegralidentityorthey
areeachanentirewhichhastakendivisionintoamultiplicity
ofsimilarssothatattachedtoeveryessencethereisonepower
onlythatparticularlyappropriatedtoittheotherpowers
remainingpowersunattached:yetpowerapartfromBeingisas
impossibleasBeingapartfrompower;forTherepoweris
BeingorsomethinggreaterthanBeing.
Or,again,supposethepowerscomingThenceareotherthan
theirsourcelesser,fainter,asabrightlightdwindlestoadim
buteachattachedtoitsessenceasapowermustalwaysbe:
suchsecondarypowerswouldbeperfectlyuniformandatonce
weareforcedtoadmittheomnipresenceoftheonesame

powerorattheleastthepresenceasinoneandthesame
bodyofsomeundividedidentityintegralateverypoint.
Andifthisisthecasewithaparticularbody,whynotwiththe
entireuniverse?
Ifwethinkofthesinglepowerasbeingendlesslydivided,itis
nolongerapowerentire;partitionmeanslesseningofpower;
and,withpartofpowerforpartofbody,theconditionsof
consciousnesscease.
Further,avestigialcutofffromitssourcedisappearsfor
example,areflectedlightandingeneralanemanantlosesits
qualityonceitisseveredfromtheoriginalwhichitreproduces:
justsothepowersderivedfromthatsourcemustvanishifthey
donotremainattachedtoit.
Thisbeingso,wherethesepowersappear,theirsourcemustbe
presentwiththem;thus,oncemore,thatsourcemustitselfbe
omnipresentasanundividedwhole.
10.Wemaybetoldthatanimageneednotbethusclosely
attachedtoitsarchetype,thatweknowimagesholdinginthe
absenceoftheirarchetypeandthatawarmedobjectmayretain
itsheatwhenthefireiswithdrawn.
Tobeginwiththeimageandarchetype:Ifweareremindedof
anartist'spictureweobservethatheretheimagewasproduced
bytheartist,notbyhissubject;eveninthecaseofaself
portrait,thepictureisno"imageofarchetype,"sinceitisnot
producedbythepainter'sbody,theoriginalrepresented:the
reproductionisduetotheeffectivelayingonofthecolours.
Noristherestrictlyanysuchmakingofimageasweseein
waterorinmirrorsorinashadow;inthesecasestheoriginalis
thecauseoftheimagewhich,atonce,springsfromitand
cannotexistapartfromit.Now,itisinthissensethatweareto
understandtheweakerpowerstobeimagesofthePriors.As
fortheillustrationfromthefireandthewarmedobject,the
warmthcannotbecalledanimageofthefireunlesswethink
ofwarmthascontainingfiresothatthetwoareseparatethings.
Besides,thefireremoved,thewarmthdoessoonerorlater
disappear,leavingtheobjectcold.
Ifwearetoldthatthesepowersfadeoutsimilarly,weareleft
withonlyoneimperishable:thesouls,theIntellectual
Principle,becomeperishable;thensinceBeing[identicalwith
theIntellectualPrinciple]becomestransitory,soalsomustthe
Beings,itsproductions.Yetthesun,solongasitholdsits
stationintheuniverse,willpourthesamelightuponthesame

places;tothinkitslightmaybelessenedistoholditsmass
perishable.Butithasbeenabundantlystatedthattheemanants
oftheFirstarenotperishable,thatthesouls,andthe
IntellectualPrinciplewithallitscontent,cannotperish.
11.Still,thisintegralomnipresenceadmitted,whydonotall
thingsparticipateintheIntellectualOrderinitsentirety?Why
hasitafirstparticipant,asecond,andsoon?
Wecanbutseethatpresenceisdeterminedbythefitnessofthe
participantsothat,whileBeingisomnipresenttotherealmof
Being,neverfallingshortofitself,yetonlythecompetent
possessthemselvesofthatpresencewhichdependsnotupon
situationbutuponadequacy;thetransparentobjectandthe
opaqueanswerverydifferentlytothelight.Thesefirsts,
seconds,thirds,ofparticipancearedeterminedbyrank,by
power,notbyplacebutbydifferentiation;anddifferenceisno
bartocoexistence,witnesssoulandIntellectualPrinciple:
similarlyourownknowledge,thetrivialnextthegravest;one
andthesameobjectyieldscolourtooursight,fragranceto
smell,toeverysenseaparticularexperience,allpresented
simultaneously.
ButwouldnotthisindicatethattheAuthenticisdiverse,
multiple?
Thatdiversityissimplexstill;thatmultipleisone;foritisa
ReasonPrinciple,whichistosayaunityinvariety:allBeing
isone;thedifferingbeingisstillincludedinBeing;the
differentiationiswithinBeing,obviouslynotwithinnon
Being.Beingisboundupwiththeunitywhichisneverapart
fromit;wheresoeverBeingappears,thereappearsitsunity;
andtheunityofBeingisselfstanding,forpresenceinthe
sensibledoesnotabrogateindependence:thingsofsenseare
presenttotheIntellectualwherethisoccursotherwisethanas
theIntellectualispresentwithinitself;so,too,body'spresence
tosouldiffersfromthatofknowledgetosoul;oneitemof
knowledgeispresentinadifferentwaythananother;abody's
presencetobodyis,again,anotherformofrelation.
12.Thinkofasoundpassingthroughtheairandcarryinga
word;anearwithinrangecatchesandcomprehends;andthe
soundandwordwillstrikeuponanyotherearyoumay
imaginewithintheinterveningvoid,uponanythatattends;
fromagreatdistancemanyeyeslooktotheoneobjectandall
takeitfully;allthis,becauseeyeandearexist.Inthesame
way,whatisaptforsoulwillpossessitselfofsoul,whilefrom
theoneidenticalpresenceanotherwillderivesomethingelse.
Nowthesoundwasdiffusedthroughouttheairnotinsections

butasonesound,entireateverypointofthatspace.Sowith
sight:iftheaircarriesashapeimpresseduponitthisisone
undividedwhole;for,wherevertherebeaneye,theretheshape
willbegrasped;eventosuchasrejectthisparticulartheoryof
sight,thefactsofvisionstillstandasanexampleof
participationdeterminedbyanidenticalunity.
Thesoundistheclearerillustration:theformconveyedisan
entiretyoveralltheairspace,forunlessthespokenwordwere
entireateverypoint,foreveryeartocatchthewholealike,the
sameeffectcouldnotbemadeuponeverylistener;thesound,
evidently,isnotstrungalongtheair,sectiontosection.Why,
then,needwehesitatetothinkofsoulasathingnotextended
inbrokencontact,partforpart,butomnipresentwithinthe
rangeofitspresence,indwellingintotalityateverypoint
throughouttheAll?
Enteredintosuchbodiesasareapttoit,thesoulislikethe
spokensoundpresentintheair,beforethatentry,likethe
speakerabouttospeakthoughevenembodieditremainsat
oncethespeakerandthesilent.
Nodoubttheseillustrationsareimperfect,buttheycarrya
serviceablesimilitude:thesoulbelongstothatotherKind,and
wemustnotconceiveapartofitembodiedandapartintact;it
isatonceaselfenclosedunityandaprinciplemanifestedin
diversity.
Further,anynewcomingentityachievingsoulreceives
mysteriouslythatsameprinciplewhichwasequallyinthe
previouslyensouled;foritisnotinthedispensationthata
givenpartofsoulsituateatsomegivenpointshouldenterhere
andthere;whatisthoughtofasenteringwasalwaysaself
enclosedentireand,foralltheseemingentry,soremains;no
realentryisconceivable.If,then,thesoulneverenteredand
yetisnowseentobepresentpresentwithoutwaitinguponthe
participantclearlyitispresent,heretoo,withoutbreachofits
selfinclusion.Thiscanmeanonlythattheparticipantcameto
soul;itlayoutsidetheveritablerealitybutadvancedtowardsit
andsoestablisheditselfinthekosmosoflife.Butthiskosmos
oflifeisaselfgatheredentire,notdivisibleintoconstituent
massesbutpriortomass;inotherwords,theparticipationisof
entireinentire.Anynewcomerintothatkosmosoflifewill
participateinitentire.Admitting,then,thatthiskosmosoflife
ispresententireintheuniverse,itmustbesimilarlyentirein
eachseveralentity;anidentitynumericallyone,itmustbean
undividedentire,omnipresent.
13.Buthowaccount,atthis,foritsextensionoverallthe
heavensandalllivingbeings?

Thereisnosuchextension.Senseperception,byinsistence
uponwhichwedoubt,tellsofHereandThere;butreason
certifiesthattheHereandTheredonotattachtothatprinciple;
theextendedhasparticipatedinthatkosmosoflifewhichitself
hasnoextension.
Clearlynoparticipantcanparticipateinitself;self
participationwouldbemerelyidentity.Body,then,as
participantdoesnotparticipateinbody;bodyithas;its
participationmustbeinwhatisnotbody.Sotoomagnitude
doesnotparticipateinmagnitude;ithasit:noteveninaddition
ofquantitydoestheinitialmagnitudeparticipateinmagnitude:
thetwocubitsdonotthemselvesbecomethreecubits;what
occursisthatanobjecttotallingtoacertainquantitynowtotals
toanother:formagnitudetoparticipateinmagnitudetheactual
twocubitsmustthemselvesbecomethenewthree[which
cannotoccur].
If,then,thedividedandquantitativelyextendedisto
participateinanotherKind,istohaveanysortofparticipation,
itcanparticipateonlyinsomethingundivided,unextended,
whollyoutsideofquantity.Therefore,thatwhichistobe
introducedbytheparticipationmustenterasitselfan
omnipresentindivisible.
Thisindivisibilitymust,ofcourse,notbetakeninanysenseof
littleness:littlenesswouldbestilldivisible,couldnotcoverthe
extensionoftheparticipantandcouldnotmaintainintegral
presenceagainstthatexpansion.Norisittheindivisibilityofa
geometricpoint:theparticipantmassisnosinglepointbut
includesaninfinityofpoints;sothatonthetheorythis
principlemustbeaninfinityofpoints,notasimultaneous
entire,andso,again,willfailtocovertheparticipant.
If,then,theparticipantmassinitsentiretyistocontainthat
principleentire,theuniversemustholdthatonesoulpresentat
itseverypoint.
14.But,admittingthisonesoulateverypoint,howistherea
particularsouloftheindividualandhowthegoodsoulandthe
bad?
Theonesoulreachestotheindividualbutnonethelesscontains
allsoulsandallintelligences;this,becauseitisatonceaunity
andaninfinity;itholdsallitscontentasoneyetwitheachitem
distinct,thoughnottothepointofseparation.Exceptbythus
holdingallitscontentasonelifeentire,soulentire,all
intelligenceitcouldnotbeinfinite;sincetheindividualities
arenotfencedofffromeachother,itremainsstillonething.It
wastoholdlifenotsinglebutinfiniteandyetonelife,onein

thesensenotofanaggregatebuiltupbutoftheretentionofthe
unityinwhichallrose.Strictly,ofcourse,itisamatternotof
therisingoftheindividualsbutoftheirbeingeternallywhat
theyare;inthatorder,asthereisnobeginning,sothereisno
apportioningexceptasaninterpretationbytherecipient.What
isofthatrealmistheancientandprimal;therelationtoitof
thethingofprocessmustbethatofapproachandapparent
mergingwithalwaysdependence.
Butweourselves,whatareWe?
Arewethathigherortheparticipantnewcomer,thethingof
beginningsintime?
BeforewehadourbecomingHereweexistedThere,menother
thannow,someofusgods:wewerepuresouls,Intelligence
inboundwiththeentireofreality,membersoftheIntellectual,
notfencedoff,notcutaway,integraltothatAll.Evennow,it
istrue,wearenotputapart;butuponthatprimalManthere
hasintrudedanother,amanseekingtocomeintobeingand
findingusthere,forwewerenotoutsideoftheuniverse.This
otherhaswoundhimselfaboutus,foistinghimselfuponthe
Manthateachofuswasatfirst.Thenitwasasifonevoice
sounded,onewordwasuttered,andfromeverysideanear
attendedandreceivedandtherewasaneffectivehearing,
possessedthroughandthroughofwhatwaspresentandactive
uponit:nowwehavelostthatfirstsimplicity;wearebecome
thedualthing,sometimesindeednomorethanthatlater
foisting,withtheprimalnaturedormantandinasenseno
longerpresent.
15.Buthowdidthisintruderfindentrance?
Ithadacertainaptitudeanditgraspedatthattowhichitwas
apt.Initsnatureitwascapableofsoul:butwhatisunfittedto
receivesoulentirepresententirebutnotforittakeswhat
shareitmay;sucharethemembersoftheanimalandvegetal
order.Similarly,ofasignificantsound,someformsofbeing
takesoundandsignificancetogether,othersonlythesound,the
blankimpact.
Alivingthingcomesintoexistencecontainingsoul,presentto
itfromtheAuthentic,andbysoulisinboundwithReality
entire;itpossessesalsoabody;butthisbodyisnotahusk
havingnopartinsoul,notathingthatearlierlayawayinthe
soulless;thebodyhaditsaptitudeandbythisdrawsnear:now
itisnotbodymerely,butlivingbody.Bythisneighboringitis
enhancedwithsomeimpressofsoulnotinthesenseofa
portionofsoulenteringintoit,butthatitiswarmedandlitby
soulentire:atoncethereisthegroundofdesire,pleasure,pain;

thebodyofthelivingformthathascometobewascertainly
nounrelatedthing.
Thesoul,sprungfromthedivine,layselfenclosedatpeace,
truetoitsownquality;butitsneighbour,inuproarthrough
weakness,instableofitsownnatureandbeatenuponfrom
without,cries,atfirsttoitselfandafterwardsupontheliving
total,spreadingthedisorderatlarge.Thus,atanassemblythe
Eldersmaysitintranquilmeditation,butanunrulypopulace,
cryingforfoodandcastingupahostofgrievances,willbring
thewholegatheringintouglyturmoil;whenthissortofpeople
holdtheirpeacesothatawordfromamanofsensemayreach
them,somepassableorderisrestoredandthebaserpartceases
toprevail;otherwisethesilenceofthebetterallowstherabble
torule,thedistractedassemblyunabletotakethewordfrom
above.
Thisistheevilofstateandofcouncil:andthisistheevilof
man;manincludesaninnerrabblepleasures,desires,fears
andthesebecomemasterswhentheman,themanifold,gives
themplay.
ButonethathasreducedhisrabbleandgonebacktotheMan
hewas,livestothatandisthatManagain,sothatwhathe
allowstothebodyisallowedastosomethingseparate.
Thereistheman,too,thatlivespartlyintheoneallegianceand
partlyintheother;heisablendofthegoodthatishimself
withtheevilthatisalien.
16.ButifthatPrinciplecanneverfalltoevilandwehave
givenatrueaccountofthesoul'sentryorpresencetobody,
whatarewetosayoftheperiodicDescentsandReturns,the
punishments,thebanishmentintoanimalforms?Thatteaching
wehaveinheritedfromthoseancientphilosopherswhohave
bestprobedintosoulandwemusttrytoshowthatourown
doctrineisaccordantwithit,oratleastnotconflicting.
Wehaveseenthattheparticipationofthingshereinthathigher
meansnotthatthesoulhasgoneoutsideofitselftoenterthe
corporeal,butthatthecorporealhasapproachedsoulandis
nowparticipantinit;thecomingaffirmedbytheancientscan
beonlythatapproachofthebodytothehigherbywhichit
partakesoflifeandofsoul;thishasnothingtodowithlocal
entrybutissomeformofcommunion;bythedescentand
embodimentofcurrentphrasingmustbeunderstoodnotthat
soulbecomesanappanageofbodybutthatitgivesouttoit
somethingofitself;similarly,thesoul'sdepartureisthe
completecessationofthatcommunion.

Thevariousrankingsoftheuniversewilldeterminevarious
degreesofthecommunion;soul,ultimateoftheIntellectual,
willgiveforthfreelytobodyasbeingmorenearlyoftheone
powerandstandingcloser,asdistanceholdsinthatorder.
Thesoul'sevilwillbethisassociation,itsgoodtherelease.
Why?Because,evenunmerged,asoulinanywaytobe
describedasattachedtothisuniverseisinsomedegreefallen
fromtheAllintoastateofpartition;essentiallybelongingto
theAll,itnolongerdirectsitsactThither:thus,aman's
knowledgeisonewhole,buthemayguidehimselfbynomore
thansomesingleitemofit,wherehisgoodwouldlieinliving
notbysomesuchfragmentbutbythetotalofhisknowing.
ThatOneSoulmemberoftheIntellectualkosmosandthere
mergingwhatithasofpartialintothetotalhasbrokenaway,
sotospeak,fromtheAlltothepartandtothatdevotesitself
becomingpartialwithit:thusfirethatmightconsume
everythingmaybesettoplyitsallpoweruponsometrifle.So
longasthesoulremainsutterlyunattacheditissoulnotsingled
out;whenithasacceptedseparationnotthatofplacebutthat
ofactdeterminingindividualitiesitisapart,nolongerthe
soulentire,oratleastnotentireinthefirstsense;when,onthe
contrary,itexercisesnosuchoutwardcontrolitisperfectlythe
AllSoul,thepartialinitlatent.
AsfortheentryintotheWorldoftheShades,ifthismeans
intotheunseen,thatisitsrelease;ifintosomelowerplace,
thereisnothingstrangeinthat,sinceevenherethesoulis
takentobewherethebodyis,inplacewiththebody.
Butonthedissolutionofthebody?
Solongastheimagesoulhasnotbeendiscarded,clearlythe
higherwillbewherethatis;if,onthecontrary,thehigherhas
beencompletelyemancipatedbyphilosophicdiscipline,the
imagesoulmayverywellgoalonetothatlowerplace,the
authenticpassinguncontaminatedintotheIntellectual,
separatedfromthatimagebutnonethelessthesoulentire.
Lettheimageoffspringoftheindividualityfareasitmay,the
truesoulwhenitturnsitslightuponitself,choosesthehigher
andbythatchoiceblendsintotheAll,neitheractingnownor
extinct.
Butitistimetoreturntoourmaintheme:

EnneadVI
Fifthtractat:Ontheintegralomnipresenceoftheauthenticexistent(2)
WrittenbyPlotinus,253270A.D.
1.Theintegralomnipresenceofaunitynumericallyidenticalis
infactuniversallyreceived;forallmeninstinctivelyaffirmthe
godineachofustobeone,thesameinall.Itwouldbetaken
ascertainifnooneaskedHoworsoughttobringthe
convictiontothetestofreasoning;withthiseffectiveintheir
thought,menwouldbeatrest,findingtheirstayinthatoneness
andidentity,sothatnothingwouldwrenchthemfromthis
unity.Thisprinciple,indeed,isthemostsolidlyestablishedof
all,proclaimedbyourverysouls;wedonotpieceitupitemby
item,butfinditwithinbeforehand;itprecedeseventhe
principlebywhichweaffirmunquestionablythatallthings
seektheirgood;forthisuniversalquestofgooddependsonthe
factthatallaimatunityandpossessunityandthatuniversally
effortistowardsunity.
Nowthisunityingoingforth,sofarasitmay,towardsthe
OtherOrdermustbecomemanifestasmultiplicityandinsome
sensebecomemultiple;buttheprimalnatureandtheappetition
ofthegood,whichisappetitionofunity,leadbacktowhatis
authenticallyone;tothiseveryformofBeingisurgedina
movementtowardsitsownreality.Forthegoodtoevery
naturepossessingunityistobeselfbelonging,tobeitself,and
thatmeanstobeaunity.
InvirtueofthatunitytheGoodmayberegardedastruly
inherent.HencetheGoodisnottobesoughtoutside;itcould
nothavefallenoutsideofwhatis;itcannotpossiblybefound
innonBeing;withinBeingtheGoodmustlie,sinceitisnever
anonBeing.
IfthatGoodhasBeingandiswithintherealmofBeing,thenit
ispresent,selfcontained,ineverything:we,therefore,need
notlookoutsideofBeing;weareinit;yetthatGoodisnot
exclusivelyours:thereforeallbeingsareone.
2.Nowthereasoningfacultywhichundertakesthisproblemis
notaunitybutathingofparts;itbringsthebodilynatureinto
theenquiry,borrowingitsprinciplesfromthecorporeal:thusit
thinksoftheEssentialExistenceascorporealandasathingof
parts;itbaulksattheunitybecauseitdoesnotstartfromthe
appropriateprinciples.We,however,mustbecarefultobring
theappropriatelyconvincingprinciplestothediscussionofthe
Unity,ofperfectBeing:wemustholdtotheIntellectual
principleswhichaloneapplytotheIntellectualOrderandto
RealBeing.

Ontheonehandthereistheunstable,exposedtoallsortsof
change,distributedinplace,notsomuchBeingasBecoming:
ontheother,thereisthatwhichexistseternally,notdivided,
subjecttonochangeofstate,neithercomingintobeingnor
fallingfromit,setinnoregionorplaceorsupport,emerging
fromnowhere,enteringintonothing,fastwithinitself.
Indealingwiththatlowerorderwewouldreasonfromitsown
natureandthecharacteristicsitexhibits;thus,onaplausible
foundation,weachieveplausibleresultsbyaplausiblesystem
ofdeduction:similarly,indealingwiththeIntellectual,the
onlywayistograspthenatureoftheessenceconcernedandso
laythesurefoundationsoftheargument,notforgetfully
strayingoverintothatotherorderbutbasingourtreatmenton
whatisessentialtotheNaturewithwhichwedeal.
Ineveryentitytheessentialnatureisthegoverningprinciple
and,aswearetold,asounddefinitionbringstolightmany
evenoftheconcomitants:wheretheessentialnatureisthe
entirebeing,wemustbeallthemorecarefultokeeptothat,to
looktothat,toreferalltothat.
3.IfthisprincipleistheAuthenticExistentandholds
unchangingidentity,doesnotgoforthfromitself,isuntouched
byanyprocessofbecomingor,aswehavesaid,byany
situationinplace,thenitmustbealwaysselfgathered,never
inseparation,notpartlyhereandpartlythere,notgivingforth
fromitself:anysuchinstabilitywouldsetitinthingafterthing
oratleastinsomethingotherthanitself:thenitwouldno
longerbeselfgathered;norwoulditbeimmune,foranything
withinwhichitwerelodgedwouldaffectit;immune,itisnot
inanything.If,then,notstandingawayfromitself,not
distributedbypart,nottakingtheslightestchange,itistobein
manythingswhileremainingaselfconcentratedentire,there
issomewayinwhichithasmultipresence;itisatonceself
enclosedandnotso:theonlywayistorecognisethatwhile
thisprincipleitselfisnotlodgedinanything,allotherthings
participateinitallthatareaptandinthemeasureoftheir
aptitude.
Thus,weeithercancelallthatwehaveaffirmedandthe
principleslaiddown,anddenytheexistenceofanysuch
Nature,or,thatbeingimpossible,wereturntoourfirst
position:
TheOne,numericallyidentical,undistributed,anunbroken
entire,yetstandsremotefromnothingthatexistsbyitsside;
butitdoesnot,forthat,needtopouritselfforth:thereisno
necessityeitherthatcertainportionsofitenterintothingsor
againthat,whileitremainsselfabiding,somethingproduced

andprojectedfromitenteratvariouspointsintothatother
order.Eitherwouldimplysomethingofitremainingthere
whiletheemanantiselsewhere:thusseparatedfromwhathas
goneforth,itwouldexperiencelocaldivision.Andwould
thoseemanantsbe,eachinitself,wholeorpart?Ifpart,the
Onehaslostitsnature,thatofanentire,aswehavealready
indicated;ifwhole,theneitherthewholeisbrokenupto
coincidepointforpointwiththatinwhichitisbecomepresent
orweareadmittingthatanunbrokenidentitycanbe
omnipresent.
Thisisareasoning,surely,foundedonthethingitselfandits
essentialnature,notintroducinganythingforeign,anything
belongingtotheOtherOrder.
4.Thenconsiderthisgod[inman]whomwecannotthinktobe
absentatsomepointandpresentatanother.Allthathave
insightintothenatureofthedivinebeingsholdthe
omnipresenceofthisgodandofallthegods,andreason
assuresusthatsoitmustbe.
Nowallpervasionisinconsistentwithpartition;thatwould
meannolongerthegodthroughoutbutpartofthegodatone
pointandpartatanother;thegodceasestobeonegod,justas
amasscutupceasestobeamass,thepartsnolongergiving
thefirsttotal.Further,thegodbecomescorporeal.
Ifallthisisimpossible,thedisputeddoctrinepresentsitself
again;holdingthegodtopervadetheBeingofman,wehold
theomnipresenceofanintegralidentity.
Again,ifwethinkofthedivinenatureasinfiniteandcertainly
itisconfinedbynoboundsthismustmeanthatitnowhere
fails;itspresencemustreachtoeverything;atthepointto
whichitdoesnotreach,thereithasfailed;somethingexistsin
whichitisnot.
Now,admittinganysequenttotheabsoluteunity,thatsequent
mustbeboundupwiththeabsolute;anythirdwillbeabout
thatsecondandmovetowardsit,linkedtoitasitsoffspring.In
thiswayallparticipantsintheLaterwillhaveshareinthe
First.TheBeingsoftheIntellectualarethusapluralityoffirsts
andsecondsandthirdsattachedlikeonespheretoonecentre,
notseparatedbyintervalbutmutuallypresent;where,
therefore,theIntellectualtertiariesarepresent,thesecondaries
andfirstsarepresenttoo.
5.Oftenforthepurposeofexpositionasahelptowards
statingthenatureoftheproducedmultiplicityweusethe
exampleofmanylinesradiatingfromonecentre;but,whilewe

provideforindividualization,wemustcarefullypreserve
mutualpresence.Eveninthecaseofourcircleweneednot
thinkofseparatedradii;allmaybetakenasformingone
surface:wherethereisnodistinctionevenupontheone
surfacebutallispowerandrealityundifferentiated,allthe
beingsmaybethoughtofascentresunitingatonecentral
centre:weignoretheradiallinesandthinkoftheirterminalsat
thatcentre,wheretheyareatone.Restoretheradii;oncemore
wehavelines,eachtouchingageneratingcentreofitsown,but
thatcentreremainscoincidentwiththeonefirstcentre;the
centresalluniteinthatfirstcentreandyetremainwhatthey
were,sothattheyareasmanyasarethelinestowhichthey
serveasterminals;thecentresthemselvesappearasnumerous
asthelinesstartingfromgemandyetallthosecentres
constituteaunity.
ThuswemaylikentheIntellectualBeingsintheirdiversityto
manycentrescoincidingwiththeonecentreandthemselvesat
oneinitbutappearingmultipleonaccountoftheradiallines
lineswhichdonotgeneratethecentresbutmerelyleadto
them.Theradii,thus,affordaserviceableillustrationforthe
modeofcontactbywhichtheIntellectualUnitymanifests
itselfasmultipleandmultipresent.
6.TheIntellectualBeings,thus,aremultipleandone;invirtue
oftheirinfinitenaturetheirunityisamultiplicity,manyinone
andoneovermany,aunitplurality.Theyactasentireupon
entire;evenuponthepartialthingtheyactasentire;butthere
isthedifferencethatatfirstthepartialacceptsthisworking
onlypartiallythoughtheentireenterslater.Thus,whenMan
entersintohumanformthereexistsaparticularmanwho,
however,isstillMan.FromtheonethingManmaninthe
Ideamaterialmanhascometoconstitutemanyindividual
men:theoneidenticalthingispresentinmultiplicity,inmulti
impression,sotospeak,fromtheoneseal.
ThisdoesnotmeanthatManAbsolute,oranyAbsolute,orthe
UniverseinthesenseofaWhole,isabsorbedbymultiplicity;
onthecontrary,themultiplicityisabsorbedbytheAbsolute,or
ratherisboundupwithit.Thereisadifferencebetweenthe
modeinwhichacolourmaybeabsorbedbyasubstanceentire
andthatinwhichthesouloftheindividualisidentically
presentineverypartofthebody:itisinthislattermodethat
Beingisomnipresent.
7.ToRealBeingwegoback,allthatwehaveandare;tothat
wereturnasfromthatwecame.OfwhatisTherewehave
directknowledge,notimagesorevenimpressions;andto
knowwithoutimageistobe;byourpartintrueknowledgewe
arethoseBeings;wedonotneedtobringthemdowninto

ourselves,forweareThereamongthem.Sincenotonly
ourselvesbutallotherthingsalsoarethoseBeings,weallare
they;wearetheywhilewearealsoonewithall:thereforewe
andallthingsareone.
Whenwelookoutsideofthatonwhichwedependweignore
ourunity;lookingoutwardweseemanyfaces;lookinward
andallistheonehead.Ifmancouldbutbeturnedaboutbyhis
ownmotionorbythehappypullofAthenehewouldseeat
onceGodandhimselfandtheAll.Atfirstnodoubtallwillnot
beseenasonewhole,butwhenwefindnostopatwhichto
declarealimittoourbeingweceasetoruleourselvesoutfrom
thetotalofreality;wereachtotheAllasaunityandthisnot
byanysteppingforward,butbythefactofbeingandabiding
therewheretheAllhasitsbeing.
8.FormypartIamsatisfiedthatanyoneconsideringthemode
inwhichMatterparticipatesintheIdeaswillbereadyenough
toacceptthistenetofomnipresenceinidentity,nolonger
rejectingitasincredibleorevendifficult.Thisbecauseit
seemsreasonableandimperativetodismissanynotionofthe
IdeaslyingapartwithMatterilluminedfromthemasfrom
somewhereaboveameaninglessconception,forwhathave
distanceandseparationtodohere?
Thisparticipationcannotbethoughtofaselusiveorvery
perplexing;onthecontrary,itisobvious,accessibleinmany
examples.
Note,however,thatwhenwesometimesspeakoftheIdeas
illuminatingMatterthisisnottosuggestthemodeinwhich
materiallightpoursdownonamaterialobject;weusethe
phraseinthesenseonlythat,thematerialbeingimagewhile
theIdeasarearchetypes,thetwoordersaredistinguished
somewhatinthemannerofilluminantandilluminated.Butitis
timetobemoreexact.
WedonotmeanthattheIdea,locallyseparate,showsitselfin
Matterlikeareflectioninwater;theMattertouchestheIdeaat
everypoint,thoughnotinaphysicalcontact,and,bydintof
neighbourhoodnothingtokeepthemapartisabletoabsorb
thenceallthatlieswithinitscapacity,theIdeaitselfnot
penetrating,notapproaching,theMatter,butremainingself
locked.
Wetakeit,then,thattheIdea,sayofFireforwehadbestdeal
withMatterasunderlyingtheelementsisnotintheMatter.
TheIdealFire,then,remainingapart,producestheformoffire
throughouttheentireenfiredmass.Nowletussupposeand
thesamemethodwillapplytoallthesocalledelementsthat

thisFireinitsfirstmaterialmanifestationisamultiplemass.
ThatsingleFireisseenproducinganimageofitselfinallthe
sensiblefires;yetitisnotspatiallyseparate;itdoesnot,then,
producethatimageinthemannerofourvisiblelight;forin
thatcaseallthissensiblefire,supposingthatitwereawholeof
parts[astheanalogywouldnecessitate],musthavegenerated
spatialpositionsoutofitself,sincetheIdeaorFormremainsin
anonspatialworld;foraprinciplethuspluralizedmustfirst
havedepartedfromitsowncharacterinordertobepresentin
thatmanyandparticipatemanytimesintheonesameForm.
TheIdea,impartible,givesnothingofitselftotheMatter;its
unbreakingunity,however,doesnotpreventitshapingthat
multiplebyitsownunityandbeingpresenttotheentiretyof
themultiple,bringingittopatternnotbyactingpartuponpart
butbypresenceentiretotheobjectentire.Itwouldbeabsurd
tointroduceamultitudeofIdeasofFire,eachseveralfire
beingshapedbyaparticularidea;theIdeasoffirewouldbe
infinite.Besides,howwouldtheseresultantfiresbedistinct,
whenfireisacontinuousunity?andifweapplyyetanother
firetocertainmatterandproduceagreaterfire,thenthesame
Ideamustbeallowedtohavefunctionedinthesamewayin
thenewmatterasintheold;obviouslythereisnootherIdea.
9.Theelementsintheirtotality,astheystandproduced,may
bethoughtofasonesphericfigure;thiscannotbethe
piecemealproductofmanymakerseachworkingfromsome
onepointonsomeoneportion.Theremustbeonecause;and
thismustoperateasanentire,notbypartexecutingpart;
otherwisewearebroughtbacktoapluralityofmakers.The
makingmustbereferredtoapartlessunity,or,moreprecisely,
themakingprinciplemustbeapartlessunitynotpermeating
thespherebutholdingitasonedependentthing.Inthisway
thesphereisenvelopedbyoneidenticallifeinwhichitis
inset;itsentirecontentlookstotheonelife:thusallthesouls
areone,aone,however,whichyetisinfinite.
Itisinthisunderstandingthatthesoulhasbeentakentobea
numericalprinciple,whileothersthinkofitasinitsnaturea
selfincreasingnumber;thislatternotionisprobablydesigned
tomeettheconsiderationthatthesoulatnopointfailsbut,
retainingitsdistinctivecharacter,isampleforall,somuchso
thatwerethekosmosvasteryetthevirtueofsoulwouldstill
compassitorratherthekosmosstillbesunkinsoulentire.
Ofcourse,wemustunderstandthisaddingofextensionnotas
aliteralincreasebutinthesensethatthesoul,essentiallya
unity,becomesadequatetoomnipresence;itsunitysetsit
outsideofquantitativemeasurement,thecharacteristicofthat
otherorderwhichhasbutacounterfeitunity,anappearanceby

participation.
Theessentialunityisnoaggregatetobeannulledupontheloss
ofsomeoneoftheconstituents;norisitheldwithinany
allottedlimits,forsoitwouldbethelessforasetofthings,
moreextensivethanitself,outsideitsscope;oritmustwrench
itselfasunderintheefforttoreachtoall;besides,itspresence
tothingswouldbenolongeraswholetoallbutbyparttopart;
invulgarphrase,itdoesnotknowwhereitstands;
dismembered,itnolongerperformsanyonesinglefunction.
Nowifthisprincipleistobeatrueunitywheretheunityisof
theessenceitmustinsomewaybeabletomanifestitselfas
includingthecontrarynature,thatofpotentialmultiplicity,
whilebythefactthatthismultiplicitybelongstoitnotasfrom
withoutbutasfromandbyitself,itremainsauthenticallyone,
possessingboundlessnessandmultiplicitywithinthatunity;its
naturemustbesuchthatitcanappearasawholeatevery
point;this,asencircledbyasingleselfembracingReason
Principle,whichholdsfastaboutthatunity,neverbreaking
withitselfbutoveralltheuniverseremainingwhatitmustbe.
Theunityisinthiswaysavedfromthelocaldivisionofthe
thingsinwhichitappears;and,ofcourse,existingbeforeall
thatisinplace,itcouldneverbefoundeduponanything
belongingtothatorderofwhich,onthecontrary,itisthe
foundation;yet,forallthattheyarebaseduponit,itdoesnot
ceasetobewhollyselfgathered;ifitsfixedseatwereshaken,
alltherestwouldfallwiththefalloftheirfoundationandstay;
norcoulditbesounintelligentastotearitselfapartbysucha
movementand,securewithinitsownbeing,trustitselftothe
insecurityofplacewhich,precisely,lookstoitforsafety.
10.Itremains,then,poisedinwisdomwithinitself;itcould
notenterintoanyother;thoseotherslooktoitandintheir
longingfinditwhereitis.Thisisthat"LoveWaitingatthe
Door,"evercomingupfromwithout,strivingtowardsthe
beautiful,happywhentotheutmostofitspoweritattains.
Evenheretheloverdoesnotsomuchpossesshimselfofthe
beautyhehaslovedaswaitbeforeit;thatBeautyisabidingly
selfenfoldedbutitslovers,theMany,lovingitasanentire,
possessitasanentirewhentheyattain,foritwasanentirethat
theyloved.Thisseclusiondoesnotpreventitssufficingtoall,
butistheveryreasonforitsadequacy;becauseitisthusentire
forallitcanbeTheGoodtoall.
Similarlywisdomisentiretoall;itisonething;itisnot
distributedparcelwise;itcannotbefixedtoplace;itisnot
spreadaboutlikeacolouring,foritisnotcorporeal;inanytrue
participationinwisdomtheremustbeonethingactingasunit

uponunit.SomustitbeinourparticipationintheOne;we
shallnottakeourseveralportionsofit,noryousomeseparate
entireandIanother.ThinkofwhathappensinAssembliesand
allkindsofmeetings;theroadtosenseistheroadtounity;
singlythemembersarefarfromwise;astheybegintogrow
together,each,inthattruegrowth,generateswisdomwhilehe
recognizesit.Thereisnothingtopreventourintelligences
meetingatonecentrefromtheirseveralpositions;allone,they
seemaparttousaswhenwithoutlookingwetouchoneobject
orsoundonestringwithdifferentfingersandthinkwefeel
several.Ortakeoursoulsintheirpossessionofgood;itisnot
onegoodformeandanotherforyou;itisthesameforboth
andnotinthesensemerelyofdistinctproductsofanidentical
source,thegoodsomewhereabovewithsomethingstreaming
fromitintous;inanyrealreceivingofgood,giverisincontact
withtakerandgivesnotastoarecipientoutsidebuttoonein
intimatecontact.
TheIntellectualgivingisnotanactoftransmission;evenin
thecaseofcorporealobjects,withtheirlocalseparation,the
mutualgiving[andtaking]isofthingsofoneorderandtheir
communication,everyeffecttheyproduce,isupontheirlike;
whatiscorporealintheAllactsandisacteduponwithinitself,
nothingexternalimpinginguponit.Nowifinbody,whose
verynatureispartition,thereisnoincursionofthealien,how
cantherebeanyintheorderinwhichnopartitionexists?
Itisthereforebyidentificationthatweseethegoodandtouch
it,broughttoitbybecomingidenticalwithwhatisofthe
Intellectualwithinourselves.Inthatrealmexistswhatisfar
moretrulyakosmosofunity;otherwisetherewillbetwo
sensibleuniverses,dividedintocorrespondentparts;the
Intellectualsphere,ifaunityonlyasthissphereis,willbe
undistinguishablefromitexcept,indeed,thatitwillbeless
worthyofrespectsinceinthenatureofthingsextensionis
appropriateinthelowerwhiletheIntellectualwillhave
wroughtoutitsownextensionwithnomotive,inadeparture
fromitsverycharacter.
Andwhatistheretohinderthisunification?Thereisno
questionofonememberpushinganotheroutasoccupyingtoo
muchspace,anymorethanhappensinourownmindswhere
wetakeintheentirefruitofourstudyandobservation,all
uncrowded.
WemaybetoldthatthisunificationisnotpossibleinReal
Beings;itcertainlywouldnotbepossible,iftheRealshad
extension.
11.Buthowcantheunextendedreachoverthedefined

extensionofthecorporeal?Howcanit,so,maintainitselfasa
unity,anidentity?
Thisisaproblemoftenraisedandreasoncallsvehementlyfor
asolutionofthedifficultiesinvolved.Thefactstands
abundantlyevident,butthereisstilltheneedofintellectual
satisfaction.
Wehave,ofcourse,noslightaidtoconviction,indeedthevery
strongest,intheexpositionofthecharacterofthatprinciple.It
isnotlikeastone,somevastblocklyingwhereitlies,covering
thespaceofitsownextension,heldwithinitsownlimits,
havingafixedquantityofmassandofassignedstonepower.It
isaFirstPrinciple,measureless,notboundedwithin
determinedsizesuchmeasurementbelongstoanotherorder
andthereforeitisallpower,nowhereunderlimit.Beingso,it
isoutsideofTime.
Timeinitsceaselessonwardslidingproducespartedinterval;
Eternitystandsinidentity,preeminent,vasterbyunending
powerthanTimewithallthevastnessofitsseemingprogress;
Timeislikearadiallinerunningoutapparentlytoinfinitybut
dependentuponthat,itscentre,whichisthepivotofallits
movement;asitgoesittellsofthatcentre,butthecentreitself
istheunmovingprincipleofallthemovement.
Timestands,thus,inanalogywiththeprinciplewhichholds
fastinunchangingidentityofessence:butthatprincipleis
infinitenotonlyindurationbutalsoinpower:thisinfinityof
powermustalsohaveitscounterpart,aprinciplespringing
fromthatinfinitepoweranddependentuponit;this
counterpartwill,afteritsownmode,runacourse
correspondingtothecourseofTimeinkeepingwiththat
stationarypowerwhichisitsgreaterasbeingitssource:andin
thistoothesourceispresentthroughoutthefullextensionof
itslowercorrespondent.
ThissecondaryofPower,participatingasfarasitmayinthat
higher,mustbeidentified.
Nowthehigherpowerispresentintegrallybut,inthe
weaknessoftherecipientmaterial,isnotdiscernedasevery
point;itispresentasanidentityeverywherenotinthemodeof
thematerialtriangleidenticalthough,inmanyrepresentations,
numericallymultiple,butinthemodeoftheimmaterial,ideal
trianglewhichisthesourceofthematerialfigures.Ifweare
askedwhytheomnipresenceoftheimmaterialtriangledoes
notentailthatofthematerialfigure,weanswerthatnotall
Matterentersintotheparticipationnecessary;Matteraccepts
variousformsandnotallMatterisaptforallform;theFirst

Matter,forexample,doesnotlenditselftoallbutisforthe
FirstKindsfirstandfortheothersindueorder,thoughthese,
too,areomnipresent.
12.Toreturn:HowisthatPowerpresenttotheuniverse?
AsaOneLife.
Considerthelifeinanylivingthing;itdoesnotreachonlyto
somefixedpoint,unabletopermeatetheentirebeing;itis
omnipresent.IfonthisagainweareaskedHow,weappealto
thecharacterofthispower,notsubjecttoquantitybutsuch
thatthoughyoudivideitmentallyforeveryoustillhavethe
samepower,infinitetothecore;initthereisnoMatterto
makeitgrowlessandlessaccordingtothemeasuredmass.
Conceiveitasapowerofaneverfreshinfinity,aprinciple
unfailing,inexhaustible,atnopointgivingout,brimmingover
withitsownvitality.Ifyoulooktosomedefinitespotandseek
tofastenonsomedefinitething,youwillnotfindit.The
contraryisyouronlyway;youcannotpassontowhereitis
not;youwillneverhaltatadwindlingpointwhereitfailsat
lastandcannolongergive;youwillalwaysbeabletomove
withitbetter,tobeinitsentiretyandsoseeknofurther;
denyingit,youhavestrayedawaytosomethingofanother
orderandyoufall;lookingelsewhereyoudonotseewhat
standstherebeforeyou.
Butsupposingyoudothus"seeknofurther,"howdoyou
experienceit?
InthatyouhaveenteredintotheAll,nolongercontentwith
thepart;youceasetothinkofyourselfasunderlimitbut,
layingallsuchdeterminationaside,youbecomeanAll.No
doubtyouwerealwaysthat,buttherehasbeenanadditionand
bythatadditionyouarediminished;fortheadditionwasnot
fromtherealmofBeingyoucanaddnothingtoBeingbut
fromnonBeing.ItisnotbysomeadmixtureofnonBeingthat
onebecomesanentire,butbyputtingnonBeingaway.Bythe
lesseningofthealieninyou,youincrease.Castitasideand
thereistheAllwithinyou;engagedinthealien,youwillnot
findtheAll.Notthatithastocomeandsobepresenttoyou;it
isyouthathaveturnedfromit.Andturnthoughyoumay,you
havenotseveredyourself;itisthere;youarenotinsomefar
region:stilltherebeforeit,youhavefacedtoitscontrary.
Itissowiththelessergods;ofmanystandingintheirpresence
itisoftenonealonethatseesthem;thatonealonewasalonein
thepowertosee.Thesearethegodswho"inmanyguisesseek
ourcities";butthereisThatOtherwhomthecitiesseek,and

alltheearthandheaven,everywherewithGodandinHim,
possessingthroughHimtheirBeingandtheRealBeingsabout
them,downtosoulandlife,allboundtoHimandsomoving
tothatunitywhichbyitsverylackofextensionisinfinite.
EnneadVI
Sixthtractate:Onnumbers
WrittenbyPlotinus,253270A.D.
1.ItissuggestedthatmultiplicityisafallingawayfromThe
Unity,infinitybeingthecompletedeparture,aninnumerable
multiplicity,andthatthisiswhyunlimitisanevilandweevil
atthestageofmultiplicity.
Athing,infact,becomesamanifoldwhen,unabletoremain
selfcentred,itflowsoutwardandbythatdissipationtakes
extension:utterlylosingunityitbecomesamanifoldsince
thereisnothingtobindparttopart;when,withallthis
outflowing,itbecomessomethingdefinite,thereisa
magnitude.
Butwhatistheresogrievousinmagnitude?
Givenconsciousness,therewillbe,sincethethingmustfeelits
exile,itssundrancefromitsessence.Everythingseeksnotthe
alienbutitself;inthatoutwardmovingthereisfrustrationor
compulsion;athingmostexistsnotwhenittakesmultiplicity
orextensionbutwhenitholdstoitsownbeing,thatiswhenits
movementisinward.Desiretowardsextensionisignoranceof
theauthenticallygreat,amovementnotontheappropriatepath
buttowardsthestrange;tothepossessionoftheselfthewayis
inward.
Considerthethingthathastakenextension;brokenintoso
manyindependentitems,itisnowthoseseveralpartsandnot
thethingitwas;ifthatoriginalistopersist,themembersmust
standcollectedtotheirtotal;inotherwords,athingisitselfnot
bybeingextendedbutbyremaining,initsdegree,aunity:
throughexpansionandinthemeasureoftheexpansion,itis
lessitself;retainingunity,itretainsitsessentialbeing.
Yettheuniversehasatonceextensionandbeauty?
Yes;becauseithasnotbeenallowedtoslipawayintothe
limitlessbutisheldfastbyunity;andithasbeautyinvirtueof
BeautynotofMagnitude;itneededBeautytoparrythat
magnitude;inthedegreeofitsextensionitwasvoidofbeauty
andtothatdegreeugly.ThusextensionservesasMatterto

Beautysincewhatcallsforitsorderingisamultiplicity.The
greatertheexpansion,thegreaterthedisorderandugliness.
2.What,then,ofthe"NumberoftheInfinite"?
Tobeginwith,howisNumberconsistentwithinfinity?
ObjectsofsensearenotunlimitedandthereforetheNumber
applyingtothemcannotbeso.Norisanenumeratorableto
numbertoinfinity;thoughwedouble,multiplyoverandover
again,westillendwithafinitenumber;thoughwerangeover
pastandfuture,andconsiderthem,even,asatotality,westill
endwiththefinite.
Arewethentodismissabsolutelimitlessnessandthinkmerely
thatthereisalwayssomethingbeyond?
No;thatmoreisnotinthereckoner'spowertoproduce;the
totalstandsalreadydefined.
IntheIntellectualtheBeingsaredeterminedandwiththem
Number,thenumbercorrespondingtotheirtotal;inthissphere
ofourownaswemakeamanamultiplebycountinguphis
variouscharacteristics,hisbeautyandtherestwetakeeach
imageofBeingandformacorrespondingimageofnumber;
wemultiplyanonexistentinandsoproducemultiple
numbers;ifwenumberyearswedrawonthenumbersinour
ownmindsandapplythemtotheyears;thesenumbersarestill
ourpossession.
3.AndthereisthequestionHowcantheinfinitehave
existenceandremainunlimited:whateverisinactualexistence
isbythatveryfactdeterminednumerically.
But,first,ifmultiplicityholdsatrueplaceamongBeings,how
canitbeanevil?
Asexistentitpossessesunity;itisaunitmultiple,savedfrom
starkmultiplicity;butitisofalessenedunityand,bythat
inwovenmultiplicity,itisevilincomparisonwithunitypure.
Nolongersteadfastinthatnature,butfallen,itistheless,
whileinvirtueoftheunitythenceretaineditkeepssomevalue;
multiplicityhasvalueinsofarasittendstoreturnto,unity.
Buthowexplaintheunlimited?Itwouldseemthateitheritis
amongbeingsandsoislimitedor,ifunlimited,isnotamong
beingsbut,atbest,amongthingsofprocesssuchasTime.To
bebroughttolimititmustbeunlimited;notthelimitedbutthe
unlimitedisthesubjectoflimitation,sincebetweenthelimited
andtheunlimitedthereisnointermediatetoacceptthe

principleoflimitation.Theunlimitedrecoilsbyverynature
fromtheIdeaoflimit,thoughitmaybecaughtandheldbyit
fromwithout:therecoil,ofcourse,isnotfromoneplaceto
another;thelimitlesscanhavenothingtodowithplacewhich
arisesonlywiththelimitingoftheunlimited.Hencewhatis
knownasthefluxoftheunlimitedisnottobeunderstoodas
localchange;nordoesanyothersortofrecognisablemotion
belongtoitinitself;thereforethelimitlesscannotmove:
neithercanitbeatrest:inwhat,sinceallplaceislater?Its
movementmeanslittlemorethanthatitisnotfixedinrest.
Isit,then,suspendedatsomeonepoint,orrockingtoandfro?
No;anysuchpoising,withorwithoutsidemotion,couldbe
knownonlybyplace[whichMatterprecedes].
How,then,arewetoformanyconceptionofitsbeing?
Wemustfastenonthebarenotionandtakewhatthatgivesus
oppositesthatstillarenotopposed:wethinkoflargeandsmall
andtheunlimitedbecomeseither,ofstationaryandmoving,
anditwillbeeitherofthese.Butprimarilyitcanbeneitherin
anydefineddegree,oratonceitisunderlimit.Limitlessinthis
unlimitedandundefinedway,itisabletoappearaseitherofa
pairofopposites:drawnear,takingcaretothrownonetof
limitoverit,andyouhavesomethingthatslipsaway;you
comeuponnounityforsoitwouldbedefined;approachthe
thingasaunit,andyoufinditmanifold;callitamanifold,and
againyoufalsify,forwhenthesinglethingisnotaunity
neitheristhetotalamanifold.Inonemanifestationittakesthe
appearanceofmovement,inanotherofrest,asthemind
envisagesit.
Andthereismovementinitslackofconsciousness;ithas
passedoutofIntellectualPrinciple,slidaway.Thatitcannot
breakfreebutisundercompulsionfromwithouttokeeptoits
circlingwithnopossibilityofadvance,inthiswouldbeitsrest.
ThusitisnottruetospeakofMatterasbeingsolelyinflux.
4.WehavetoenquireintotheexistenceoftheNumbersinthe
Intellectual.AretheyIdeasaddedtotheotherIdeas?Orare
theynomorethannecessaryconcomitantstotheIdeas?
Inthelattercase,Being,asthefirst[intheIntellectual]would
giveustheconceptionoftheMonad;thensinceBeing
producesmotionandrest,Threeexists;andsoonforallthe
othermembersoftherealmofBeing.Orperhapsthereisone
monadforeachmember,oramonadforthefirst,withadyad
foritsnext,sincethereexistsaseries,andacorresponding
numberforeverysuccessivetotal,decadforten,andsoon.

If,onthecontrary,Numberisadirectproductionofthe
IntellectualPrinciple[anIdeainitself],thereisthequestion
whetheritprecededorfollowedtheotherIdeas.
Plato,wherehesaysthatmenarrivedattheconceptionof
Numberbywayofthechangesofdayandnightthusmaking
theconceptdependuponvariationamongthingsseemsto
holdthatthethingsnumerableprecedeandbytheirdifferences
producenumber:Numberthenwouldconsistinaprocess
withinthehumanmindpassingonwardsfromthingtothing;it
resultsbythefactthatthemindtakescount,thatiswhenthe
mindtraversesthingsandreportstheirdifferences;observing
pureidentityunbrokenbydifference,itsaysOne.Butthereis
thepassagewherehetellsusthattheveritableNumberhas
Being,isaBeing;thisistheopposedviewthatNumberisno
productofthereckoningmindbutarealityinitself,the
conceptofwhichisreawakenedinthemindbychangesin
thingsofsense.
5.WhatthenistheveritablenatureofNumber?
Isitanaccompanimentuponeachsubstance,somethingseen
inthethingsasinamanweseeoneman,inabeingonebeing
andinthetotalofpresentationsthetotalofnumber?
Buthowexplainthedyadandtriad?Howcomesthetotaltobe
unitaryandanyparticularnumbertobebroughtunderunity?
Thetheoryoffersamultiplicityofunits,andnonumberis
reducibletounitybutthesimple"one."Itmightbesuggested
thatadyadisthatthingorratherwhatisobserveduponthat
thingwhichhastwopowerscombined,acompoundthing
relatedtoaunity:ornumbersmightbewhatthePythagoreans
seemtoholdthemintheirsymbolicsysteminwhichJustice,
forexample,isaTetrad:butthisisrathertoaddthenumber,a
numberofmanifoldunitylikethedecad,tothemultiplicityof
thethingwhichyetisonething.Nowitisnotsothatwetreat
thetenthings;webringthemtogetherandapplythefigureten
totheseveralitems.Orratherinthatcasewesayten,butwhen
theseveralitemsformaunitywesaydecad.Thiswouldapply
intheIntellectualasinthesensible.
Buthowthencannumber,observeduponthings,rankamong
RealBeings?
Oneanswermightbethatwhitenessissimilarlyobservedupon
thingsandyetisreal,justasmovementisobservedupon
thingsandthereisstillarealexistenceofmovement.But
movementisnotonaparwithnumber:itisbecausemovement
isanentitythatunitycanbeobserveduponit.Besides,the
kindofrealexistencethusimpliedannulstherealityof

number,makingitnomorethananattribute;butthatcannotbe
sinceanattributemustexistbeforeitcanbeattributed;itmay
beinseparablefromthesubjectbutstillmustinitselfbe
something,someentityaswhitenessis;tobeapredicateit
mustbethatwhichistobepredicated.Thusifunityis
observedineverysubject,and"oneman"saysmorethan
"man'sonenessbeingdifferentfromthemannessandcommon
toallthingsthenthisonenessmustbesomethingpriortoman
andtoalltherest:onlysocantheunitycometoapplytoeach
andtoall:itmustthereforebeprioralsotoevenmovement,
priortoBeing,sincewithoutunitythesecouldnotbeeachone
thing:ofcoursewhatisheremeantisnottheunitypostulated
astranscendingBeingbuttheunitypredicableoftheIdeas
whichconstituteeachseveralthing.Sotoothereisadecad
priortothesubjectinwhichweaffirmit;thispriorwouldbe
thedecadabsolute,forcertainlythethinginwhichthedecadis
observedisnotthatabsolute.
Isthisunity,then,connateandcoexistenttotheBeings?
Supposeitcoexistentmerelyasanaccidental,likehealthin
man,itstillmustexistofitself;supposeitpresentasan
elementinacompound,theremustfirstexistunityandthe
unityabsolutethatcanthusenterintocomposition;moreoverif
itwerecompoundedwithanobjectbroughtintobeingbyits
agencyitwouldmakethatobjectonlyspuriouslyaunity;its
entrywouldproduceaduality.
Butwhatofthedecad?Whereliestheneedofdecadtoathing
which,bytotallingtothatpower,isdecadalready?
TheneedmaybelikethatofFormtoMatter;tenanddecad
mayexistbyitsvirtue;and,oncemore,thedecadmust
previouslyexistofitsownexistence,decadunattached.
6.Granted,then,thatthereexist,apartfromthings,aunity
absoluteandadecadabsoluteinotherwords,thatthe
Intellectualbeings,togetherwiththeircharacteristicessence
havealsotheirorder,Henads,Dyads,Triads,whatisthenature
ofthesenumericalentitiesandhowdoesitcomeintobeing?
Wecannotbutthinkthatsomereasonaccountsfortheirorigin.
Asabeginning,whatistheoriginoftheIdeasingeneral?Itis
notthatthethinkingprinciplethoughtofeachIdeaandbythat
actofthoughtprocuredtheirseveralexistences;notbecause
JusticeandMovementwerethusthoughtdidtheycometobe;
thatwouldimplythatwhilethethoughtislaterthanthething
theconceptofJusticemustbelaterthanJusticeitselfyetthe
thoughtprecedeswhat,asfoundedonthethinking,owesits
existencetoit.Besides,ifjusticeisonlyacertaindefinite
thoughtwehavetheabsurditythatJusticeisnothingmorethan

adefinitionofJustice.ThinkingofJusticeorMovementisbut
graspingtheirnature;thiswouldmeangraspingthenon
existent,animpossibility.
Wemayberemindedthatinimmaterialobjectstheknowledge
isidenticalwiththething;butwemustnotmisapplythat
statement;itdoesnotsaythattheknowledgeisthething
known,orthatthereasonsurveyingthethingisthething,but
thattheimmaterialthing,beinganIntellectualobjectisalsoa
thought;thisdoesnotimplyadefinitionorconceptionofthe
object;thethingitself,asbelongingtotheIntellectual,canbe
nothingelsethanIntellectorknowledge.Thisisnotacaseof
knowledgeselfdirected;itisthatthethingintheIntellectual
transmutestheknowledge,whichisnotfixedlikethe
knowledgeofmaterialthings;inotherwordsitmakesittrue
knowledge,thatistosaynoimageofthethingbutthething
directly.
Thusitisnottheconceptionofmovementthatbrings
movementtobe;movementabsoluteproducesthatconception;
itproducesitselfasatoncemovementandtheconceptof
movement,formovementasitexistsThere,boundupwith
Being,isaconcept.Itismovementabsolutebecauseitisthe
firstmovementtherecanbenonetillthisexistanditisthe
authenticMovementsinceitisnotaccidentaltosomethingelse
butistheactivityofactualBeinginmotion.Thusitisareal
existent,thoughthenotionofBeingisdifferent.
JusticethereforeisnotthethoughtofJusticebut,aswemay
putit,astateoftheIntellectualPrinciple,orratheranactivity
ofitanappearancesolovelythatneithereveningnordawnis
sofair,noranythingelseinalltherealmofsense,an
Intellectualmanifestationselfrising,selfseen,or,rather,self
being.
7.Itisinevitablynecessarytothinkofallascontainedwithin
onenature;onenaturemustholdandencompassall;there
cannotbeasintherealmofsensethingapartfromthing,here
asunandelsewheresomethingelse;allmustbemutually
presentwithinaunity.Thisistheverynatureofthe
IntellectualPrincipleaswemayknowfromsoulwhich
reproducesitandfromwhatwecallNatureunderwhichand
bywhichthethingsofprocessarebroughtintotheirdisjointed
beingwhilethatNatureitselfremainsindissolublyone.
ButwithintheunityThere,theseveralentitieshaveeachits
owndistinctexistence;theallembracingIntellectseeswhatis
init,whatiswithinBeing;itneednotlookoutuponthem
sinceitcontainsthem,neednotseparatethemsincetheystand
foreverdistinctwithinit.

Againstdoubterswecitethefactofparticipation;thegreatness
andbeautyoftheIntellectualPrincipleweknowbythesoul's
longingtowardsit;thelongingoftheresttowardssoulisset
upbyitslikenesstoitshigherandtothepossibilityopento
themofattainingresemblancethroughit.
Itissurelyinconceivablethatanylivingthingbebeautiful
failingaLifeAbsoluteofawonderful,anineffable,beauty:
thismustbetheCollectiveLife,madeupofalllivingthings,
orembracingall,formingaunitycoextensivewithall,asour
universeisaunityembracingallthevisible.
8.AsthenthereisaLifeFormprimalwhichthereforeisthe
LifeFormAbsoluteandthereisIntellectualPrincipleor
Being,AuthenticBeing,these,weaffirm,containallliving
thingsandallNumber,andAbsoluteJusticeandBeautyandall
ofthatorder;forweascribeanexistenceoftheirownto
AbsoluteMan,AbsoluteNumber,AbsoluteJustice.Itremains
todiscover,insofarassuchknowledgeispossible,howthese
distinctentitiescometobeandwhatisthemanneroftheir
being.
Attheoutsetwemustlayasideallsenseperception;by
IntellectualPrincipleweknowIntellectualPrinciple.We
reflectwithinourselvesthereislife,thereisintellect,notin
extensionbutaspowerwithoutmagnitude,issueofAuthentic
Beingwhichispowerselfexisting,novacuitybutathingmost
livingandintellectivenothingmoreliving,moreintelligent,
morerealandproducingitseffectbycontactandintheratio
ofthecontact,closelytotheclose,moreremotelytothe
remote.IfBeingistobesought,thenmostbesoughtisBeing
atitsintensest;sotootheintensestofIntellectifthe
Intellectualacthasworth;andso,too,ofLife.
First,then,wetakeBeingasfirstinorder;thenIntellectual
Principle;thentheLivingFormconsideredascontainingall
things:IntellectualPrinciple,astheActofRealBeing,isa
second.
ThusitisclearthatNumbercannotbedependentuponthe
LivingFormsinceunityanddualityexistedbeforethat;nor
doesitriseintheIntellectualPrinciplesincebeforethatthere
existedRealBeingwhichisbothoneandnumerous.
9.ItremainsthentoconsiderwhetherBeingbyitsdistinction
producedNumberorNumberproducedthatdistinction.Itis
certainthateitherNumberwasthecauseofBeing,movement,
rest,identityanddifference,orthesethecauseofNumber.
ThefirstquestioniswhetherNumbercanexistinandofitself

orisdependentuponthingsTwobeingsomethingobservedin
twothings,Threeinthree;andsoofthearithmeticalOne,for
ifthiscouldexistapartfromnumberedobjectsitcouldexist
alsobeforethedivisionsofBeing.
ButcoulditprecedeBeingitself?
ForthepresentwemusttakeitthatBeingprecedesNumber,is
itssource.ButifOnemeansonebeingandthedualitytwo
beings,thenunityprecedesBeing,andNumberprecedesthe
Beings.
Mentally,toourapproach?Yes:andinrealityofexistenceas
well.
Letusconsider:Whenwethinkoftheexistenceandthefine
appearanceofamanasformingonething,thatunityis
certainlythoughtofassubsequenttoaprecedentduality;when
wegroupahorsewithadog,thedualityisobviouslythe
subsequent.Butthinkofthatwhichbringsmanorhorseordog
intobeingorproducesthem,withfullintention,fromwhere
theylielatentwithinitself:theproducermustsay"Ibeginwith
afirst,Ipassontoasecond;thatmakestwo;countingmyself
therearethree."Ofcoursetherewasnosuchnumberingeven
ofBeingsfortheirproduction,sincetheduenumberwas
knownfromtheverybeginning;butthisconsiderationserves
toshowthatallNumberprecedestheveryBeingsthemselves.
ButifNumberthusprecededtheBeings,thenitisnotincluded
amongthem?
ThetruthisthatitexistedwithintheAuthenticBeingbutnot
asapplyingtoit,forBeingwasstillunparted;thepotentiality
ofNumberexistedandsoproducedthedivisionwithinBeing,
putintravailwithmultiplicity;Numbermustbeeitherthe
substanceofBeingoritsActivity;theLifeFormassuchand
theIntellectualPrinciplemustbeNumber.ClearlyBeingisto
be,thoughtofasNumberCollective,whiletheBeingsare
Numberunfolded:theIntellectualPrincipleisNumbermoving
withinitself,whiletheLivingFormisNumbercontainerofthe
universe.EvenBeingistheoutcomeoftheUnity,and,since
thepriorisunity,thesecondarymustbeNumber.
HenceitisthattheFormshavebeendescribedasHenadsand
Numbers.ThisistheauthenticNumber;theother,the
"monadic"isitsimage.TheAuthenticisthatmademanifestin
theFormsandhelpingtobringthemtobe;primallyitisthe
NumberintheAuthenticBeing,inherenttoitandpreceding
theBeings,servingtothemasroot,fount,firstprinciple.

FortheUnityissourcetoBeing;Being'sBeingisstayedupon
theUnityasitssafeguardfromdissolution;theUnitycannot
restuponBeingwhichatthatwouldbeaunitybefore
possessingunity;andsowiththedecadbeforepossessing
decadhood.
10.Whenittakeslotwithmultiplicity,BeingbecomesNumber
bythefactofawakeningtomanifoldness;before,itwasa
preparation,sotospeak,oftheBeings,theirforepromise,a
totalofhenadsofferingastayforwhatwastobebasedupon
them.
Herewithusamanwillsay"IwishIhadsuchandsucha
quantityofgold"or"suchandsuchanumberofhouses."
Goldisonething:thewishisnottobringthenumerical
quantityintogoldbuttobringthegoldtoquantity;the
quantity,alreadypresentinthemind,istobepassedontothe
goldsothatitacquirethatnumericalvalue.
IftheBeingsprecededthenumberandthiswerediscerned
uponthematthestirring,tosuchandsuchatotal,ofthe
numberingprinciple,thentheactualnumberoftheBeings
wouldbeachancenotachoice;sincethattotalisnotamatter
ofchance,Numberisacausingprincipleprecedingthat
determinedtotal.
Numberthenpreexistsandisthecausebywhichproduced
thingsparticipateinquantity.
ThesinglethingderivesitsunitybyparticipationinUnity
Absolute;itsbeingitderivesfromBeingAbsolute,which
holdsitsBeingfromitselfalone;aunityisaunityinvirtueof
Being;theparticularunitywheretheunityisamultipleunity
isonethingonlyastheTriadis;thecollectiveBeingisaunity
ofthiskind,theunitynotofthemonadbutofthemyriador
anysuchcollectivenumber.
Takeamanaffirmingthepresenceoftenthousandthings;itis
hethatproducesthenumber;hedoesnottellusthattheten
thousandhaveutteredit;theymerelyexhibittheirseveral
forms;theenumerator'smindsuppliesthetotalwhichwould
neverbeknownifthemindkeptstill.
Howdoesthemindpronounce?
Bybeingabletoenumerate;thatisbyknowingNumber:butin
ordertothis,Numbermustbeinexistence,andthatthat
Principleshouldnotknowitsowntotalcontentisabsurd,
impossible.

ItiswithNumberaswithGood.Whenwepronouncethingsto
begoodeitherwemeanthattheyareintheirownnaturesoor
weaffirmgoodnessasanaccidentalinthem.Dealingwiththe
primals,thegoodnesswehaveinmindisthatFirstHypostasis;
wherethegoodnessisanaccidentalweimplytheexistenceof
aPrincipleofGoodasanecessaryconditionoftheaccidental
presence;theremustbesomesourceofthatgoodwhichis
observedelsewhere,whetherthissourcebeanAbsoluteGood
orsomethingthatofitsownnatureproducesthegood.
Similarlywithnumber;inattributingthedecadtothingswe
affirmeitherthetrulyexistentdecador,wherethedecadhood
isaccidental,wenecessarilyposittheselfsubsistentdecad,
decadnotassociated;ifthingsaretobedescribedasforminga
decad,theneithertheymustbeofthemselvesthedecadorbe
precededbythatwhichhasnootherbeingthanthatof
decadhood.
Itmustbeurgedasageneraltruththatanythingaffirmedofa
subjectnotitselfeitherfounditswayinfromoutsideoristhe
characteristicActofthatsubject;andsupposingthepredicated
attributetoshownovariationofpresenceandabsencebutto
bealwayspresent,then,ifthesubjectisaRealBeingsoalsois
theaccidentalinanequaldegree;or,failingRealBeing,itat
leastbelongstotheexistents,itexists.Inthecasewhenthe
subjectcanbethoughtofasremainingwithoutitsAct,yetthat
Actisinboundwithiteventhoughtoourmindsitappearsasa
later;whenonthecontrarythesubjectcannotbeconceived
withouttheattributeman,forexample,withoutunitythenthe
attributeiseithernotlaterbutconcomitantor,beingessential
totheexistence,isprecedent.Inourview,UnityandNumber
areprecedent.
11.Itmaybesuggestedthatthedecadisnothingmorethanso
manyhenads;admittingtheonehenadwhyshouldwereject
theten?Astheoneisarealexistencewhynottherest?Weare
certainlynotcompelledtoattachthatonehenadtosomeone
thingandsodeprivealltherestofthemeanstounity:since
everyexistentmustbeonething,theunityisobviously
commontoall.Thismeansoneprincipleapplyingtomany,the
principlewhoseexistencewithinitselfweaffirmedtobe
presupposedbyitsmanifestationoutside.
Butifahenadexistsinsomegivenobjectandfurtheris
observedinsomethingelse,thenthatfirsthenadbeingreal,
therecannotbeonlyonehenadinexistence;theremustbea
multiplicityofhenads.
Supposingthatfirsthenadalonetoexist,itmustobviouslybe
lodgedeitherinthethingofcompletestBeingoratallevents
inthethingmostcompletelyaunity.Ifinthethingof

completestBeing,thentheotherhenadsarebutnominaland
cannotberankedwiththefirsthenad,orelseNumberbecomes
acollectionofunlikemonadsandtherearedifferencesamong
monads[animpossibility].Ifthatfirsthenadistobetakenas
lodgedinthethingofcompletestunity,thereisthequestion
whythatmostperfectunityshouldrequirethefirsthenadto
giveitunity.
Sinceallthisisimpossible,then,beforeanyparticularcanbe
thoughtofasaunit,theremustexistaunitybare,unrelatedby
veryessence.Ifinthatrealmalsotheremustbeaunityapart
fromanythingthatcanbecalledonething,whyshouldthere
notexistanotherunityaswell?
Eachparticular,consideredinitself,wouldbeamanifoldof
monads,totallingtoacollectiveunity.IfhoweverNature
producescontinuouslyorratherhasproducedonceforallnot
haltingatthefirstproductionbutbringingasortofcontinuous
unityintobeing,thenitproducestheminornumbersbythe
sheerfactofsettinganearlylimittoitsadvance:outgoingtoa
greaterextentnotinthesenseofmovingfrompointtopoint
butinitsinnerchangesitwouldproducethelargernumbers;
toeachnumbersoemergingitwouldattachtheduequantities
andtheappropriatething,knowingthatwithoutthisadaptation
toNumberthethingcouldnotexistorwouldbeastray,
somethingoutside,atonce,ofbothNumberandReason.
12.Wemaybetoldthatunityandmonadhavenoreal
existence,thattheonlyunityissomedefiniteobjectthatisone
thing,sothatallcomestoanattitudeofthemindtowards
thingsconsideredsingly.
But,tobeginwith,whyatthisshouldnottheaffirmationof
BeingpassequallyasanattitudeofmindsothatBeingtoo
mustdisappear?NodoubtBeingstrikesandstingsandgives
theimpressionofreality;butwefindourselvesjustasvividly
struckandimpressedinthepresenceofunity.Besides,isthis
attitude,thisconceptitself,aunityoramanifold?Whenwe
denytheunityofanobject,clearlytheunitymentionedisnot
suppliedbytheobject,sincewearesayingithasnone;the
unitythereforeiswithinourselves,somethinglatentinour
mindsindependentlyofanyconcreteonething.
[Anobjectorspeaks]"Buttheunitywethuspossesscomesby
ouracceptanceofacertainideaorimpressionfromthings
external;itisanotionderivedfromanobject.Thosethattake
thenotionofnumbersandofunitytobebutonespeciesofthe
notionsheldtobeinherentinthemindmustallowtonumbers
andtounitytherealitytheyascribetoanyoftheothers,and
uponoccasiontheymustbemet;butnosuchrealexistencecan

bepositedwhentheconceptistakentobeanattitudeornotion
risinginusasabyproductoftheobjects;thishappenswhen
wesay"This,""What,"andstillmoreobviouslyinthe
affirmations"Crowd,""Festival,""Army,""Multiplicity."As
multiplicityisnothingapartfromcertainconstituentitemsand
thefestivalnothingapartfromthepeoplegatheredhappilyat
therites,sowhenweaffirmunitywearenotthinkingofsome
Onenessselfstanding,unrelated.Andtherearemanyother
suchcases;forinstance"ontheright,""Above"andtheir
opposites;whatisthereofrealityaboutthis"Ontheright
ness"butthefactthattwodifferentpositionsareoccupied?So
with"Above":"Above"and"Below"areamerematterof
positionandhavenosignificanceoutsideofthissphere.
Nowinanswertothisseriesofobjectionsourfirstremarkis
thattheredoesexistanactualityimplicitineachoneofthe
relationscited;thoughthisisnotthesameforallorthesame
forcorrelativesorthesameforeveryreferencetounity.
Buttheseobjectionsmustbetakensingly.
13.Itcannotreasonablybethoughtthatthenotionofunityis
derivedfromtheobjectsincethisisphysicalman,animal,
evenstone,apresentationofthatorderissomethingvery
differentfromunity[whichmustbeathingoftheIntellectual];
ifthatpresentationwereunity,themindcouldneveraffirm
unityunlessofthatgiventhing,man,forexample.
Thenagain,justasinthecaseof"Ontheright"orothersuch
affirmationofrelation,theminddoesnotaffirminsome
capricebutfromobservationofcontrastedposition,sohereit
affirmsunityinvirtueofperceivingsomethingreal;assuredly
theassertionofunityisnotabareattitudetowardssomething
nonexistent.Itisnotenoughthatathingbealoneandbeitself
andnotsomethingelse:andthatvery"somethingelse"tellsof
anotherunity.BesidesOthernessandDifferencearelater;
unlessthemindhasfirstresteduponunityitcannotaffirm
OthernessorDifference;whenitaffirmsAlonenessitaffirms
unitywithaloneness;thusunityispresupposedinAloneness.
Besides,thatinuswhichassertsunityofsomeobjectisfirsta
unity,itself;andtheobjectisaunitybeforeanyoutside
affirmationorconception.
Athingmustbeeitheronethingormorethanone,manifold:
andifthereistobeamanifoldtheremustbeaprecedentunity.
Totalkofamanifoldistotalkofwhathassomethingaddedto
unity;tothinkofanarmyistothinkofamultitudeunderarms
andbroughttounity.Inrefusingtoallowthemanifoldto
remainmanifold,themindmakesthetruthclear;itdrawsa

separatemanyintoone,eithersupplyingaunitynotpresentor
keentoperceivetheunitybroughtaboutbytheorderingofthe
parts;inanarmy,even,theunityisnotafictionbutasrealas
thatofabuildingerectedfrommanystones,thoughofcourse
theunityofthehouseismorecompact.
If,then,unityismorepronouncedinthecontinuous,andmore
againwherethereisnoseparationbypart,thisisclearly
becausethereexists,inrealexistence,somethingwhichisa
NatureorPrincipleofUnity.Therecannotbeagreaterandless
inthenonexistent:aswepredicateSubstanceofeverythingin
sense,butpredicateitalsooftheIntellectualorderandmore
strictlytheresinceweholdthatthegreaterandmore
sovereignsubstantialitybelongstotheRealBeingsandthat
BeingismoremarkedinSubstance,evensensibleSubstance,
thanintheotherKindsso,findingunitytoexhibitdegreeof
moreandless,differinginsensethingsaswellasinthe
Intellectual,wemustsimilarlyadmitthatUnityexistsunderall
formsthoughstillbyreference,only,tothatprimalUnity.
AsSubstanceandRealBeing,despitetheparticipationofthe
sensible,arestilloftheIntellectualandnotthesensibleorder,
sotootheunityobservedpresentinthingsofsenseby
participationremainsstillanIntellectualandtobegraspedby
anIntellectualAct.Themind,fromathingpresenttoit,comes
toknowledgeofsomethingelse,athingnotpresented;thatis,
ithasapriorknowledge.Bythispriorknowledgeitrecognises
Beinginaparticularbeing;similarlywhenathingisoneitcan
affirmunityasitcanaffirmalsodualityandmultiplicity.
Itisimpossibletonameorconceiveanythingnotmakingone
ortwoorsomenumber;equallyimpossiblethatthething
shouldnotexistwithoutwhichnothingcanpossiblybenamed
orconceived;impossibletodenytherealityofthatwhose
existenceisanecessaryconditionofnamingoraffirming
anything;whatisafirstneed,universally,totheformationof
everyconceptandeverypropositionmustexistbefore
reasoningandthinking;onlyasanexistentcanitbecitedto
accountforthestirringofthought.IfUnityisnecessarytothe
substantialexistenceofallthatreallyisandnothingexists
whichisnotoneUnitymustprecedeRealityandbeitsauthor.
Itistherefore,anexistentUnity,notanexistentthatdevelops
Unity;consideredasBeingwithUnityitwouldbeamanifold,
whereasinthepureUnitythereisnoBeingsaveinsofaras
Unityattendstoproducingit.Asregardstheword"This,"itis
natabareword;itaffirmsanindicatedexistencewithoutusing
thename,ittellsofacertainpresence,whetherasubstanceor
someotherexistent;anyThismustbesignificant;itisno
attitudeofthemindapplyingitselftoanonexistent;theThis
showsathingpresent,asmuchasifweusedthestrictnameof

theobject.
14.Totheargumenttouchingrelationwehaveananswer
surelylegitimate:
TheUnityisnotofanaturetoloseitsownmannerofbeing
onlybecausesomethingelsestandsinastatewhichitdoesnot
itselfshare;tostrayfromitsunityitmustitselfsufferdivision
intodualityorthestillwiderplurality.
Ifbydivisiontheoneidenticalmasscanbecomeaduality
withoutlossofquantity,clearlytheunityitpossessedandby
thisdestructivedivisionlostwassomethingdistinct.Whatmay
bealternativelypresentandabsenttothesamesubjectmustbe
classedamongRealBeings,regardlessofposition;an
accidentalelsewhere,itmusthaverealityinitselfwhetheritbe
manifestedinthingsofsenseorintheIntellectualan
accidentalintheLatersbutselfexistentinthehigher,
especiallyintheFirstinitsaspectofUnitydevelopinginto
Being.WemaybetoldthatUnitymaylosethatcharacter
withoutchangeinitself,becomingdualitybyassociationwith
somethingelse;butthisisnottrue;unitydoesnotbecometwo
things;neithertheaddednorwhattakestheadditionbecomes
two;eachremainstheonethingitwas;thedualityis
predicableofthegrouponly,theunityremainingunchangedin
eachofthoseunchangedconstituents.
TwoandtheDyadarenotessentiallyrelative:iftheonly
conditiontotheconstructionofdualityweremeetingand
associationsucharelationmightperhapsconstituteTwoness
andDuality;butinfactweseeDualityproducedbythevery
oppositeprocess,bythesplittingapartofaunity.Thisshows
thatdualityoranyothersuchnumericalformisnorelation
producedeitherbyscissionorassociation.Ifoneconfiguration
producesacertainthingitisimpossiblethattheopposite
shouldproducethesamesothatthethingmaybeidentified
withtherelation.
Whatthenistheactualcause?
UnityisduetothepresenceofUnity;dualitytothatof
Duality;itispreciselyasthingsarewhitebyWhiteness,just
byJustice,beautifulbyBeauty.Otherwisewemustrejectthese
universalsandcallinrelationherealso:justicewouldarise
fromacertainattitudeinagivensituation,Beautyfroma
certainpatternofthepersonwithnothingpresentableto
producethebeauty,nothingcomingfromwithouttoeffectthat
agreeableappearance.
Youseesomethingwhichyoupronouncetobeaunity;that

thingpossessesalsosize,form,andahostofother
characteristicsyoumightname;size,bulk,sweetness,
bitternessandotherIdeasareactuallypresentinthething;it
surelycannotbethoughtthat,whileeveryconceivablequality
hasRealBeing,quantity[Number]hasnotandthatwhile
continuousquantityexists,discretequantitydoesnotandthis
thoughcontinuousquantityismeasuredbythediscrete.No:as
sizebythepresenceofMagnitude,andOnenessbythe
presenceofUnity,sowithDualityandalltheothernumerical
modes.
AstotheHowofparticipation,theenquiryisthatofall
participationinIdealForms;wemustnote,however,thatthe
presenceoftheDecadintheloosertotalsisdifferentfromits
presenceinthecontinuous;thereisdifferenceagaininits
presencewithinmanypowerswheremultiplicityisconcentred
inunity;arrivedattheIntellectuals,theretoowediscover
Number,theAuthenticNumber,nolongerenteringthealien,
DecadAbsolutenotDecadofsomeparticularIntellectual
group.
15.Wemustrepeat:TheCollectiveBeing,theAuthentic,
There,isatonceBeingandIntellectualPrincipleandthe
CompleteLivingForm;thusitincludesthetotalofliving
things;theUnityThereisreproducedbytheunityofthisliving
universeinthedegreepossibletoitforthesensenatureas
suchcannotcompassthattranscendentalunitythusthat
LivingAllisinevitablyNumberEntire:iftheNumberwere
notcomplete,theAllwouldbedeficienttotheextentofsome
number,andifeverynumberapplicabletolivingthingswere
notcontainedinit,itwouldnotbetheallcomprehendingLife
Form.Therefore,Numberexistsbeforeeverylivingthing,
beforethecollectiveLifeForm.
Again:ManexistsintheIntellectualandwithhimallother
livingthings,bothbypossessionofRealBeingandbecause
thatistheLifeFormComplete.Eventhemanofthissphereis
amemberoftheIntellectualsincethatistheLifeForm
Complete;everylivingthingbyvirtueofhavinglife,isThere,
ThereintheLifeform,andmanisTherealso,inthe
Intellectual,insofarasheisintellect,forallintelligencesare
severallymembersofThat.NowallthismeansNumberThere.
YeteveninIntellectNumberisnotpresentprimally;its
presenceThereisthereckoningoftheActsofIntellectual
Principle;ittallieswiththejusticeinIntellectualPrinciple,its
moralwisdom,itsvirtues,itsknowledge,allwhosepossession
makesThatPrinciplewhatitis.
Butknowledgemustnotthisimplypresencetothealien?No;
knowledge,knownandknowerareanidentity;sowithallthe

rest;everymemberofIntellectualPrincipleisthereforepresent
toitprimally;justice,forexample,isnotaccidentaltoitasto
soulinitscharacterassoul,wherethesevirtuesaremainly
potentialbecomingactualbytheintentiontowardsIntellectual
Principleandassociationwithit.
NextwecometoBeing,fullyrealized,andthisistheseatof
Number;byNumber,BeingbringsforththeBeings;its
movementisplannedtoNumber;itestablishesthenumbersof
itsoffspringbeforebringingthemtobe,inthesamewayasit
establishesitsownunitybylinkingpureBeingtotheFirst:the
numbersdonotlinkthelowertotheFirst;itsufficesthat
Beingissolinked;forBeing,intakingformasNumber,binds
itsmemberstoitself.Asaunity,itsuffersnodivision,
remainingselfconstant;asathingofdivision,containingits
chosentotalofmembers,itknowsthattotalandsobringsforth
Number,aphasethereforeofitscontent:itsdevelopmentof
partisruledbythepowersofNumber,andtheBeingsit
producessumtothatNumber.ThusNumber,theprimaland
true,isPrincipleandsourceofactualitytotheBeings.
Henceitisthatinoursphere,also,Numberaccompaniesthe
comingtobeofparticularthingsandtosupposeanother
numberthantheactualistosupposetheproductionof
somethingelseorofnothing.
Thesethenaretheprimalnumbers;theyarenumerable;the
numbersoftheotherorderareofadoublecharacter;asderived
fromthefirstnumberstheyarethemselvesnumerablebutas
actingforthosefirsttheyaremeasuresoftherestofthings,
numberingnumbersandnumerables.Forhowcouldthey
declareaDecadsaveinthelightofnumberswithin
themselves?
16.Butherewemaybequestionedaboutthesenumberswhich
wedescribeastheprimalandauthentic:
"Wheredoyouplacethesenumbers,inwhatgenusamong
Beings?ToeveryonetheyseemtocomeunderQuantityand
youhavecertainlybroughtQuantityin,whereyousaythat
discreteQuantityequallywiththecontinuousholdsplace
amongBeings;butyougoontosaythattherearethenumbers
belongingtotheFirstsandthentalkofothernumbersquite
distinct,thoseofreckoning;tellushowyouarrangeallthis,for
thereisdifficultyhere.Andthen,theunityinsensethingsis
thataquantityorisquantityherejustsomanyunitsbrought
together,theunitybeingthestartingpointofquantitybutnot
quantityitself?And,ifthestartingpoint,isitakindredthing
orofanothergenus?Allthisyouoweittoustomakeclear."

Beitso;webeginbypointingoutadistinction:
Youtakeonethingwithanotherforwemustfirstdealwith
objectsofsenseadogandaman,ortwomen;oryoutakea
groupandaffirmten,adecadofmen:inthiscasethenumber
affirmedisnotaReality,evenasRealitygoesinthesphereof
sense,butispurelyQuantity:similarlywhenyouresolveinto
units,breakingupthedecad,thoseunitsareyourprincipleof
Quantitysincethesingleindividualisnotaunityabsolute.
Butthecaseisdifferentwhenyouconsideronemaninhimself
andaffirmacertainnumber,duality,forexample,inthatheis
atoncelivingandreasoning.
Bythisanalysisandtotalling,yougetquantity;butthereare
twoobjectsunderconsiderationandeachoftheseisone;each
oftheunitiescontributestothecompletebeingandtheoneness
isinherentineach;thisisanotherkindofnumber;number
essential;eventhedualitysoformedisnoposterior;itdoesnot
signifyaquantityapartfromthethingbutthequantityinthe
essencewhichholdsthethingtogether.Thenumberhereisno
mereresultofyourdetailing;thethingsexistofthemselves
andarenotbroughttogetherbyyourreckoning,butwhathasit
todowithessentialrealitythatyoucountonemaninwith
another?Thereisherenoresultantunitysuchasthatofa
choirthedecadisrealonlytoyouwhocounttheten;inthe
tenofyourreckoningtherecannotbeadecadwithoutaunitary
basis;itisyouthatmakethetenbyyourcounting,byfixing
thattennessdowntoquantity;inchoirandarmythereis
somethingmorethanthat,somethingnotofyourplacing.
Buthowdoyoucometohaveanumbertoplace?
TheNumberinherentapartfromanyenumerationhasitsown
mannerofbeing,buttheother,thatresultinguponthe
appearanceofanexternaltobeappraisedbytheNumber
withinyourself,iseitheranActoftheseinherentnumbersor
anActinaccordancewiththem;incountingweproduce
numberandsobringquantityintobeingjustasinwalkingwe
bringacertainmovementintobeing.
Butwhatofthat"Numberwithinushavingitsownmannerof
being"?
ItistheNumberofouressence."Ouressence"weread
"partakesofNumberandharmonyand,also,isNumberand
harmony.""Neitherbodynormagnitude,"someonesays:soul,
then,isNumbersinceitisessence.Thenumberbelongingto
bodyisanessenceoftheorderofbody;thenumberbelonging
tosoulconstitutestheessencesofsouls.

IntheIntellectuals,all,iftheAbsoluteLivingForm,thereisa
multipleatriad,letussaythatTriadoftheLivingFormisof
thenatureofessence:andtheTriadpriortoanylivingthing,
TriadintherealmofBeing,isaprincipleofessence.
Whenyouenumeratetwothingssay,animalandbeautyeach
oftheseremainsonething;thenumberisyourproduction;it
laywithinyourself;itisyouthatelaboratequantity,herethe
dyad.ButwhenyoudeclarevirtuetobeaTetrad,youare
affirmingaTetradwhichdoesactuallyexist;theparts,soto
speak,makeonething;youaretakingastheobjectofyouract
aUnityTetradtowhichyouaccommodatetheTetradwithin
yourself.
17.ButwhatoftheInfiniteNumberwehearof;doesnotall
thisreasoningsetitunderlimit?
Andrightlysoifthethingistobeanumber;limitlessnessand
numberareincontradiction.
How,then,dowecometousetheterm?Isitthatwethinkof
Numberaswethinkofaninfiniteline,notwiththeideathat
anysuchlireexistsbutthateventheverygreatestthatofthe
[pathofthe]universe,forexamplemaybethoughtofasstill
greater?Soitmightbewithnumber;letitbefixed,yetwestill
arefreetothinkofitsdouble,thoughnotofcoursetoproduce
thedoubledquantitysinceitisimpossibletojointotheactual
whatisnomorethanaconception,aphantasm,privateto
ourselves.
Itisourviewthattheredoesexistaninfiniteline,amongthe
IntellectualBeings:forTherealinewouldnotbequantitative
andbeingwithoutquantitycouldbenumericallyinfinite.This
howeverwouldbeinanothermodethanthatoflimitless
extension.Inwhatmodethen?Inthattheconceptionofthe
AbsoluteLinedoesnotincludetheconceptionoflimit.
ButwhatsortofthingistheLineintheIntellectualandwhat
placedoesithold?
ItislaterthanNumbersinceunityisobservedinit;itrisesat
onepointandtraversesonecourseandsimplylacksthe
quantitythatwouldbethemeasureofthedistance.
Butwheredoesthisthinglie?Isitexistentonlyinthedefining
thought,sotospeak?
No;itisalsoathing,thoughathingoftheIntellectual.Allthat
belongstothatorderisatonceanIntellectualandinsome
degreetheconcretething.Thereisaposition,aswellasa

mannerofbeing,forallconfigurations,forsurface,forsolid.
Andcertainlytheconfigurationsarenotofourdevising;for
example,theconfigurationsoftheuniverseareobviously
antecedenttoourselves;soitmustbewithallthe
configurationsofthethingsofnature;beforethebodily
reproductionsallmustexistThere,withoutconfiguration,
primalconfigurations.Fortheseprimalsarenotshapesin
something;selfbelonging,theyareperfectwithoutextension;
onlytheextendedneedstheexternal.InthesphereofReal
Beingtheconfigurationisalwaysaunity;itbecomesdiscrete
eitherintheLivingFormorimmediatelybefore:Isay
"becomesdiscrete"notinthesensethatittakesmagnitude
TherebutthatitisbrokenapartforthepurposeoftheLiving
FormandisallottedtothebodieswithinthatFormfor
instance,toFireThere,theIntellectualPyramid.Andbecause
theIdealFormisThere,thefireofthissphereseekstoproduce
thatconfigurationagainstthecheckofMatter:andsoofallthe
restaswereadintheaccountoftherealmofsense.
ButdoestheLifeFormcontaintheconfigurationsbythemere
factofitslife?
TheyareintheIntellectualPrinciplepreviouslybuttheyalso
existintheLivingForm;ifthisbeconsideredasincludingthe
IntellectualPrinciple,thentheyareprimallyintheLifeForm,
butifthatPrinciplecomesfirstthentheyarepreviouslyinthat.
AndiftheLifeFormentirecontainsalsosouls,itmust
certainlybesubsequenttotheIntellectualPrinciple.
Nodoubtthereisthepassage"WhateverIntellectseesinthe
entireLifeForm";thusseeing,mustnottheIntellectual
Principlebethelater?
No;theseeingmayimplymerelythattherealitycomesinto
beingbythefactofthatseeing;theIntellectualPrincipleisnot
externaltotheLifeForm;allisone;theActoftheIntellectual
Principlepossessesitselfofbaresphere,whiletheLifeForm
holdsthesphereassphereofalivingtotal.
18.ItappearsthenthatNumberinthatrealmisdefinite;itis
wethatcanconceivethe"Morethanispresent";theinfinity
liesinourcounting:intheRealisnoconceivingmorethanhas
beenconceived;allstandsentire;nonumberhasbeenorcould
beomittedtomakeadditionpossible.Itmightbedescribedas
infiniteinthesensethatithasnotbeenmeasuredwhoisthere
tomeasureit?butitissolelyitsown,aconcentratedunit,
entire,notringedroundbyanyboundary;itsmannerofbeing
issettledforitbyitselfalone.NoneoftheRealBeingsis
underlimit;whatislimited,measured,iswhatneedsmeasure
topreventitrunningawayintotheunbounded.Thereevery

beingisMeasure;andthereforeitisthatallisbeautiful.
Becausethatisalivingthingitisbeautiful,holdingthehighest
life,thecomplete,alifenottaintedtowardsdeath,nothing
mortalthere,nothingdying.NoristhelifeofthatAbsolute
LivingFormsomefeebleflickering;itisprimal,thebrightest,
holdingallthatlifehasofradiance;itisthatfirstlightwhich
thesoulsTheredrawuponfortheirlifeandbringwiththem
whentheycomehere.Itknowsforwhatpurposeitlives,
towardsWhatitlives,fromWhenceitlives;fortheWhenceof
itslifeistheWhither...andcloseaboveitstandsthewisdomof
all,thecollectiveIntellectualPrinciple,knitintoit,onewithit,
colouringittoahighergoodness,bykneadingwisdomintoit,
makingitsbeautystillmoreaugust.Evenheretheaugustand
veritablybeautifullifeisthelifeinwisdom,heredimlyseen,
Therepurely.ForTherewisdomgivessighttotheseerand
powerforthefullerlivingandinthattenserlifebothtoseeand
tobecomewhatisseen.
Hereattentionissetforthemostpartupontheunlivingand,in
theliving,uponwhatislifelessinthem;theinnerlifeistaken
onlywithalloy:There,allareLivingBeings,livingwholly,
unalloyed;howeveryoumaychoosetostudyoneofthemapart
fromitslife,inamomentthatlifeisflashedoutuponyou:
onceyouhaveknowntheEssencethatpervadesthem,
conferringthatunchangeablelifeuponthem,onceyou
perceivethejudgementandwisdomandknowledgethatare
theirs,youcanbutsmileatallthelowernaturewithits
pretentiontoReality.
InvirtueofthisEssenceitisthatlifeendures,thatthe
IntellectualPrincipleendures,thattheBeingsstandintheir
eternity;nothingaltersit,turnsit,movesit;nothing,indeed,is
inbeingbesidesittotouchit;anythingthatismustbeits
product;anythingopposedtoitcouldnotaffectit.Beingitself
couldnotmakesuchanoppositeintoBeing;thatwouldrequire
apriortobothandthatpriorwouldthenbeBeing;sothat
ParmenideswasrightwhenhetaughttheidentityofBeingand
Unity.Beingisthusbeyondcontactnotbecauseitstandsalone
butbecauseitisBeing.ForBeingalonehasBeinginitsown
right.
HowthencanwedenytoiteitherBeingoranythingatallthat
mayexisteffectively,anythingthatmayderivefromit?
Aslongasitexistsitproduces:butitexistsforever;so,
therefore,doitsproducts.Andsogreatisitinpowerand
beautythatitremainstheallurer,allthingsoftheuniverse
dependingfromitandrejoicingtoholdtheirtraceofitand
throughthattoseektheirgood.Tous,existenceisbeforethe
good;allthisworlddesireslifeandwisdominordertoBeing;

everysoulandeveryintellectseekstobeitsBeing,butBeing
issufficienttoitself.

EnneadVI
Seventhtractate:Howthemultiplicityoftheidealformscameintobeing:
anduponthegood
WrittenbyPlotinus,253270A.D.
1.God,orsomeoneofthegods,insendingthesoulstotheir
birth,placedeyesinthefacetocatchthelightandallottedto
eachsensetheappropriateorgan,providingthusforthesafety
whichcomesbyseeingandhearingintimeand,seekingor
avoidingunderguidanceoftouch.
Butwhatledtothisprovision?
Itcannotbethatotherformsofbeingwereproducedfirstand
that,theseperishingintheabsenceofthesenses,themakerat
lastsuppliedthemeansbywhichmenandotherlivingbeings
mightavertdisaster.
Wemaybetoldthatitlaywithinthedivineknowledgethat
animallifewouldbeexposedtoheatandcoldandothersuch
experiencesincidenttobodyandthatinthisknowledgehe
providedthesensesandtheorgansapttotheiractivityinorder
thatthelivingtotalmightnotfallaneasyprey.
Now,eitherhegavetheseorganstosoulsalreadypossessing
thesensitivepowersorhegavesensesandorgansalike.
Butifthesoulsweregiventhepowersaswellastheorgans,
then,soulsthoughtheywere,theyhadnosensationbeforethat
giving.Iftheypossessedthesepowersfromthemomentof
beingsoulsandbecamesoulsinordertotheirentryinto
process,thenitisoftheirverynaturetobelongtoprocess,
unnaturaltothemtobeoutsideofprocessandwithinthe
Intellectual:theyweremadeintheintentthattheyshould
belongtothealienandhavetheirbeingamidevil;thedivine
provisionwouldconsistinholdingthemtotheirdisaster;this
isGod'sreasonedpurpose,thistheplanentire.
Nowwhatisthefoundationofreasonedplan?
Precedentplanning,itmaybe;butstillweareforcedbackto
somethingorthingsdeterminingit.Whatwouldthesebehere?

Eithersenseperceptionorintellect.Butsenseperceptionit
cannotinthiscasebe:intellectisleft;yet,startingfrom
intellect,theconclusionwillbeknowledge,notthereforethe
handlingofthesensible;whatbeginswiththeintellectualand
proceedstotheintellectualcancertainlynotendindealings
withthesensible.Providence,then,whetheroverlivingbeings
oroveranypartoftheuniversewasnevertheoutcomeofplan.
ThereisinfactnoplanningThere;wespeakofreasoned
purposeintheworldofthingsonlytoconveythattheuniverse
isofthecharacterwhichinthelaterorderwouldpointtoa
wisepurposing;Providenceimpliesthatthingsareas,inthe
laterorder,acompetentforeplanningwouldproducethem.
Reasoningserves,inbeingsnotoftheorderabovethatneed,to
supplyforthehigherpower;foresightisnecessaryinthelack
ofpowerwhichcoulddispensewithit;itlabourstowardssome
oneoccurrenceinpreferencetoanotheranditgoesinasortof
dreadoftheunfitting;whereonlythefittingcanoccur,thereis
noforeseeing.Sowithplanning;whereoneonlyoftwothings
canbe,whatplaceisthereforplan?Thealoneandoneand
utterlysimplexcannotinvolvea"thistoavertthat":ifthe
"this"couldnotbe,the"that"must;theserviceablething
appearedandatonceapproveditselfso.
Butsurelythisisforeseeing,deliberating:arewenotbackat
whatwassaidatthebeginning,thatGoddidtothisendgive
boththesensesandthepowers,howeverperplexingthatgiving
be?
No:allturnsonthenecessarycompletenessofAct;wecannot
thinkanythingbelongingtoGodtobeotherthanawholeand
allandthereforeinanythingofGod'sthatallmustbe
contained;Godthereforemusttakeinthefuture,present
beforehand.Certainlythereisnolaterinthedivine;whatis
Thereaspresentisfutureforelsewhere.Ifthenthefutureis
present,itmustbepresentashavingbeenforeconceivedfor
latercomingtobe;atthatdivinestagethereforeitlacks
nothingandthereforecanneverlack;allexisted,eternallyand
insuchawaythatatthelaterstageanyparticularthingmaybe
saidtoexistforthisorthatpurpose;theAll,initsextension
andsotospeakunfolding,isabletopresentsuccessionwhile
yetitissimultaneous;thisisbecauseitcontainsthecauseof
allasinherenttoitself.
2.Thuswehaveevenherethemeansofknowingthenatureof
theIntellectualPrinciple,though,seeingitmorecloselythan
anythingelse,westillseeitatlessthanitsworth.Weknow
thatitexistsbutitscausewedonotsee,or,ifwedo,wesee
thatcauseassomethingapart.Weseeamanoraneye,ifyou
likebutthisisanimageorpartofanimage;whatisinthat

PrincipleisatonceManandthereasonofhisbeing;forThere
manoreyemustbe,itself,anintellectivethingandacauseof
itsbeing;itcouldnotexistatallunlessitwerethatcause,
whereashere,everythingpartialisseparateandsoisthecause
ofeach.IntheIntellectual,allisatonesothatthethingis
identicalwiththecause.
Evenherethethinganditscauseareoftenidenticalaneclipse
furnishesanexamplewhatthenistheretopreventother
thingstoobeingidenticalwiththeircauseandthiscausebeing
theessenceofthething?Itmustbeso;andbythissearchafter
thecausethething'sessenceisreached,fortheessenceofa
thingisitscause.IamnotheresayingthattheinformingIdea
isthecauseofthethingthoughthisistruebutthattheIdea
itself,unfolded,revealsthecauseinherentinit.
Athingofinactivity,eventhoughalive,cannotincludeitsown
cause;butwherecouldaFormingIdea,amemberofthe
IntellectualPrinciple,turninquestofitscause?Wemaybe
answered"IntheIntellectualPrinciple";butthetwoarenot
distinct;theIdeaistheIntellectualPrinciple;andifthat
PrinciplemustcontaintheIdeascomplete,theircausemustbe
containedinthem.TheIntellectualPrincipleitselfcontains
everycauseofthethingsofitscontent;buttheseofitscontent
areidenticallyIntellectualPrinciple,eachofthemIntellectual
Principle;noneofthem,thus,canlackitsowncause;each
springsintobeingcarryingwithitthereasonofitsbeing.No
resultofchance,eachmustrisecompletewithitscause;itisan
integralandsoincludestheexcellenceboundupwiththe
cause.ThisishowallparticipantsintheIdeaareputinto
possessionoftheircause.
Inouruniverse,acoherenttotalofmultiplicity,theseveral
itemsarelinkedeachtotheother,andbythefactthatitisan
alleverycauseisincludedinit:evenintheparticularthingthe
partisdiscerniblyrelatedtothewhole,forthepartsdonot
comeintobeingseparatelyandsuccessivelybutaremutually
causeandcausedatoneandthesamemoment.Muchmorein
thehigherrealmmustallthesinglesexistforthewholeand
eachforitself:ifthenthatworldistheconjointrealityofall,of
anallnotchanceruledandnotsectional,thecauseTheremust
includethecauses:everyitemmusthold,initsverynature,the
uncausedpossessionofitscause;uncaused,independentand
standingapartfromcause,theymustbeselfcontained,cause
andall.
Further,sincenothingThereischancesprung,andthe
multiplicityineachcomprehendstheentirecontent,thenthe
causeofeverymembercanbenamed;thecausewaspresent
fromthebeginning,inherent,notacausebutafactofthe

being;or,rather,causeandmannerofbeingwereone.What
couldanIdeahave,ascause,overandabovetheIntellectual
Principle?ItisathoughtofthatPrincipleandcannot,atthat,
beconsideredasanythingbutaperfectproduct.Ifitisthus
perfectwecannotspeakofanythinginwhichitislackingnor
citeanyreasonforsuchlack.Thatthingmustbepresent,and
wecansaywhy.Thewhyisinherent,therefore,intheentity,
thatistosayineverythoughtandactivityoftheIntellectual
Principle.TakeforexampletheIdeaofMan;Manentireis
foundtocontributetoit;heisinthatIdeainallhisfulness
includingeverythingthatfromthebeginningbelongedtoMan.
IfManwerenotcompleteThere,sothatthereweresomething
tobeaddedtotheIdea,thatadditionalmustbelongtoa
derivative;butManexistsfrometernityandmustthereforebe
complete;themanbornisthederivative.
3.Whatthenistheretopreventmanhavingbeentheobjectof
planningThere?
No:allstandsinthatlikeness,nothingtobeaddedortaken
away;thisplanningandreasoningisbasedonlyonan
assumption;thingsaretakentobeinprocessandthissuggests
planningandreasoning;insistontheeternityoftheprocess
andplanningfallstotheground.Therecanbenoplanning
overtheeternal;thatwouldimplyforgetfulnessofafirststate;
further,ifthesecondstatewerebetter,thingsstoodillatfirst;
iftheystoodwell,sotheymustremain.
Onlyinconjunctionwiththeircausesarethingsgood;evenin
thissphereathingisgoodinvirtueofbeingcomplete;form
meansthatthethingiscomplete,theMatterdulycontrolled;
thiscontrolmeansthatnothinghasbeenleftcrude;but
somethingissoleftifanythingbelongingtotheshapebe
missingeye,orotherpart.Thustostatecauseistostatethe
thingcomplete.Whyeyesoreyebrows?Forcompletion:ifyou
say"Forpreservation,"youaffirmanindwellingsafeguardof
theessence,somethingcontributorytothebeing:theessence,
then,precededthesafeguardandthecausewasinboundwith
theessence;distinct,thiscauseisinitsnatureapartofthe
essence.
Allparts,thus,existinregardtoeachother:theessenceisall
embracing,complete,entire;theexcellencyisinboundwiththe
causeandembracedbyit;thebeing,theessence,thecause,all
areone.
But,atthis,senseperceptioneveninitsparticularmodesis
involvedintheIdeabyeternalnecessity,invirtueofthe
completenessoftheIdea;IntellectualPrinciple,asall
inclusive,containsinitselfallbywhichwearebrought,later,

torecognisethisperfectioninitsnature;thecause,There,was
onetotal,allinclusive;thusManintheIntellectualwasnot
purelyintellect,senseperceptionbeinganadditionmadeupon
hisentryintobirth:allthiswouldseemtoimplyatendancein
thatgreatPrincipletowardsthelower,towardsthissphere.
ButhowcouldthatPrinciplehavesuchperception,beawareof
thingsofsense?Surelyitisuntenableontheonehandthat
senseperceptionshouldexistThere,frometernity,andonthe
otherthatonlyuponthedebasementofthesoulshouldtherebe
senseperceptionhereandtheaccomplishmentinthisrealmof
theActofwhatwasalwaysapowerinthat?
4.Tomeetthedifficultywemustmakeacloseexaminationof
thenatureofManintheIntellectual;perhaps,though,itis
bettertobeginwiththemanofthisplanelestwebereasoning
toManTherefromamisconceptionofManhere.Theremay
evenbesomewhodenythedifference.
WeaskfirstwhethermanashereisaReasonPrinciple
differenttothatsoulwhichproduceshimashereandgiveshim
lifeandthought;orishethatverysoulor,again,the[yet
lower]soulusingthehumanbody?
Nowifmanisareasonablelivingbeingandby"livingbeing"
ismeantaconjointofsoulandbody,theReasonPrincipleof
manisnotidenticalwithsoul.Butiftheconjointofsouland
bodyisthereasonprincipleofman,howcanmanbeaneternal
reality,seeingthatitisonlywhensoulandbodyhavecome
togetherthattheReasonPrinciplesoconstitutedappears?
TheReasonPrinciplewillbetheforetellerofthemantobe,
nottheManAbsolutewithwhichwearedealingbutmorelike
hisdefinition,andnotatthatindicatinghisnaturesincewhatis
indicatedisnottheIdeathatistoenterMatterbutonlythatof
theknownthing,theconjoint.WehavenotyetfoundtheMan
weareseeking,theequivalentoftheReasonPrinciple.
ButitmaybesaidtheReasonPrincipleofsuchbeingsmust
besomeconjoint,oneelementinanother.
Thisdoesnotdefinetheprincipleofeither.Ifwearetostate
withentireaccuracytheReasonPrinciplesoftheFormsin
MatterandassociatedwithMatter,wecannotpassoverthe
generativeReasonPrinciple,inthiscasethatofMan,
especiallysinceweholdthatacompletedefinitionmustcover
theessentialmannerofbeing.
What,then,isthisessentialofMan?Whatistheindwelling,
inseparablesomethingwhichconstitutesManashere?Isthe

ReasonPrincipleitselfareasoninglivingbeingormerelya
makerofthatreasoninglifeform?andwhatisitapartfrom
thatactofmaking?
ThelivingbeingcorrespondstoareasoninglifeintheReason
Principle;manthereforeisareasoninglife:butthereisnolife
withoutsoul;either,then,thesoulsuppliesthereasoninglife
andmanthereforeisnotanessencebutsimplyanactivityof
thesoulorthesoulistheman.
Butifreasoningsoulistheman,whydoesitnotconstitute
manuponitsentryintosomeotheranimalform?
5.Man,thus,mustbesomeReasonPrincipleotherthansoul.
Butwhyshouldhenotbesomeconjointasoulinacertain
ReasonPrincipletheReasonPrinciplebeing,asitwere,a
definiteactivitywhichhowevercouldnotexistwithoutthat
whichacts?
ThisisthecasewiththeReasonPrinciplesinseedwhichare
neithersoullessnorentirelysoul.Fortheseproductive
principlescannotbedevoidofsoulandthereisnothing
surprisinginsuchessencesbeingReasonPrinciples.
Buttheseprinciplesproducingotherformsthanman,ofwhat
phaseofsoularetheyactivities?Ofthevegetalsoul?Ratherof
thatwhichproducesanimallife,abrightersoulandtherefore
onemoreintenselyliving.
Thesoulofthatorder,thesoulthathasenteredintoMatterof
thatorder,ismanbyhaving,apartfrombody,acertain
disposition;withinbodyitshapesalltoitsownfashion,
producinganotherformofMan,manreducedtowhatbody
admits,justasanartistmaymakeareducedimageofthat
again.
Itissoul,then,thatholdsthepatternandReasonPrinciplesof
Man,thenaturaltendencies,thedispositionsandpowersall
feeblesincethisisnotthePrimalMananditcontainsalsothe
IdealFormsofothersenses,Formswhichthemselvesare
senses,brighttoallseemingbutimages,anddimin
comparisonwiththoseoftheearlierorder.
ThehigherMan,abovethissphere,risesfromthemore
godlikesoul,asoulpossessedofanoblerhumanityand
brighterperceptions.ThismustbetheManofPlato'sdefinition
["ManisSoul"],wheretheaddition"Soulasusingbody"
marksthedistinctionbetweenthesoulwhichusesbody
directlyandthesoul,poisedabove,whichtouchesbodyonly
throughthatintermediary.

TheManoftherealmofbirthhassenseperception:thehigher
soulenterstobestowabrighterlife,orratherdoesnotsomuch
enterassimplyimpartitself;forsouldoesnotleavethe
Intellectualbut,maintainingthatcontact,holdsthelowerlife
aspendantfromit,blendingwithitbythenaturallinkof
ReasonPrincipletoReasonPrinciple:andman,thedimmer,
brightensunderthatillumination.
6.Buthowcanthathighersoulhavesenseperception?
ItistheperceptionofwhatfallsunderperceptionThere,
sensationinthemodeofthatrealm:itisthesourceofthe
soul'sperceptionofthesenserealminitscorrespondencewith
theIntellectual.Manassensepercipientbecomesawareofthat
correspondenceandaccommodatesthesenserealmtothe
lowestextremityofitscounterpartThere,proceedingfromthe
fireIntellectualtothefireherewhichbecomesperceptibleby
itsanalogywiththatofthehighersphere.Ifmaterialthings
existedThere,thesoulwouldperceivethem;Maninthe
Intellectual,ManasIntellectualsoul,wouldbeawareofthe
terrestrial.ThisishowthesecondaryMan,copyofManinthe
Intellectual,containstheReasonPrinciplesincopy;andMan
intheIntellectualPrinciplecontainedtheManthatexisted
beforeanyman.Thedivinershinesoutuponthesecondaryand
thesecondaryuponthetertiary;andeventhelatestpossesses
themallnotinthesenseofactuallylivingbythemallbutas
standinginunderparalleltothem.Someofusactbythis
lowest;inanotherrankthereisadoubleactivity,atraceofthe
higherbeingincluded;inyetanotherthereisablendingofthe
thirdgradewiththeothers:eachisthatManbywhichheacts
whileeachtoocontainsallthegrades,thoughinsomesense
notso.OntheseparationofthethirdlifeandthirdManfrom
thebody,thenifthesecondalsodepartsofcoursenotlosing
holdontheAbovethetwo,aswearetold,willoccupythe
sameplace.Nodoubtitseemsstrangethatasoulwhichhas
beentheReasonPrincipleofamanshouldcometooccupythe
bodyofananimal:butthesoulhasalwaysbeenall,andwillat
differenttimesbethisandthat.
Pure,notyetfallentoevil,thesoulchoosesmanandisman,
forthisisthehigher,anditproducesthehigher.Itproduces
alsothestillloftierbeings,theCelestials[Daimons],whoare
ofoneFormwiththesoulthatmakesMan:higherstillstands
thatManmoreentirelyoftheCelestialrank,almostagod,
reproducingGod,aCelestialcloselyboundtoGodasamanis
toMan.ForthatBeingintowhichmandevelopsisnottobe
calledagod;thereremainsthedifferencewhichdistinguishes
souls,allofthesameracethoughtheybe.Thisistaking
"Celestial"["Daimon"]inthesenseofPlato.

Whenasoulwhichinthehumanstatehasbeenthusattached
choosesanimalnatureanddescendstothat,itisgivingforth
theReasonPrinciplenecessarilyinitofthatparticular
animal:thisloweritcontainedandtheactivityhasbeentothe
lower.
7.Butifitisbybecomingevilandinferiorthatthesoul
producestheanimalnature,themakingofoxorhorsewasnot
attheoutsetinitscharacter;thereasonprincipleoftheanimal,
andtheanimalitself,mustlieoutsideofthenaturalplan?
Inferior,yes;butoutsideofnature,no.ThethingThere[Soul
intheIntellectual]wasinsomesensehorseanddogfromthe
beginning;giventhecondition,itproducesthehigherkind;let
theconditionfail,then,sinceproduceitmust,itproduceswhat
itmay:itislikeaskillfulcraftsmancompetenttocreateall
kindsofworksofartbutreducedtomakingwhatisordered
andwhattheaptitudeofhismaterialindicates.
ThepoweroftheAllSoul,asReasonPrincipleofthe
universe,maybeconsideredaslayingdownapatternbefore
theeffectiveseparatepowersgoforthfromit:thisplanwould
besomethinglikeatentativeilluminingofMatter;the
elaboratingsoulwouldgiveminutearticulationtothese
representationsofitself;everyseparateeffectivesoulwould
becomethattowardswhichittended,assumingthatparticular
formasthechoraldanceradaptshimselftotheactionsetdown
forhim.
Butthisistoanticipate:ourenquirywasHowtherecanbe
senseperceptioninmanwithouttheimplicationthatthe
Divineaddressesitselftotherealmofprocess.Wemaintained,
andproved,thattheDivinedoesnotlooktothisrealmbutthat
thingsherearedependentuponthoseandrepresentthemand
thatmanhere,holdinghispowersfromThence,isdirected
Thither,sothat,whilesensemakestheenvironmentofwhatis
ofsenseinhim,theIntellectualinhimislinkedtothe
Intellectual.
Whatwehavecalledtheperceptiblesofthatrealmenterinto
cognisanceinawayoftheirown,sincetheyarenotmaterial,
whilethesensiblesenseheresodistinguishedasdealingwith
corporealobjectsisfainterthantheperceptionbelongingto
thathigherworld;themanofthisspherehassenseperception
becauseexistinginalesstruedegreeandtakingonlyenfeebled
imagesofthingsThereperceptionshereareIntellectionsof
thedimmerorder,andtheIntellectionsTherearevivid
perceptions.
8.Somuchforthethingofsense;butitwouldappearthatthe

prototypeThereofthelivingform,theuniversalhorse,must
lookdeliberatelytowardsthissphere;and,thatbeingso,the
ideaofhorsemusthavebeenworkedoutinordertherebea
horsehere?
Yetwhatwasthattheretopresenttheideaofthehorseitwas
desiredtoproduce?Obviouslytheideaofhorsemustexist
beforetherewasanyplanningtomakeahorse;itcouldnotbe
thoughtofinordertobemade;theremusthavebeenhorse
unproducedbeforethatwhichwaslatertocomeintobeing.If,
then,thethingexistedbeforeitwasproducedifitcannothave
beenthoughtofinordertoitsproductiontheBeingthatheld
thehorseasTherehelditinpresencewithoutanylookingto
thissphere;itwasnotwithintenttosethorseandtherestin
beingherethattheywerecontainedThere;itisthat,the
universalexisting,thereproductionfollowedofnecessitysince
thetotalofthingswasnottohaltattheIntellectual.Whowas
theretocallahalttoapowercapableatonceofself
concentrationandofoutflow?
ButhowcometheseanimalsofearthtobeThere?Whathave
theytodowithinGod?Reasoningbeings,allverywell;but
thishostoftheunreasoning,whatisthereaugustinthem?
Surelytheverycontrary?
Theansweristhatobviouslytheunityofouruniversemustbe
thatofamanifoldsinceitissubsequenttothatunityabsolute;
otherwiseitwouldbenotnexttothatbuttheverysamething.
Asanextitcouldnotholdthehigherrankofbeingmore
perfectlyaunity;itmustfallshort:sincethebestisaunity,
inevitablytheremustbesomethingmorethanunity,for
deficiencyinvolvesplurality.
Butwhyshoulditnotbesimplyadyad?
Becauseneitheroftheconstituentscouldeverbeapureunity,
butattheveryleastadualityandsoprogressively[inan
endlessdualization].Besides,inthatfirstdualityofthe
hypothesistherewouldbealsomovementandrest,Intellect
andthelifeincludedinIntellect,allembracingIntellectand
lifecomplete.ThatmeansthatitcouldnotbeoneIntellect;it
mustbeIntellectagglomerateincludingalltheparticular
intellects,athingthereforeasmultipleasalltheIntellectsand
moreso;andthelifeinitwouldnatbethatofonesoulbutof
allthesoulswiththefurtherpowerofproducingthesingle
souls:itwouldbetheentirelivinguniversecontainingmuch
besidesman;forifitcontainedonlyman,manwouldbealone
here.
9.Admitted,thenitwillbesaidforthenoblerformsoflife;

buthowcanthedivinecontainthemean,theunreasoning?The
meanistheunreasoning,sincevaluedependsuponreasonand
theworthoftheintellectiveimpliesworthlessnesswhere
intellectionislacking.Yethowcantherebequestionofthe
unreasoningorunintellectivewhenallparticularsexistinthe
divineandcomeforthfromit?
Intakinguptherefutationoftheseobjections,wemustinsist
upontheconsiderationthatneithermannoranimalsherecan
bethoughtofasidenticalwiththecounterpartsinthehigher
realm;thoseidealformsmustbetakeninalargerway.And
againthereasoningthingisnotofthatrealm:herethe
reasoning,Theretheprereasoning.
Whythendoesmanalonereasonhere,theothersremaining
reasonless?
DegreesofreasoningherecorrespondtodegreesofIntellection
inthatothersphere,asbetweenmanandtheotherliving
beingsThere;andthoseothersdoinsomemeasureactby
understanding.
Butwhyaretheynotatman'slevelofreason:whyalsothe
differencefrommantoman?
Wemustreflectthat,sincethemanyformsoflivesare
movementsandsowiththeIntellectionstheycannotbe
identical:theremustbedifferentlives,distinctintellections,
degreesoflightsomenessandclarity:theremustbefirsts,
seconds,thirds,determinedbynearnesstotheFirsts.Thisis
howsomeoftheIntellectionsaregods,othersofasecondary
orderhavingwhatishereknownasreason,whileothersagain
belongtothesocalledunreasoning:butwhatweknowhereas
unreasoningwasThereaReasonPrinciple;theunintelligent
wasanIntellect;theThinkerofHorsewasIntellectandthe
Thought,Horse,wasanIntellect.
But[itwillbeobjected]ifthiswereamatterofmerethinking
wemightwelladmitthattheintellectualconcept,remaining
concept,shouldtakeintheunintellectual,butwhereconceptis
identicalwiththinghowcantheonebeanIntellectionandthe
otherwithoutintelligence?WouldnotthisbeIntellectmaking
itselfunintelligent?
No:thethingisnotunintelligent;itisIntelligenceina
particularmode,correspondingtoaparticularaspectofLife;
andjustaslifeinwhateverformitmayappearremainsalways
life,soIntellectisnotannulledbyappearinginacertainmode.
IntellectualPrincipleadaptedtosomeparticularlivingbeing
doesnotceasetobetheIntellectualPrincipleofall,including

man:takeitwhereyouwill,everymanifestationisthewhole,
thoughinsomespecialmode;theparticularisproducedbutthe
possibilityisofall.IntheparticularweseetheIntellectual
Principleinrealization;therealizedisitslatestphase;inone
casethelastaspectis"horse";at"horse"endedtheprogressive
outgoingtowardsthelesserformsoflife,asinanothercaseit
willendatsomethinglowerstill.Theunfoldingofthepowers
ofthisPrincipleisalwaysattendedbysomeabandonmentin
regardtothehighest;theoutgoingisbyloss,andbythisloss
thepowersbecomeonethingoranotheraccordingtothe
deficiencyofthelifeformproducedbythefailingprinciple;it
isthenthattheyfindthemeansofaddingvariousrequisites;
thesafeguardsofthelifebecominginadequatethereappear
nail,talon,fang,horn.ThustheIntellectualPrinciplebyits
verydescentisdirectedtowardstheperfectsufficiencyofthe
naturalconstitution,findingtherewithinitselftheremedyof
thefailure.
10.ButfailureThere?Whatcandefensivehornsserveto
There?Tosufficiencyaslivingform,tocompleteness.That
principlemustbecompleteaslivingform,completeas
Intellect,completeaslife,sothatifitisnottobeonethingit
maybeanother.Itscharacteristicdifferenceisinthispowerof
beingnowthis,nowthat,sothat,summingall,itmaybethe
completestlifeform,Intelligencecomplete,lifeingreatest
fulnesswitheachoftheparticularscompleteinitsdegree
whileyet,overallthatmultiplicity,unityreigns.
Ifallwereoneidentity,thetotalcouldnotcontainthisvariety
offorms;therewouldbenothingbutaselfsufficingunity.
Likeeverycompounditmustconsistofthingsprogressively
differinginformandsafeguardedinthatform.Thisisinthe
verynatureofshapeandReasonPrinciple;ashape,thatof
manletussuppose,mustincludeacertainnumberof
differencesofpartbutalldominatedbyaunity;therewillbe
thenobleandtheinferior,eyeandfinger,butallwithina
unity;thepartwillbeinferiorincomparisonwiththetotalbut
bestinitsplace.TheReasonPrinciple,too,isatoncethe
livingformandsomethingelse,somethingdistinctfromthe
beingofthatform.Itissowithvirtuealso;itcontainsatonce
theuniversalandtheparticular;andthetotalisgoodbecause
theuniversalisnotdifferentiated.
11.Theveryheavens,patentlymultiple,cannotbethoughtto
disdainanyformoflifesincethisuniverseholdseverything.
Nowhowdothesethingscometobehere?Doesthehigher
realmcontainallofthelower?
AllthathasbeenshapedbyReasonPrincipleandconformsto
Idea.

But,havingfire[warmth]andwater,itwillcertainlyhave
vegetation;howdoesvegetationexistThere?Earth,too?either
thesearealiveortheyareThereasdeadthingsandthennot
everythingTherehaslife.Howinsumcanthethingsofthis
realmbealsoThere?
Vegetallifewecanwelladmit,fortheplantisaReason
Principleestablishedinlife.IfintheplanttheReason
Principle,enteringMatterandconstitutingtheplant,isa
certainformoflife,adefinitesoul,then,sinceeveryReason
Principleisaunity,theneitherthisofplantlifeistheprimalor
beforeitthereisaprimalplant,sourceofitsbeing:thatfirst
plantwouldbeaunity;thosehere,beingmultiple,mustderive
fromaunity.Thisbeingso,thatprimalmusthavemuchthe
truerlifeandbetheveritableplant,theplantsherederiving
fromitinthesecondaryandtertiarydegreeandlivingbya
vestigeofitslife.
Butearth;howisthereearthThere:whatisthebeingofearth
andhowarewetorepresenttoourselvesthelivingearthof
thatrealm?
First,whatisit,whatthemodeofitsbeing?
Earth,hereandTherealike,mustpossessshapeandaReason
Principle.Nowinthecaseofthevegetal,theReasonPrinciple
oftheplantherewasfoundtobelivinginthathigherrealm:is
theresuchaReasonPrincipleinourearth?
Takethemostearthyofthingsfoundshapedinearthandthey
exhibit,eventhey,theindwellingearthprinciple.Thegrowing
andshapingofstones,theinternalmouldingofmountainsas
theyrise,revealtheworkingofanensouledReasonPrinciple
fashioningthemfromwithinandbringingthemtothatshape:
this,wemusttakeit,isthecreativeearthprinciple
correspondingtowhatwecallthespecificprincipleofatree;
whatweknowasearthislikethewoodofthetree;tocutouta
stoneislikeloppingatwigfromatree,exceptofcoursethat
thereisnohurtdone,thestoneremainingamemberofthe
earthasthetwig,uncut,ofthetree.
Realizingthusthatthecreativeforceinherentinourearthis
lifewithinaReasonPrinciple,weareeasilyconvincedthatthe
earthThereismuchmoreprimallyalive,thatitisareasoned
EarthLivingness,theearthofRealBeing,earthprimally,the
sourceofours.
Fire,similarly,withothersuchthings,mustbeaReason
PrincipleestablishedinMatter:firecertainlydoesnotoriginate
inthefrictiontowhichitmaybetraced;thefrictionmerely

bringsoutafirealreadyexistentintheschemeandcontained
inthematerialsrubbedtogether.Matterdoesnotinitsown
characterpossessthisfirepower:thetruecauseissomething
informingtheMatter,thatistosay,aReasonPrinciple,
obviouslythereforeasoulhavingthepowerofbringingfire
intobeing;thatis,alifeandaReasonPrincipleinone.
ItiswiththisinmindthatPlatosaysthereissoulineverything
ofthissphere.Thatsoulisthecauseofthefireofthesense
world;thecauseoffirehereisacertainLifeoffierycharacter,
themoreauthenticfire.Thattranscendentfirebeingmoretruly
firewillbemoreveritablyalive;thefireabsolutepossesses
life.Andthesameprinciplesapplytotheotherelements,water
andair.
Why,then,arewaterandairnotensouledasearthis?
Now,itisquitecertainthattheseareequallywithintheliving
total,partsofthelivingall;lifedoesnotappearvisiblyin
them;butneitherdoesitinthecaseoftheearthwhereits
presenceisinferredbywhatearthproduces:butthereare
livingthingsinfireandstillmoremanifestlyinwaterandthere
aresystemsoflifeintheair.Theparticularfire,risingonlyto
bequenched,eludesthesoulanimatingtheuniverse;itslips
awayfromthemagnitudewhichwouldmanifestthesoul
withinit;sowithairandwater.IftheseKindscouldsomehow
befasteneddowntomagnitudetheywouldexhibitthesoul
withinthem,nowconcealedbythefactthattheirfunction
requiresthemtobelooseorflowing.Itismuchasinthecase
ofthefluidswithinourselves;thefleshandallthatisformed
outofthebloodintofleshshowthesoulwithin,buttheblood
itself,notbringingusanysensation,seemsnottohavesoul;
yetitmust;thebloodisnotsubjecttoblindforce;itsnature
obligesittoabstainfromthesoulwhichnonethelessis
indwellinginit.Thismustbethecasewiththethreeelements;
itisthefactthatthelivingbeingsformedfromtheclose
conglomerationofair[thestars]arenotsusceptibleto
suffering.Butjustasair,solongasitremainsitself,eludesthe
lightwhichisandremainsunyielding,sotoo,bytheeffectof
itscircularmovement,iteludessouland,inanothersense,
doesnot.Andsowithfireandwater.
12.Ortakeitanotherway:Sinceinourviewthisuniverse
standstothatascopytooriginal,thelivingtotalmustexist
Therebeforehand;thatistherealmofcompleteBeingand
everythingmustexistThere.
TheskyTheremustbelivingandthereforenotbareofstars,
hereknownastheheavensforstarsareincludedinthevery
meaningoftheword.EarthtoowillbeThere,andnotvoidbut

evenmoreintenselylivingandcontainingallthatlivesand
movesuponourearthandtheplantsobviouslyrootedinlife;
seawillbeThereandallwaterswiththemovementoftheir
unendinglifeandallthelivingthingsofthewater;airtoomust
beamemberofthatuniversewiththelivingthingsofairas
here.
Thecontentofthatlivingthingmustsurelybealiveasinthis
sphereandallthatlivesmustofnecessitybeThere.The
natureofthemajorpartsdeterminesthatofthelivingforms
theycomprise;bythebeingandcontentoftheheavenThere
aredeterminedalltheheavenlyformsoflife;ifthoselesser
formswerenotThere,thatheavenitselfwouldnotbe.
ToaskhowthoseformsoflifecometobeThereissimply
askinghowthatheavencametobe;itisaskingwhencecomes
life,whencetheAllLife,whencetheAllSoul,whence
collectiveIntellect:andtheansweristhatTherenoindigence
orimpotencecanexistbutallmustbeteeming,seething,with
life.Allflows,sotospeak,fromonefountnottobethoughtof
asonebreathorwarmthbutratherasonequalityenglobing
andsafeguardingallqualitiessweetnesswithfragrance,wine
qualityandthesavoursofeverythingthatmaybetasted,all
coloursseen,everythingknowntotouch,allthatearmayhear,
allmelodies,everyrhythm.
13.ForIntellectualPrincipleisnotasimplex,noristhesoul
thatproceedsfromit:onthecontrarythingsincludevarietyin
thedegreeoftheirsimplicity,thatistosayinsofarastheyare
notcompoundsbutPrinciplesandActivities;theactivityof
thelowestissimpleinthesenseofbeingafadingout,thatof
theFirstasthetotalofallactivity.IntellectualPrincipleis
movedinamovementunfailinglytruetoonecourse,butits
unityandidentityarenotthoseofthepartial;theyarethoseof
itsuniversality;andindeedthepartialitselfisnotaunitybut
dividestoinfinity.
WeknowthatIntellectualPrinciplehasasourceandadvances
tosometermasitsultimate;now,istheintermediatebetween
sourceandtermtothoughtofasalineorassomedistinctkind
ofbodyuniformandunvaried?
Whereatthatwouldbeitsworth?ithadnochange,ifno
differentiationwokeitintolife,itwouldnotbeaForce;that
conditionwouldinnowaydifferfrommereabsenceofpower
and,evencallingitmovement,itwouldstillbethemovement
ofalifenotallvariedbutindiscriminate;nowitisofnecessity
thatlifebeallembracing,coveringalltherealms,andthat
nothingfailoflife.IntellectualPrinciple,therefore,mustmove
ineverydirectionuponall,ormorepreciselymusteverhave

somoved.
Asimplexmovingretainsitscharacter;eitherthereisno
change,movementhasbeennull,oriftherehasbeenadvance
itstillremainsasimplexandatoncethereisapermanent
duality:iftheonememberofthisdualityisidenticalwiththe
other,thenitisstillasitwas,therehasbeennoadvance;ifone
memberdiffersfromtheother,ithasadvancedwith
differentiation,and,outofacertainidentityanddifference,it
hasproducedathirdunity.Thisproduction,basedonIdentity
andDifference,mustbeinitsnatureidenticalanddifferent;it
willbenotsomeparticulardifferentthingbutCollective
Difference,asitsIdentityisCollectiveIdentity.
Being,thus,atonceCollectiveIdentityandCollective
Difference,IntellectualPrinciplemustreachoveralldifferent
things;itsverynaturethenistomodifyintoauniverse.Ifthe
realmofdifferentthingsexistedbeforeit,thesedifferentthings
musthavemodifieditfromthebeginning;iftheydidnot,this
IntellectualPrincipleproducedall,or,rather,wasall.
BeingscouldnotexistsavebytheactivityofIntellectual
Principle;wanderingdowneverywayitproducesthingafter
thing,butwanderingalwayswithinitselfinsuchselfbound
wanderingasauthenticIntellectmayknow;thiswandering
permittedtoitsnatureisamongrealbeingswhichkeeppace
withitsmovement;butitisalwaysitself;thisisastationary
wandering,awanderingwithintheMeadowofTruthfrom
whichitdoesnotstray.
Itholdsandcoverstheuniversewhichithasmadethespace,
sotospeak,ofitsmovement,itselfbeingalsothatuniverse
whichisspacetoit.AndthisMeadowofTruthisvariedso
thatmovementthroughitmaybepossible;supposeitnot
alwaysandeverywherevaried,thefailingofdiversityisa
failureofmovement;failureinmovementwouldmeana
failingoftheIntellectualAct;halting,ithasceasedtoexercise
itsIntellectualAct;thisceasing,itceasestobe.
TheIntellectualPrincipleistheIntellectualAct;itsmovement
iscomplete,fillingBeingcomplete;AndtheentireofBeingis
theIntellectualActentire,comprehendingalllifeandthe
unfailingsuccessionofthings.BecausethisPrinciplecontains
IdentityandDifferenceitsdivisionisceaselesslybringingthe
differentthingstolight.Itsentiremovementisthroughlifeand
amonglivingthings.Toatravelleroverland,allisearthbut
earthaboundingindifference:sointhisjourneythelife
throughwhichIntellectualPrinciplepassesisonelifebut,in
itsceaselesschanging,avariedlife.

Throughoutthisendlessvariationitmaintainstheonecourse
becauseitisnot,itself,subjecttochangebutonthecontraryis
presentasidenticalandunvaryingBeingtotherestofthings.
Foriftherebenosuchprincipleofunchangingidentityto
things,allisdead,activityandactualityexistnowhere.These
"otherthings"throughwhichitpassesarealsoIntellectual
Principleitself;otherwiseitisnottheallcomprehending
principle:ifitistobeitself,itmustbeallembracing;failing
that,itisnotitself.Ifitiscompleteinitself,completebecause
allembracing,andthereisnothingwhichdoesnotfindplace
inthistotal,thentherecanbenothingbelongingtoitwhichis
notdifferent;onlybydifferencecantherebesuchcooperation
towardsatotal.Ifitknewnoothernessbutwaspureidentityits
essentialBeingwouldbethelessforthatfailuretofulfilthe
specificnaturewhichitscompletionrequires.
14.OnthenatureoftheIntellectualPrinciplewegetlightfrom
itsmanifestations;theyshowthatitdemandssuchdiversityas
iscompatiblewithitsbeingamonad.Takewhatprincipleyou
will,thatofplantoranimal:ifthisprinciplewereapureunity
andnotaspecificallyvariedthing,itcouldnotsoserveas
principle;itsproductwouldbeMatter,theprinciplenothaving
takenallthoseformsnecessaryifMatteristobepermeated
andutterlytransformed.Afaceisnotonemass;therearenose
andeyes;andthenoseisnotaunitybuthasthedifferences
whichmakeitanose;asbareunityitwouldbemeremass.
ThereisinfinityinIntellectualPrinciplesince,ofitsvery
nature,itisamultipleunity,notwiththeunityofahousebut
withthatofaReasonPrinciple,multipleinitself:intheone
Intellectualdesignitincludeswithinitself,asitwerein
outline,alltheoutlines,allthepatterns.Alliswithinit,allthe
powersandintellections;thedivisionisnotdeterminedbya
boundarybutgoeseverinward;thiscontentisheldasthe
livinguniverseholdsthenaturalformsofthelivingcreatures
initfromthegreatesttotheleast,downeventotheminutest
powerswherethereisahaltattheindividualform.The
discriminationisnotofitemshuddledwithinasortofunity;
thisiswhatisknownastheUniversalSympathy,notofcourse
thesympathyknownherewhichisacopyandprevails
amongstthingsinseparation;thatauthenticSympathyconsists
inallbeingaunityandneverdiscriminate.
15.ThatLife,thevarious,theallincluding,theprimaland
one,whocanconsideritwithoutlongingtobeofit,disdaining
alltheother?
Allotherlifeisdarkness,pettyanddimandpoor;itisunclean
andpollutingthecleanforifyoudobutlookuponityouno
longerseenorlivethislifewhichincludesallliving,inwhich

thereisnothingthatdoesnotliveandliveinalifeofpurity
voidofallthatisill.Forevilisherewherelifeisincopyand
Intellectincopy;Thereisthearchetype,thatwhichisgoodin
theveryIdeawereadasholdingTheGoodinthepureIdea.
ThatArchetypeisgood;IntellectualPrincipleisgoodas
holdingitslifebycontemplationofthearchetype;anditsees
alsoasgoodtheobjectsofitscontemplationbecauseitholds
theminitsactofcontemplatingthePrincipleofGood.But
theseobjectscometoitnotastheyareTherebutinaccord
withitsowncondition,foritistheirsource;theyspringthence
tobehere,andIntellectualPrincipleitisthathasproduced
thembyitsvisionThere.Intheverylaw,never,lookingto
That,coulditfailofIntellectualAct;never,ontheotherhand,
coulditproducewhatisThere;ofitselfitcouldnotproduce;
Thenceitmustdrawitspowertobringforth,toteemwith
offspringofitself;fromtheGoodittakeswhatitselfdidnot
possess.FromthatUnitycamemultiplicitytoIntellectual
Principle;itcouldnotsustainthepowerpoureduponitand
thereforebrokeitup;itturnedthatonepowerintovarietysoas
tocarryitpiecemeal.
Allitsproduction,effectedinthepowerofTheGood,contains
goodness;itisgood,itself,sinceitisconstitutedbythese
thingsofgood;itisGoodmadediverse.Itmightbelikenedto
alivingsphereteemingwithvariety,toaglobeoffacesradiant
withfacesallliving,toaunityofsouls,allthepuresouls,not
faultybuttheperfect,withIntellectenthronedoverallsothat
theplaceentireglowswithIntellectualsplendour.
Butthiswouldbetoseeitfromwithout,onethingseeing
another;thetruewayistobecomeIntellectualPrincipleand
be,ourveryselves,whatwearetosee.
16.Buteventherewearenottoremainalways,inthatbeauty
ofthemultiple;wemustmakehasteyethigher,abovethis
heavenofoursandeventhat;leavingallelseasideweaskin
awe"Whoproducedthatrealmandhow?"EverythingThereis
asingleIdeainanindividualimpressionand,informedbyThe
Good,possessestheuniversalgoodtranscendentoverall.Each
possessingthatBeingabove,possessesalsothetotalLiving
Forminvirtueofthattranscendentlife,possesses,nodoubt,
muchelseaswell.
ButwhatistheNatureofthisTranscendentinviewofwhich
andbywayofwhichtheIdeasaregood?
Thebestwayofputtingthequestionistoaskwhether,when
IntellectualPrinciplelookedtowardsTheGood,ithad
Intellectionofthatunityasamultiplicityand,itselfaunity,
plieditsActbybreakingintopartswhatitwastoofeebleto

knowasawhole.
No:thatwouldnotbeIntellectionlookingupontheGood;it
wouldbealookingvoidofIntellection.Wemustthinkofitnot
aslookingbutasliving;dependentuponThat,itkeptitself
turnedThither;allthetendancetakingplaceThereandupon
Thatmustbeamovementteemingwithlifeandmustsofillthe
lookingPrinciple;thereisnolongerbareAct,thereisafilling
tosaturation.ForthwithIntellectualPrinciplebecomesall
things,knowsthatfactinvirtueofitsselfknowingandatonce
becomesIntellectualPrinciple,filledsoastoholdwithinitself
thatobjectofitsvision,seeingallbythelightfromtheGiver
andbearingthatGiverwithit.
InthiswaytheSuprememaybeunderstoodtobethecauseat
onceofessentialrealityandoftheknowingofreality.Thesun,
causeoftheexistenceofsensethingsandoftheirbeingseen,
isindirectlythecauseofsight,withoutbeingeitherthefaculty
ortheobject:similarlythisPrinciple,TheGood,causeof
BeingandIntellectualPrinciple,isalightappropriatetowhat
istobeseenThereandtotheirseer;neithertheBeingsnorthe
IntellectualPrinciple,itistheirsourceandbythelightitsheds
uponbothmakesthemobjectsofIntellection.Thisfilling
procurestheexistence;afterthefilling,thebeing;theexistence
achieved,theseeingfollowed:thebeginningisthatstateofnot
yethavingbeenfilled,thoughthereis,also,thebeginning
whichmeansthattheFillingPrinciplewasoutsideandbythat
actoffillinggaveshapetothefilled.
17.Butinwhatmodearethesesecondaries,andIntellectual
Principleitself,withintheFirst?TheyarenotintheFilling
Principle;theyarenotinthefilledsincebeforethatmomentit
didnotcontainthem.
Givingneednotcomportpossessing;inthisorderweareto
thinkofagiverasagreaterandofagiftasalower;thisisthe
meaningoforiginamongrealBeings.Firsttheremustbean
actualizedthing;itslatersmustbepotentiallytheirownpriors;
afirstmusttranscenditsderivatives;thegivertranscendsthe
given,asasuperior.Ifthereforethereisapriortoactuality,
thatpriortranscendsActivityandsotranscendsLife.Our
spherecontaininglife,thereisaGiverofLife,aprincipleof
greatergood,ofgreaterworththanLife;thispossessedLife
andhadnoneedtolookforittoanygiverinpossessionof
Life'svariety.
ButtheLifewasavestigeofthatPrimalnotalifelivedbyit;
Life,then,asitlookedtowardsThatwasundetermined;having
lookedithaddeterminationthoughThathadnone.Lifelooks
tounityandisdeterminedbyit,takingbound,limit,form.But

thisformisintheshaped,theshaperhadnone;thelimitwas
notexternalassomethingdrawnaboutamagnitude;thelimit
wasthatofthemultiplicityoftheLifeThere,limitlessitselfas
radiatedfromitsgreatPrior;theLifeitselfwasnotthatof
somedeterminedbeing,oritwouldbenomorethanthelifeof
anindividual.Yetitisdefined;itmustthenhavebeendefined
astheLifeofaunityincludingmultiplicity;certainlytooeach
itemofthemultiplicityisdetermined,determinedasmultiple
bythemultiplicityofLifebutasaunitybythefactoflimit.
Aswhat,then,isitsunitydetermined?
AsIntellectualPrinciple:determinedLifeisIntellectual
Principle.Andthemultiplicity?
AsthemultiplicityofIntellectualPrinciples:allitsmultiplicity
resolvesitselfintoIntellectualPrinciplesontheonehandthe
collectivePrinciple,ontheothertheparticularPrinciples.
ButdoesthiscollectiveIntellectualPrincipleincludeeachof
theparticularPrinciplesasidenticalwithitself?
No:itwouldbethusthecontainerofonlytheonething;since
therearemanyIntellectualPrincipleswithinthecollective,
theremustbedifferentiation.
Oncemore,howdoestheparticularIntellectcometothis
differentiation?
Ittakesitscharacteristicdifferencebybecomingentirelya
unitywithinthecollectivewhosetotalitycouldnotbeidentical
withanyparticular.
ThustheLifeintheSupremewasthecollectivityofpower;the
visiontakingplaceTherewasthepotentialityofall;
IntellectualPrinciple,thusarising,ismanifestedasthis
universeofBeing.ItstandsovertheBeingsnotasitself
requiringbasebutthatitmayserveasbasetotheFormofthe
Firsts,theFormlessForm.Andittakespositiontowardsthe
soul,becomingalighttothesoulasitselffindsitslightinthe
First;wheneverIntellectualPrinciplebecomesthedeterminant
ofsoulitshapesitintoReasoningSoul,bycommunicatinga
traceofwhatitselfhascometopossess.
ThusIntellectualPrincipleisavestigeoftheSupreme;but
sincethevestigeisaFormgoingoutintoextension,into
plurality,thatPrior,asthesourceofForm,mustbeitself
withoutshapeandForm:ifthePriorwereaForm,the
IntellectualPrincipleitselfcouldbeonlyaReasonPrinciple.It
wasnecessarythatTheFirstbeutterlywithoutmultiplicity,for

otherwiseitmustbeagainreferredtoaprior.
18.ButinwhatwayisthecontentofIntellectualPrinciple
participantingood?IsitbecauseeachmemberofitisanIdea
orbecauseoftheirbeautyorhow?
AnythingcomingfromTheGoodcarriestheimageandtype
belongingtothatoriginalorderivingfromit,asanything
goingbacktowarmthorsweetnesscarriesthememoryof
thoseoriginals:LifeenteredintoIntellectualPrinciplefrom
TheSupreme,foritsoriginisintheActivitystreaming
Thence;IntellectualPrinciplespringsfromtheSupreme,and
withitthebeautyoftheIdeas;atonceallthese,Life,
IntellectualPrinciple,Idea,mustinevitablyhavegoodness.
Butwhatisthecommonelementinthem?Derivationfromthe
Firstisnotenoughtoprocureidenticalquality;theremustbe
someelementheldincommonbythethingsderived:one
sourcemayproducemanydifferingthingsasalsooneoutgoing
thingmaytakedifferenceinvariousrecipients:whatenters
intotheFirstActisdifferentfromwhatthatActtransmitsand
thereisdifference,again,intheeffecthere.Nonethelessevery
itemmaybegoodinadegreeofitsown.Towhat,then,isthe
highestdegreedue?
ButfirstwemustaskwhetherLifeisagood,bareLife,oronly
theLifestreamingThence,verydifferentfromtheLifeknown
here?Oncemore,then,whatconstitutesthegoodnessofLife?
TheLifeofTheGood,orrathernotitsLifebutthatgivenforth
fromit.
ButifinthathigherLifetheremustbesomethingfromThat,
somethingwhichistheAuthenticLife,wemustadmitthat
sincenothingworthlesscancomeThenceLifeinitselfisgood;
sotoowemustadmit,inthecaseofAuthenticIntellectual
Principle,thatitsLifebecausegoodderivesfromthatFirst;
thusitbecomesclearthateveryIdeaisgoodandinformedby
theGood.TheIdeasmusthavesomethingofgood,whetheras
acommonpropertyorasadistinctattributionorasheldin
somedistinctmeasure.
ThusitisestablishedthattheparticularIdeacontainsinits
essencesomethingofgoodandtherebybecomesagoodthing;
forLifewefoundtobegoodnotinthebarebeingbutinits
derivationfromtheAuthentic,theSupremewhenceitsprung:
andthesameistrueofIntellectualPrinciple:weareforced
thereforeadmitacertainidentity.
When,withalltheirdifferences,thingsmaybeaffirmedto

haveameasureofidentity,thematteroftheidentitymayvery
wellbeestablishedintheirveryessenceandyetbementally
abstracted;thuslifeinmanorhorseyieldsthenotionof
animal;fromwaterorfirewemaygetthatofwarmth;thefirst
caseisadefinitionofKind,theothertwocitequalities,
primaryandsecondaryrespectively.Bothoronepartof
Intellect,then,wouldbecalledbytheonetermgood.
IsTheGood,then,inherentintheIdeasessentially?Eachof
themisgoodbutthegoodnessisnotthatoftheUnityGood.
How,then,isitpresent?
Bythemodeofparts.
ButTheGoodiswithoutparts?
NodoubtTheGoodisaunity;buthereithasbecome
particularized.TheFirstActivityisgoodandanything
determinedinaccordwithitisgoodasalsoisanyresultant.
ThereisthegoodthatisgoodbyorigininTheFirst,thegood
thatisinanorderedsystemderivedfromthatearlier,andthe
goodthatisintheactualization[inthethingparticipant].
Derived,then,notidenticallikethespeechandwalkandother
characteristicsofoneman,eachplayingitsduepart.
Here,itisobvious,goodnessdependsuponorder,rhythm,but
whatequivalentexistsThere?
Wemightanswerthatinthecaseofthesenseorder,too,the
goodisimposedsincetheorderingisofthingsdifferentfrom
theOrdererbutthatTheretheverythingsaregood.
Butwhyaretheythusgoodinthemselves?Wecannotbe
contentwiththeconvictionoftheirgoodnessonthegroundof
theirorigininthatrealm:wedonotdenythatthingsderiving
Thencearegood,butoursubjectdemandsthatwediscoverthe
modebywhichtheycometopossessthatgoodness.
19.Arewetorestallonpursuitandonthesoul?Isitenough
toputfaithinthesoul'schoiceandcallthatgoodwhichthe
soulpursues,neveraskingourselvesthemotiveofitschoice?
Wemarshaldemonstrationastothenatureofeverythingelse;
isthegoodtobedismissedaschoice?
Severalabsurditieswouldbeentailed.Thegoodbecomesa
mereattributeofthings;objectsofpursuitaremanyand
differentsothatmerechoicegivesnoassurancethatthething
chosenisthebest;infact,wecannotknowthebestuntilwe
knowthegood.

Arewetodeterminethegoodbytherespectivevaluesof
things?
ThisistomakeIdeaandReasonPrinciplethetest:allvery
well;butarrivedatthese,whatexplanationhavewetogiveas
towhyIdeaandReasonPrinciplethemselvesaregood?Inthe
lower,werecognisegoodnessinitslessperfectformby
comparisonwithwhatispoorerstill;wearewithoutastandard
Therewherenoevilexists,theBestsholdingthefieldalone.
Reasondemandstoknowwhatconstitutesgoodness;those
principlesaregoodintheirownnatureandweareleftin
perplexitybecausecauseandfactareidentical:andeven
thoughweshouldstateacause,thedoubtstillremainsuntil
ourreasonclaimsitsrightsThere.Butweneednotabandon
thesearch;anotherpathmayleadtothelight.
20.Sincewearenotentitledtomakedesirethetestbywhich
todecideonthenatureandqualityofthegood,wemay
perhapshaverecoursetojudgement.
Wewouldapplytheoppositionofthingsorder,disorder;
symmetry,irregularity;health,illness;form,shapelessness;
realbeing,decay:inawordcontinuityagainstdissolution.The
firstineachpair,noonecoulddoubt,belongtotheconceptof
goodandthereforewhatevertendstoproducethemmustbe
rangedonthegoodside.
ThusvirtueandIntellectualPrincipleandlifeandsoul
reasoningsoul,atleastbelongtotheideaofgoodandso
thereforedoesallthatareasonedlifeaimsat.
Whynothalt,thenitwillbeaskedatIntellectualPrinciple
andmakethatTheGood?Soulandlifearetracesof
IntellectualPrinciple;thatprincipleistheTermofSoulwhich
onjudgementsetsitselftowardsIntellectualPrinciple,
pronouncingrightpreferabletowrongandvirtueineveryform
tovice,andthusrankingbyitschoosing.
ThesoulaimingonlyatthatPrinciplewouldneedafurther
lessoning;itmustbetaughtthatIntellectualPrincipleisnotthe
ultimate,thatnotallthingslooktothatwhilealldolooktothe
good.NotallthatisoutsideofIntellectualPrincipleseeksto
attainit;whathasattaineditdoesnothalttherebutlooksstill
towardsgood.Besides,IntellectualPrincipleissoughtupon
motivesofreasoning,thegoodbeforeallreason.Andinany
strivingtowardslifeandcontinuityofexistenceandactivity,
theobjectisaimedatnotasIntellectualPrinciplebutasgood,
asrisingfromgoodandleadingtoit:lifeitselfisdesirable
onlyinviewofgood.

21.Nowwhatinalltheseobjectsofdesireisthefundamental
makingthemgood?
Wemustbebold:
IntellectualPrincipleandthatlifeareoftheorderofgoodand
holdtheirdesirability,eventhey,invirtueofbelongingtothat
order;theyhavetheirgoodness,Imean,becauseLifeisan
ActivityinTheGood,Orrather,streamingfromTheGood
whileIntellectualPrincipleisanActivityalreadydefined
Therein;bothareofradiantbeautyand,becausetheycome
ThenceandleadThither,theyaresoughtafterbythesoul
sought,thatis,asthingscongenialthoughnotveritablygood
whileyet,asbelongingtothatordernottoberejected;the
related,ifnotgood,isshunnedinspiteofthatrelationship,and
evenremoteandignoblerthingsmayattimesproveattractive.
TheintenselovecalledforthbyLifeandIntellectualPrinciple
isduenottowhattheyarebuttotheconsiderationoftheir
natureassomethingapart,receivedfromabovethemselves.
Materialforms,containinglightincorporatedinthem,need
stillalightapartfromthemthattheirownlightmaybe
manifest;justsotheBeingsofthatsphere,alllightsome,need
anotherandalordlierlightoreventheywouldnotbevisibleto
themselvesandbeyond.
22.Thatlightknown,thenindeedwearestirredtowardsthose
Beingsinlongingandrejoicingovertheradianceaboutthem,
justasearthlyloveisnotforthematerialformbutforthe
Beautymanifesteduponit.EveryoneofthoseBeingsexists
foritselfbutbecomesanobjectofdesirebythecolourcast
uponitfromTheGood,sourceofthosegracesandofthelove
theyevoke.Thesoultakingthatoutflowfromthedivineis
stirred;seizedwithaBacchicpassion,goadedbythesegoads,
itbecomesLove.Beforethat,evenIntellectualPrinciplewith
allitslovelinessdidnotstirthesoul;forthatbeautyisdead
untilittakethelightofTheGood,andthesoulliessupine,
coldtoall,unquickenedeventoIntellectualPrinciplethere
beforeit.Butwhenthereentersintoitaglowfromthedivine,
itgathersstrength,awakens,spreadstruewings,andhowever
urgedbyitsnearerenvironing,speedsitsbuoyantway
elsewhere,tosomethinggreatertoitsmemory:solongasthere
existsanythingloftierthanthenear,itsverynaturebearsit
upwards,liftedbythegiverofthatlove.BeyondIntellectual
PrincipleitpassesbutbeyondTheGooditcannot,fornothing
standsaboveThat.LetitremaininIntellectualPrincipleandit
seesthelovelyandaugust,butitisnottherepossessedofallit
sought;thefaceitseesisbeautifulnodoubtbutnotofpower
toholditsgazebecauselackingintheradiantgracewhichis

thebloomuponbeauty.
Evenherewehavetorecognisethatbeautyisthatwhich
irradiatessymmetryratherthansymmetryitselfandisthat
whichtrulycallsoutourlove.
Whyelseistheremoreofthegloryofbeautyupontheliving
andonlysomefainttraceofituponthedead,thoughtheface
yetretainsallitsfulnessandsymmetry?Whyarethemost
livingportraitsthemostbeautiful,eventhoughtheothers
happentobemoresymmetric?Whyisthelivinguglymore
attractivethanthesculpturedhandsome?Itisthattheoneis
morenearlywhatwearelookingfor,andthisbecausethereis
soulthere,becausethereismoreoftheIdeaofTheGood,
becausethereissomeglowofthelightofTheGoodandthis
illuminationawakensandliftsthesoulandallthatgoeswithit
sothatthewholemaniswonovertogoodness,andinthe
fullestmeasurestirredtolife.
23.Thatwhichsoulmustquest,thatwhichshedsitslightupon
IntellectualPrinciple,leavingitsmarkwhereveritfalls,surely
weneednotwonderthatitbeofpowertodrawtoitself,
callingbackfromeverywanderingtorestbeforeit.Fromit
cameall,andsothereisnothingmightier;allisfeeblebefore
it.Ofallthingsthebest,mustitnotbeTheGood?IfbyThe
Goodwemeantheprinciplemostwhollyselfsufficing,utterly
withoutneedofanyother,whatcanitbebutthis?Beforeall
therest,itwaswhatitwas,whenevilhadyetnoplacein
things.
IfevilisaLater,therefoundwherethereisnotraceofThis
amongtheveryultimates,sothatonthedownwardsideevil
hasnobeyondthentoThisevilstandsfullcontrarywithno
linkingintermediate:ThisthereforeisTheGood:eithergood
thereisnone,oriftheremustbe,Thisandnootherisit.
Andtodenythegoodwouldbetodenyevilalso;therecan
thenbenodifferenceinobjectscomingupforchoice:butthat
isuntenable.
ToThislooksallelsethatpassesforgood;This,tonothing.
Whatthendoesiteffectoutofitsgreatness?
IthasproducedIntellectualPrinciple,ithasproducedLife,the
soulswhichIntellectualPrinciplesendsforthandeverything
elsethatpartakesofReason,ofIntellectualPrincipleorof
Life.Sourceandspringofsomuch,howdescribeitsgoodness
andgreatness?

Butwhatdoesiteffectnow?
Evennowitispreserverofwhatitproduced;byitthe
IntellectualBeingshavetheirIntellectionandthelivingtheir
life;itbreathesIntellectinbreathesLifeinand,wherelifeis
impossible,existence.
24.Butourselveshowdoesittouchus?
Wemayrecallwhatwehavesaidofthenatureofthelight
shiningfromitintoIntellectualPrincipleandsoby
participationintothesoul.Butforthemomentletusleavethat
asideandputanotherquestion:
DoesTheGoodholdthatnatureandnamebecausesome
outsidethingfindsitdesirable?Mayweputitthatathing
desirabletooneisgoodtothatoneandthatwhatisdesirableto
allistoberecognisedasTheGood?
Nodoubtthisuniversalquestingwouldmakethegoodness
evidentbutstilltheremustbeinthenaturesomethingtoearn
thatname.
Further,isthequestingdeterminedbythehopeofsome
acquisitionorbysheerdelight?Ifthereisacquisition,whatis
it?Ifitisamatterofdelight,whyhereratherthanin
somethingelse?
Thequestioncomestothis:Isgoodnessintheappropriateorin
somethingapart,andisTheGoodgoodasregardsitselfalsoor
goodonlyaspossessed?
Anygoodissuch,necessarily,notforitselfbutforsomething
outside.
ButtowhatnatureisThisgood?Thereisanaturetowhich
nothingisgood.
Andwemustnotoverlookwhatsomesurlycriticwillsurely
bringupagainstus:
What'sallthis:youscatterpraiseshere,thereandeverywhere:
Lifeisgood,IntellectualPrincipleisgood:andyetTheGood
isabovethem;howthencanIntellectualPrincipleitselfbe
good?OrwhatdowegainbyseeingtheIdeasthemselvesif
weseeonlyaparticularIdeaandnothingelse[nothing
"substantial"]?Ifwearehappyherewemaybedeceivedinto
thinkinglifeagoodwhenitismerelypleasant;butsupposeour
lotunhappy,whyshouldwespeakofgood?Ismerepersonal
existencegood?Whatprofitisthereinit?Whatisthe

advantageinexistenceoverutternonexistenceunless
goodnessistobefoundeduponourloveofself?Itisthe
deceptionrootedinthenatureofthingsandourdreadof
dissolutionthatleadtoallthe"goods"ofyourpositing.
25.Itisinview,probably,ofthisdifficultythatPlato,inthe
Philebus,makespleasureanelementintheTerm;thegoodis
notdefinedasasimplexorsetinIntellectualPrinciplealone;
whileherightlyrefrainsfromidentifyingthegoodwiththe
pleasant,yethedoesnotallowIntellectualPrinciple,foreignto
pleasure,tobeTheGood,sinceheseesnoattractivepowerin
it.Hemayalsohavehadinmindthatthegood,toanswertoits
name,mustbeathingofdelightandthatanobjectofpursuit
mustatleastholdsomepleasureforthosethatacquireand
possessit,sothatwherethereisnojoythegoodtooisabsent,
furtherthatpleasure,implyingpursuit,cannotpertaintothe
Firstandthatthereforegoodcannot.
Allthiswasverywell;theretheenquirywasnotastothe
PrimalGoodbutastoours;thegooddealtwithinthatpassage
pertainstoverydifferentbeingsandthereforeisadifferent
good;itisagoodfallingshortofthathigher;itisamingled
thing;wearetounderstandthatgooddoesnotholdplaceinthe
OneandAlonewhosebeingistoogreatanddifferentforthat.
Thegoodmust,nodoubt,beathingpursued,not,however,
goodbecauseitispursuedbutpursuedbecauseitisgood.
Thesolution,itwouldseem,liesinpriority:
Tothelowestofthingsthegoodisitsimmediatehigher;each
steprepresentsthegoodtowhatstandslowersolongasthe
movementdoesnottendawrybutadvancescontinuously
towardsthesuperior:thusthereisahaltattheUltimate,
beyondwhichnoascentispossible:thatistheFirstGood,the
authentic,thesupremelysovereign,thesourceofgoodtothe
restofthings.
MatterwouldhaveFormingIdeaforitsgood,since,wereit
conscious,itwouldwelcomethat;bodywouldlooktosoul,
withoutwhichitcouldnotbeorendure;soulmustlookto
virtue;stillhigherstandsIntellectualPrinciple;abovethat
againistheprinciplewecallthePrimal.Eachofthese
progressivepriorsmusthaveactuponthoseminorstowhich
theyare,respectively,thegood:somewillconferorderand
place,otherslife,otherswisdomandthegoodlife:Intellectual
PrinciplewilldrawupontheAuthenticGoodwhichweholdto
becoterminouswithit,bothasbeinganActivityputforth
fromitandasevennowtakinglightfromit.Thisgoodwewill
definelater.

26.Anyconsciousbeing,ifthegoodcometohim,willknow
thegoodandaffirmhispossessionofit.
Butwhatifonebedeceived?
Inthatcasetheremustbesomeresemblancetoaccountforthe
error:thegoodwillbetheoriginalwhichthedelusion
counterfeitedandwheneverthetruepresentsitselfweturn
fromthespurious.
Allthestriving,allthepain,showthattoeverythingsomething
isagood:thelifelessfindsitsshareinsomethingoutsideitself;
wherethereislifethelongingforgoodsetsuppursuit;the
verydeadarecaredforandmournedforbytheliving;the
livingplanfortheirowngood.Thewitnessofattainmentis
betterment,cleavingtostate,satisfaction,settlement,
suspensionofpursuit.Herepleasureshowsitselfinadequate;
itschoicedoesnothold;repeated,itisnolongerthesame;it
demandsendlessnovelty.Thegood,worthyofthename,can
benosuchtastingofthecasual;anyonethattakesthiskindof
thingforthegoodgoesempty,carryingawaynothingbutan
emotionwhichthegoodmighthaveproduced.Noonecould
becontenttotakehispleasurethusinanemotionoverathing
notpossessedanymorethanoverachildnotthere;Icannot
thinkthatthosesettingtheirgoodinbodilysatisfactionsfind
tablepleasurewithoutthemeal,orlovepleasurewithout
intercoursewiththeirchosen,oranypleasurewherenothingis
done.
27.Butwhatisthatwhoseentrysupplieseverysuchneed?
SomeIdea,wemaintain.ThereisaFormtowhichMatter
aspires:tosoul,moralexcellenceisthisForm.
ButisthisFormagoodtothethingasbeingapttoit,doesthe
strivingaimattheapt?
No:theaptestwouldbethemostresemblanttothethingitself,
butthat,howeversoughtandwelcomed,doesnotsufficefor
thegood:thegoodmustbesomethingmore:tobeagoodto
anotherathingmusthavesomethingbeyondaptness;thatonly
canbeadoptedasthegoodwhichrepresentstheaptinits
betterformandisbesttowhatisbestinthequester'sself,to
thatwhichthequestertendspotentiallytobe.
Athingispotentiallythattowhichitsnaturelooks;this,
obviously,itlacks;whatitlacks,ofitsbetter,isitsgood.
Matterisofallthatmostinneed;itsnextisthelowestForm;
FormatlowestisjustonegradehigherthanMatter.Ifathing
isagoodtoitself,muchmoremustitsperfection,itsForm,its

better,beagoodtoit;thisbetter,goodinitsownnature,must
begoodalsotothequesterwhosegooditprocures.
ButwhyshouldtheFormwhichmakesathinggoodbeagood
tothatthing?Asbeingmostappropriate?
No:butbecauseitis,itself,aportionoftheGood.Thisiswhy
theleastalloyedandnearesttothegoodaremostatpeace
withinthemselves.
Itissurelyoutofplacetoaskwhyathinggoodinitsown
natureshouldbeagood;wecanhardlysupposeitdissatisfied
withitsowngoodnesssothatitmuststrainoutsideitsessential
qualitytothegoodwhichiteffectuallyis.
ThereremainsthequestionwithregardtotheSimplex:where
thereisutterabsenceofdistinctiondoesthisselfaptness
constitutethegoodtothatSimplex?
Ifthusfarwehavebeenright,thestrivingofthelower
possessesitselfofthegoodasofathingresidentinacertain
Kind,anditisnotthestrivingthatconstitutesthegoodbutthe
goodthatcallsoutthestriving:wherethegoodisattained
somethingisacquiredandonthisacquisitiontherefollows
pleasure.Butthethingmustbechoseneventhoughno
pleasureensued;itmustbedesirableforitsownsake.
28.Nowtoseewhatallthisreasoninghasestablished:
Universally,whatapproachesasagoodisaForm;Matteritself
containsthisgoodwhichisForm:arewetoconcludethat,if
Matterhadwill,itwoulddesiretobeFormunalloyed?
No:thatwouldbedesiringitsowndestruction,forthegood
seekstosubjecteverythingtoitself.ButperhapsMatterwould
notwishtoremainatitsownlevelbutwouldprefertoattain
Beingand,thisacquired,tolayasideitsevil.
Ifweareaskedhowtheevilthingcanhavetendencytowards
thegood,weanswerthatwehavenotattributedtendencyto
Matter;ourargumentneededthehypothesisofsensationin
Matterinsofaraspossibleconsistentlywithretentionofits
characterandweassertedthattheentryofForm,thatdream
oftheGood,mustraiseittoanoblerorder.IfthenMatteris
Evil,thereisnomoretobesaid;ifitissomethingelsea
wrongthing,letussaytheninthehypothesisthatitsessence
acquiresensationwouldnottheappropriateuponthenextor
higherplanebeitsgood,asintheothercases?Butnotwhatis
evilinMatterwouldbethequesterofgoodbutthatelementin
it[lowestForm]whichinitisassociatedwithevil.

ButifMatterbyveryessenceisevilhowcoulditchoosethe
good?
ThisquestionimpliesthatifEvilwereselfconsciousitwould
admireitself:buthowcantheunadmirablebeadmired;anddid
wenotdiscoverthatthegoodmustbeapttothenature?
Therethatquestionmayrest.Butifuniversallythegoodis
FormandthehighertheascentthemorethereisofFormSoul
moretrulyFormthanbodyisandphasesofsoulprogressively
ofhigherFormandIntellectualPrinciplestandingasFormto
soulcollectivelythentheGoodadvancesbytheoppositeof
Matterand,therefore,byacleansingandcastingawaytothe
utmostpossibleateachstage:andthegreatestgoodmustbe
therewhereallthatisofMatterhasdisappeared.ThePrinciple
ofGoodrejectingMatterentirelyorratherneverhavingcome
nearitatanypointorinanywaymustholditselfaloftwith
thatFormlessinwhichPrimalFormtakesitsorigin.Butwe
willreturntothis.
29.Suppose,however,thatpleasuredidnotresultfromthe
goodbutthereweresomethingprecedingpleasureand
accountingforit,wouldnotthisbeathingtobeembraced?
Butwhenwesay"tobeembraced"wesay"pleasure."
Butwhatifacceptingitsexistence,wethinkofthatexistence
asleavingstillthepossibilitythatitwerenotathingtobe
embraced?
Thiswouldmeanthegoodbeingpresentandthesentient
possessorfailing,nonetheless,toperceiveit.
Itwouldseempossible,however,toperceiveandyetbe
unmovedbythepossession;thisisquitelikelyinthecaseof
thewiserandleastdependentandindeeditissowiththeFirst,
immunenotmerelybecausesimplex,butbecausepleasureby
acquisitionimplieslack.
Butallthiswillbecomeclearonthesolutionofourremaining
difficultiesandtherebuttaloftheargumentbroughtupagainst
us.Thistakestheformofthequestion:"Whatgainistherein
theGoodtoonewho,fullyconscious,feelsnothingwhenhe
hearsofthesethings,whetherbecausehehasnograspofthem
buttakesmerelythewordsorbecauseheholdstofalsevalues,
perhapsbeingallinsearchofsense,findinghisgoodinmoney
orsuchthings?"
Theansweristhateveninhisdisregardofthegoodproposed
heiswithusinsettingagoodbeforehimbutfailstoseehow

thegoodwedefinefitsintohisownconception.Itis
impossibletosay"Notthat"ifoneisutterlywithout
experienceorconceptionofthe"That";therewillgenerally
havebeen,even,someinklingofthegoodbeyondIntellection.
Besides,oneattainingorapproachingthegood,butnot
recognisingit,mayassurehimselfinthelightofitscontraries;
otherwisehewillnotevenholdignoranceanevilthough
everyonepreferstoknowandisproudofknowingsothatour
verysensationsseektoripenintoknowledge.
IftheknowingprincipleandspeciallyprimalIntellectual
Principleisvaluableandbeautiful,whatmustbepresentto
thoseofpowertoseetheAuthorandFatherofIntellect?
AnyonethinkingslightinglyofthisprincipleofLifeandBeing
bringsevidenceagainsthimselfandallhisstate:ofcourse,
distasteforthelifethatismingledwithdeathdoesnottouch
thatLifeAuthentic.
30.Whetherpleasuremustenterintothegood,sothatlifein
thecontemplationofthedivinethingsandespeciallyoftheir
sourceremainsstillimperfect,isaquestionnottobeignored
inanyenquiryintothenatureofthegood.
NowtofoundthegoodupontheIntellectanduponthatstateof
soulormindwhichspringsfromwisdomdoesnotimplythat
theendortheabsolutegoodistheconjunction[ofIntellectand
state]:itwouldfollowmerelythatIntellectisthegoodandthat
wefeelhappyinpossessionofthatgood.Thatisonetheory;
anotherassociatespleasurewithIntellectinthesensethatthe
Goodistakentobesomeonethingfoundeduponbothbut
dependinguponourattainingoratleastcontemplatingan
Intellectsomodified;thistheorywouldmaintainthatthe
isolatedandunrelatedcouldbethegood,couldbeanobjectof
desire.
ButhowcouldIntellectandpleasurecombineintoone
mutuallycomplementarynature?
Bodilypleasurenoone,certainly,wouldthinkcapableof
blendinginwithIntellect;theunreasoningsatisfactionsofsoul
[orlowermind]areequallyincompatiblewithit.
Everyactivity,state,andlife,willbefollowedandasitwere
escortedbytheoverdwellingconsciousness;sometimesas
thesetaketheirnaturalcoursetheywillbemetbyhindrance
andbyintrusionoftheconflictingsothatthelifeistheless
selfguided;sometimesthenaturalactivityisunmixed,wholly
free,andthenthelifegoesbrilliantly;thislaststateisjudged
thepleasantest,themosttobechosen;so,forlackofan
accurateexpression,wehearof"Intellectinconjunctionwith

pleasure."Butthisisnomorethanmetaphor,likeahundred
othersdrawnbythepoetsfromournaturallikings"Drunk
withnectar,""Tobanquetandfeast,""TheFathersmiled."No:
theveritablypleasantliesawayinthatotherrealm,themostto
belovedandsoughtfor,notsomethingbroughtaboutand
changingbuttheveryprincipleofallthecolourandradiance
andbrightnessfoundhere.Thisiswhywereadof"Truth
introducedintotheMixture"andofthe"measuringstandardas
apriorcondition"andaretoldthatthesymmetryandbeauty
necessarytotheMixturecomeThenceintowhateverhas
beauty;itisinthiswaythatwehaveourshareinBeauty;but
inanotherway,also,weachievethetrulydesirable,thatisby
leadingourselvesuptowhatisbestwithinus;thisbestiswhat
issymmetry,beauty,collectiveIdea,lifeclear,Intellectiveand
good.
31.ButsinceThencecomethebeautyandlightinall,itis
ThencethatIntellectualPrincipletookthebrillianceofthe
IntellectualEnergywhichflashedNatureintobeing;Thence
soultookpowertowardslife,invirtueofthatfullerlife
streamingintoit.IntellectualPrinciplewasraisedthustothat
Supremeandremainswithit,happyinthatpresence.Soultoo,
thatsoulwhichaspossessingknowledgeandvisionwas
capable,clungtowhatitsaw;andasitsvisionsoitsrapture;it
sawandwasstricken;buthavinginitselfsomethingofthat
principleitfeltitskinshipandwasmovedtolonginglikethose
stirredbytheimageofthebelovedtodesireoftheveritable
presence.Loversheremouldthemselvestothebeloved;they
seektoincreasetheirattractionofpersonandtheirlikenessof
mind;theyareunwillingtofallshortinmoralqualityorin
othergraceslesttheybedistastefultothosepossessingsuch
meritandonlyamongsuchcantruelovebe.Inthesameway
thesoullovestheSupremeGood,fromitsverybeginnings
stirredbyittolove.Thesoulwhichhasneverstrayedfromthis
lovewaitsfornoremindingfromthebeautyofourworld:
holdingthatloveperhapsunawaresitiseverinquest,and,in
itslongingtobeborneThither,passesoverwhatislovelyhere
andwithoneglanceatthebeautyoftheuniversedismissesall;
foritseesthatallisputtogetheroffleshandMatter,befouled
byitshousing,madefragmentarybycorporalextension,not
theAuthenticBeautywhichcouldneverventureintothemud
ofbodytobesoiled,annulled.
Byonlynotingthefluxofthingsitknowsatoncethatfrom
elsewherecomesthebeautythatfloatsuponthemandsoitis
urgedThither,passionateinpursuitofwhatitloves:never
unlesssomeonerobsitofthatlovenevergivinguptillit
attain.
Thereindeedallitsawwasbeautifulandveritable;itgrewin

strengthbybeingthusfilledwiththelifeoftheTrue;itself
becomingveritableBeingandattainingveritableknowledge,it
entersbythatneighbouringintoconsciouspossessionofwhat
ithaslongbeenseeking.
32.Where,then?whereexiststheauthorofthisbeautyand
life,thebegetteroftheveritable?
Youseethesplendouroverthethingsoftheuniversewithall
thevarietybegottenoftheIdeas;wellmightwelingerhere:
butamidallthesethingsofbeautywecannotbutaskwhence
theycomeandwhencethebeauty.Thissourcecanbenoneof
thebeautifulobjects;wereitso,ittoowouldbeathingof
parts.Itcanbenoshape,nopower,northetotalofpowersand
shapesthathavehadthebecomingthathassetthemhere;it
muststandaboveallthepowers,allthepatterns.Theoriginof
allthismustbetheformlessformlessnotaslackingshapebut
astheverysourceofevenshapeIntellectual.
Intherealmofprocessanythingcomingtobemustcometobe
something;toeverythingitsdistinctiveshape:butwhatshape
canthathavewhichnoonehasshaped?Itcanbenoneof
existingthings;yetitisall:none,inthatbeingsarelater;all,as
thewellspringfromwhichtheyflow.Thatwhichcanmakeall
canhave,itself,noextension;itmustbelimitlessandso
withoutmagnitude;magnitudeitselfisoftheLaterandcannot
beanelementinthatwhichistobringitintobeing.The
greatnessoftheAuthenticcannotbeagreatnessofquantity;all
extensionmustbelongtothesubsequent:theSupremeisgreat
inthesenseonlythattherecanbenothingmightier,nothingto
equalit,nothingwithanythingincommonwithit:howthen
couldanythingbeequaltoanypartofitscontent?Itseternity
anduniversalreachentailneithermeasurenor
measurelessness;giveneither,howcoulditbethemeasureof
things?Sowithshape:grantedbeauty,theabsenceofshapeor
formtobegraspedisbutenhancementofdesireandlove;the
lovewillbelimitlessastheobjectis,aninfinitelove.
Itsbeauty,too,willbeunique,abeautyabovebeauty:itcannot
bebeautysinceitisnotathingamongthings.Itislovableand
theauthorofbeauty;asthepowertoallbeautifulshape,itwill
betheultimateofbeauty,thatwhichbringsalllovelinesstobe;
itbegetsbeautyandmakesityetmorebeautifulbytheexcess
ofbeautystreamingfromitself,thesourceandheightof
beauty.Asthesourceofbeautyitmakesbeautifulwhatsoever
springsfromit.Andthisconferredbeautyisnotitselfinshape;
thethingthatcomestobeiswithoutshape,thoughinanother
senseshaped;whatisdenotedbyshapeis,initself,anattribute
ofsomethingelse,shapelessatfirst.Notthebeautybutits
participanttakestheshape.

33.Whenthereforewenamebeauty,allsuchshapemustbe
dismissed;nothingvisibleistobeconceived,oratoncewe
descendfrombeautytowhatbutbearsthenameinvirtueof
somefaintparticipation.ThisformlessFormisbeautifulas
Form,beautifulinproportionaswestripawayallshapeeven
thatgiveninthoughttomarkdifference,asforinstancethe
differencebetweenJusticeandSophrosyne,beautifulintheir
difference.
TheIntellectualPrincipleisthelessforseeingthingsas
distincteveninitsactofgraspinginunitythemultiplecontent
ofitsIntellectualrealm;initsknowingoftheparticularit
possessesitselfofoneIntellectualshape;but,eventhus,inthis
dealingwithvarietyasunity,itleavesusstillwiththequestion
howwearetoenvisagethatwhichstandsbeyondthisall
lovely,beyondthisprincipleatoncemultipleandabove
multiplicity,theSupremeforwhichthesoulhungersthough
unabletotellwhysuchabeingshouldstiritslongingreason,
however,urgingthatThisatlastistheAuthenticTermbecause
theNaturebestandmosttobelovedmaybefoundthereonly
wherethereisnoleasttouchofForm.Bringsomethingunder
Formandpresentitsobeforethemind;immediatelyweask
whatBeyondimposedthatshape;reasonanswersthatwhile
thereexiststhegiverhavingshapetogiveagiverthatis
shape,idea,anentirelymeasuredthingyetthisisnotalone,is
notadequateinitself,isnotbeautifulinitsownrightbutisa
mingledthing.Shapeandideaandmeasurewillalwaysbe
beautiful,buttheAuthenticBeautyandtheBeyondBeauty
cannotbeundermeasureandthereforecannothaveadmitted
shapeorbeIdea:theprimalexistent,TheFirst,mustbe
withoutForm;thebeautyinitmustbe,simply,theNatureof
theIntellectualGood.
Takeanexamplefromlove:solongastheattentionisuponthe
visibleform,lovehasnotentered:whenfromthatoutward
formtheloverelaborateswithinhimself,inhisownpartless
soul,animmaterialimage,thenitisthatloveisborn,thenthe
loverlongsforthesightofthebelovedtomakethatfading
imageliveagain.Ifhecouldbutlearntolookelsewhere,tothe
morenearlyformless,hislongingwouldbeforthat:hisfirst
experiencewaslovingagreatluminarybywayofsomethin
gleamfromit.
Shapeisanimpressfromtheunshaped;itistheunshapedthat
producesshape,notshapetheunshaped;andMatterisneeded
fortheproducing;Matter,inthenatureofthings,isthefurthest
away,sinceofitselfithasnoteventhelowestdegreeofshape.
ThuslovablenessdoesnotbelongtoMatterbuttothatwhich
drawsuponForm:theFormuponMattercomesbywayof
soul;soulismorenearlyFormandthereforemorelovable;

IntellectualPrinciple,nearerstill,isevenmoretobeloved:by
thesestepsweareledtoknowthattheFirstPrinciple,principle
ofBeauty,mustbeformless.
34.Nolongercanwewonderthattheprincipleevokingsuch
longingshouldbeutterlyfreefromshape.Theverysoul,once
ithasconceivedthestraininglovetowardsthis,laysasideall
theshapeithastaken,eventotheIntellectualshapethathas
informedit.Thereisnovision,nounion,forthosehandlingor
actingbyanythingother;thesoulmustseebeforeitneither
evilnorgoodnoranythingelse,thataloneitmayreceivethe
Alone.
Supposethesoultohaveattained:thehighesthascometoher,
orratherhasrevealeditspresence;shehasturnedawayfrom
allaboutherandmadeherselfapt,beautifultotheutmost,
broughtintolikenesswiththedivinebythosepreparingsand
adorningswhichcomeunbiddentothosegrowingreadyforthe
visionshehasseenthatpresencesuddenlymanifestingwithin
her,forthereisnothingbetween:hereisnolongeraduality
butatwoinone;for,solongasthepresenceholds,all
distinctionfades:itisasloverandbelovedhere,inacopyof
thatunion,longtoblend;thesoulhasnownofurther
awarenessofbeinginbodyandwillgiveherselfnoforeign
name,not"man,"not"livingbeing,"not"being,"not"all";any
observationofsuchthingsfallsaway;thesoulhasneithertime
nortasteforthem;ThisshesoughtandThisshehasfoundand
onThisshelooksandnotuponherself;andwhosheisthat
looksshehasnotleisuretoknow.OnceThereshewillbarter
forThisnothingtheuniverseholds;notthoughonewould
makeovertheheavensentiretoher;thanThisthereisnothing
higher,nothingofmoregood;aboveThisthereisnopassing;
alltherest,howeverlofty,liesonthedowngoingpath:sheis
ofperfectjudgementandknowsthatThiswasherquest,that
nothinghigheris.Herecanbenodeceit;wherecouldshecome
upontruerthanthetruth?andthetruthsheaffirms,thatsheis,
herself;butalltheaffirmationislaterandissilent.Inthis
happinesssheknowsbeyonddelusionthatsheishappy;for
thisisnoaffirmationofanexcitedbodybutofasoulbecome
againwhatshewasinthetimeofherearlyjoy.Allthatshe
hadwelcomedofoldoffice,power,wealth,beauty,knowledge
ofallshetellsherscornasshenevercouldhadshenotfound
theirbetter;linkedtoThisshecanfearnodisasternoreven
knowit;letallaboutherfalltopieces,soshewouldhaveit
thatshemaybewhollywithThis,sohugethehappinessshe
haswonto.
35.Suchinthisunionisthesoul'stemperthateventheactof
Intellect,oncesointimatelyloved,shenowdismisses;
Intellectionismovementandshehasnowishtomove;shehas

nothingtosayofthisveryIntellectualPrinciplebymeansof
whichshehasattainedthevision,herselfmadeoverinto
IntellectualPrincipleandbecomingthatprinciplesoastobe
abletotakestandinthatIntellectualspace.Enteredthereand
makingherselfovertothat,sheatfirstcontemplatesthat
realm,butoncesheseesthathigherstillsheleavesallelse
aside.Thuswhenamanentersahouserichinbeautyhemight
gazeaboutandadmirethevariedsplendourbeforethemaster
appears;but,facetofacewiththatgreatpersonnothingof
ornamentbutcallingforthetruestattentionhewouldignore
everythingelseandlookonlytothemaster.Inthisstateof
absorbedcontemplationthereisnolongerquestionofholding
anobject:thevisioniscontinuoussothatseeingandseenare
onething;objectandactofvisionhavebecomeidentical;ofall
thatuntilthenfilledtheeyenomemoryremains.Andour
comparisonwouldbecloserifinsteadofamanappearingto
thevisitorwhohadbeenadmiringthehouseitwereagod,and
notagodmanifestingtotheeyesbutonefillingthesoul.
IntellectualPrinciple,thus,hastwopowers,firstthatof
graspingintellectivelyitsowncontent,thesecondthatofan
advancingandreceivingwherebytoknowitstranscendent;at
firstitsees,laterbythatseeingittakespossessionof
IntellectualPrinciple,becomingoneonlythingwiththat:the
firstseeingisthatofIntellectknowing,thesecondthatof
Intellectloving;strippedofitswisdomintheintoxicationof
thenectar,itcomestolove;bythisexcessitismadesimplex
andishappy;andtobedrunkenisbetterforitthantobetoo
staidfortheserevels.
Butisitsvisionparcelwise,thinghereandthingthere?
No:reasonunravellinggivesprocess;IntellectualPrinciplehas
unbrokenknowledgeandhas,moreover,anActunattendedby
knowing,avisionbyanotherapproach.Inthisseeingofthe
Supremeitbecomespregnantandatonceknowswhathas
cometobewithinit;itsknowledgeofitscontentiswhatis
designatedbyitsIntellection;itsknowingoftheSupremeis
thevirtueofthatpowerwithinitbywhich,inalater[lower]
stageitistobecome"Intellective."
Asforsoul,itattainsthatvisionbysotospeakconfounding
andannullingtheIntellectualPrinciplewithinit;orratherthat
Principleimmanentinsoulseesfirstandthencethevision
penetratestosoulandthetwovisionsbecomeone.
TheGoodspreadingoutabovethemandadaptingitselftothat
unionwhichithastenstoconfirmispresenttothemasgiverof
ablessedsenseandsight;sohighitliftsthemthattheyareno
longerinspaceorinthatrealmofdifferencewhereeverything

isroot,edinsomeotherthing;forTheGoodisnotinplacebut
isthecontaineroftheIntellectualplace;TheGoodisin
nothingbutitself.
ThesoulnowknowsnomovementsincetheSupremeknows
none;itisnownotevensoulsincetheSupremeisnotinlife
butabovelife;itisnolongerIntellectualPrinciple,forthe
SupremehasnotIntellectionandthelikenessmustbeperfect;
thisgraspingisnotevenbyIntellection,fortheSupremeisnot
knownIntellectively.
36.Weneednotcarrythismatterfurther;weturntoaquestion
alreadytouchedbutdemandingstillsomebriefconsideration.
KnowledgeofTheGoodorcontactwithit,istheallimportant:
thiswereadisthegrandlearning,thelearningweareto
understand,notoflookingtowardsitbutattaining,first,some
knowledgeofit.Wecometothislearningbyanalogies,by
abstractions,byourunderstandingofitssubsequents,ofall
thatisderivedfromTheGood,bytheupwardstepstowardsit.
PurificationhasTheGoodforgoal;sothevirtues,allright
ordering,ascentwithintheIntellectual,settlementtherein,
banquetinguponthedivinebythesemethodsonebecomes,to
selfandtoallelse,atonceseenandseer;identicalwithBeing
andIntellectualPrincipleandtheentirelivingall,wenolonger
seetheSupremeasanexternal;wearenearnow,thenextis
Thatanditiscloseathand,radiantabovetheIntellectual.
Here,weputasideallthelearning;disciplinedtothispitch,
establishedinbeauty,thequesterholdsknowledgestillofthe
groundherestsonbut,suddenly,sweptbeyonditallbythe
verycrestofthewaveofIntellectsurgingbeneath,heislifted
andsees,neverknowinghow;thevisionfloodstheeyeswith
light,butitisnotalightshowingsomeotherobject,thelightis
itselfthevision.Nolongeristherethingseenandlighttoshow
it,nolongerIntellectandobjectofIntellection;thisisthevery
radiancethatbroughtbothIntellectandIntellectualobjectinto
beingforthelateruseandallowedthemtooccupythe
quester'smind.WithThishehimselfbecomesidentical,with
thatradiancewhoseActistoengenderIntellectualPrinciple,
notlosinginthatengenderingbutforeverunchanged,the
engenderedcomingtobesimplybecausethatSupremeexists.
Iftherewerenosuchprincipleabovechange,noderivative
couldrise.
37.ThoseascribingIntellectiontotheFirsthavenotsupposed
himtoknowthelesser,theemanantthough,indeed,some
havethoughtitimpossiblethatheshouldnotknoweverything.
Butthosedenyinghisknowingofthelesserhavestill
attributedselfknowingtohim,becausetheyfindnothing

nobler;wearetosupposethatsoheisthemoreaugust,asif
Intellectionweresomethingnoblerthanhisownmannerof
beingnotsomethingwhosevaluederivesfromhim.
Butweaskinwhatmusthisgrandeurlie,inhisIntellectionor
inhimself.IfintheIntellection,hehasnoworthortheless
worth;ifinhimself,heisperfectbeforetheIntellection,not
perfectedbyit.WemaybetoldthathemusthaveIntellection
becauseheisanAct,notapotentiality.Nowifthismeansthat
heisanessenceeternallyintellective,heisrepresentedasa
dualityessenceandIntellectiveActheceasestobea
simplex;anexternalhasbeenadded:itisjustastheeyesare
notthesameastheirsight,thoughthetwoareinseparable.If
ontheotherhandbythisactualizationitismeantthatheisAct
andIntellection,thenasbeingIntellectionhedoesnotexercise
it,justasmovementisnotitselfinmotion.
ButdonotweourselvesassertthattheBeingsThereare
essenceandAct?
TheBeings,yes,buttheyaretousmanifoldanddifferentiated:
theFirstwemakeasimplex;tousIntellectionbeginswiththe
emanantinitsseekingofitsessence,ofitself,ofitsauthor;
bentinwardforthisvisionandhavingapresentthingtoknow,
thereiseveryreasonwhyitshouldbeaprincipleof
Intellection;butthatwhich,nevercomingintobeing,hasno
priorbutiseverwhatitis,howcouldthathavemotiveto
Intellection?AsPlatorightlysays,itisaboveIntellect.
AnIntelligencenotexercisingIntellectionwouldbe
unintelligent;wherethenaturedemandsknowing,nottoknow
istofailofintelligence;butwherethereisnofunction,why
importoneanddeclareadefectbecauseitisnotperformed?
WemightaswellcomplainbecausetheSupremedoesnotact
asaphysician.Hehasnotask,wehold,becausenothingcan
presentitselftohimtobedone;heissufficient;heneedseek
nothingbeyondhimself,hewhoisoverall;tohimselfandto
allhesufficesbysimplybeingwhatheis.
38.Andyetthis"HeIs"doesnottrulyapply:theSupremehas
noneedofBeing:even"Heisgood"doesnotapplysinceit
indicatesBeing:the"is"shouldnotsuggestsomething
predicatedofanotherthing;itistostateidentity.Theword
"good"usedofhimisnotapredicateassertinghispossession
ofgoodness;itconveysanidentification.Itisnotthatwethink
itexacttocallhimeithergoodorTheGood:itisthatsheer
negationdoesnotindicate;weusethetermTheGoodtoassert
identitywithouttheaffirmationofBeing.
ButhowadmitaPrinciplevoidofselfknowledge,self

awareness;surelytheFirstmustbeabletosay"Ipossess
Being?"
ButhedoesnotpossessBeing.
Then,atleasthemustsay"Iamgood?"
No:oncemore,thatwouldbeanaffirmationofBeing.
Butsurelyhemayaffirmmerelythegoodness,addingnothing:
thegoodnesswouldbetakenwithoutthebeingandallduality
avoided?
No:suchselfawarenessasgoodmustinevitablycarrythe
affirmation"IamtheGood";otherwisetherewouldbemerely
theunattachedconceptionofgoodnesswithnorecognitionof
identity;anysuchintellectionwouldinevitablyincludethe
affirmation"Iam."
IfthatintellectionweretheGood,thentheintellectionwould
notbeselfintellectionbutintellectionoftheGood;notthe
SupremebutthatintellectionwouldbetheGood:ifonthe
contrarythatintellectionoftheGoodisdistinctfromtheGood,
atoncetheGoodexistsbeforeitsknowing;allsufficiently
goodinitself,itneedsnoneofthatknowingofitsownnature.
ThustheSupremedoesnotknowitselfasGood.
Aswhatthen?
Nosuchforeignmatterispresenttoit:itcanhaveonlyan
immediateintuitionselfdirected.
39.SincetheSupremehasnointerval,noselfdifferentiation
whatcanhavethisintuitionalapproachtoitbutitself?
Thereforeitquitenaturallyassumesdifferenceatthepoint
whereIntellectualPrincipleandBeingaredifferentiated.
Intellect,toactatall,mustinevitablycomportdifferencewith
identity;otherwiseitcouldnotdistinguishitselffromitsobject
bystandingapartfromit,norcoulditeverbeawareofthe
realmofthingswhoseexistencedemandsotherness,norcould
therebesomuchasaduality.
Again,iftheSupremeistohaveintellectionitcannotknow
onlyitself;thatwouldnotbeintellection,for,ifitdidknow
itself,nothingcouldpreventitknowingallthings;butthisis
impossible.Withselfintellectionitwouldnolongerbe
simplex;anyintellection,evenintheSupreme,mustbeaware
ofsomethingdistinct;aswehavebeensaying,theinabilityto

seetheselfasexternalisthenegationofintellection.Thatact
requiresamanifoldagent,object,movementandalltheother
conditionsofathinkingprinciple.Furtherwemustremember
whathasbeenindicatedelsewherethat,sinceeveryintellectual
actinordertobewhatitmustberequiresvariety,every
movementsimpleandthesamethroughout,thoughitmay
comportsomeformofcontact,isdevoidoftheintellective.
ItfollowsthattheSupremewillknowneitheritselfnor
anythingelsebutwillholdanaugustrepose.Alltherestis
later;beforethemall,ThiswaswhatThiswas;anyawareness
ofthatotherwouldbeacquired,theshiftingknowledgeofthe
instable.Eveninknowingthestablehewouldbemanifold,for
itisnotpossiblethat,whileintheactofknowingthelaters
possessthemselvesoftheirobject,theSupremeshouldknow
onlyinsomeunpossessingobservation.
AsregardsProvidence,thatissufficientlysavedbythefact
thatThisisthesourcefromwhichallproceeds;thedependent
hecannotknowwhenhehasnoknowledgeofhimselfbut
keepsthataugustrepose.PlatodealingwithessentialBeing
allowsitintellectionbutnotthisaugustrepose:intellection
thenbelongstoEssentialBeing;thisaugustreposetothe
Principleinwhichthereisnointellection.Repose,ofcourse,is
usedhereforwantofafitterword;wearetounderstandthat
themostaugust,thetrulyso,isThatwhichtranscends[the
movementof]Intellection.
40.ThattherecanbenointellectionintheFirstwillbepatent
tothosethathavehadsuchcontact;butsomefurther
confirmationisdesirable,ifindeedwordscancarrythematter;
weneedoverwhelmingpersuasion.
Itmustbeborneinmindthatallintellectionrisesinsome
principleandtakescognisanceofanobject.Butadistinctionis
tobemade:
Thereistheintellectionthatremainswithinitsplaceoforigin;
ithasthatsourceassubstratumbutbecomesasortofaddition
toitinthatitisanactivityofthatsourceperfectingthe
potentialitythere,notbyproducinganythingbutasbeinga
completingpowertotheprincipleinwhichitinheres.Thereis
alsotheintellectioninboundwithBeingBeing'sveryauthor
andthiscouldnotremainconfinedtothesourcesincethereit
couldproducenothing;itisapowertoproduction;itproduces
thereforeofitsownmotionanditsactisRealBeingandthere
ithasitsdwelling.Inthismodetheintellectionisidentical
withBeing;eveninitsselfintellectionnodistinctionismade
savethelogicaldistinctionofthinkerandthoughtwith,aswe
haveoftenobserved,theimplicationofplurality.

ThisisafirstactivityandthesubstanceitproducesisEssential
Being;itisanimage,butofanoriginalsogreatthatthevery
copystandsareality.Ifinsteadofmovingoutwarditremained
withtheFirst,itwouldbenomorethansomeappurtenanceof
thatFirst,notaselfstandingexistent.
Attheearliestactivityandearliestintellection,itcanbe
precededbynoactorintellection:ifwepassbeyondthisbeing
andthisintellectionwecomenottomorebeingandmore
intellectionbuttowhatoverpassesboth,tothewonderful
whichhasneither,askingnothingoftheseproductsand
standingitsunaccompaniedself.
Thatalltranscendingcannothavehadanactivitybywhichto
producethisactivityactingbeforeactexistedorhavehad
thoughtinordertoproducethinkingapplyingthoughtbefore
thoughtexistsallintellection,evenoftheGood,isbeneathit.
Insum,thisintellectionoftheGoodisimpossible:Idonot
meanthatitisimpossibletohaveintellectionoftheGoodwe
mayadmitthepossibilitybuttherecanbenointellectionby
TheGooditself,forthiswouldbetoincludetheinferiorwith
theGood.
Ifintellectionisthelower,thenitwillbeboundupwithBeing;
ifintellectionisthehigher,itsobjectislower.Intellection,
then,doesnotexistintheGood;asalesser,takingitsworth
throughthatGood,itmuststandapartfromit,leavingthe
Goodunsoiledbyitasbyallelse.Immunefromintellection
theGoodremainsincontaminablywhatitis,notimpededby
thepresenceoftheintellectualactwhichwouldannulitspurity
andunity.
AnyonemakingtheGoodatonceThinkerandThought
identifiesitwithBeingandwiththeIntellectionvestedin
Beingsothatitmustperformthatactofintellection:atonceit
becomesnecessarytofindanotherprinciple,onesuperiorto
thatGood:foreitherthisact,thisintellection,isacompleting
powerofsomesuchprinciple,servingasitsground,orit
points,bythatduality,toapriorprinciplehavingintellection
asacharacteristic.Itisbecausethereissomethingbeforeit
thatithasanobjectofintellection;eveninitsselfintellection,
itmaybesaidtoknowitscontentbyitsvisionofthatprior.
Whathasnopriorandnoexternalaccompanimentcouldhave
nointellection,eitherofitselforofanythingelse.Whatcould
itaimat,whatdesire?Toessayitspowerofknowing?Butthis
wouldmakethepowersomethingoutsideitself;therewould
be,Imean,thepoweritgraspedandthepowerbywhichit
grasped:ifthereisbuttheonepower,whatistheretograspat?

41.Intellectionseemstohavebeengivenasanaidtothe
divinerbutweakerbeings,aneyetotheblind.Buttheeye
itselfneednotseeBeingsinceitisitselfthelight;whatmust
takethelightthroughtheeyeneedsthelightbecauseofits
darkness.If,then,intellectionisthelightandlightdoesnot
needthelight,surelythatbrilliance(TheFirst)whichdoesnot
needlightcanhavenoneedofintellection,willnotaddthisto
itsnature.
Whatcoulditdowithintellection?Whatcouldeven
intellectionneedandaddtoitselfforthepurposeofitsact?It
hasnoselfawareness;thereisnoneed.Itisnodualitybut,
rather,amanifold,consistingofitself,itsintellectiveact,
distinctfromitself,andtheinevitablethird,theobjectof
intellection.Nodoubtsinceknower,knowing,andknown,are
identical,allmergesintoaunity:butthedistinctionhasexisted
and,oncemore,suchaunitycannotbetheFirst;wemustput
awayallothernessfromtheSupremewhichcanneednosuch
support;anythingweaddissomuchlesseningofwhatlacks
nothing.
Tousintellectionisaboonsincethesoulneedsit;tothe
IntellectualPrincipleitisappropriateasbeingonethingwith
theveryessenceoftheprincipleconstitutedbytheintellectual
Actsothatprincipleandactcoincideinacontinuousself
consciousnesscarryingtheassuranceofidentity,oftheunity
ofthetwo.Butpureunitymustbeindependent,inneedofno
suchassurance.
"Knowyourself"isapreceptforthosewho,beingmanifold,
havethetaskofappraisingthemselvessoastobecomeaware
ofthenumberandnatureoftheirconstituents,someorallof
whichtheyignoreastheyignoretheirveryprincipleandtheir
mannerofbeing.TheFirstonthecontraryifithavecontent
mustexistinawaytoogreattohaveanyknowledge,
intellection,perceptionofit.Toitselfitisnothing;accepting
nothing,selfsufficing,itisnotevenagoodtoitself:toothers
itisgoodfortheyhaveneedofit;butitcouldnotlackitself:it
wouldbeabsurdtosupposeTheGoodstandinginneedof
goodness.
Itdoesnotseeitself:seeingaimsatacquisition:allthisit
abandonstothesubsequent:infactnothingfoundelsewhere
canbeThere;evenBeingcannotbeThere.Northereforehasit
intellectionwhichisathingofthelowerspherewherethefirst
intellection,theonlytrue,isidenticalwithBeing.Reason,
perception,intelligence,noneofthesecanhaveplaceinthat
Principleinwhichnopresencecanbeaffirmed.
42.Facedbythedifficultyofplacingthesepowers,youmust

inreasonallocatetothesecondarieswhatyoucountaugust:
secondariesmustnotbefoistedupontheFirst,ortertiaries
uponthesecondaries.Secondariesaretoberangedunderthe
First,tertiariesunderthesecondaries:thisisgivingeverything
itsplace,thelaterdependentontheirpriors,thosepriorsfree.
Thisisincludedinthattruesaying"AbouttheKingofAll,all
hasbeingandinviewofHimallis":wearetounderstand
fromtheattributionofallthingstoHim,andfrom,thewords
"inviewofHim"thatHeistheircauseandtheyreachtoHim
astosomethingdifferingfromthemallandcontainingnothing
thattheycontain:forcertainlyHisverynaturerequiresthat
nothingofthelaterbeinHim.
Thus,IntellectualPrinciple,findingplaceintheuniverse,
cannothaveplaceinHim.WherewereadthatHeisthecause
ofallbeautyweareclearlytounderstandthatbeautydepends
upontheForms,Hebeingsetaboveallthatisbeautifulhere.
TheFormsareinthatpassagesecondaries,theirsequelsbeing
attachedtothemasdependentthirds:itisclearthusthatby
"theproductsofthethirds"ismeantthisworld,dependent
uponsoul.
SouldependentuponIntellectualPrincipleandIntellectual
PrincipleupontheGood,allislinkedtotheSupremeby
intermediaries,someclose,somenearingthoseofthecloser
attachment,whiletheorderofsensestandsremotest,
dependentuponsoul.

EnneadVI
Eighthtractate:Onfreewillandthewilloftheone
WrittenbyPlotinus,253270A.D.
1.Cantherebequestionastowhetherthegodshavevoluntary
action?Orarewetotakeitthat,whilewemaywellenquirein
thecaseofmenwiththeircombinationofpowerlessnessand
hesitatingpower,thegodsmustbedeclaredomnipotent,not
merelysomethingsbutalllyingattheirnod?Orispower
entire,freedomofactioninallthings,tobereservedtoone
alone,oftherestsomebeingpowerful,otherspowerless,
othersagainablendofpowerandimpotence?
Allthismustcometothetest:wemustdareitevenofthe
FirstsandoftheAllTranscendentand,ifwefindomnipotence
possible,workouthowfarfreedomextends.Theverynotion
ofpowermustbescrutinizedlestinthisascriptionwebereally
makingpoweridenticalwithEssentialAct,andevenwithAct

notyetachieved.
Butforthemomentwemaypassoverthesequestionstodeal
withthetraditionalproblemoffreedomofactioninourselves.
Tobeginwith,whatmustbeintendedwhenweassertthat
somethingisinourpower;whatistheconceptionhere?
Toestablishthiswillhelptoshowwhetherwearetoascribe
freedomtothegodsandstillmoretoGod,ortorefuseit,or
again,whileassertingit,toquestionstill,inregardbothtothe
higherandlowerthemodeofitspresence.
Whatthendowemeanwhenwespeakoffreedominourselves
andwhydowequestionit?
Myownreadingisthat,movingaswedoamidadverse
fortunes,compulsions,violentassaultsofpassioncrushingthe
soul,feelingourselvesmasteredbytheseexperiences,playing
slavetothem,goingwheretheylead,wehavebeenbroughtby
allthistodoubtwhetherweareanythingatallanddisposeof
ourselvesinanyparticular.
Thiswouldindicatethatwethinkofourfreeactasonewhich
weexecuteofourownchoice,innoservitudetochanceor
necessityorovermasteringpassion,nothingthwartingourwill;
thevoluntaryisconceivedasaneventamenabletowilland
occurringornotasourwilldictates.Everythingwillbe
voluntarythatisproducedundernocompulsionandwith
knowledge;ourfreeactiswhatwearemasterstoperform.
Differingconceptually,thetwoconditionswilloftencoincide
butsometimeswillclash.Thusamanwouldbemastertokill,
buttheactwillnotbevoluntaryifinthevictimhehadfailedto
recognisehisownfather.Perhapshoweverthatignoranceis
notcompatiblewithrealfreedom:fortheknowledgenecessary
toavoluntaryactcannotbelimitedtocertainparticularsbut
mustcovertheentirefield.Why,forexample,shouldkilling
beinvoluntaryinthefailuretorecogniseafatherandnotsoin
thefailuretorecognisethewickednessofmurder?Ifbecause
thekilleroughttohavelearned,stillignoranceofthedutyof
learningandthecauseofthatignoranceremainalike
involuntary.
2.Acardinalquestioniswherewearetoplacethefreedomof
actionascribedtous.
Itmustbefoundedinimpulseorinsomeappetite,aswhenwe
actoromitinlustorrageoruponsomecalculationof
advantageaccompaniedbydesire.

Butifrageordesireimpliedfreedomwemustallowfreedom
toanimals,infants,maniacs,thedistraught,thevictimsof
malpracticeproducingincontrollabledelusions.Andif
freedomturnsoncalculationwithdesire,doesthisinclude
faultycalculation?Soundcalculation,nodoubt,andsound
desire;butthencomesthequestionwhethertheappetitestirs
thecalculationorthecalculationtheappetite.
Wheretheappetitesaredictatedbytheverynaturetheyarethe
desiresoftheconjointofsoulandbodyandthensoullies
underphysicalcompulsions:iftheyspringinthesoulasan
independent,thenmuchthatwetaketobevoluntaryisin
realityoutsideofourfreeact.Further,everyemotionis
precededbysomemeagrereasoning;howthencana
compellingimagination,anappetitedrawinguswhereitwill,
besupposedtoleaveusmastersintheensuingact?Need,
inexorablycravingsatisfaction,isnotfreeinfaceofthatto
whichitisforced:andhowatallcanathinghaveefficiencyof
itsownwhenitrisesfromanextern,hasanexternforvery
principle,thencetakingitsBeingasitstands?Itlivesbythat
extern,livesasithasbeenmoulded:ifthisbefreedom,thereis
freedomineventhesoulless;fireactsinaccordancewithits
characteristicbeing.
WemayberemindedthattheLivingFormandthesoulknow
whattheydo.But,ifthisisknowledgebyperception,itdoes
nothelptowardsthefreedomoftheact;perceptiongives
awareness,notmastery:iftrueknowingismeant,eitherthisis
theknowingofsomethinghappeningoncemoreawareness
withthemotiveforcestilltoseek,orthereasoningand
knowledgehaveactedtoquelltheappetite;thenwehaveto
asktowhatthisrepressionistobereferredandwhereithas
takenplace.Ifitisthatthementalprocesssetsupanopposing
desirewemustassureourselveshow;ifitmerelystillsthe
appetitewithnofurtherefficiencyandthisisourfreedom,then
freedomdoesnotdependuponactbutisathingofthemind
andintruthallthathastodowithact,theverymost
reasonable,isstillofmixedvalueandcannotcarryfreedom.
3.Allthiscallsforexamination;theenquirymustbringus
closetothesolutionasregardsthegods.
Wehavetracedselfdisposaltowill,willtoreasoningand,
nextstep,torightreasoning;perhapstorightreasoningwe
mustaddknowledge,forhoweversoundopinionandactmay
betheydonotyieldtruefreedomwhentheadoptionofthe
rightcourseistheresultofhazardorofsomepresentment
fromthefancywithnoknowledgeofthefoundationsofthat
rightness.

Takingitthatthepresentmentoffancyisnotamatterofour
willandchoice,howcanwethinkthoseactingatitsdictation
tobefreeagents?Fancystrictly,inouruse,takesitrisefrom
conditionsofthebody;lackoffoodanddrinksetsup
presentments,andsodoesthemeetingoftheseneeds;similarly
withseminalabundanceandotherhumoursofthebody.We
refusetorangeundertheprincipleoffreedomthosewhose
conductisdirectedbysuchfancy:thebasersort,therefore,
mainlysoguided,cannotbecreditedwithselfdisposalor
voluntaryact.Selfdisposal,tous,belongstothosewho,
throughtheactivitiesoftheIntellectualPrinciple,liveabove
thestatesofthebody.Thespringoffreedomistheactivityof
IntellectualPrinciple,thehighestinourbeing;theproposals
emanatingthencearefreedom;suchdesiresasareformedin
theexerciseoftheIntellectualactcannotbeclassedas
involuntary;thegods,therefore,thatliveinthisstate,livingby
IntellectualPrincipleandbydesireconformedtoit,possess
freedom.
4.Itwillbeaskedhowactrisingfromdesirecanbevoluntary,
sincedesirepullsoutwardandimpliesneed;todesireisstillto
bedrawn,eventhoughtowardsthegood.
IntellectualPrincipleitselfcomesunderthedoubt;havinga
certainnatureandactingbythatnaturecanitbesaidtohave
freedomandselfdisposalinanactwhichitcannotleave
unenacted?Itmaybeasked,also,whetherfreedommay
strictlybeaffirmedofsuchbeingsasarenotengagedinaction.
Howeverthatmaybe,wherethereissuchactthereis
compulsionfromwithout,since,failingmotive,actwillnotbe
performed.Thesehigherbeings,too,obeytheirownnature;
wherethenistheirfreedom?
But,ontheotherhand,cantherebetalkofconstraintwhere
thereisnocompulsiontoobeyanextern;andhowcanany
movementtowardsagoodbecountedcompulsion?Effortis
freeonceitistowardsafullyrecognisedgood;theinvoluntary
is,precisely,motionawayfromagoodandtowardsthe
enforced,towardssomethingnotrecognisedasagood;
servitudeliesinbeingpowerlesstomovetowardsone'sgood,
beingdebarredfromthepreferredpathinamenialobedience.
Hencetheshameofslavedomisincurrednotwhenoneisheld
fromthehurtfulbutwhenthepersonalgoodmustbeyieldedin
favourofanother's.
Further,thisobjectedobediencetothecharacteristicnature
wouldimplyaduality,masterandmastered;butanundivided
Principle,asimplexActivity,wheretherecanbenodifference
ofpotentialityandact,mustbefree;therecanbenothoughtof

"actionaccordingtothenature,"inthesenseofanydistinction
betweenthebeinganditsefficiency,therewherebeingandact
areidentical.Whereactisperformedneitherbecauseof
anothernoratanother'swill,theresurelyisfreedom.Freedom
mayofcoursebeaninappropriateterm:thereissomething
greaterhere:itisselfdisposalinthesense,only,thatthereis
nodisposalbytheextern,nooutsidemasterovertheact.
Inaprinciple,actandessencemustbefree.Nodoubt
IntellectualPrincipleitselfistobereferredtoayethigher;but
thishigherisnotexterntoit;IntellectualPrincipleiswithin
theGood;possessingitsowngoodinvirtueofthatindwelling,
muchmorewillitpossessfreedomandselfdisposalwhichare
soughtonlyforthesakeofthegood.Actingtowardsthegood,
itmustallthemorepossessselfdisposalforbythatActitis
directedtowardsthePrinciplefromwhichitproceeds,andthis
itsactisselfcentredandmustentailitsverygreatestgood.
5.Arewe,however,tomakefreedomandselfdisposal
exclusivetoIntellectualPrincipleasengagedinits
characteristicAct,IntellectualPrincipleunassociated,ordo
theybelongalsotosoulactingunderthatguidanceand
performingactofvirtue?
IffreedomistobeallowedtosoulinitsAct,itcertainlycannot
beallowedinregardtoissue,forwearenotmasterofevents:
ifinregardtofineconductandallinspiredbyIntellectual
Principle,thatmayverywellbefreedom;butisthefreedom
ours?
Becausethereiswar,weperformsomebravefeat;howisthat
ourfreeactsincehadtherebeennowaritcouldnothavebeen
performed?Soinallcasesoffineconduct;thereisalways
someimpingingeventleadingoutourqualitytoshowitselfin
thisorthatact.Andsupposevirtueitselfgiventhechoice
whethertofindoccasionforitsexercisewarevokingcourage;
wrong,sothatitmayestablishjusticeandgoodorder;poverty
thatitmayshowindependenceortoremaininactive,
everythinggoingwell,itwouldchoosethepeaceofinaction,
nothingcallingforitsintervention,justasaphysicianlike
Hippocrateswouldprefernoonetostandinneedofhisskill.
Ifthusvirtuewhosemanifestationrequiresactionbecomes
inevitablyacollaboratorundercompulsion,howcanithave
untrammelledselfdisposal?
Shouldwe,perhaps,distinguishbetweencompulsionintheact
andfreedomintheprecedingwillandreasoning?
Butinsettingfreedominthoseprecedingfunctions,weimply

thatvirtuehasafreedomandselfdisposalapartfromallact;
thenwemuststatewhatistherealityoftheselfdisposal
attributedtovirtueasstateordisposition.Arewetoputitthat
virtuecomesintorestorethedisorderedsoul,tamingpassions
andappetites?Inwhatsense,atthat,canweholdourgoodness
tobeourownfreeact,ourfineconducttobeuncompelled?In
thatwewillandadopt,inthatthisentryofvirtueprepares
freedomandselfdisposal,endingourslaverytothemasters
wehavebeenobeying.Ifthenvirtueis,asitwere,asecond
IntellectualPrinciple,andheightensthesoultoIntellectual
quality,then,oncemore,ourfreedomisfoundtolienotinact
butinIntellectualPrincipleimmunefromact.
6.Howthendidwecometoplacefreedominthewillwhenwe
madeoutfreeactiontobethatproducedoraswealso
indicated,suppressedatthedictateofwill?
Ifwhatwehavebeensayingistrueandourformerstatementis
consistentwithit,thecasemuststandthus:
VirtueandIntellectualPrinciplearesovereignandmustbe
heldthesolefoundationofourselfdisposalandfreedom;both
thenarefree;IntellectualPrincipleisselfconfined:Virtue,in
itsgovernmentofthesoulwhichitseekstoliftintogoodness,
wouldwishtobefree;insofarasitdoessoitisfreeand
confersfreedom;butinevitablyexperiencesandactionsare
forceduponitbyitsgovernance:theseithasnotplannedfor,
yetwhentheydoariseitwillwatchstillforitssovereignty
callingthesealsotojudgement.Virtuedoesnotfollowupon
occurrencesasasaveroftheemperilled;atitsdiscretionit
sacrificesaman;itmaydecreethejettisonoflife,means,
children,countryeven;itlookstoitsownhighaimandnotto
thesafeguardingofanythinglower.Thusourfreedomofact,
ourselfdisposal,mustbereferrednottothedoing,nottothe
externalthingdonebuttotheinneractivity,totheIntellection,
tovirtue'sownvision.
Sounderstood,virtueisamodeofIntellectualPrinciple,a
modenotinvolvinganyoftheemotionsorpassionscontrolled
byitsreasonings,sincesuchexperiences,amenabletomorality
anddiscipline,touchcloselywereadonbody.
Thismakesitallthemoreevidentthattheunembodiedisthe
free;tothisourselfdisposalistobereferred;hereinliesour
willwhichremainsfreeandselfdisposinginspiteofany
orderswhichitmaynecessarilyuttertomeettheexternal.All
thenthatissuesfromwillandistheeffectofwillisourfree
action;andinthehighestdegreeallthatliesoutsideofthe
corporealispurelywithinthescopeofwill,allthatwilladopts
andbrings,unimpeded,intoexistence.

ThecontemplatingIntellect,thefirstorhighest,hasself
disposaltothepointthatitsoperationisutterlyindependent;it
turnswhollyuponitself;itsveryactionisitself;atrestinits
gooditiswithoutneed,complete,andmaybesaidtolivetoits
will;therethewillisintellection:itiscalledwillbecauseit
expressestheIntellectualPrincipleinthewillingphaseand,
besides,whatweknowaswillimitatesthisoperationtaking
placewithintheIntellectualPrinciple.Willstrivestowardsthe
goodwhichtheactofIntellectualPrinciplerealizes.Thusthat
principleholdswhatwillseeks,thatgoodwhoseattainment
makeswillidenticalwithIntellection.
Butifselfdisposalisfoundedthusonthewillaimingatthe
good,howcanitpossiblybedeniedtothatprinciple
permanentlypossessingthegood,soleobjectoftheaim?
Anyonescrupulousaboutsettingselfdisposalsohighmay
findsomeloftierword.
7.Soulbecomesfreewhenitmoves,throughIntellectual
Principle,towardsTheGood;whatitdoesinthatspiritisits
freeact;IntellectualPrincipleisfreeinitsownright.That
principleofGoodisthesoleobjectofdesireandthesourceof
selfdisposaltotherest,tosoulwhenitfullyattains,to
IntellectualPrinciplebyconnatepossession.
Howthencanthesovereignofallthataugustsequencethe
firstinplace,thattowhichallelsestrivestomount,all
dependentuponitandtakingfromittheirpowerseventothis
powerofselfdisposalhowcanThisbebroughtunderthe
freedombelongingtoyouandme,aconceptionapplicable
onlybyviolencetoIntellectualPrincipleitself?
Itisrashthinkingdrawnfromanotherorderthatwould
imagineaFirstPrincipletobechancemadewhatitis,
controlledbyamannerofbeingimposedfromwithout,void
thereforeoffreedomorselfdisposal,actingorrefrainingunder
compulsion.Suchastatementisuntruetoitssubjectand
introducesmuchdifficulty;itutterlyannulstheprincipleof
freewillwiththeveryconceptionofourownvoluntaryaction,
sothatthereisnolongeranysenseindiscussionuponthese
terms,emptynamesforthenonexistent.Anyoneupholding
thisopinionwouldbeobligedtosaynotmerelythatfreeact
existsnowherebutthattheverywordconveysnothingtohim.
Toadmitunderstandingthewordistobeeasilybroughtto
confessthattheconceptionoffreedomdoesapplywhereitis
denied.Nodoubtaconceptleavestherealityuntouchedand
unappropriated,fornothingcanproduceitself,bringitselfinto
being;butthoughtinsistsupondistinguishingbetweenwhatis
subjecttoothersandwhatisindependent,boundunderno

allegiance,lordofitsownact.
Thisstateoffreedombelongsintheabsolutedegreetothe
Eternalsinrightofthateternityandtootherbeingsinsofaras
withouthindrancetheypossessorpursueTheGoodwhich,
standingabovethemall,mustmanifestlybetheonlygoodthey
canreasonablyseek.
TosaythatTheGoodexistsbychancemustbefalse;chance
belongstothelater,tothemultiple;sincetheFirsthasnever
cometobe,wecannotspeakofiteitherascomingbychance
intobeingorasnotmasterofitsbeing.Absurdalsothe
objectionthatitactsinaccordancewithitsbeingifthisisto
suggestthatfreedomdemandsactorotherexpressionagainst
thenature.Neitherdoesitsnatureastheuniqueannulits
freedomwhenthisistheresultofnocompulsionbutmeans
onlythatTheGoodisnootherthanitself,isselfcompleteand
hasnohigher.
Theobjectionwouldimplythatwherethereismostgoodthere
isleastfreedom.Ifthisisabsurd,stillmoreabsurdtodeny
freedomtoTheGoodonthegroundthatitisgoodandself
concentred,notneedingtoleanuponanythingelsebutactually
beingtheTermtowhichalltends,itselfmovingtonone.
Wheresincewemustusesuchwordstheessentialactis
identicalwiththebeingandthisidentitymustobtaininThe
GoodsinceitholdseveninIntellectualPrincipletheretheact
isnomoredeterminedbytheBeingthantheBeingbytheAct.
Thus"actingaccordingtoitsnature"doesnotapply;theAct,
theLife,sotospeak,cannotbeheldtoissuefromtheBeing;
theBeingaccompaniestheActinaneternalassociation:from
thetwo[BeingandAct]itformsitselfintoTheGood,self
springingandunspringing.
8.Butitisnot,inourview,asanattributethatthisfreedomis
presentintheFirst.Inthelightoffreeacts,fromwhichwe
eliminatethecontraries,werecogniseThereself
determination,selfdirectedand,failingmoresuitableterms,
weapplytoitthelessertermsbroughtoverfromlesserthings
andsotellitasbestwemay:nowordscouldeverbeadequate
orevenapplicabletothatfromwhichallelsethenoble,the
augustisderived.ForThisisprincipleofall,or,morestrictly,
unrelatedtoalland,inthisconsideration,cannotbemadeto
possesssuchlatersasevenfreedomandselfdisposal,whichin
factindicatemanifestationupontheexternunhinderedbut
implyingtheexistenceofotherbeingswhoseopposition
provesineffective.
WecannotthinkoftheFirstasmovingtowardsanyother;He

holdshisownmannerofbeingbeforeanyotherwas;even
Beingwewithholdandthereforeallrelationtobeings.
Normaywespeakofany"conformingtothenature";this
againisofthelater;ifthetermbeapplicableatallinthat
realmitappliesonlytothesecondariesprimallytoEssential
ExistenceasnexttothisFirst.Andifa"nature"belongsonly
tothingsoftime,thisconformitytonaturedoesnotapplyeven
toEssentialExistence.Ontheotherhand,wearenottodeny
thatitisderivedfromEssentialExistenceforthatwouldbeto
takeawayitsexistenceandwouldimplyderivationfrom
somethingelse.
DoesthismeanthattheFirstistobedescribedashappeningto
be?
No;thatwouldbejustasfalse;nothing"happens"totheFirst;
itstandsinnosuchrelationship;happeningbelongsonlytothe
multiplewhere,first,existenceisgivenandthensomethingis
added.AndhowcouldtheSource"happentobe"?Therehas
beennocomingsothatyoucanputittothequestion"How
doesthiscometobe?Whatchancebroughtithere,gaveit
being?"Chancedidnotyetexist;therewasno"automatic
action":theseimplysomethingbeforethemselvesandoccurin
therealmofprocess.
9.IfwecannotbutspeakofHappeningwemustnothaltatthe
wordbutlooktotheintention.Andwhatisthat?Thatthe
Supremebypossessionofacertainnatureandpoweristhe
Principle.Obviouslyifitsnaturewereotheritwouldbethat
otherandifthedifferencewerefortheworseitwouldmanifest
itselfasthatlesserbeing.Butwemustaddincorrectionthat,
asPrincipleofAll,itcouldnotbesomechanceproduct;itis
notenoughtosaythatitcouldnotbeinferior;itcouldnoteven
beinsomewaygood,forinstanceinsomelessperfectdegree;
thePrincipleofAllmustbeofhigherqualitythananything
thatfollowsit.Itisthereforeinasensedetermined
determined,Imean,byitsuniquenessandnotinanysenseof
beingundercompulsion;compulsiondidnotcoexistwiththe
Supremebuthasplaceonlyamongsecondariesandeventhere
canexercisenotyranny;thisuniquenessisnotfromoutside.
This,then,itis;Thisandnoother;simplywhatitmustbe;it
hasnot"happened"butiswhatbyanecessitypriortoall
necessitiesitmustbe.Wecannotthinkofitasachance
existence;itisnotwhatitchancedtobebutwhatitmustbe
andyetwithouta"Must."
Alltherestwaitsfortheappearingofthekingtohailhimfor
himself,notabeingofaccidentandhappeningbut

authenticallyking,authenticallyPrinciple,TheGood
authentically,notabeingthatactsinconformitywith
goodnessandso,recognisably,asecondarybutthetotalunity
thatheis,nomouldingupongoodnessbuttheveryGood
itself.
EvenBeingisexemptfromhappening:ofcourse,anything
happeninghappenstoBeing,butBeingitselfhasnothappened
noristhemannerofitsBeingathingofhappening,of
derivation;itistheverynatureofBeingtobe;howthencan
wethinkthatthishappeningcanattachtotheTranscendentof
Being,Thatinwhosepowerlaytheveryengenderingof
Being?
CertainlythisTranscendentneverhappenedtobewhatitis;it
isso,justasBeingexistsincompleteidentitywithitsown
essentialnatureandthatofIntellectualPrinciple.Certainlythat
whichhasneverpassedoutsideofitsownorbit,unbendingly
whatitis,itsownunchangeably,isthatwhichmaymost
strictlybesaidtopossessitsownbeing:whatthenareweto
saywhenwemountandcontemplatethatwhichstandsyet
higher;canweconceivablysay"Thus,asweseeit,thushasit
happenedtobe"?Neitherthusnorinanymodedidithappento
be;thereisnohappening;thereisonlya"ThusandNo
OtherwisethanThus."Andeven"Thus"isfalse;itwould
implylimit,adefinedform:toknowThisistobeabletoreject
boththe"Thus"andthe"NotThus,"eitherofwhichclasses
amongBeingstowhichaloneMannerofBeingcanattach.
A"Thus"issomethingthatattachestoeverythingintheworld
ofthings:standingbeforetheindefinableyoumaynameanyof
thesesequentsbutyoumustsayThisisnoneofthem:atmost
itistobeconceivedasthetotalpowertowardsthings,
supremelyselfconcentred,beingwhatitwillstobeorrather
projectingintoexistencewhatitwills,itselfhigherthanall
will,willathingbeneathit.Inaworditneitherwilleditsown
"Thus"assomethingtoconformtonordidanyothermakeit
"Thus."
10.TheupholderofHappeningmustbeaskedhowthisfalse
happeningcanbesupposedtohavecomeabout,takingitthatit
did,andhawthehappening,then,isnotuniversallyprevalent.
Ifthereistobeanaturalschemeatall,itmustbeadmittedthat
thishappeningdoesnotandcannotexist:forifweattributeto
chancethePrinciplewhichistoeliminatechancefromallthe
rest,howcanthereeverbeanythingindependentofchance?
AndthisNaturedoestakeawaythechancedfromtherest,
bringinginformandlimitandshape.Inthecaseofthingsthus
conformedtoreasonthecausecannotbeidentifiedwithchance
butmustlieinthatveryreason;chancemustbekeptforwhat

occursapartfromchoiceandsequenceandispurely
concurrent.Whenwecometothesourceofallreason,order
andlimit,howcanweattributetherealitytheretochance?
Chanceisnodoubtmasterofmanythingsbutisnotmasterof
IntellectualPrinciple,ofreason,oforder,soastobringthem
intobeing.Howcouldchance,recognisedastheveryopposite
ofreason,beitsAuthor?Andifitdoesnotproduce
IntellectualPrinciple,thencertainlynotthatwhichprecedes
andsurpassesthatPrinciple.Chance,besides,hasnomeansof
producing,hasnobeingatall,and,assuredly,noneinthe
Eternal.
SincethereisnothingbeforeHimwhoistheFirst,wemust
callahalt;thereisnothingtosay;wemayenquireintothe
originofhissequentsbutnotofHimselfwhohasnoorigin.
Butperhaps,neverhavingcometobebutbeingasHeis,Heis
stillnotmasterofhisownessence:notmasterofhisessence
butbeingasHeis,notselforiginatingbutactingoutofhis
natureasHefindsit,mustHenotbeofnecessitywhatHeis,
inhibitedfrombeingotherwise?
No:WhatHeis,HeisnotbecauseHecouldnotbeotherwise
butbecausesoisbest.Noteverythinghaspowertomove
towardsthebetterthoughnothingispreventedbyanyexternal
frommovingtowardstheworse.ButthattheSupremehasnot
somovedisitsowndoing:therehasbeennoinhibition;ithas
notmovedsimplybecauseitisThatwhichdoesnotmove;in
thisstabilitytheinabilitytodegenerateisnotpowerlessness;
herepermanenceisveryAct,aselfdetermination.This
absenceofdeclinationcomportsthefulnessofpower;itisnot
theyieldingofabeingheldandcontrolledbuttheActofone
whoisnecessity,law,toall.
DoesthisindicateaNecessitywhichhasbroughtitselfinto
existence?No:therehasbeennocomingintobeinginany
degree;Thisisthatbywhichbeingisbroughttoalltherest,its
sequents.Aboveallorigins,Thiscanowebeingneithertoan
externnortoitself.
11.ButthisUnoriginating,whatisit?
Wecanbutwithdraw,silent,hopeless,andsearchnofurther.
Whatcanwelookforwhenwehavereachedthefurthest?
Everyenquiryaimsatafirstand,thatattained,rests.
Besides,wemustrememberthatallquestioningdealswiththe
natureofathing,itsquality,itscauseoritsessentialbeing.In
thiscasethebeinginsofaraswecanusethewordis
knowableonlybyitssequents:thequestionastocauseasksfor

aprinciplebeyond,buttheprincipleofallhasnoprinciple;the
questionastoqualitywouldbelookingforanattributeinthat
whichhasnone:thequestionastonatureshowsonlythatwe
mustasknothingaboutitbutmerelytakeitintothemindifwe
may,withtheknowledgegainedthatnothingcanbe
permissiblyconnectedwithit.
ThedifficultythisPrinciplepresentstoourmindinsofaras
wecanapproachtoconceptionofitmaybeexhibitedthus:
Webeginbyposingspace,aplace,aChaos;intothisexisting
container,realorfancied,weintroduceGodandproceedto
enquire:weask,forexample,whenceandhowHecomestobe
there:weinvestigatethepresenceandqualityofthisnew
comerprojectedintothemidstofthingsherefromsomeheight
ordepth.Butthedifficultydisappearsifweeliminateallspace
beforeweattempttoconceiveGod:Hemustnotbesetin
anythingeitherasenthronedineternalimmanenceorashaving
madesomeentryintothings:Heistobeconceivedasexisting
alone,inthatexistencewhichthenecessityofdiscussion
forcesustoattributetoHim,withspaceandalltherestaslater
thanHimspacelatestofall.Thusweconceiveasfaraswe
may,thespaceless;weabolishthenotionofanyenvironment:
wecircumscribeHimwithinnolimit;weattributenoextension
toHim;Hehasnoqualitysincenoshape,evenshape
Intellectual;Heholdsnorelationshipbutexistsinandfor
Himselfbeforeanythingis.
Howcanwethinkanylongerofthat"ThusHehappenedto
be"?HowmakethisoneassertionofHimofwhomallother
assertioncanbenomorethannegation?Itisonthecontrary
nearerthetruthtosay"ThusHehashappenednottobe":that
containsatleasttheutterdenialofhishappening.
12.Yet,isnotGodwhatHeis?CanHe,then,bemasterof
beingwhatHeisormastertostandaboveBeing?Themind
utterlyreluctantreturnstoitsdoubt:somefurther
considerations,therefore,mustbeoffered:
Inustheindividual,viewedasbody,isfarfromreality;by
soulwhichespeciallyconstitutesthebeingweparticipatein
reality,areinsomedegreereal.Thisisacompoundstate,a
minglingofRealityandDifference,not,thereforerealityinthe
strictestsense,notrealitypure.Thusfarwearenotmastersof
ourbeing;insomesensetherealityinusisonethingandwe
another.Wearenotmastersofourbeing;therealinusisthe
master,sincethatistheprincipleestablishingourcharacteristic
difference;yetweareagaininsomesensethatwhichis
sovereigninusandsoevenonthislevelmightinspiteofall
bedescribedasselfdisposing.

ButinThatwhichiswhollywhatitisselfexistingreality,
withoutdistinctionbetweenthetotalthinganditsessencethe
beingisaunitandissovereignoveritself;neitherthebeing
northeessenceistobereferredtoanyextern.Besides,the
veryquestionastoself.disposalfallsinthecaseofwhatis
Firstinreality;ifitcanberaisedatall,wemustdeclarethat
therecanbenosubjectionwhateverinThattowhichreality
owesitsfreedom,Thatinwhosenaturetheconferringof
freedommustclearlybevested,preeminentlytobeknownas
theliberator.
Still,isnotthisPrinciplesubjecttoitsessentialBeing?Onthe
contrary,itisthesourceoffreedomtoBeing.
EveniftherebeActintheSupremeanActwithwhichitisto
beidentifiedthisisnotenoughtosetupadualitywithinitand
preventitbeingentirelymasterofthatselffromwhichtheAct
springs;fortheActisnotdistinctfromthatself.Ifweutterly
denyActinitholdingthatActbeginswithothersmoving
aboutitweareallthelessabletoalloweitherselfmasteryor
subjectioninit:evenselfmasteryisabsenthere,notthat
anythingelseismasteroveritbutthatselfmasterybeginswith
BeingwhiletheSupremeistobesetinahigherorder.
Butwhatcantherebehigherthanthatwhichisitsownmaster?
Wherewespeakofselfmasterythereisacertainduality,Act
againstessence;fromtheexerciseoftheActarisesthe
conceptionofthemasteringprinciplethoughoneidentical
withtheessencehencearisestheseparateideaofmastery,and
thebeingconcernedissaidtopossessselfmastery.Where
thereisnosuchdualityjoiningtounitybutsolelyaunitypure
eitherbecausetheActisthewholebeingorbecausethereisno
Actatallthenwecannotstrictlysaythatthebeinghasthis
masteryofself.
13.Ourenquiryobligesustousetermsnotstrictlyapplicable:
weinsist,oncemore,thatnotevenforthepurposeofforming
theconceptoftheSuprememaywemakeitaduality;ifnow
wedo,itismerelyforthesakeofconveyingconviction,atthe
costofverbalaccuracy.
If,then,wearetoallowActivitiesintheSupremeandmake
themdependuponwillandcertainlyActcannotTherebe
willlessandtheseActivitiesaretobetheveryessence,then
willandessenceintheSuprememustbeidentical.This
admitted,asHewilledtobesoHeis;itisnomoretruetosay
thatHewillsandactsasHisnaturedeterminesthanthatHis
essenceisasHewillsandacts.ThusHeiswhollymasterof
HimselfandholdsHisverybeingatHiswill.

Consideralsothateverybeinginitspursuitofitsgoodseeksto
bethatgoodratherthanwhatitisitjudgesitselfmosttrulyto
bewhenitpartakesofitsgood:insofarasitthusdrawsonits
gooditsbeingisitschoice:muchmore,then,mustthevery
Principle,TheGood,bedesirableinitselfwhenanyfragment
ofitisverydesirabletotheexternandbecomesthechosen
essencepromotingthatextern'swillandidenticalwiththewill
thatgavetheexistence?
Aslongasathingisapartfromitsgooditseeksoutsideitself;
whenitholdsitsgoodititselfasitis:andthisisnomatterof
chance;theessencenowisnotoutsideofthewill;bythegood
itisdetermined,bythegooditisinselfpossession.
IfthenthisPrincipleisthemeansofdeterminationto
everythingelse,weseeatoncethatselfpossessionmust
belongprimallytoit,sothat,throughit,othersintheirturn
maybeselfbelonging:whatwemustcallitsessencecomports
itswilltopossesssuchamannerofbeing;wecanformnoidea
ofitwithoutincludinginitthewilltowardsitselfasitis.It
mustbeaconsistentselfwillingitsbeingandbeingwhatit
wills;itswillanditselfmustbeonething,allthemoreone
fromtheabsenceofdistinctionbetweenagivennatureandone
whichwouldbepreferred.WhatcouldTheGoodhavewished
tobeotherthanwhatitis?Supposeithadthechoiceofbeing
whatitpreferred,powertoalterthenature,itcouldnotprefer
tobesomethingelse;itcouldhavenofaulttofindwith
anythinginitsnature,asifthatnaturewereimposedbyforce;
TheGoodiswhatfromalwaysitwishedandwishestobe.For
thereallyexistentGoodisawillingtowardsitself,towardsa
goodnotgainedbyanywilesorevenattractedtoitbyforceof
itsnature;TheGoodiswhatitchosetobeand,infact,there
wasneveranythingoutsideittowhichitcouldbedrawn.
Itmaybeaddedthatnothingelsecontainsinitsessencethe
principleofitsownsatisfaction;therewillbeinnerdiscord:
butthishypostasisoftheGoodmustnecessarilyhaveself
option,thewilltowardstheself;ifithadnot,itcouldnotbring
satisfactiontothebeingswhosecontentmentdemands
participationinitorimaginationofit.
Oncemore,wemustbepatientwithlanguage;weareforcedto
applytotheSupremetermswhichstrictlyareruledout;
everywherewemustread"Sotospeak."TheGood,then,
exists;itholdsitsexistencethroughchoiceandwill,conditions
ofitsverybeing:yetitcannotbeamanifold;thereforethewill
andtheessentialbeingmustbetakenasoneidentity;theactof
thewillmustbeselfdeterminedandthebeingselfcaused;
thusreasonshowstheSupremetobeitsownAuthor.Forifthe
actofwillspringsfromGodHimselfandisasitwereHis

operationandthesamewillisidenticalwithHisessence,He
mustbeselfestablished.Heisnot,therefore,"whatHehas
happenedtobe"butwhatHehaswilledtobe.
14.Anotherapproach:Everythingtowhichexistencemaybe
attributediseitheronewithitsessenceordistinctfromit.Thus
anygivenmanisdistinctfromessentialmanthoughbelonging
totheorderMan:asoulandasoul'sessencearethesamethat
is,incaseofsoulpureandunmingledManastypeisthesame
asman'sessence;wherethething,man,andtheessenceare
different,theparticularmanmaybeconsideredasaccidental;
butman,theessence,cannotbeso;thetype,Man,hasReal
Being.Nowiftheessenceofmanisreal,notchancedor
accidental,howcanwethinkThattobeaccidentalwhich
transcendstheorderman,authorofthetype,sourceofall
being,aprinciplemorenearlysimplexthanman'sbeingor
beingofanykind?Asweapproachthesimplex,accident
recedes;whatisutterlysimplexaccidentnevertouchesatall.
Furtherwemustrememberwhathasbeenalreadysaid,that
wherethereistruebeing,wherethingshavebeenbroughtto
realitybythatPrincipleandthisistrueofwhatsoeverhas
determinedconditionwithintheorderofsenseallthatreality
isbroughtaboutinvirtueofsomethingemanatingfromthe
divine.BythingsofdeterminedconditionImeansuchas
contain,inboundwiththeiressence,thereasonoftheirbeing
astheyare,sothat,later,anobservercanstatetheuseforeach
oftheconstituentpartswhytheeye,whyfeetofsuchand
suchakindtosuchandsuchabeingandcanrecognisethat
thereasonfortheproductionofeachorganisinherentinthat
particularbeingandthatthepartsexistforeachother.Why
feetofacertainlength?Becauseanothermemberisasitis:
becausethefaceisasitis,thereforethefeetarewhattheyare:
inawordthemutualdeterminantismutualadaptationandthe
reasonofeachoftheseveralformsisthatsuchistheplanof
man.
Thustheessenceanditsreasonareoneandthesame.The
constituentpartsarisefromtheonesourcenotbecausethat
sourcehassoconceivedeachseparatelybutbecauseithas
producedsimultaneouslytheplanofthethingandits
existence.Thisthereforeisauthoratonceoftheexistenceof
thingsandoftheirreasons,bothproducedattheonestroke.It
isincorrespondencewiththethingsofprocessbutfarmore
nearlyarchetypalandauthenticandinacloserrelationwiththe
Better,theirsource,thantheycanbe.
Ofthingscarryingtheircauseswithin,nonearisesathazardor
withoutpurpose;this"Soithappenedtobe"isapplicableto
none.AllthattheyhavecomesfromTheGood;theSupreme

itself,then,asauthorofreason,ofcausation,andofcausing
essenceallcertainlylyingfaroutsideofchancemustbethe
Principleandasitweretheexamplarofthings,thus
independentofhazard:itis,theFirst,theAuthentic,immune
fromchance,fromblindeffectandhappening:Godiscauseof
Himself;forHimselfandofHimselfHeiswhatHeis,thefirst
self,transcendentlyTheSelf.
15.Lovable,verylove,theSupremeisalsoselfloveinthatHe
islovelynootherwisethanfromHimselfandinHimself.Self
presencecanholdonlyintheidentityofassociatedwith
associating;since,intheSupreme,associatedandassociating
areone,seekerandsoughtonethesoughtservingas
HypostasisandsubstrateoftheseekeroncemoreGod'sbeing
andhisseekingareidentical:oncemore,then,theSupremeis
theselfproducing,sovereignofHimself,nothappeningtobe
assomeexternwilledbutexistingasHewillsit.
AndwhenwesaythatneitherdoesHeabsorbanythingnor
anythingabsorbHim,thusagainwearesettingHimoutsideof
allhappeningnotonlybecausewedeclareHimuniqueand
untouchedbyallbutinanotherwayalso.Supposewefound
suchanatureinourselves;weareuntouchedbyallthathas
gatheredroundussubjectingustohappeningandchance;all
thataccruementwasoftheservileandlayexposedtochance:
bythisnewstatealoneweacquireselfdisposalandfreeact,
thefreedomofthatlightwhichbelongstotheorderofthe
goodandisgoodinactuality,greaterthananything
IntellectualPrinciplehastogive,anactualitywhoseadvantage
overIntellectionisnoadventitioussuperiority.Whenweattain
tothisstateandbecomeThisalone,whatcanwesaybutthat
wearemorethanfree,morethanselfdisposing?Andwho
thencouldlinkustochance,hazard,happening,whenthuswe
arebecomeveritableLife,enteredintoThatwhichcontainsno
alloybutispurelyitself?
Isolateanythingelseandthebeingisinadequate;theSupreme
inisolationisstillwhatitwas.TheFirstcannotbeinthe
soullessorinanunreasoninglife;suchalifeistoofeeblein
being;itisreasondissipated,itisindetermination;onlyinthe
measureofapproachtowardsreasonisthereliberationfrom
happening;therationalisabovechance.Ascendingwecome
upontheSupreme,notasreasonbutasreason'sbetter:thus
Godisfarremovedfromallhappening:therootofreasonis
selfspringing.
TheSupremeistheTermofall;itisliketheprincipleand
groundofsomevasttreeofrationallife;itselfunchanging,it
givesreasonedbeingtothegrowthintowhichitenters.

16.Wemaintain,anditisevidenttruth,thattheSupremeis
everywhereandyetnowhere;keepingthisconstantlyinmind
letusseehowitbearsonourpresentenquiry.
IfGodisnowhere,thennotanywherehasHe"happenedto
be";asalsoeverywhere,Heiseverywhereinentirety:atonce,
Heisthateverywhereandeverywise:Heisnotinthe
everywherebutistheeverywhereaswellasthegivertothe
restofthingsoftheirbeinginthateverywhere.Holdingthe
supremeplaceorrathernoholderbutHimselftheSupreme
allliessubjecttoHim;theyhavenotbroughtHimtobebut
happen,all,toHimorrathertheystandtherebeforeHim
lookinguponHim,notHeuponthem.Heisborne,sotospeak,
totheinmostofHimselfinloveofthatpureradiancewhichHe
is,HeHimselfbeingthatwhichHe.loves.Thatistosay,as
selfdwellingActandIntellectualPrinciple,themosttobe
loved,HehasgivenHimselfexistence.IntellectualPrincipleis
theissueofAct:GodthereforeisissueofAct,but,sinceno
otherhasgeneratedHim,HeiswhatHemadeHimself:Heis
not,therefore,"asHehappenedtobe"butasHeactedHimself
intobeing.
Again;ifHepreeminentlyisbecauseHeholdsfirmly,soto
speak,towardsHimself,lookingtowardsHimself,sothatwhat
wemustcallhisbeingisthisselflooking,Hemustagain,
sincethewordisinevitable,makeHimself:thus,not"asHe
happenstobe"isHebutasHeHimselfwillstobe.Noristhis
willahazard,asomethinghappening;thewilladoptingthe
Bestisnotathingofchance.
Thathisbeingisconstitutedbythisselforiginatingself
tendenceatonceActandreposebecomesclearifweimagine
thecontrary;incliningtowardssomethingoutsideofHimself,
Hewoulddestroytheidentityofhisbeing.Thisselfdirected
Actis,therefore,hispeculiarbeing,onewithHimself.If,then,
hisactnevercametobebutiseternalawakingwithoutan
awakener,aneternalwakeningandasupraIntellectionHeis
asHewakedHimselftobe.Thisawakeningisbeforebeing,
beforeIntellectualPrinciple,beforerationallife,thoughHeis
these;HeisthusanActbeforeIntellectualPrincipleand
consciousnessandlife;thesecomefromHimandnoother;his
being,then,isaselfpresence,issuingfromHimself.Thusnot
"asHehappenedtobe"isHebutasHewilledtobe.
17.Orconsideritanotherway:Weholdtheuniverse,withits
contententire,tobeasallwouldbeifthedesignofthemaker
hadsowilledit,elaboratingitwithpurposeandprevisionby
reasoningsamountingtoaProvidence.Allisalwayssoandall
isalwayssoreproduced:thereforethereasonprinciplesof
thingsmustliealwayswithintheproducingpowersinastill

moreperfectform;thesebeingsofthedivinerealmmust
thereforebeprevioustoProvidenceandtopreference;allthat
existsintheorderofbeingmustlieforeverThereintheir
Intellectualmode.IfthisregimeistobecalledProvidenceit
mustbeinthesensethatbeforeouruniversethereexists,not
expressedintheouter,theIntellectualPrincipleofalltheAll,
itssourceandarchetype.
NowifthereisthusanIntellectualPrinciplebeforeallthings,
theirfoundingprinciple,thiscannotbeathinglyingsubjectto
chancemultiple,nodoubt,butaconcordance,orderedsoto
speakintooneness.Suchamultiplethecoordinationofall
particularsandconsistingofalltheReasonPrinciplesofthe
universegatheredintotheclosestunionthiscannotbeathing
ofchance,athing"happeningsotobe."Itmustbeofavery
differentnature,oftheverycontrarynature,separatedfromthe
otherbyallthedifferencebetweenreasonandreasonless
chance.AndiftheSourceisprecedenteventothis,itmustbe
continuouswiththisreasonedsecondarysothatthetwobe
correspondent;thesecondarymustparticipateintheprior,be
anexpressionofitswill,beapowerofit:thathighertherefore
[asabovetheorderingofreason]iswithoutpartorinterval
[impliedbyreasonedarrangement],isaoneallReason
Principle,onenumber,aOnegreaterthanitsproduct,more
powerful,havingnohigherorbetter.ThustheSupremecan
deriveneitheritsbeingnorthequalityofitsbeing.God
Himself,therefore,iswhatHeis,selfrelated,selftending;
otherwiseHebecomesoutwardtending,otherseekingwho
cannotbutbewhollyselfpoised.
18.SeekingHim,seeknothingofHimoutside;withinistobe
soughtwhatfollowsuponHim;Himselfdonotattempt.Heis,
Himself,thatouter,Hetheencompassmentandmeasureofall
things;orratherHeiswithin,attheinnermostdepth;theouter,
circlingroundHim,sotospeak,andwhollydependentupon
Him,isReasonPrincipleandIntellectualPrincipleorbecomes
IntellectualPrinciplebycontactwithHimandinthedegreeof
thatcontactanddependence;forfromHimittakesthebeing
whichmakesitIntellectualPrinciple.
Acirclerelatedinitspathtoacentremustbeadmittedtoowe
itsscopetothatcentre:ithassomethingofthenatureofthat
centreinthattheradiallinesconvergingonthatonecentral
pointassimilatetheirimpingingendstothatpointof
convergenceandofdeparture,thedominantofradiiand
terminals:theterminalsareofonenaturewiththecentre,
separatereproductionsofit,sincethecentreis,inacertain
sense,thetotalofterminalsandradiiimpingingateverypoint
uponit;theselinesrevealthecentre;theyarethedevelopment
ofthatundeveloped.

InthesamewaywearetotakeIntellectualPrincipleand
Being.ThiscombinedpowerspringsfromtheSupreme,an
outflowandasitweredevelopmentfromThatandremaining
dependentuponthatIntellectivenature,showingforthThat
which,inthepurityofitsoneness,isnotIntellectualPrinciple
sinceitisnoduality.Nomorethaninthecirclearethelinesor
circumferencetobeidentifiedwiththatCentrewhichisthe
sourceofboth:radiiandcircleareimagesgivenforthby
indwellingpowerand,asproductsofacertainvigourinit,not
cutofffromit.
ThustheIntellectivepowercirclesinitsmultipleunityaround
theSupremewhichstandstoitasarchetypetoimage;the
imageinitsmovementroundaboutitspriorhasproducedthe
multiplicitybywhichitisconstitutedIntellectualPrinciple:
thatpriorhasnomovement;itgeneratesIntellectualPrinciple
byitssheerwealth.
Suchapower,authorofIntellectualPrinciple,authorofbeing
howdoesitlenditselftochance,tohazard,toany"Soit
happened"?
WhatispresentinIntellectualPrincipleispresent,thoughina
fartranscendentmode,intheOne:soinalightdiffusedafar
fromonelightshiningwithinitself,thediffusedisvestige,the
sourceisthetruelight;butIntellectualPrinciple,thediffused
andimagelight,isnotdifferentinkindfromitsprior;anditis
notathingofchancebutateverypointisreasonandcause.
TheSupremeiscauseofthecause:itiscausepreeminently,
causeascontainingcauseinthedeepestandtruestmode;forin
itlietheIntellectivecauseswhicharetobeunfoldedfromit,
authorasitisnotofthechancemadebutofwhatthedivine
willed:andthiswillingwasnotapartfromreason,wasnotin
therealmofhazardandofwhathappenedtopresentitself.
ThusPlato,seekingthebestaccountofthenecessaryand
appropriate,saystheyarefarremovedfromhazardandthat
whatexistsiswhatmustexist:ifthustheexistenceisasitmust
beitdoesnotexistwithoutreason:ifitsmannerofbeingisthe
fitting,itistheutterlyselfdisposingincomparisonwithits
sequentsand,beforethat,inregardtoitself:thusitisnot"asit
happenedtobe"butasitwilledtobe:allthis,onthe
assumptionthatGodwillswhatshouldbeandthatitis
impossibletoseparaterightfromrealizationandthatthis
NecessaryisnottoGodanoutsidethingbutis,itself,Hisfirst
Activitymanifestingoutwardlyintheexactlyrepresentative
form.ThuswemustspeakofGodsincewecannottellHimas
wewould.

19.StirredtotheSupremebywhathasbeentold,amanmust
strivetopossessitdirectly;thenhetoowillsee,thoughstill
unabletotellitashewouldwish.
OneseeingThatasitreallyiswilllayasideallreasoningupon
itandsimplystateitastheselfexistent;suchthatifithad
essencethatessencewouldbesubjecttoitand,sotospeak,
derivedfromit;nonethathasseenwoulddaretotalkofits
"happeningtobe,"orindeedbeabletoutterword.Withallhis
couragehewouldstandastounded,unableatanyventureto
speakofThis,withthevisioneverywherebeforetheeyesof
thesoulsothat,lookwhereonemay,thereitisseenunlessone
deliberatelylookaway,ignoringGod,thinkingnomoreupon
Him.SowearetounderstandtheBeyondEssencedarkly
indicatedbytheancients:isnotmerelythatHegenerated
EssencebutthatHeissubjectneithertoEssencenorto
Himself;HisessenceisnotHisPrinciple;HeisPrincipleto
EssenceandnotforHimselfdidHemakeit;producingitHe
leftitoutsideofHimself:Hehadnoneedofbeingwho
broughtittobe.ThusHismakingofbeingisno"actionin
accordancewithHisbeing."
20.ThedifficultywillberaisedthatGodwouldseemtohave
existedbeforethuscomingintoexistence;ifHemakes
Himself,theninregardtotheselfwhichHemakesHeisnot
yetinbeingandasmakerHeexistsbeforethisHimselfthus
made.
TheansweristhatweutterlymustnotspeakofHimasmade
butsheerlyasmaker;themakingmustbetakenasabsolved
fromallelse;nonewexistenceisestablished;theActhereis
notdirectedtoanachievementbutisGodHimselfunalloyed:
hereisnodualitybutpureunity.Letnoonesuspectusof
assertingthatthefirstActivityiswithoutEssence;onthe
contrarytheActivityistheveryreality.Tosupposeareality
withoutactivitywouldbetomakethePrincipleofall
principlesdeficient;thesupremelycompletebecomes
incomplete.TomaketheActivitysomethingsuperaddedtothe
essenceistoshattertheunity.IfthenActivityisamoreperfect
thingthanessenceandtheFirstisallperfect,thentheActivity
istheFirst.
Byhavingacted,HeiswhatHeisandthereisnoquestionof
"existingbeforebringingHimselfintoexistence";whenHe
actedHewasnotinsomestatethatcouldbedescribedas
"beforeexisting."Hewasalreadyexistententirely.
NowassuredlyanActivitynotsubjectedessenceisutterlyfree;
God'sselfhood,then,isofhisownAct.Ifhisbeinghastobe
ensuredbysomethingelse,Heisnolongertheselfexistent

First:ifitbetruetosaythatHeishisowncontainer,thenHe
inductsHimself;forallthatHecontainsishisownproduction
fromthebeginningsincefromthebeginningHecausedthe
beingofallthatbynatureHecontains.
IftherehadbeenamomentfromwhichHebegantobe,it
wouldbepossibleasserthisselfmakingintheliteralsense;
but,sincewhatHeisHeisfrombeforealltime,hisself
makingistobeunderstoodassimultaneouswithHimself;the
beingisoneandthesamewiththemakingandeternal"coming
intoexistence."
Thisisthesourcealsoofhisselfdisposalstrictlyapplicableif
therewereaduality,butconveying,inthecaseofaunity,a
disposingwithoutadisposed,anabstractdisposing.Buthowa
disposerwithnothingtodispose?Inthatthereisherea
disposerlookingtoapriorwhenthereisnone:sincethereisno
prior,ThisistheFirstbutaFirstnotinorderbutin
sovereignty,inpowerpurelyselfcontrolled.Purely;then
nothingcanbeTherethatisunderanyexternaldisposition;all
inGodisselfwilling.Whatthenisthereofhiscontentthatis
notHimself,whatthatisnotinAct,whatnothiswork?
ImagineinHimanythingnotofhisActandatonceHis
existenceceasestobepure;Heisnotselfdisposing,notall
powerful:inthatatleastofwhosedoingHeisnotmasterHe
wouldbeimpotent.
21.CouldHethenhavemadeHimselfotherwisethanasHe
did?
IfHecouldwemustdenyHimthepowertoproducegoodness
forHecertainlycannotproduceevil.Power,There,isno
produceroftheinapt;itisthatsteadfastconstantwhichismost
decidedlypowerbyinabilitytodepartfromunity:abilityto
producetheinaptinabilitytoholdbythefitting;thatself
makingmustbedefiniteonceforallsinceitistheright;
besides,whocouldupsetwhatismadebythewillofGodand
isitselfthatwill?
ButwhencedoesHedrawthatwillseeingthatessence,source
ofwill,isinactiveinHim?
Thewillwasincludedintheessence;theywereidentical:or
wastheresomething,thiswillforinstance,notexistingin
Him?Allwaswill,nothingunwilledinHim.Thereisthen
nothingbeforethatwill:Godandwillwereprimallyidentical.
God,therefore,iswhatHewilled,issuchasHewilled;andall
thatensueduponthatwillingwaswhatthatdefinitewilling
engendered:butitengenderednothingnew;allexistedfrom

thefirst.
Asforhis"selfcontaining,"thisrightlyunderstoodcanmean
onlythatalltherestismaintainedinvirtueofHimbymeansof
acertainparticipation;alltracesbacktotheSupreme;God
Himself,selfexistingalways,needsnocontaining,no
participating;allinHimbelongstoHimorratherHeneeds
nothingfromtheminordertobeingHimself.
WhenthereforeyouseektostateortoconceiveHim,putall
elseaside;abstractingall,keepsolelytoHim;seethatyouadd
nothing;besurethatyourtheoryofGoddoesnotlessenHim.
EvenyouareabletotakecontactwithSomethinginwhich
thereisnomorethanThatThingitselftoaffirmandknow,
Somethingwhichliesawayaboveallandisitaloneveritably
free,subjectnoteventoitsownlaw,solelyandessentially
ThatOneThing,whileallelseisthingandsomethingadded.

EnneadVI
Ninthtractate:Onthegood,ortheone
WrittenbyPlotinus,253270A.D.
1.Itisinvirtueofunitythatbeingsarebeings.
Thisisequallytrueofthingswhoseexistenceisprimalandof
allthatareinanydegreetobenumberedamongbeings.What
couldexistatallexceptasonething?Deprivedofunity,a
thingceasestobewhatitiscalled:noarmyunlessasaunity:a
chorus,aflock,mustbeonething.Evenhouseandship
demandunity,onehouse,oneship;unitygone,neitherremains
thusevencontinuousmagnitudescouldnotexistwithoutan
inherentunity;breakthemapartandtheirverybeingisaltered
inthemeasureofthebreachofunity.
Takeplantandanimal;thematerialformstandsaunity;fallen
fromthatintoalitteroffragments,thethingshavelosttheir
being;whatwasisnolongerthere;itisreplacedbyquiteother
thingsasmanyothers,precisely,aspossessunity.
Health,similarly,istheconditionofabodyactingasaco
ordinateunity.Beautyappearswhenlimbsandfeaturesare
controlledbythisprinciple,unity.Moralexcellenceisofasoul
actingasaconcordanttotal,broughttounity.
Comethustosoulwhichbringsalltounity,making,

moulding,shaping,rangingtoorderthereisatemptationto
say"Soulisthebestowerofunity;soulthereforeistheunity."
Butsoulbestowsothercharacteristicsuponmaterialthingsand
yetremainsdistinctfromitsgift:shape,IdealFormandthe
restarealldistinctfromthegivingsoul;so,clearly,withthis
giftofunity;soultomakethingsunitieslooksoutuponthe
unityjustasitmakesmanbylookinguponMan,realizingin
themantheunitybelongingtoMan.
Anythingthatcanbedescribedasaunityissointheprecise
degreeinwhichitholdsacharacteristicbeing;thelessormore
thedegreeofthebeing,thelessormoretheunity.Soul,while
distinctfromunity'sveryself,isathingofthegreaterunityin
proportionasitisofthegreater,theauthentic,being.Absolute
unityitisnot:itissoulandonesoul,theunityinsomesensea
concomitant;therearetwothings,soulandsoul'sunityasthere
isbodywithbody'sunity.Thelooseraggregates,suchasa
choir,arefurthestfromunity,themorecompactarethenearer;
soulisneareryetbutstillaparticipant.
Issoultobeidentifiedwithunityonthegroundthatunlessit
wereonethingitcouldnotbesoul?No;unityisequally
necessarytoeveryotherthing,yetunitystandsdistinctfrom
them;bodyandunityarenotidentical;body,too;isstilla
participant.
Besides,thesoul,eventhecollectivesoulforallitsabsenceof
part,isamanifold:ithasdiversepowersreasoning,desiring,
perceivingallheldtogetherbythischainofunity.Itselfa
unity,soulconfersunity,butalsoacceptsit.
2.Itmaybesuggestedthat,whileintheunitiesofthepartial
ordertheessenceandtheunityaredistinct,yetincollective
existence,inRealBeing,theyareidentical,sothatwhenwe
havegraspedBeingweholdunity;RealBeingwouldcoincide
withUnity.Thus,takingtheIntellectualPrincipleasEssential
Being,thatprincipleandtheUnityAbsolutewouldbeatonce
PrimalBeingandPureUnity,purveying,accordingly,tothe
restofthingssomethingofBeingandsomething,in
proportion,oftheunitywhichisitself.
Thereisnothingwithwhichtheunitywouldbemoreplausibly
identifiedthanwithBeing;eitheritisBeingasagivenmanis
manoritwillcorrespondtotheNumberwhichrulesinthe
realmoftheparticular;itwillbeanumberapplyingtoa
certainuniquethingasthenumbertwoappliestoothers.
NowifNumberisathingamongthings,thenclearlysothis
unitymustbe;wewouldhavetodiscoverwhatthingofthings
itis.IfNumberisnotathingbutanoperationofthemind

movingouttoreckon,thentheunitywillnotbeathing.
Wefoundthatanythinglosingunitylosesitsbeing;weare
thereforeobligedtoenquirewhethertheunityinparticularsis
identicalwiththebeing,andunityabsoluteidenticalwith
collectivebeing.
Nowthebeingoftheparticularisamanifold;unitycannotbea
manifold;theremustthereforebeadistinctionbetweenBeing
andUnity.Thusamanisatonceareasoninglivingbeingand
atotalofparts;hisvarietyisheldtogetherbyhisunity;man
thereforeandunityaredifferentmanathingofpartsagainst
unitypartless.MuchmoremustCollectiveBeing,ascontainer
ofallexistence,beamanifoldandthereforedistinctfromthe
unityinwhichitisbutparticipant.
Again,CollectiveBeingcontainslifeandintelligenceitisno
deadthingandso,oncemore,isamanifold.
IfBeingisidenticalwithIntellectualPrinciple,evenatthatit
isamanifold;allthemoresowhencountistakenoftheIdeal
Formsinit;fortheIdea,particularorcollective,is,afterall,a
numerableagglomerationwhoseunityisthatofakosmos.
Aboveall,unityisTheFirst:butIntellectualPrinciple,Ideas
andBeing,cannotbeso;foranymemberoftherealmof
Formsisanaggregation,acompound,andthereforesince
componentsmustprecedetheircompoundisalater.
OtherconsiderationsalsogotoshowthattheIntellectual
PrinciplecannotbetheFirst.Intellectmustbeabovethe
IntellectualAct:atleastinitshigherphase,thatnotconcerned
withtheouteruniverse,itmustbeintentuponitsPrior;its
introversionisaconversionuponthePrinciple.
ConsideredasatonceThinkerandObjectofitsThought,itis
dual,notsimplex,notTheUnity:consideredaslooking
beyonditself,itmustlooktoabetter,toaprior:looking
simultaneouslyuponitselfanduponitsTranscendent,itis,
oncemore,notaFirst.
ThereisnootherwayofstatingIntellectualPrinciplethanas
thatwhich,holdingitselfinthepresenceofTheGoodandFirst
andlookingtowardsThat,isselfpresentalso,selfknowing
andKnowingitselfasAllBeing:thusmanifold,itisfarfrom
beingTheUnity.
Insum:TheUnitycannotbethetotalofbeings,forsoits
onenessisannulled;itcannotbetheIntellectualPrinciple,for
soitwouldbethattotalwhichtheIntellectualPrincipleis;nor

isitBeing,forBeingisthemanifoldofthings.
3.WhatthenmustTheUnitybe,whatnatureisleftforit?
Nowonderthattostateitisnoteasy;evenBeingandFormare
noteasy,thoughwehaveaway,anapproachthroughthe
Ideas.
Thesoulormindreachingtowardstheformlessfindsitself
incompetenttograspwherenothingboundsitortotake
impressionwheretheimpingingrealityisdiffuse;insheer
dreadofholdingtonothingness,itslipsaway.Thestateis
painful;oftenitseeksreliefbyretreatingfromallthis
vaguenesstotheregionofsense,theretorestasonsolid
ground,justasthesightdistressedbytheminuterestswith
pleasureonthebold.
Soulmustseeinitsownway;thisisbycoalescence,
unification;butinseekingthustoknowtheUnityitis
preventedbythatveryunificationfromrecognisingthatithas
found;itcannotdistinguishitselffromtheobjectofthis
intuition.Nonetheless,thisisouroneresourceifour
philosophyistogiveusknowledgeofTheUnity.
Weareinsearchofunity;wearetocometoknowthe
principleofall,theGoodandFirst;thereforewemaynotstand
awayfromtherealmofFirstsandlieprostrateamongthelasts:
wemuststrikeforthoseFirsts,risingfromthingsofsense
whicharethelasts.Clearedofallevilinourintentiontowards
TheGood,wemustascendtothePrinciplewithinourselves;
frommany,wemustbecomeone;onlysodoweattainto
knowledgeofthatwhichisPrincipleandUnity.Weshape
ourselvesintoIntellectualPrinciple;wemakeoveroursoulin
trusttoIntellectualPrincipleandsetitfirmlyinThat;thus
whatThatseesthesoulwillwakentosee;itisthroughthe
IntellectualPrinciplethatwehavethisvisionofTheUnity;it
mustbeourcaretobringovernothingwhateverfromsense,to
allownothingevenofsoultoenterintoIntellectualPrinciple:
withIntellectpure,andwiththesummitofIntellect,weareto
seetheAllPure.
Ifquesterhastheimpressionofextensionorshapeormass
attachingtoThatNaturehehasnotbeenledbyIntellectual
Principlewhichisnotoftheordertoseesuchthings;the
activityhasbeenofsenseandofthejudgementfollowingupon
sense:onlyIntellectualPrinciplecaninformusofthethingsof
itsscope;itscompetenceisuponitspriors,itscontentandits
issue:butevenitscontentisoutsideofsense;andstillpurer,
stilllesstouchedbymultiplicity,areitspriors,orratherits
Prior.

TheUnity,then,isnotIntellectualPrinciplebutsomething
higherstill:IntellectualPrincipleisstillabeingbutthatFirstis
nobeingbutprecedenttoallBeing;itcannotbeabeing,fora
beinghaswhatwemaycalltheshapeofitsrealitybutThe
Unityiswithoutshape,evenshapeIntellectual.
Generativeofall,TheUnityisnoneofall;neitherthingnor
quantitynorqualitynorintellectnorsoul;notinmotion,notat
rest,notinplace,notintime:itistheselfdefined,uniquein
formor,better,formless,existingbeforeFormwas,or
MovementorRest,allofwhichareattachmentsofBeingand
makeBeingthemanifolditis.
Buthow,ifnotinmovement,canitbeotherwisethanatrest?
Theansweristhatmovementandrestarestatespertainingto
Being,whichnecessarilyhasoneortheotherorboth.Besides,
anythingatrestmustbesoinvirtueofRestassomething
distinct:Unityatrestbecomesthegroundofanattributeandat
onceceasestobeasimplex.
Note,similarly,that,whenwespeakofthisFirstasCause,we
areaffirmingsomethinghappeningnottoitbuttous,thefact
thatwetakefromthisSelfEnclosed:strictlyweshouldput
neitheraThisnoraThattoit;wehover,asitwere,aboutit,
seekingthestatementofanexperienceofourown,sometimes
nearingthisReality,sometimesbaffledbytheenigmainwhich
itdwells.
4.Themainpartofthedifficultyisthatawarenessofthis
PrinciplecomesneitherbyknowingnorbytheIntellectionthat
discoverstheIntellectualBeingsbutbyapresenceoverpassing
allknowledge.Inknowing,soulormindabandonsitsunity;it
cannotremainasimplex:knowingistakingaccountofthings;
thataccountingismultiple;themind,thusplunginginto
numberandmultiplicity,departsfromunity.
Ourwaythentakesusbeyondknowing;theremaybeno
wanderingfromunity;knowingandknowablemustallbeleft
aside;everyobjectofthought,eventhehighest,wemustpass
by,forallthatisgoodislaterthanThisandderivesfromThis
asfromthesunallthelightoftheday.
"Nottobetold;nottobewritten":inourwritingandtellingwe
arebuturgingtowardsit:outofdiscussionwecalltovision:to
thosedesiringtosee,wepointthepath;ourteachingisofthe
roadandthetravelling;theseeingmustbetheveryactofone
thathasmadethischoice.
Therearethosethathavenotattainedtosee.Thesoulhasnot

cometoknowthesplendourThere;ithasnotfeltandclutched
toitselfthatlovepassionofvisionknowntolovercometorest
whereheloves.Orstruckperhapsbythatauthenticlight,all
thesoullitbythenearnessgained,wehavegoneweighted
frombeneath;thevisionisfrustrate;weshouldgowithout
burdenandwegocarryingthatwhichcanbutkeepusback;
wearenotyetmadeoverintounity.
FromnoneisthatPrincipleabsentandyetfromall:present,it
remainsabsentsavetothosefittoreceive,disciplinedinto
someaccordance,abletotouchitcloselybytheirlikenessand
bythatkindredpowerwithinthemselvesthroughwhich,
remainingasitwaswhenitcametothemfromtheSupreme,
theyareenabledtoseeinsofarasGodmayatallbeseen.
Failuretoattainmaybeduetosuchimpedimentortolackof
theguidingthoughtthatestablishestrust;impedimentwemust
chargeagainstourselvesandstrivebyentirerenunciationto
becomeemancipate;wherethereisdistrustforlackof
convincingreason,furtherconsiderationsmaybeapplied:
5.Thosetowhomexistencecomesaboutbychanceand
automaticactionandisheldtogetherbymaterialforceshave
driftedfarfromGodandfromtheconceptofunity;wearenot
hereaddressingthembutonlysuchasacceptanothernature
thanbodyandhavesomeconceptionofsoul.
Soulmustbesoundedtothedepths,understoodasan
emanationfromIntellectualPrincipleandasholdingitsvalue
byaReasonPrinciplethenceinfused.NextthisIntellectmust
beapprehended,anIntellectotherthanthereasoningfaculty
knownastherationalprinciple;withreasoningwearealready
intheregionofseparationandmovement:oursciencesare
ReasonPrincipleslodgedinsoulormind,havingmanifestly
acquiredtheircharacterbythepresenceinthesoulof
IntellectualPrinciple,sourceofallknowing.
ThuswecometoseeIntellectualPrinciplealmostasanobject
ofsense:theIntellectualKosmosisperceptibleasstanding
abovesoul,fathertosoul:weknowIntellectualPrincipleas
themotionless,notsubjecttochange,containing,wemust
think,allthings;amultiplebutatonceindivisibleand
comportingdifference.ItisnotdiscriminateasaretheReason
Principles,whichcaninfactbeknownonebyone:yetits
contentisnotaconfusion;everyitemstandsforthdistinctly,
justasinasciencetheentirecontentholdsasanindivisible
andyeteachitemisaselfstandingverity.
NowapluralitythusconcentratedliketheIntellectualKosmos
iscloseuponTheFirstandreasoncertifiesitsexistenceas

surelyasthatofsoulyet,thoughofhighersovereigntythan
soul,itisnotTheFirstsinceitisnotaunity,notsimplexas
unity,principleoverallmultiplicity,mustbe.
BeforeitthereisThatwhichmusttranscendthenoblestofthe
thingsofBeing:theremustbeapriortothisPrinciplewhich
aimingtowardsunityisyetnotunitybutathinginunity's
likeness.Fromthishighestitisnotsundered;ittooisself
present:soclosetotheunity,itcannotbearticulated:andyetit
isaprinciplewhichinsomemeasurehasdaredsecession.
ThatawesomePrior,TheUnity,isnotabeing,forsoitsunity
wouldbevestedinsomethingelse:strictlynonameisapttoit,
butsincenameitwemustthereisacertainroughfitnessin
designatingitasunitywiththeunderstandingthatitisnotthe
unityofsomeotherthing.
Thusiteludesourknowledge,sothatthenearerapproachtoit
isthroughitsoffspring,Being:weknowitascauseof
existencetoIntellectualPrinciple,asfountofallthatisbest,as
theefficacywhich,selfperduringandundiminishing,
generatesallbeingsandisnottobecountedamongtheseits
derivatives,toallofwhichitmustbeprior.
ThiswecanbutnameTheUnity,indicatingittoeachotherby
adesignationthatpointstotheconceptofitspartlessnesswhile
weareinrealitystrivingtobringourownmindstounity.We
arenottothinkofsuchunityandpartlessnessasbelongto
pointormonad;theveritableunityisthesourceofallsuch
quantitywhichcouldnotexistunlessfirstthereexistedBeing
andBeing'sPrior:wearenot,then,tothinkintheorderof
pointandmonadbuttousetheseintheirrejectionof
magnitudeandpartitionassymbolsforthehigherconcept.
6.Inwhatsense,then,doweassertthisUnity,andhowisitto
beadjustedtoourmentalprocesses?
Itsonenessmustnotbeentitledtothatofmonadandpoint:for
thesethemindabstractsextensionandnumericalquantityand
restsupontheveryminutestpossible,endingnodoubtinthe
partlessbutstillinsomethingthatbeganasapartibleandis
alwayslodgedinsomethingotherthanitself.TheUnitywas
neverinanyotherandneverbelongedtothepartible:norisits
impartibilitythatofextrememinuteness;onthecontraryitis
greatbeyondanything,greatnotinextensionbutinpower,
sizelessbyitsverygreatnessasevenitsimmediatesequents
areimpartiblenotinmassbutinmight.Wemustthereforetake
theUnityasinfinitenotinmeasurelessextensionornumerable
quantitybutinfathomlessdepthsofpower.

ThinkofTheOneasMindorasGod,youthinktoomeanly;
usealltheresourcesofunderstandingtoconceivethisUnity
and,again,itismoreauthenticallyonethanGod,eventhough
youreachforGod'sunitybeyondtheunitythemostperfect
youcanconceive.ForThisisutterlyaselfexistent,withno
concomitantwhatever.Thisselfsufficingistheessenceofits
unity.Somethingtheremustbesupremelyadequate,
autonomous,alltranscending,mostutterlywithoutneed.
Anymanifold,anythingbeneathTheUnity,isdependent;
combinedfromvariousconstituents,itsessentialnaturegoesin
needofunity;butunitycannotneeditself;itstandsunity
accomplished.Again,amanifolddependsuponallitsfactors;
andfurthermoreeachofthosefactorsinturnasnecessarily
inboundwiththerestandnotselfstandingsetsupasimilar
needbothtoitsassociatesandtothetotalsoconstituted.
ThesovranlyselfsufficingprinciplewillbeUnityAbsolute,
foronlyinthisUnityisthereanatureaboveallneed,whether
withinitselforinregardtotherestofthings.Unityseeks
nothingtowardsitsbeingoritswellbeingoritssafeholdupon
existence;causetoall,howcanitacquireitscharacteroutside
ofitselforknowanygoodoutside?Thegoodofitsbeingcan
benoborrowing:ThisisTheGood.Norhasitstation;itneeds
nostandinggroundasifinadequatetoitsownsustaining;what
callsforsuchunderproppingisthesoulless,somematerial
massthatmustbebasedorfall.Thisisbasetoall,causeof
universalexistenceandoforderedstation.Allthatdemands
placeisinneed;aFirstcannotgoinneedofitssequents:all
needisefforttowardsafirstprinciple;theFirst,principleto
all,mustbeutterlywithoutneed.IftheUnitybeseeking,it
mustinevitablybeseekingtobesomethingotherthanitself;it
isseekingitsowndestroyer.Whatevermaybesaidtobein
needofagoodisneedingapreserver;nothingcanbeagoodto
TheUnity,therefore.
Neithercanithavewilltoanything;itisaBeyondGood,not
eventoitselfagoodbuttosuchbeingsonlyasmaybeof
qualitytohavepartwithit.NorhasitIntellection;thatwould
comportdiversity:norMovement;itispriortoMovementas
toIntellection.
TowhatcoulditsIntellectionbedirected?Toitself?Butthat
wouldimplyapreviousignorance;itwouldbedependentupon
thatIntellectioninordertoknowledgeofitself;butitisthe
selfsufficing.Yetthisabsenceofselfknowingdoesnot
comportignorance;ignoranceisofsomethingoutsidea
knowerignorantofaknowablebutintheSolitarythereis
neitherknowingnoranythingunknown.Unity,selfpresent,it
hasnoneedofselfintellection:indeedthis"selfpresence"

werebetterleftout,themoresurelytopreservetheunity;we
musteliminateallknowingandallassociation,allintellection
whetherinternalorexternal.Itisnottobethoughofashaving
butasbeingIntellection;Intellectiondoesnotitselfperform
theintellectiveactbutisthecauseoftheactinsomethingelse,
andcauseisnottobeidentifiedwithcaused:mostassuredly
thecauseofallisnotathingwithinthatall.
ThisPrincipleisnot,therefore,tobeidentifiedwiththegood
ofwhichitisthesource;itisgoodintheuniquemodeofbeing
TheGoodaboveallthatisgood.
7.Ifthemindreelsbeforesomethingthusalientoallweknow,
wemusttakeourstandonthethingsofthisrealmandstrive
thencetosee.But,inthelooking,bewareofthrowingoutward;
thisPrincipledoesnotlieawaysomewhereleavingtherest
void;tothoseofpowertoreach,itispresent;totheinapt,
absent.Inourdailyaffairswecannotholdanobjectinmindif
wehavegivenourselveselsewhere,occupieduponsomeother
matter;thatverythingmustbebeforeustobetrulytheobject
ofobservation.Soherealso;preoccupiedbytheimpressof
somethingelse,wearewithheldunderthatpressurefrom
becomingawareofTheUnity;amindgrippedandfastenedby
somedefinitethingcannottaketheprintoftheverycontrary.
AsMatter,itisagreed,mustbevoidofqualityinorderto
acceptthetypesoftheuniverse,soandmuchmoremustthe
soulbekeptformlessifthereistobenoinfixedimpedimentto
preventitbeingbrimmedandlitbythePrimalPrinciple.
Insum,wemustwithdrawfromalltheextern,pointedwholly
inwards;noleaningtotheouter;thetotalofthingsignored,
firstintheirrelationtousandlaterintheveryidea;theselfput
outofmindinthecontemplationoftheSupreme;allthe
commercesocloselyTherethat,ifreportwerepossible,one
mightbecometoothersreporterofthatcommunion.
Suchconverse,wemaysuppose,wasthatofMinos,thence
knownastheFamiliarofZeus;andinthatmemoryhe
establishedthelawswhichreportit,enlargedtothattaskbyhis
visionThere.Some,ontheotherhand,therewillbetodisdain
suchcitizenservice,choosingtoremaininthehigher:these
willbethosethathaveseenmuch.
Godwereadisoutsideofnone,presentunperceivedtoall;
webreakawayfromHim,orratherfromourselves;whatwe
turnfromwecannotreach;astrayourselves,wecannotgoin
searchofanother;achilddistraughtwillnotrecogniseits
father;tofindourselvesistoknowoursource.
8.Everysoulthatknowsitshistoryisaware,also,thatits

movement,unthwarted,isnotthatofanoutgoingline;its
naturalcoursemaybelikenedtothatinwhichacircleturns
notuponsomeexternalbutonitsowncentre,thepointto
whichitowesitsrise.Thesoul'smovementwillbeaboutits
source;tothisitwillhold,poisedintenttowardsthatunityto
whichallsoulsshouldmoveandthedivinesoulsalwaysmove,
divineinvirtueofthatmovement;fortobeagodistobe
integralwiththeSupreme;whatstandsawayismanstill
multiple,orbeast.
Isthenthis"centre"ofoursoulsthePrincipleforwhichweare
seeking?
Wemustlookyetfurther:wemustadmitaPrincipleinwhich
allthesecentrescoincide:itwillbeacentrebyanalogywith
thecentreofthecircleweknow.Thesoulisnotacircleinthe
senseofthegeometricfigurebutinthatitatoncecontainsthe
PrimalNature[ascentre]andiscontainedbyit[as
circumference],thatitowesitsorigintosuchacentreandstill
morethatthesoul,uncontaminated,isaselfcontainedentity.
Inourpresentstatepartofourbeingweigheddownbythe
body,asonemighthavethefeetunderwaterwithalltherest
untouchedwebearourselvesaloftbythatintactpartand,in
that,holdthroughourowncentretothecentreofallthe
centres,justasthecentresofthegreatcirclesofasphere
coincidewiththatofthespheretowhichallbelong.Thuswe
aresecure.
Ifthesecircleswerematerialandnotspiritual,thelinkwiththe
centreswouldbelocal;theywouldlierounditwhereitlayat
somedistantpoint:sincethesoulsareoftheIntellectual,and
theSupremestillloftier,weunderstandthatcontactis
otherwiseprocured,thatisbythosepowerswhichconnect
IntellectualagentwithIntellectualObject;thisallthemore,
sincetheIntellectgraspstheIntellectualobjectbythewayof
similarity,identity,inthesurelinkofkindred.Materialmass
cannotblendintoothermaterialmass:unbodiedbeingsarenot
underthisbodilylimitation;theirseparationissolelythatof
otherness,ofdifferentiation;intheabsenceofotherness,itis
similarsmutuallypresent.
ThustheSupremeascontainingnoothernessiseverpresent
withus;wewithitwhenweputothernessaway.Itisnotthat
theSupremereachesouttousseekingourcommunion:we
reachtowardstheSupreme;itiswethatbecomepresent.We
arealwaysbeforeit:butwedonotalwayslook:thusachoir,
singingsetindueorderabouttheconductor,mayturnaway
fromthatcentretowhichallshouldattend:letitbutfacearight
anditsingswithbeauty,presenteffectively.Weareever

beforetheSupremecutoffisutterdissolution;wecanno
longerbebutwedonotalwaysattend:whenwelook,our
Termisattained;thisisrest;thisistheendofsingingill;
effectivelybeforeHim,weliftachoralsongfullofGod.
9.Inthischoiring,thesoullooksuponthewellspringofLife,
wellspringalsoofIntellect,beginningofBeing,fountofGood,
rootofSoul.Itisnotthatthesearepouredoutfromthe
Supremelesseningitasifitwereathingofmass.Atthatthe
emanantswouldbeperishable;buttheyareeternal;theyspring
fromaneternalprinciple,whichproducesthemnotbyits
fragmentationbutinvirtueofitsintactidentity:thereforethey
tooholdfirm;solongasthesunshines,solongtherewillbe
light.
Wehavenotbeencutaway;wearenotseparate,whatthough
thebodynaturehasclosedaboutustopressustoitself;we
breatheandholdourgroundbecausetheSupremedoesnot
giveandpassbutgivesonforever,solongasitremainswhat
itis.
OurbeingisthefullerforourturningThither;thisisour
prosperity;toholdaloofislonelinessandlessening.Hereisthe
soul'speace,outsideofevil,refugetakenintheplacecleanof
wrong;hereithasitsAct,itstrueknowing;hereitisimmune.
Hereisliving,thetrue;thatoftoday,alllivingapartfrom
Him,isbutashadow,amimicry.LifeintheSupremeisthe
nativeactivityofIntellect;invirtueofthatconverseitbrings
forthgods,bringsforthbeauty,bringsforthrighteousness,
bringsforthallmoralgood;forofallthesethesoulispregnant
whenithasbeenfilledwithGod.Thisstateisitsfirstandits
final,becausefromGoditcomes,itsgoodliesThere,and,
onceturnedtoGodagain,itiswhatitwas.Lifehere,withthe
thingsofearth,isasinking,adefeat,afailingofthewing.
ThatourgoodisThereisshownbytheveryloveinbornwith
thesoul;hencetheconstantlinkingoftheLoveGodwiththe
Psychesinstoryandpicture;thesoul,otherthanGodbut
sprungofHim,mustneedslove.SolongasitisThere,itholds
theheavenlylove;hereitsloveisthebaser;Therethesoulis
Aphroditeoftheheavens;here,turnedharlot,Aphroditeofthe
publicways:yetthesoulisalwaysanAphrodite.Thisisthe
intentionofthemythwhichtellsofAphrodite'sbirthandEros
bornwithher.
ThesoulinitsnaturelovesGodandlongstobeatonewith
Himinthenobleloveofadaughterforanoblefather;but
comingtohumanbirthandluredbythecourtshipsofthis
sphere,shetakesupwithanotherlove,amortal,leavesher
fatherandfalls.

Butonedaycomingtohatehershame,sheputsawaytheevil
ofearth,oncemoreseeksthefather,andfindsherpeace.
Thosetowhomallthisexperienceisstrangemayunderstand
bywayofourearthlylongingsandthejoywehaveinwinning
towhatwemostdesirerememberingalwaysthatherewhat
weloveisperishable,hurtful,thatourlovingisofmimicries
andturnsawrybecauseallwasamistake,ourgoodwasnot
here,thiswasnotwhatwesought;Thereonlyisourveritable
loveandTherewemayholditandbewithit,possessitinits
veritynolongersubmergedinalienflesh.Anythathaveseen
knowwhatIhaveinmind:thesoultakesanotherlifeasit
approachesGod;thusrestoreditfeelsthatthedispenseroftrue
lifeisTheretosee,thatnowwehavenothingtolookforbut,
farotherwise,thatwemustputasideallelseandrestinThis
alone,Thisbecome,Thisalone,alltheearthlyenvironment
doneaway,inhastetobefree,impatientofanybondholding
ustothebaser,sothatwithourbeingentirewemaycling
aboutThis,nopartinusremainingbutthroughitwehave
touchwithGod.
ThuswehaveallthevisionthatmaybeofHimandof
ourselves;butitisofaselfwroughttosplendour,brimmed
withtheIntellectuallight,becomethatverylight,pure,
buoyant,unburdened,raisedtoGodhoodor,better,knowingits
Godhood,allaflamethenbutcrushedoutoncemoreifit
shouldtakeupthediscardedburden.
10.Buthowcomesthesoulnottokeepthatground?
Becauseithasnotyetescapedwholly:buttherewillbethe
timeofvisionunbroken,theselfhinderednolongerbyany
hindranceofbody.Notthatthosehindrancesbesetthatinus
whichhasveritablyseen;itistheotherphaseofthesoulthat
suffersandthatonlywhenwewithdrawfromvisionandtake
toknowingbyproof,byevidence,bythereasoningprocesses
ofthementalhabit.Suchlogicisnottobeconfoundedwith
thatactofoursinthevision;itisnotourreasonthathasseen;
itissomethinggreaterthanreason,reason'sPrior,asfarabove
reasonastheveryobjectofthatthoughtmustbe.
InourselfseeingThere,theselfisseenasbelongingtothat
order,orratherwearemergedintothatselfinuswhichhasthe
qualityofthatorder.Itisaknowingoftheselfrestoredtoits
purity.Nodoubtweshouldnotspeakofseeing;butwecannot
helptalkingindualities,seenandseer,insteadof,boldly,the
achievementofunity.Inthisseeing,weneitherholdanobject
nortracedistinction;thereisnotwo.Themanischanged,no
longerhimselfnorselfbelonging;heismergedwiththe
Supreme,sunkenintoit,onewithit:centrecoincideswith

centre,foronthishigherplanethingsthattouchatallareone;
onlyinseparationisthereduality;byourholdingaway,the
Supremeissetoutside.Thisiswhythevisionbafflestelling;
wecannotdetachtheSupremetostateit;ifwehaveseen
somethingthusdetachedwehavefailedoftheSupremewhich
istobeknownonlyasonewithourselves.
11.ThisisthepurportofthatruleofourMysteries:Nothing
DivulgedtotheUninitiate:theSupremeisnottobemadea
commonstory,theholythingsmaynotbeuncoveredtothe
stranger,toanythathasnothimselfattainedtosee.Therewere
nottwo;beholderwasonewithbeheld;itwasnotavision
compassedbutaunityapprehended.Themanformedbythis
minglingwiththeSuprememustifheonlyremembercarry
itsimageimpresseduponhim:heisbecometheUnity,nothing
withinhimorwithoutinducinganydiversity;nomovement
now,nopassion,nooutlookingdesire,oncethisascentis
achieved;reasoningisinabeyanceandallIntellectionand
even,todaretheword,theveryself;caughtaway,filledwith
God,hehasinperfectstillnessattainedisolation;allthebeing
calmed,heturnsneithertothissidenortothat,noteven
inwardstohimself;utterlyrestinghehasbecomeveryrest.He
belongsnolongertotheorderofthebeautiful;hehasrisen
beyondbeauty;hehasoverpassedeventhechoirofthevirtues;
heislikeonewho,havingpenetratedtheinnersanctuary,
leavesthetempleimagesbehindhimthoughthesebecome
oncemorefirstobjectsofregardwhenheleavestheholies;for
Therehisconversewasnotwithimage,notwithtrace,butwith
theveryTruthintheviewofwhichalltherestisbutof
secondaryconcern.
There,indeed,itwasscarcelyvision,unlessofamode
unknown;itwasagoingforthfromtheself,asimplifying,a
renunciation,areachtowardscontactandatthesametimea
repose,ameditationtowardsadjustment.Thisistheonly
seeingofwhatlieswithintheholies:tolookotherwiseisto
fail.
Thingsherearesigns;theyshowthereforetothewiser
teachershowthesupremeGodisknown;theinstructedpriest
readingthesignmayentertheholyplaceandmakerealthe
visionoftheinaccessible.
Eventhosethathaveneverfoundentrymustadmitthe
existenceofthatinvisible;theywillknowtheirsourceand
Principlesincebyprincipletheyseeprincipleandarelinked
withit,byliketheyhavecontactwithlikeandsotheygraspall
ofthedivinethatlieswithinthescopeofmind.Untilthe
seeingcomestheyarestillcravingsomething,thatwhichonly
thevisioncangive;thisTerm,attainedonlybythosethathave

overpassedall,istheAllTranscending.
Itisnotinthesoul'snaturetotouchutternothingness;the
lowestdescentisintoeviland,sofar,intononbeing:butto
utternothing,never.Whenthesoulbeginsagaintomount,it
comesnottosomethingalienbuttoitsveryself;thus
detached,itisnotinnothingnessbutinitself;selfgathereditis
nolongerintheorderofbeing;itisintheSupreme.
Thereisthusaconverseinvirtueofwhichtheessentialman
outgrowsBeing,becomesidenticalwiththeTranscendentof
Being.Theselfthuslifted,weareinthelikenessofthe
Supreme:iffromthatheightenedselfwepassstillhigher
imagetoarchetypewehavewontheTermofallour
journeying.Fallenbackagain,weawakenthevirtuewithin
untilweknowourselvesallorderoncemore;oncemoreweare
lightenedoftheburdenandmovebyvirtuetowards
IntellectualPrincipleandthroughtheWisdominThattothe
Supreme.
Thisisthelifeofgodsandofthegodlikeandblessedamong
men,liberationfromthealienthatbesetsushere,alifetaking
nopleasureinthethingsofearth,thepassingofsolitaryto
solitary.
THEEND.