11. Since there is a Soul which reasons upon the right and good – for reasoning is an enquiry into the rightness and goodness of this rather than that – there must exist some permanent Right, the source and foundation of this reasoning in our soul; how, else, could any such discussion be held? Further, since the soul’s attention to these matters is intermittent, there must be within us an Intellectual-Principle acquainted with that Right not by momentary act but in permanent possession. Similarly there must be also the principle of this principle, its cause, God. This Highest cannot be divided and allotted, must remain intangible but not bound to space, it may be present at many points, wheresoever there is anything capable of accepting one of its manifestations; thus a centre is an independent unity; everything within the circle has its term at the centre; and to the centre the radii bring each their own. Within our nature is such a centre by which we grasp and are linked and held; and those of us are firmly in the Supreme whose collective tendency is There.
MacKenna: Tratado 10,11 (V,1,11) — A alma individual tem nela mesma o Intelecto e o Uno
- Anciãos – Antigos
- Bouillet: Tratado 10 (V, 1) – DES TROIS HYPOSTASES PRINCIPALES
- Crouzel (OP:20-21) – esquecimento de Deus enquanto Pai
- Enéada V, 1 – Sobre as três hipóstases que têm nível de princípios
- Enéada V, 1, 1: A alma deve se conhecer a si mesma para reencontrar “o deus que é seu pai”
- Enéada V, 1, 10: Toda alma individual guarda nela mesma uma imagem das três hipóstases
- Enéada V, 1, 11: A alma individual tem nela mesma o Intelecto e o Uno
- Enéada V, 1, 12: Se nossa alma possui “coisas tão grandes”, porque permanece frequentemente inerte e inativa?
- Enéada V, 1, 2: A natureza da alma do mundo e sua atividade
- Enéada V, 1, 3: O Intelecto engendra a Alma e lhe é ao mesmo tempo superior e anterior