FIFTH ENNEAD, BOOK SIXTH.
The Superessential Principle Does Not Think; Which is the First Thinking Principle, and Which is the Second?
BY THINKING, INTELLIGENCE PASSES FROM UNITY TO DUALITY.
1. One may think oneself, or some other object. What thinks itself falls least into the duality (inherent to thought). That which thinks some other object approaches identity less; for though it contain what it contemplates, it nevertheless differs therefrom (by its nature). On the contrary, the principle that thinks ; itself is not, by its nature, separated from the object thought. It contemplates itself, because it is intimately united to itself; the thinking subject, and the object thought form but a single being within it, or, it thus becomes two, while it is only one. It thinks in a superior manner, because it possesses what it thinks; it occupies the first rank as thinking principle, because the thinking principle must simultaneously be unity and duality. If it were not unity, it would think some object other than itself; it would no longer be the first thinking principle. Indeed, that which thinks an object other than itself could not be the first thinking principle, since it does not think the object of its thought as belonging to its essence; and, consequently, it does not think itself. If, on the contrary, the thinking principle possess the object, if it be thought as belonging to its “being” (or nature).then the two terms of the thought (the object and the subject), will be identical. The thinking principle, therefore, implies unity and duality simultaneously; for unless it join duality to unity, it will have nothing to think, and, consequently, it will not think. It must, therefore, be simple, and not simple simultaneously. We better understand the necessity of this double condition when, starting from the Soul, we rise to intelligence, for within the latter it is easier to distinguish the subject from the object, and to grasp its duality. We may imagine two lights of which the one, the soul herself, is less brilliant, and jrfe may then posit as equal the light that sees and the light that is seen. Both of them, having nothing further that distinguishes them, will form but a single thing, which thinks by virtue of its duality, and which sees by virtue of its unity. Here by reason (which is the characteristic faculty of the soul), we have passed from duality to unity. But, while thinking, intelligence passes from unity to duality; it becomes, or rather is, duality, because it thinks; and is one, because it thinks itself.
A SUPRA-THINKING PRINCIPLE IS NECESSARY TO THE WORKING OF INTELLIGENCE.
2. Since we have distinguished two principles, the one which is the first thinking principle (the Intelligence), and the other which is the second (the Soul), the Principle superior to the first thinking principle must itself not think. In order to think, it would have to be Intelligence; to be Intelligence, it would have to think an object; to be the first thinking principle, it would have to contain this object. Now it is not necessary that every intelligible entity should possess intelligence, and should think; otherwise it would not only be intelligible, but even Intelligence; being thus dual, it would not be the first. On the other hand, intelligence cannot subsist, if there be not a purely intelligible nature (“being”), which is intelligible for Intelligence, but which in itself should be neither intelligence nor intelligible. Indeed, that which is intelligible must be intelligible for something else. As to Intelligence, its power is quite vain, if it does not perceive and does not grasp the intelligible that it thinks; for it cannot think, if it have no object to think; and it is perfect only when it possesses this. Now, before thinking, it must by itself be perfect by nature (“being”). Therefore, the principle through which intelligence is perfect must itself be what it is before it thinks; consequently, it has no need to think, since, before thinking, it suffices to itself. It will, therefore, not think.
THE FIRST THINKING PRINCIPLE IS THE SECOND PRINCIPLE.
Therefore, the FirsFirst principle (the One) does not think; the second (Intelligence) is the first thinking principle; the third (the Soul) is the second thinking principle. If the firsfirst Principle thought, it would possess an attribute; consequently, instead of occupying the first rank, it would occupy only the second; instead of being One, it would be manifold, and would be all the things that it thought; for it would already be manifold, even if it limited itself to thinking itself.
THE FIRST MUST BE ONE EXCLUSIVELY, WHICH WOULD MAKE THOUGHT IMPOSSIBLE.
3. It might be objected that nothing (in all this) would hinder the firsfirst Principle from being both single and manifold. We will answer that the manifold needs a single subject. The manifold cannot exist without the One from which it comes, and in which it is; without the One which is counted the first outside of other things, and which must be considered only in itself. Even on the supposition that it co-exists with other things, it must, none the less, while being taken with the other things with which it is supposed to co-exist, be considered as different from them. Consequently, it must not be considered as co-existing with other things, but be considered as their subject (or, substrate), and as existing in itself, instead of co-existing with the other things of which it is the subject.
WITHOUT SOMETHING SIMPLE, NOTHING MANIFOLD COULD EXIST.
Indeed, that which is identical in things other than the One, may no doubt be similar to the One, but cannot be the One. The One must exist alone in itself, thus to be grasped in other things, unless we should claim that its (nature) consists in subsisting with other things. Under this hypothesis, there will not exist either anything absolutely simple, nor any: thing composite. Nothing absolutely simple will exist, since that which is simple could not subsist by itself; neither could anything composite exist, since nothing simple will exist. For if no simple thing possess existence, if there be no simple unity, subsisting by itself, which could serve as support to the composite, none of these things be capable of existing by itself, let alone communcating to others, since it does not exist; we must conclude that that which, of all these things, is composite, could not exist, since it would be made up out of elements that do not exist, and which are absolutely nothing. Therefore, if we insist on the existence of the manifold, we are implying the exist-ent5et°Lthe °ne before the manifold. Now since that which thinks is multiple, the principle that is not manifold will not think. But as this Principle is the first, then Intelligence and thought are entities later than the first.
GOOD, INTELLIGENCE AND SOUL ARE LIKE LIGHT, SUN AND MOON.
4. As the Good must be simple, and self-sufficient, It has no need to think. Now that which it does not need could not be within it, since nothing (that is different from it) exists in it; consequently, thought does not exist in it (because it is essentially simple5). Besides, the Good is one thing, and Intelligence another; by thinking, Intelligence takes on the form of Good. Besides, when in two objects unity is joined to something other than itself, it is not possible that this unity, which is joined to something else, should be Unity itself. Unity in itself should exist in itself before this unity was joined to anything else. For the same reason, unity joined to something else presupposes absolutely simple Unity, which subsists in itself, and has nothing of what is found in unity joined to other things. How could one thing subsist in another if the principle, from which this other thing is derived, did not have an existence that was independent, and prior to the rest? What is simple cannot derive anything from any other source; but what is manifold, or at least indicates plurality, is of derivative (nature). The Good may be compared to light, Intelligence to the sun, and the Soul to the moon that derives her light from the sun. The Soul’s intelligence is only borrowed, which intellectualizes her by coloring her with its light. On the contrary, Intelligence, in itself, possesses its own light; it is not only light, but it is essentially luminous. The Principle that illuminates Intelligence and which is nothing but light, is absolutely simple light, and supplies Intelligence with the power to be what it is. How could it need anything else? It is not similar to what exists in anything else; for what subsists in itself is very different from what subsists in something else.
AS THOUGHT IS INSPIRATION TO THE GOOD, INTELLIGENCE IMPLIES THE LATTER.
5. What is manifold needs to seek itself, and naturally desires to embrace itself, and to grasp itself by self-consciousness. But that which is absolutely One could not reflect on itself, and need self-consciousness. The absolutely identical- principle is superior to consciousness and thought. Intelligence is not the first; it is not the first either by its essence, nor by the majestic value of its existence. It occupies only the second rank. It existed only when the Good already existed; and as soon as it existed, it turned towards the Good. In turning towards the Good, Intelligence cognized the latter; for thought consists of conversion towards the Good, and aspiration thereto. Aspiration towards the Good, therefore, produced thought, which identifies itself with the Good; for vision presupposes the desire to see. The Good, therefore, cannot think; for it has no good other than itself. Besides, when something other than the Good thinks the Good, it thinks the Good because it takes the form of the Good, and resembles the Good. It thinks, because itself becomes for itself a good and desirable object, and because it possesses an image of the Good. If this thing always remain in the same disposition, it will always retain this image of the Good. By thinking itself, Intelligence simultaneously thinks the Good; for it does not think itself as being actualized- yet every actualization has the Good as its goal.
THE GOOD AS SUPRA-COGITATIVE IS ALSO SUPRA-ACTIVE.
6. If the above arguments be worth while, the Good has no place for thought. What thinks must have its good outside of itself. The Good, therefore, is not active; for what need to actualize would actualization have? To say that actualization actualizes, is tautology. Even if we may be allowed to attribute something to actualizations which relate to some principle other than themselves, at least the first actualization to which all other actualizations refer, must be simply what it is. This actualization is not thought; it has nothing to think, as it is the First. Besides, that which thinks is not thought, but what possesses thought. Thus there is duality in what thinks; but there is no duality in the First.
PRIMARY EXISTENCE WILL CONTAIN THOUGHT, EXISTENCE AND LIFE.
This may be seen still more clearly by considering how this double nature shows itself in all that thinks in a clearer manner. We assert that all essences, as such, that all things that are by themselves, and that possess true existence, are located in the intelligible world. This happens not only because they always remain the same, while sense-objects are in a perpetual flow and change6—although, indeed, there are sense-objects (such as the stars), that remain the same— but rather because they, by themselves, possess the perfection of their existence. The so-called primary “being” must possess an existence which is more than an adumbration of existence, and which is complete existence. Now existence is complete when its form is thought and life. Primary “being,” therefore, will simultaneously contain thought, existence and life. Thus the existence of essence will imply that of intelligence; and that of intelligence, that of essence; so that thought is inseparable from existence, and is manifold instead of being one. That which is not manifold (the One), cannot, therefore, think. In the intelligible world, we find Man, and the thought of man, Horse and the thought of horse, the Just Man and the thought of the just man; everything in it is duality; even the unity within it is duality, and in it duality passes into unity. The First is neither all things that imply duality, nor any of them; it contains no duality whatever.
THE FIRST, THEREFORE, BEING SUPRA-COGITATIVE, DOES NOT KNOW ITSELF.
Elsewhere we shall study how duality issues from unity. Here we merely insist that as the One is superior to “being,” it must also be superior to thought. It is, therefore, reasonable to insist that it does not know itself, that it does not contain anything to be known, because it is simple. Still less will it know other beings. It supplies them with something greater and more precious than knowledge of beings, since it is the Good of all beings; from it they derive what is more important (than mere cogitation), the faculty of identifying themselves with it so far as possible.