THIRD ENNEAD, BOOK SEVEN.
Of Time and Eternity.
A. ETERNITY.
INTRODUCTION. ETERNITY EXISTS PERPETUALLY, WHILE TIME BECOMES.
(1.) When saying that eternity and time differ, that eternity refers to perpetual existence, and time to what “becomes” (this visible world), we are speaking off-hand, spontaneously, intuitionally, and common language supports these forms of expression. When however we try to define our conceptions thereof in greater detail, we become embarrassed; the different opinions of ancient philosophers, and often even the same opinions, are interpreted differently. We however shall limit ourselves to an examination of these opinions, and we believe that we can fulfil our task of answering all questions by explaining the teachings of the ancient philosophers, without starting any minute disquisition of our own. We do indeed insist that some of these ancient philosophers, these blessed men have achieved the truth. It remains only to decide which of them have done so, and how we ourselves can grasp their thought.
ETERNITY IS THE MODEL OF ITS IMAGE, TIME.
First, we have to examine that of which eternity consists, according to those who consider it as different from time; for, by gaining a conception of the model (eternity), we shall more clearly understand its image called time. If then, before observing eternity, we form a conception of time, we may, by reminiscence, from here below, rise to the contemplation of the model to which time, as its image, resembles.
RELATION BETWEEN THE AEON AND INTELLIGIBLE BEING.
1. (2). How shall we define the aeon (or, eternity) ? Shall we say that it is the intelligible “being” (or, nature) itself, just as we might say that time is the h,eaven and the universe, as has been done, it seems, by certain (Pythagorean) philosophers? Indeed, as we conceive and judge that the aeon (eternity) is something very venerable, we assert the same of intelligible “being,” and yet it is not easy to decide which of the two should occupy the first rank; as, on the other hand, the principle which is superior to them (the One) could not be thus described, it would seem that we would have the right to identify intelligible “being” (or, nature), and the aeon (or, eternity), so much the more as the intelligible world and the aeon (age, or eternity), comprise the same things. Nevertheless, were we to place one of these principles within the other, we would posit intelligible nature (“being”) within the aeon (age, or eternity). Likewise, when we say that an intelligible entity is eternal, as (Plato) does:4 “the nature of the model is eternal,” we are thereby implying that the aeon (age or eternity) is something distinct from intelligible nature (“being”), though referring thereto, as attribute or presence. The mere fact that both the aeon (eternity) and intelligible nature (“being”), are both venerable does not imply their identity; the venerableness of the one may be no more than derivative from that of the other. The argument that both comprise the same entities would still permit .intelligible nature (“being”) to contain all the entities it contains as parts, while the aeon (or age, or eternity) might contain them as wholes, without any distinctions as parts; it contains them, in this respect, that they are called eternal on its account.
FAULTS OF THE DEFINITION THAT ETERNITY IS AT REST, WHILE TIME IS IN MOTION.
Some define eternity as the “rest” of intelligible nature (“being”), just like time is defined as “motion” here below. In this case we should have to decide whether eternity be identical with rest in general, or only in such rest as would be characteristic of intelligible nature (“being”). If indeed eternity were to be identified with rest in general, we would first have to observe that rest could not be said to be eternal, any more than we can say that eternity is eternal, for we only call eternal that which participates in eternity; further, under this hypothesis, we should have to clear up how movement could ever be eternal; for if it were eternal, it would rest (or, it would stop). Besides, how could the idea of rest thus imply the idea of perpetuity, not indeed of that perpetuity which is in time, but of that of which we conceive when speaking of the aeonial (or, eternal) ? Besides, if the rest characteristic of intelligible “being” in itself alone contain perpetuity, this alone would exclude from eternity the other genera (or categories) of existence. Further yet, eternity has to be conceived of as not only in rest, but (according to Plato) also in unity, which is something that excludes every interval — otherwise, it would become confused with time; — now rest does not imply the idea of unity, nor that of an interval. Again, we assert that eternity resides in unity; and therefore participates in rest without being identified therewith.
ETERNITY AS A UNION OF THE FIVE CATEGORIES.
2. (3). What then is that thing by virtue of which the intelligible world is eternal and perpetual? Of what does perpetuity consist? Either perpetuity and eternity are identical, or eternity is related to perpetuity. Evidently, however, eternity consists in an unity, but in an unity formed by multiple elements, in a conception of nature derived from intelligible entities, or which is united to them, or is perceived in them, so that all these intelligible entities form an unity, though this unity be at the same time manifold in nature and powers. Thus contemplating the manifold power of the intelligible world, we call “being” its substrate; movement its life; rest its permanence; difference the manifoldness of its principles; and identity, their unity. Synthesizing these principles, they fuse into one single life, suppressing their difference, considering the inexhaustible duration, the identity and immutability of their action, of their life and thought, for which there is neither change nor interval. The contemplation of all these entities constitutes the contemplation of eternity; and we see a life that is permanent in its identity, which ever possesses all present things, which does not contain them successively, but simultaneously; whose manner of existence is not different at various times, but whose perfection is consummate and indivisible. It therefore contains all things at the same time, as in a single point, without any of them draining off; it resides in identity, that is, within itself, undergoing no change. Ever being in the present, because it never lost anything, and will never acquire anything, it is always what it is. Eternity is not intelligible existence; it is the (light) that radiates from this existence, whose identity completely excludes the future and admits nothing but present existence, which remains what it is, and does not change.
THE LIFE OF THE INTELLIGENCE IS EVER CONTEMPORANEOUS.
What that it does not already possess could (intelligible existence) possess later? What could it be in the future, that it is not now? There is nothing that could be added to or substracted from its present state; for it was not different from what it is now; and it is not to possess anything that it does not necessarily possess now, so that one could never say of it, “it was”; for what did it have that it does not now have? Nor could it be said of it, “it will be”; for what could it acquire? It must therefore remain what it is. (As Plato thought), that possesses eternity of which one cannot say either “it was,” or “will be,” but only, “it is;” that whose existence is immutable, because the past did not make it lose anything, and because the future will not make it acquire anything. Therefore, on examining the existence of intelligible nature, we see that its life is simultaneously entire, complete, and without any kind of an interval. That is the eternity we seek.
ETERNITY IS NOT AN ACCIDENT OF THE INTELLIGIBLE, BUT AN INTIMATE PART OF ITS NATURE.
3. (4). Eternity is not an extrinsic accident of (intelligible) nature, but is in it, of it, and with it. We see that it is intimately inherent in (intelligible nature) because we see that all other things, of which we say that they exist on high, are of and with this (intelligible) nature; for the things that occupy the first rank in existence must be united with the first Beings, and subsist there. Thus the beautiful is in them, and comes from them; thus also does truth dwell in them. There the whole in a certain way exists within the part; the parts also are in the whole; because this
whole, really being the whole, is not composed of parts, but begets the parts themselves, a condition necessary to its being a whole. In this whole, besides, truth does not consist in the agreement of one notion with another, but is the very nature of each of the things of which it is the truth. In order, really to be a whole, this real whole must be all not only in the sense that it is all things, but also in the sense that it lacks nothing. In this case, nothing will, for it, be in the future; for to say that, for it, something “will be” for it implies that it lacked something before that, that it was not yet all; besides, nothing can happen to it against nature, because it is impassible. As nothing could happen to it, for it nothing “is to be,” “will be,” or “has been.”
TO BEGOTTEN THINGS THE FUTURE IS NECESSARY; BUT NOT TO THE INTELLIGIBLE.
As the existence of begotten things consists in perpetually acquiring (something or another), they will be annihilated by a removal of their future. An attribution of the future to the (intelligible) entities of a nature contrary (to begotten things), would degrade them from the rank of existences. Evidently they will not be consubstantial with existence, if this existence of theirs be in the future or past. The nature (“being”) of begotten things on the contrary consists iii going from the origin of their existence to the last limits of the time beyond which they will no longer exist; that is in what their future consists. Abstraction of their future diminishes their life, and consequently their existence. That is also what will happen to the universe, in so far as it will exist; it aspires to being what it should be, without any interruption, because it derives existence from the continual production of fresh actualizations; for the same reason, it moves in a circle because it desires to possess intelligible nature (“being”). Such is the existence that we discover in begotten things, such is the cause that makes them ceaselessly aspire to existence in the future. The Beings that occupy the first rank and which are blessed, have no desire of the future, because they are already all that it lies in them to be, and because they possess all the life they are ever to possess. They have therefore nothing to seek, since there is no future for them; neither can they receive within themselves anything for which there might be a future. Thus the nature (“being”) of intelligible existence is absolute, and entire, not only .in its parts, but also in its totality, which reveals no fault, which lacks nothing, and to which nothing that in any way pertains to nonentity could be added; for intelligible existence must not only embrace in its totality and universality all beings, but it must also receive nothing that pertains to nonentity. It is this disposition and nature of intelligible existence that constitutes the aeon (or eternity); for (according to Aristotle) this word is derived from “aei on,” “being continually.”
DIFFERENCE BETWEEN ETERNITY AND PERPETUITY.
4. (5). That this is the state of affairs appears when, on applying one’s intelligence to the contemplation of some of the intelligible Entities, it becomes possible to assert, or rather, to see that it is absolutely incapable of ever having undergone any change, otherwise, it would not always exist; or rather, it would not always exist entirely. Is it thus perpetual? Doubtless; its nature is such that one may recognize that it is always such as it is, and that it could never be different in the future; so that, should one later on again contemplate it, it will be found similar to itself (unchanged). Therefore, if we should never cease from contemplation, if we should ever remain united thereto while admiring its nature, and if in that actualization we should show ourselves indefatigable, w.e would succeed in raising ourselves to eternity; but, to be as eternal as existence, we must not allow ourselves to be in anyway distracted from contemplating eternity, and eternal nature in the eternal itself. If that which exists thus be eternal, and exists ever, evidently that which never lowers itself to an inferior nature; which possesses life in its fulness, without ever having received, receiving, or being about to receive anything; this nature would be “aidion,” or perpetual. Perpetuity is the property constitutive of such a substrate; being of it, and in it. Eternity is the substrate in which this property manifests. Consequently reason dictates that eternity is something venerable, identical with the divinity. We might even assert that the age (“aion,” or eternity) is a divinity that manifests within itself, and outside of itself in its immutable and identical existence, in the permanence of its life. Besides, there is nothing to surprise any one if in spite of that we assert a manifoldness in the divinity. Every intelligible entity is manifoldness because infinite in power, infinite in the sense that it lacks nothing; it exercises this privilege peculiarly because it is not subject to losing anything.
ETERNITY IS INFINITE UNIVERSAL LIFE THAT CANNOT LOSE ANYTHING.
Eternity, therefore, may be defined as the life that is at present infinite because it is universal and loses nothing, as it has no past nor future; otherwise it would no longer be whole. To say that it is universal and loses nothing explains the expression: “the life that is at present infinite.”
ETERNITY IS SEMPITERNAL EXISTENCE.
5. (6). As this nature that is eternal and radiant with beauty refers to the One, issues from Him, and returns to Him, as it never swerves from Him, ever dwelling around Him and in Him, and lives according to Him, Plato was quite right in saying not casually, but with great profundity of thought, that “eternity is immutable in unity.” Thereby Plato not only reduces the eternity to the unity that it is in itself, but also relates the life of existence to the One itself. This life is what we seek; its permanence is eternity. Indeed that which remains in that manner, and which remains the same thing, that is, the actualization of that life which remains turned towards, and united with the One, that whose existence and life are not deceptive, that truly is eternity. (For intelligible or) true existence is to have no time when it does not exist, no time when it exists in a different manner; it is therefore to exist in an immutable manner without any diversity, without being first in one, and then in another state. To conceive of (existence), therefore, we must neither imagine intervals in its existence, nor suppose that it develops or acquires, nor believe that it contains any succession; consequently we could neither distinguish within it, or assert within it either before or after. If it contain neither “before” nor “after,” if the truest thing that can be affirmed of it be that it is, if it exist as “being” and life, here again is eternity revealed. When we say that existence exists always, and that there is not one time in which it is, and another in which it is not, we speak thus only for the sake of greater clearness; for when we use the word “always,” we do not take it in an absolute sense; but if we use it to show that existence is incorruptible, it might well mislead the mind in leading it to issue out from the unity (characteristic of eternity) to make it run through the manifold (which is foreign to eternity). “Always” further indicates that existence is never defective. It might perhaps be better to say simply “existence.” But though the word “existence” suffices to designate “being,” as several philosophers have confused “being” with generation, it was necessary to clear up the meaning of existence by adding the term “always.” Indeed, though we are referring only to one and the same thing by “existence” and “existing always,” just as when we say “philosopher,” and “the true philosopher,” nevertheless, ^s there are false philosophers, it has been necessary to add to the term “philosophers” the adjective “true.” Likewise, it has been necessary to add the term “always” to that of “existing,” and that of “existing” to that of “always;” that is the derivation of the expression “existing always,” and consequently (by contraction), “aion,” or, eternity. Therefore the idea “always” must be united to that of “existing,” so as to designate the “real being.”
THE CREATOR, BEING OUTSIDE OF TIME, PRECEDES THE UNIVERSAL ONLY AS ITS CAUSE.
“Always” must therefore be applied to the power which contains no interval in its existence, which has need of nothing outside of what it possesses, because it possesses everything, because it is every being, and thus lacks nothing. Such a nature could not be complete in one respect, but incomplete in another. Even if what is in time should appear complete, as a body that suffices the soul appears complete, though it be complete only for the soul; that which is in time needs the future, and consequently is incomplete in respect to the time it stands in need of; when it succeeds in enjoying the time to which it aspires, and succeeds in becoming united thereto, even though it still remain imperfect it still is called perfect by verbal similarity. But the existence whose characteristic it is not to need the future, not to be related to any other time — whether capable of being measured, or indefinite, and still to be indefinite — the existence that already possesses all it should possess is the very existence that our intelligence seeks out; it does not derive its existence from any particular quality, but exists before any quantity. As it is not any kind of quantity, it could not admit within itself any kind of quantity. Otherwise, as its life would be divided, it would itself cease to be absolutely indivisible; but existence must be as indivisible in its life as in its nature (“being”). (Plato’s expression,) “the Creator was good” does indeed refer to the notion of the universe, and indicates that, in the Principle superior to the universe, nothing began to exist at any particular time. Never, therefore, did the universe begin to exist within time, because though its Author existed “before” it, it was only in the sense that .its author was the cause of its existence. But, after having used the word “was,” to express this thought, Plato immediately corrects himself, and he demonstrates that this word does not apply to the Things that possess eternity.
TO STUDY TIME WE HAVE TO DESCEND FROM THE INTELLIGIBLE WORLD.
6. (7). Speaking thus of eternity, it is not anything foreign to us, and we do not need to consult the testimony of anybody but ourselves. For indeed, how could we understand anything that we could not perceive? How could we perceive something that would be foreign to us? We ourselves, therefore, must participate in eternity. But how can we do so, since we are in time? To understand how one can simultaneously be in time and in eternity, it will be necessary to study time. We must therefore descend from eternity to study time. To find eternity, we have been obliged to rise to the intelligible world; now we are obliged to descend therefrom to treat of time; not indeed descending therefrom entirely, but only so far as time itself descended therefrom.