AUTHENTIC-EXISTENT, AUTHENTIC-EXISTENTs, Authentic-Existence represent what is usually conveyed by the English philosophical term Real-Being. This choice was made, mainly, on considerations of literary convenience: an original writer can so play with his sentence-construction as to avoid the awkward clash between the noun and participle; a translator works more freely when there is no possibility of this clash.
It happens, moreover, that the adopted term is in itself better, at least for Plotinian uses: Real-Being carries some undesirable suggestion of the purely abstract; ‘The AUTHENTIC-EXISTENT’ comports something of the notion of Person or Individuality in an august sense and, so, is often, though not by any means always, nearer to the Plotinian notion. The need of some such departure from the customary term was suggested by Mr Meade’s use of the emphatic ‘That which is’ for the same notion; Mr Meade’s term was rejected only because it sounds a little grandiose, does not pack conveniently into every sentence, and has no handy plural.
As for Plotinus’ use of the idea, it must be pointed out that it represents most often the very superlative of altitude but sometimes is employed in a derogatory sense: the Sphere of Existence is often The Intellectual-and-Intelligible-Cosmos, Divine Mind, or in general The Divine; sometimes, however, it means the realm of process or of ‘Becoming’, as opposed to the stately immobility of the Divine Beings, then considered as collectively Supra-Existents.
This natural tendency must be made the starting-point to such a man; he must be drawn by the tone, rhythm and design in things of sense: he must learn to distinguish the material forms from the AUTHENTIC-EXISTENT which is the source of all these correspondences and of the entire reasoned scheme in the work of art: he must be led to the Beauty that manifests itself through these forms; he must be shown that what ravished him was no other than the Harmony of the Intellectual world and the Beauty in that sphere, not some one shape of beauty but the All-Beauty, the Absolute Beauty; and the truths of philosophy must be implanted in him to lead him to faith in that which, unknowing it, he possesses within himself. What these truths are we will show later. Enneads I,3,1
The born lover, to whose degree the musician also may attain – and then either come to a stand or pass beyond – has a certain memory of beauty but, severed from it now, he no longer comprehends it: spellbound by visible loveliness he clings amazed about that. His lesson must be to fall down no longer in bewildered delight before some, one embodied form; he must be led, under a system of mental discipline, to beauty everywhere and made to discern the One<One Principle underlying all, a Principle apart from the material forms, springing from another source, and elsewhere more truly present. The beauty, for example, in a noble course of life and in an admirably organized social system may be pointed out to him – a first training this in the loveliness of the immaterial – he must learn to recognise the beauty in the arts, sciences, virtues; then these severed and particular forms must be brought under the one<one principle by the explanation of their origin. From the virtues he is to be led to the Intellectual-Principle, to the AUTHENTIC-EXISTENT; thence onward, he treads the upward way. Enneads I,3,2
Now, this argument might have weight if prudence, wisdom, were something fetched in from outside: but this is not so: wisdom is, in its essential nature, an Authentic-Existence, or rather is The AUTHENTIC-EXISTENT – and this Existent does not perish in one asleep or, to take the particular case presented to us, in the man out of his mind: the Act of this Existent is continuous within him; and is a sleepless activity: the Sage, therefore, even unconscious, is still the Sage in Act. Enneads I,4,9
No memory, therefore, can be ascribed to any divine being, or to the AUTHENTIC-EXISTENT or the Intellectual-Principle: these are intangibly immune; time does not approach them; they possess eternity centred around Being; they know nothing of past and sequent; all is an unbroken state of identity, not receptive of change. Now a being rooted in unchanging identity cannot entertain memory, since it has not and never had a state differing from any previous state, or any new intellection following upon a former one, so as to be aware of contrast between a present perception and one remembered from before. Enneads IV,3,25
We may even say that Beauty is the AUTHENTIC-EXISTENTs and Ugliness is the Principle contrary to Existence: and the Ugly is also the primal evil; therefore its contrary is at once good and beautiful, or is Good and Beauty: and hence the one method will discover to us the Beauty-Good and the Ugliness-Evil. Enneads I,6,6