But how shall we train this interior vision? At the moment of its (first) awakening, it cannot contemplate beauties too dazzling. Your soul must then first be accustomed to contemplate the noblest occupations of man, and then the beautiful deeds, not indeed those performed by artists, but those (good deeds) done by virtuous men. Later contemplate the souls of those who perform these beautiful actions. Nevertheless, how will you discover the beauty which their excellent soul possesses? Withdraw within yourself, and examine yourself. If you do not yet therein discover beauty, do as the artist, who cuts off, polishes, purifies until he has adorned his statue with all the marks of beauty. Remove from your soul, therefore, all that is superfluous, straighten out all that is crooked, purify and illuminate what is obscure, and do not cease perfecting your statue until the divine resplendence of virtue shines forth upon your sight, until you see temperance in its holy purity seated in your breast. When you shall have acquired this perfection; when you will see it in yourself; when you will purely dwell within yourself; when you will cease to meet within yourself any obstacle to unity; when nothing foreign will any more, by its admixture, alter the simplicity of your interior essence; when within your whole being you will be a veritable light, immeasurable in size, uncircumscribed by any figure within narrow boundaries, unincreasable because reaching out to infinity, and entirely incommensurable because it transcends all measure and quantity; when you shall have become such, then, having become sight itself, you may have confidence in yourself, for you will no longer need any guide. Then must you observe carefully, for it is only by the eye that then will open itself within you that you will be able to perceive supreme Beauty. But if you try to fix on it an eye soiled by vice, an eye that is impure, or weak, so as not to be able to support the splendor of so brilliant an object, that eye will see nothing, not even if it were shown a sight easy to grasp. The organ of vision will first have to be rendered analogous and similar to the object it is to contemplate. Never would the eye have seen the sun unless first it had assumed its form; likewise, the soul could never see beauty, unless she herself first became beautiful. To obtain the view of the beautiful, and of the divinity, every man must begin by rendering himself beautiful and divine. [Ennead I,6 (1) 9]
The subject that perceives a sense-object must itself be single, and grasp this object in its totality, by one and the same power. This happens when by several organs we perceive several qualities of a single object, or when, by a single organ, we embrace a single complex object in its totality, as, for instance, a face. It is not one principle that sees the face, and another one that sees the eyes; it is the “same principle” which embraces everything at once. Doubtless we do receive a sense-impression by the eyes, and another by the ears; but both of them must end in some single principle. How, indeed, could any decision be reached about the difference of sense-impressions unless they all converged toward the same principle? The latter is like a centre, and the individual sensations are like radii which from the circumference radiate towards the centre of a circle. This central principle is essentially single. If it was divisible, and if sense-impressions were directed towards two points at a distance from each other, such as the extremities of the same line, they would either still converge towards one and the same point, as, for instance, the middle (of the line), or one part would feel one thing, and another something else. It would be absolutely as if I felt one thing, and you felt another, when placed in the presence of one and the same thing (as thought Aristotle, de Anima). Facts, therefore, demonstrate that sensations centre in one and the same principle; as visible images are centred in the pupil of the eye; otherwise how could we, through the pupil, see the greatest objects? So much the more, therefore, must the sensations that centre in the (Stoic) “directing principle” resemble indivisible intuitions and be perceived by an indivisible principle. If the latter possessed extension, it could, like the sense-object, be divided; each of its parts would thus perceive one of the parts of the sense-object, and nothing within us would grasp the object in its totality. The subject that perceives must then be entirely one; otherwise, how could it be divided? In that case it could not be made to coincide with the sense-object, as two equal figures superimposed on each other, because the directing principle does not have an extension equal to that of the sense-object. How then will we carry out the division? Must the subject that feels contain as many parts as there are in the sense-object? Will each part of the soul, in its turn, feel by its own parts, or will (we decide that) the parts of parts will not feel? Neither is that likely. If, on the other hand, each part feels the entire object, and if each magnitude is divisible to infinity, the result is that, for a single object, there will be an infinity of sensations in each part of the soul; and, so much the more, an infinity of images in the principle that directs us. (This, however, is the opposite of the actual state of affairs.) [Ennead IV,7 (2) 6]
Just as the soul of each animal is one, because she is entirely present in the whole body, and because she is thus really one, because she does not have one part in one organ, and some other part in another; and just as the sense-soul is equally one in all the beings which feel, and just as the vegetative soul is everywhere entirely one in each part of the growing plants; why then should your soul and mine not form a single unity? Why should not all souls form but a single one? Why should not the universal (Soul) which is present in all beings, be one because she is not divided in the manner of a body, being everywhere the same? Why indeed should the soul in myself form but one, and the universal (Soul) likewise not be one, similarly, since no more than my own is this universal (Soul) either material extension, or a body? If both my soul and yours proceed from the universal (Soul), and if the latter be one, then should my soul and yours together form but a single one. Or again, on the supposition that the universal (Soul) and mine proceed from a single soul, even on this hypothesis would all souls form but a single one. We shall have to examine in what (this Soul which is but) one consists. [Ennead IV,9 (8) 1]
It is therefore by no means necessary that when one member of the universe experiences an affection, the latter be clearly felt by the All. The existence of sympathy is natural enough, and it could not be denied; but this does not imply identity of sensation. Nor is it absurd that our souls, while forming a single one should be virtuous and vicious, just as it would be possible that the same essence be at motion in me, but at rest in you. Indeed, the unity that we attribute to the universal (Soul) does not exclude all multiplicity, such a unity as befits intelligence. We may however say that (the soul) is simultaneously unity and plurality, because she participates not only in divisible essence in the bodies, but also in the indivisible, which consequently is one. Now, just as the impression perceived by one of my parts is not necessarily felt all over my body, while that which happens to the principal organ is felt by all the other parts, likewise, the impressions that the universe communicates to the individual are clearer, because usually the parts perceive the same affections as the All, while it is not evident that the particular affections that we feel would be also experienced by the Whole. [Ennead IV,9 (8) 2]
Above existence, therefore, is the One. This has by us been proved as far as could reasonably be expected, and as far as such subjects admit of demonstration. In the second rank are Existence and Intelligence; in the third, the Soul. But if these three principles, the One, Intelligence, and the Soul, as we have said, obtain in nature, three principles must also obtain within us. I do not mean that these three principles are in sense-objects, for they are separate therefrom; they are outside of the sense-world, as the three divine principles are outside of the celestial sphere, and, according to Plato’s expression, they constitute the “the interior man.” Our soul, therefore, is something divine; it has a nature different (from sense-nature), which conforms to that of the universal Soul. Now the perfect Soul possesses intelligence; but we must distinguish between the intelligence that reasons (the discursive reason), and the Intelligence that furnishes the principles of reasoning (pure intelligence). The discursive reason of the soul has no need, for operation, of any bodily organ; in its operations, it preserves all its purity, so that it is capable of reasoning purely. When separated from the body, it must, without any hesitation, be ranked with highest intellectual entities. There is no need of locating it in space; for, if it exist within itself, outside of body, in an immaterial condition, it is evidently not mingled with the body, and has none of its nature. Consequently Plato says, “The divinity has spread the Soul around the world.” What he here means is that a part of the Soul remains in the intelligible world. Speaking of our soul he also says, “she hides her head in heaven.” He also advises us to wean the soul from the body; and he does not refer to any local separation, which nature alone could establish. He means that the soul must not incline towards the body, must not abandon herself to the phantoms of imagination, and must not, thus, become alienated from reason. He means that the soul should try to elevate to the intelligible world her lower part which is established in the sense-world, and which is occupied in fashioning the body. [Ennead V,1 (10) 10]
That no doubt was the meaning of those ancient sages who in mysteries and initiations symbolically represented the “ancient Hermes” with the generative organ in erection, to teach that it is intelligible reason that begets sense-objects. On the other hand, these same sages signify the sterility of matter, condemned to perpetual self-identity, by the eunuchs who surround Rhea, making of it the mother of all things, to use the expression they employ in designating the principle that plays the part of substrate. [Ennead III,6 (26) 19]
This is the better illustration: the soul is present in the body as light is present in air. Light is indeed present in air without being present to it; that is, light is present to the whole air without mingling with it, and light remains within itself while the air escapes. When the air, within which light radiates, withdraws from the light, the air keeps none of the light; but it is illuminated so long as the air remains subject to the action of light. Air, therefore, is in light, rather than light is in air. While explaining the generation of the universe, therefore, Plato properly locates the body (of the world) in the soul, and not the soul in the body. He also states that there is a part of the soul that contains the body, and another in which there is no body, in this sense, that there are soul-powers of which the body has no need. The case is similar with the other souls. Their powers in general are not present to bodies, and only those powers of which the body stands in need are present to it. These however are present to the body without being built up either on the members, or upon the body as a whole. For sensation, the faculty of feeling is entirely present to the whole organ which is feeling (as, for instance, to the whole brain); likewise for the other functions, the different faculties are each present to a different organ. I shall explain myself. [Ennead IV,3 (27) 22]
Since, for the body, being animated amounts to being penetrated by the light shed by the soul, every part of the body participates therein in some particular manner. Each organ, according to its fitness, receives the power suitable to the function it fulfils. Thus we may say that the power of sight resides in the eyes; that of hearing in the ears; that of taste in the tongue; that of smell in the nose; that of touch in the whole body, since, for the latter sense, the whole body is the organ of the soul. Now as the instruments for touch are the first nerves, which also possess the power of moving the organism, as they are the seat of this power; as, besides, the nerves originate in the brain, in the brain has been localized the principle of sensation and appetite — in short, the principle of the whole organism; no doubt because it was thought that the power which uses the organs is present in that part of the body where are the origins of these organs. It would have been better to say that it is the action of the power that makes use of the organs that originates in the brain; for that part of the body from which starts the movement impressed on the organ had to serve somewhat as a foundation for the power of the workman, a power whose nature is in harmony with that of the organ (it sets in motion); or rather, this part of the body does not serve as foundation for this power, for this power is everywhere, but the principle of the action is in that part of the body in which is the very principle of that organ. [Ennead IV,3 (27) 23]
On the other hand, as the power of sensation and the power of appetite, which belong to the sensible and imaginative soul, are beneath reason, because they are related to what is inferior, while reason is above, the result was that the ancients localized reason in the highest part of the animal, in the head; not that reason is in the brain, but because reason is seated in the sense-power, by the intermediation of which, only, reason may be said to reside in the brain. The sense-power, surely, had to be attributed to the body, and, within the body, to the organs most capable of lending themselves to its action. Reason, which has no (direct) dealing with the body, had however to be in relation with the sense-power, which is a form of the soul, and can participate in reason. The sense-power, does, to a certain extent, judge; and the power of imagination has something intellectual. Last, the appetite, and the desire somehow connect with imagination and reason. Reason, therefore, is in the head, not as in a locality, but because it is in relation with the sense-power which resides in that organ, as has been shown above. [Ennead IV,3 (27) 23]
As the power of growth, nutrition, and generation operates all through the entire body; and as it is by the blood that the body is nourished; as the blood is contained in the veins; and as the veins, as well as the blood, originate in the liver; this organ has been assigned as the seat of that part of the soul called appetite; for appetite is involved in the power of begetting, of feeding and increasing the body. Further as the blood (purified by respiration) is subtle, light, mobile and pure, the heart becomes a suitable instrument for the power of anger, for the blood that possesses these qualities starts from the heart. Therefore, with good reason, the heart is assigned as the seat of the turbulent convulsions of the power of anger. [Ennead IV,3 (27) 23]
The world is administered like a living being, namely, partly from the outside, and from the resulting members, and partly from within, and from the principle. The art of the physician works from outside in, deciding which organ is at fault, operating only with hesitation and after groping around experimentally. Nature, however, starting within from the principle, has no need to deliberate. The power which administers the universe proceeds not like the physician, but like nature. It preserves its simplicity so much the better as it comprises everything in its breast, inasmuch as all things are parts of the living being which is one. Indeed, nature, which is unitary, dominates all individual natures; these proceed from it, but remain attached thereto, like branches of an immense tree, which is the universe. What would be the utility of reasoning, calculation, and memory in a principle that possesses an ever present and active wisdom, and which, by this wisdom, dominates the world and administers it in an immutable manner? That its works are varied and changeful, does not imply that this principle must itself participate in their mutability. It remains immutable even while producing different things. Are not several stages produced successively in each animal, according to its various ages? Are not certain parts born and increased at determinate periods, such as the horns, the beard, and the breasts? Does one not see each being begetting others? Thus, without the degeneration of the earlier (“seminal) reasons,” others develop in their turn. This is proved by the (“seminal) reason” subsisting identical and entire within the same living being. [Ennead IV,4 (28) 11]
Indeed, as the whole soul feels, she localizes the passion in the organ which has received the blow, and which suffers. If she herself experienced the suffering, as the whole of her is present in the whole body, she could not localize the suffering in one organ; the whole of her would feel the suffering; she would not relate it to any one part of the body, but to all in general: for she is present everywhere in the body. The finger suffers, and the man feels this suffering, because it is his finger. It is generally said that the man suffers in his finger, just as it is said that he is blond, because his eyes are blue. It is therefore the same entity that undergoes passion’ and suffering, unless the word “suffering’ should not here designate both the passion, and the sensation which follows it; in this case no more is meant than that the state of suffering is accompanied by sensation. The sensation itself is not the suffering, but the knowledge of the suffering. The potentiality which knows must be impassible to know well, and well to indicate what is perceived. For if the faculty which is to indicate the passions itself suffer, it will either not indicate them, or it will indicate them badly. [Ennead IV,4 (28) 19]
Consequently, it may be said that the origin of the desires should be located in the common (combination) and in the physical nature. To desire and seek something would not be characteristic of a body in any state whatever (which would not be alive). On the other hand, it is not the soul which seeks after sweet or bitter flavors, but the body. Now the body, by the very fact that it is not simply a body (that it is a living body), moves much more than the soul, and is obliged to seek out a thousand objects to satisfy its needs: at times it needs sweet flavors, at others, bitter flavors; again humidity, and later, heat; all of them being things about which it would not care, were it alone. As the suffering is accompanied by knowledge, the soul, to avoid the object which causes the suffering, makes an effort which constitutes flight, because she perceives the passion experienced by the organ, that contracts to escape the harmful object. Thus everything that occurs in the body is known by sensation, and by that part of the soul called nature, and which gives the body a trace of the soul. On one hand, desire, which has its origin in the body, and reaches its highest degree in nature, attaches itself thereto. On the other hand, sensation begets imagination, as a consequence of which the soul satisfies her need, or abstains, and restrains herself; without listening to the body which gave birth to desire, nor the faculty which later felt its reaction. [Ennead IV,4 (28) 20]
The soul and the exterior object do not therefore suffice (to explain sensation); for there would be nothing that suffers. There must therefore be a third term that suffers, that is, which receives the sense-form, or, shape. This third term must “sympathize,” or, share the passion of the exterior object, it must also experience the same passion, and it must be of the same matter; and, on the other hand, its passion must be known by another principle; last, passion must keep something of the object which produces it, without however being identical with it. The organ which suffers must therefore be of a nature intermediary between the object which produces the passion and the soul, between the sensible and the intelligible, and thus play the part of a term intermediary between the two extremes, being receptive on one side, making announcements on the other, and becoming equally similar to both. The organ that is to become the instrument of knowledge must be identical neither with the subject that knows, nor with the object that is known. It must become similar to both of them; to the exterior object because it suffers, and to the cognizing soul because the passion which it experiences becomes a form. Speaking more accurately, the sensations operate by the organs. This results from the principle asserted above, that the soul isolated from the body can grasp nothing in the sense-world. As used here, the word “organ” either refers to the whole body, or to some part of the body fitted to fulfil some particular function; as in the case of touch or sight. Likewise, it is easy to see that tools of artisans play a part intermediary between the mind which judges, and the object which is judged; and that they serve to discover the properties of substances. For instance, a (foot) rule, which is equally conformed to the idea of straightness in the mind, and to the property of straightness in the wood, serves the artisan’s mind as intermediary to judge if the wood he works be straight. [Ennead IV,4 (28) 23]
We have just demonstrated that sensation belongs exclusively to an embodied soul, and that this implies organs. But we have nothing to do with the question whether the perceived object must be in contact with the organ, or whether the sensation can take place at a distance from the sense-object, by means of an intermediary; as the case of the fire which is located at a distance from our body, without the intermediary’s suffering in any manner. It happens again where, empty space serving as intermediary between the eye and the color, one may well ask whether, to see, it suffice to possess the potentiality proper to that organ. But it is sure that sensation is some activity of the soul in a body, or through a body. [Ennead IV,4 (28) 23]
Let us consider what consequences may be drawn therefrom for the earth, the stars, and especially for the heavens and the whole world. From what we have seen, the parts of the world which suffer may possess sensation in their relation with other parts. But is the entire world, capable of feeling, as it is entirely impassible in its relations with itself? If sensation demand on one hand an organ, and on the other the sense-object, the world which includes everything, can have neither organ to perceive, nor exterior object to be perceived. We may therefore ascribe to the world a sort of intimate sensation, such as we ourselves possess, and deny to it the perception of other objects. When we feel something unusual in our bodies, we perceive it as being external. Now as we perceive not only exterior objects, but even some part of our body through some other part of the body itself, similarly the world might very well perceive the sphere of the planets by means of the sphere of the fixed stars; and perceive the earth with all the objects it contains by means of the sphere of the planets? If these beings (the stars and the planets) do not feel the passions felt by other beings, why might they not also possess different senses? Might not the sphere of the planets not only by itself possess sight by itself, but in addition be the eye destined to transmit what it sees to the universal Soul? Since she is luminous and animated, she might see as does an eye, supposing that she did not feel the other passions. (Plato), however, said, “that the heavens have no need of eyes.” Doubtless the heavens have nothing outside of themselves to see; and consequently, they may not have need of eyes, as we have; but they contain something to contemplate, namely, themselves. If it should be objected that it is useless for them to see themselves, it may be answered that they were not made principally for this purpose, and that if they see themselves, it is only a necessary consequence of their natural constitution. Nothing therefore hinders them from seeing, as their body is diaphanous. [Ennead IV,4 (28) 24]
Enough of this. Let us return to the question from which we digressed. We granted that the desires, pains and pleasures (considered not only as sentiments, but as passions), originate in the constitution of the organized and living body. Must the same origin be assigned to the irascible (power)? Were this so, we would have several questions to ask: Does anger belong to the entire organism, or only to a particular organ, such as the heart when so disposed, or to the bile, as long as it is part of a living body? Is anger different from the principle which gives the body a trace of the soul, or is it an individual power, which depends on no other power, whether irascible or sensitive? [Ennead IV,4 (28) 28]
The vegetative power present in the whole body communicates to every part thereof a trace of the soul. It is therefore to the entire body that we must refer suffering, pleasure, and the desire of food. Though nothing definite is ascertained about the seat of sexual desire, let us grant that their seat is in the organs destined to its satisfaction. Further, be it granted that the liver is the seat of the soul’s faculty of desire, because that organ is particularly the theatre of the activities of the vegetative power which impresses a trace of the soul on the body; and further, because it is from the liver that the action it exercises starts. [Ennead IV,4 (28) 28]
This discussion teaches us that each one of the beings contained in the universe contributes to the purpose of the universe by its “actions” and “passions” according to its nature and dispositions, as, in an organism, each organ contributes to the final purpose of the entire body, by fulfilling the function assigned to it by its nature and constitution. From this each organ derives its place and role, and besides communicates something else to the other organs, and from them receives all that its nature would allow. Somehow, all the organs feel what is going on in the others, and if each of them became an organism, it would be quite ready to fulfil the function of an organism, which function differs from that of being merely an organ. [Ennead IV,4 (28) 45]
The parts of each small organism undergo changes and sympathetic affections which are not much felt, because these parts are not individual organisms (and they exist only for some time, and in some kinds of organisms). But in the universal organism, where the parts are separated by so great distances, where each one follows its own inclinations, where there is a multitude of different animals, the movements and change of place must be more considerable. Thus the sun, the moon and the other stars are seen successively to occupy different places, and to revolve regularly. It is not unreasonable therefore to suppose that souls would change location, as they change character, and that they would dwell in a place suitable to their dispositions. They would thus contribute to the order of the universe by occupying some, a place analogous to the head in the human body; and others, a place analogous to the human feet; for the universe admits of place for all degrees of perfection. When a soul does not choose the best (actions), and yet does not attach herself to what is worst, she would naturally pass into some other place, which is indeed pure, but yet proportioned to the mediocrity she has chosen. As to the punishments, they resemble the remedies applied by physicians to sickly organs. On some the physician lays certain substances; in some he makes incisions, or he changes the condition of some others, to reestablish the health of the whole system, by giving to each organ the special treatment suitable to it. Likewise, the health of the universe demands that the one (soul) be changed; that another be taken away from the locality where she languishes, and be located where she would recover from the disease. [Ennead IV,4 (28) 45]
Above we suggested the question whether it be possible to see without some medium such as the air or a diaphanous body; we shall now try to consider it. It has already been asserted that in general the soul cannot see or feel without the intermediation of some body; for, when completely separated from the body (the soul dwells in the intelligible world). But, as touch consists of perception, not indeed of intelligible entities, but only of sense-objects, the soul cannot see or feel without the intermediation of some body; for when completely separated from some body, the soul dwells in the intelligible world. But, as touch consists of perception, not indeed of intelligible entities, but only of sense-object, the soul in order to come in contact with these sense-objects, must enter into cognitive or affective relation with them by the means of intermediaries which must possess an analogous nature; and that is why the knowledge of bodies must be acquired by the means of corporeal organs. Through these organs which are so interrelated as to form a sort of unity, the soul approaches sense-objects in a manner such as to establish effective communion. That contact between the organ and the cognized object must be established is evident enough for tangible objects, but is doubtful for visible objects. Whether contact be necessary for hearing is a question we shall have to discuss later. Here we shall first discuss whether sight demand a medium between the eye and color. [Ennead IV,5 (29) 1]
(There is an opinion that) the medium first receives and then transmits the affection, and impression. For instance, if some one stand in front of us, and directs his gaze at some color, he also sees it; but the color would not reach us unless the medium had experienced the affection. To this it may be answered that there is no necessity for the affections to be experienced by the medium, inasmuch as the affection is already experienced by the eye, whose function consists precisely in being affected by color; or at least, if the medium be affected, its affection differs from that of the eye. For instance, a reed interposed between the hand and the fish called the “torpedo,” or “electric ray,” does not feel the same numbness which it nevertheless communicates to the holding hand; still, the hand would not be affected with numbness unless the reed formed a communication between the fish and the hand. However, the matter is not beyond discussion, for (even without any intermediary, if for instance) the fisher were in (direct contact) with the “ray” inside of the net, he would also feel the electric numbness. This communication therefore seems based on sympathetic affections. That, by virtue of its nature, one being can be sympathetically affected by some other being, does not necessarily imply that the medium, if different, shares that affection; at least (it is certain that) it is not affected in the same manner. In such a case, the organ destined to experience the affection experiences it far better when there is no medium, even when the medium itself is susceptible to some affection. [Ennead IV,5 (29) 1]
If the light which is contiguous to the eye should become animated, and if the soul should, so to speak, interpenetrate it, uniting with it as she unites with the interior light, there would be no need of intermediary light for the perception of the visible object. Sight resembles touch; it operates in light by somehow transferring itself to the object, without the medium experiencing any affection. Now consider: does the sight transfer itself to the visible object because of the existence of an interval between them, or because of the existence of some body in the interval? In the latter case, vision would occur by removing this obstacle. If, on the other hand, it be because of the existence of a mere interval, then the nature of the visible object must seem inert and entirely inactive. This is however impossible; not only does touch announce and experience the neighboring object but, by the affection it experiences, it proclaims the differences of the tangible object, and even perceives it from a distance, if nothing oppose it; for we perceive the fire at the same time as the air that surrounds us, and before this air has been heated by the fire. A solid body heats better than does the air; and consequently it receives heat through the air, rather than by the intermediation of air. If then the visible object have the power to act, and if the organ have the power of experiencing (or suffering), why should sight need any intermediary (besides light) to exert its power? This would really be needing an obstacle! When the light of the sun reaches us, it does not light up the air before lighting us, but lights both simultaneously; even before it has reached the eye, while it is still elsewhere, we have already seen, just as if the air was not affected at all; that is the case, probably, because the medium has undergone no modification, and because light has not yet presented itself to our view. Under this hypothesis (which asserts that the air receives and transmits an affection) it would be difficult to explain why during the night we see the stars and, in general, any kind of fire. [Ennead IV,5 (29) 4]
If there were a body outside of our world, and if an eye observed it from here without any obstacle, it is doubtful that the eye could see that body, because the eye would have no affection common to it; for community of affection is caused by the coherence of the single organism (that is, the unity of the world). Since this community of affection (or, sympathy), supposes that sense-objects and that the senses belong to the single organism, a body located outside of the world would not be felt, unless it were part of the world. In this case, it would be felt. If it were not a part of the world, but yet by its color and other qualities it was conformed to the organ that was to cognize it, would it be felt? No, it would not be felt, that is, if such a hypothesis (of a body located outside of the world) were at all admissible. If however, anyone should refuse to admit such a hypothesis, he would pretend that it is absurd that the eye should not see the color located in front of it, and that the other senses do not perceive the qualities before them. That is the reason of its absurdity. For we are active or passive only because we are integral parts of the single organism, and are located within it. Is anything still left to be considered? If what we have said suffices, our demonstration is finished; otherwise we shall have to give still further proofs to support our proposition. [Ennead IV,5 (29) 8]
Every organism is coherent (that is, is sympathetic with itself). In the case of a single organism, our demonstration suffices, and all things will experience common affections so far as they constitute parts of the single organism. The plea that a body exterior to the world could be felt because of its resemblance is ill-founded because perception is characteristic of an organism and because it is the organism that possesses perception. For its organ resembles (the perceived object); thus sensation would be the perception presented to the soul by means of organs similar to the perceived objects. If then the organism feel not only its contents, but also objects resembling them, it will perceive these things by virtue of its organic nature; and these things will be perceived not because they are contents thereof, but by virtue of their resemblance thereto. It seems rather that perceived objects must be perceived in the measure of their resemblance, because the soul has familiarized herself with them, and has assimilated them to herself. If then the soul which has assimilated these objects to herself differ from them, the things which were supposed to have become assimilated to her will remain entirely foreign to her. The absurdity of this consequence shows us that there is a flaw in the hypothesis; for it affirms simultaneously that the soul exists, and does not exist, that the things are both conformable and different, similar and dissimilar. Since then this hypothesis implies contradictories, it is not admissible; for it supposes that the soul exists in this world, as a result of the world, both being and not being universal, both being and not being different, both being and not being perfect. The above hypothesis must therefore be abandoned; and since it implies a contradiction, no reasonable consequence could be deduced therefrom. [Ennead IV,5 (29) 8]
But why could Intelligence not have deliberated before producing the sense-man? The (man we know by our senses) was (created) by similitude to the (intelligible Man), nothing can be added to him, nothing subtracted. It is a mere supposition to say that Intelligence deliberates and reasons. The theory that things were created, implies preliminary deliberation and reasoning; but (the latter becomes impossible) in the case of eternal generation, for that which originates eternally, cannot be the object of a deliberation. Intelligence could not deliberate without having forgotten the course it had followed before; it cannot improve later on without implying that its beginnings were not perfectly beautiful; had they been this, they would have remained so. If things be beautiful, it is that they represent their cause well; for even here below an object is beautiful only if it possess all its legitimate possessions; that is, if it possess its proper form. It is the form that contains everything; the form contains the matter, in the sense that it fashions matter, and leaves nothing formless therein. But it would contain something formless if a man lacked some part, as, for instance, an organ such as the eye. [Ennead VI,7 (38) 3]
By intellectual examples we can understand the nature of Intelligence, and see that it could not be a unity which does not admit any kind of difference. As example, consider the (“seminal) reason” of a plant, and that of an animal. If it be only a unity, without any kind of variety, it is not even a “reason,” and what is born will be no more than matter. This “reason” must therefore contain all the organs; and, while embracing all matter, it must not leave any part of it to remain identical with any other. For instance, the face does not form a single mass; it contains the nose and the eyes. Nor is even the nose something simple; it contains different parts whose variety make of it an organ; if it were reduced to a state of absolute simplicity, it would be no more than a mass. Thus Intelligence contains the infinite, because it is simultaneously one and manifold; not indeed like a house, but as is a (“seminal) reason” which is manifold interiorly. It contains within, therefore, a sort of figure (or scheme) or even a picture, on which are interiorly drawn or inscribed its powers and thoughts; their division does not take place exteriorly, for it is entirely interior. Thus the universal living Organism embraces other living beings, within which may be discovered still smaller living beings, and still smaller powers, and so on till we arrive at the “atomic form.” All these forms are distinguished from each other by their division, without ever having been confounded together, though they all occur in the constitution of a single unity. Thus exists in the intelligible world that union (by Empedocles) called “friendship”; but such union is very different from that which exists in the sense-world. In fact, the latter is only the image of the first, because it is formed of completely disparate elements. Veritable union however consists in forming but a single (thing) without admitting of any separation between (elements). Here below, however, objects are separated from each other. [Ennead VI,7 (38) 14]
Let us also remember that each of the beings which exist genuinely, as we have said, and which have received their form of hypostatic existence from the Good, likewise owe it to Him that they are individual, as are the similarly situated sense-beings. By such individual beings is here meant having in one’s own being the cause of his hypostatic existence. Consequently, He who then contemplates things can give an account of each of their details, to give the cause of the individuality of eyes or feet, to show that the cause of the generation of each part is found in its relations with the other parts, and that they have all been made for each other. Why are the feet of a particular length? Because some other organ is “such”; for instance, the face being such, the feet themselves must be such. In one word, the universal harmony is the cause on account of which all things were made for each other. Why is the individual such a thing? Because of the Man-essence. Therefore the essence and the cause coincide. They issued from the same source, from the Principle which, without having need of reasoning, produced together the essence and the cause. Thus the source of the essence and the cause produces them both simultaneously. Such then are begotten things, such is their principle, but in a much superior and truer manner; for in respect of excellence, it possesses an immense superiority over them. Now since it is not fortuitously, neither by chance, nor contingently, that the things which bear their cause in themselves, are what they are; since, on the other hand, (the Divinity) possesses all the entities of which He is the principle, evidently, being the Father of reason, of cause, and of causal being — all of them entities entirely free from contingence — he is the Principle and type of all things that are not contingent, the Principle which is really and in the highest degree independent of chance, of fortune, and of contingency; He is the cause of Himself, He is He by virtue of Himself; for He is Self in a primary and transcendent manner. [Ennead VI,8 (39) 14]
Still another argument: in sensations, it is not the weak and impotent organ which perceives by itself; it is not, for instance, the eye that sees, but the active potentiality of the soul. That is why old people have both sensations and memories that are weaker. Both sensation and memory, therefore, imply some energy. [Ennead IV,6 (41) 3]
So non-whiteness, if it indicate some color other than white, is a quality; if it express merely a negation, or an enumeration, it is only a word, or a term which recalls the object; if it be a word, it constitutes a movement (so far as it is produced by the vocal organ); if it be a name or a term, it constitutes, so far as it is a significative, a relative. If things be classed not only by genera, if it be admitted that each assertion and expression proclaim a genus, our answer must be that some affirm things by their mere announcement, and that others deny them. It may perhaps be best not to include negations in the same genus as things themselves, since, to avoid mingling several genera, we often do not include affirmations. [Ennead VI,3 (44) 19]
From first to last Providence descends from on high, communicating its gifts not according to the law of an equality that would be numeric, but proportionate, varying its operations according to locality (or occasion). So, in the organization of an animal, from beginning to end, everything is related; every member has its peculiar function, superior or inferior, according to the rank it occupies; it has also its peculiar passions, passions which are in harmony with its nature, and the place it occupies in the system of things. So, for instance, a blow excites responses that differ according to the organ that received it; the vocal organ will produce a sound; another organ will suffer in silence, or execute a movement resultant from that passion; now, all sounds, actions and passions form in the animal the unity of sound, life and existence. The parts, being various, play different roles; thus there are differing functions for the feet, the eyes, discursive reason, and intelligence. But all things form one unity, relating to a single Providence, so that destiny governs what is below, and providence reigns alone in what is on high. In fact, all that lies in the intelligible world is either rational or super-rational, namely: Intelligence and pure Soul. What derives therefrom constitutes Providence, as far as it derives therefrom, as it is in pure Soul, and thence passes into the animals. Thence arises (universal) Reason, which, being distributed in unequal parts, produces things unequal, such as the members of an animal. As consequences from Providence are derived the human deeds which are agreeable to the divinity. All such actions are related (to the plan of Providence); they are not done by Providence; but when a man, or another animate or inanimate being performs some deeds, these, if there be any good in them, enter into the plan of Providence, which everywhere establishes virtue, and amends or corrects errors. Thus does every animal maintain its bodily health by the kind of providence within him; on the occasion of a cut or wound the (“seminal) reason” which administers the body of this animal immediately draws (the tissues) together, and forms scars over the flesh, re-establishes health, and invigorates the members that have suffered. [Ennead III,3 (48) 5]
Celestial Venus (the universal Soul, the third principle or hypostasis), therefore, attaches herself to Kronos (divine Intelligence, the second principle), or, if you prefer to Uranos (the One, the Good, the firsfirst Principle), the father of Kronos. Thus Venus turns towards Uranos, and unites herself to him; and in the act of loving him, she procreates Love, with which she contemplates Uranus. Her activity thus effects a hypostasis and being. Both of them therefore fix their gaze on Uranus, both the mother and the fair child, whose nature it is to be a hypostasis ever turned towards another beauty, an intermediary essence between the lover and the beloved object. In fact, Love is the eye by which the lover sees the beloved object; anticipating her, so to speak; and before giving her the faculty of seeing by the organ which he thus constitutes, he himself is already full of the spectacle offered to his contemplation. Though he thus anticipates her, he does not contemplate the intelligible in the same manner as she does, in that he offers her the spectacle of the intelligible, and that he himself enjoys the vision of the beautiful, a vision that passes by him (or, that coruscates around him, as an aureole). [Ennead III,5 (50) 2]
All these planets contribute to the Whole. Their mutual relation, therefore, is one suitable to the universe, just as the organs of an animal are shaped to take part in the organism they constitute. Take, for instance, a part of the body, such as the bile, which serves both the whole animal that contains it, and its special organ, inasmuch as it was necessary to arouse courage, and to oppose the injury of both the whole body, and its special organ. There had to be something similar (to bile) in the universe; that something sweet should soften it, that there be parts that would play the role of eyes, and that all things should possess mutual sympathy by their irrational life. Thus only is the universe one, and thus only is it constituted by a single harmony. How then could it be denied that all these things might be signs, resulting from the laws of analogy? [Ennead II,3 (52) 5]
In fact, we would still have to ask ourselves for the cause of the events (in our world) even if the stars, like many other things, really prognosticated future events. We would still have to wonder at the maintenance of the order without which no events could be prefigured. We might, therefore, liken the stars to letters, at every moment flung along the heavens, and which, after having been displayed, continued in ceaseless motion, so that, while exercising another function in the universe, they would still possess significance. Thus in a being animated by a single principle it is possible to judge one part by another; as it is possible, by the study of the eyes or some other organ of an individual, to conclude as to his characters, to the dangers to which he is exposed, and how he may escape them. Just as our members are parts of our bodies, so are we ourselves parts of the universe. Things, therefore, are made for each other. Everything is significant, and the wise man can conclude from one thing to another. Indeed many habitual occurrences are foreseen by men generally. In the universe everything is reduced to a single system. To this co-ordination is due the possibility of birds furnishing us with omens, and other animals furnishing us with presages. All things mutually depend from each other. Everything conspires to a single purpose, not only in each individual, whose parts are perfectly related; but also in the universe, and that in a higher degree, and far earlier. This multiple being could be turned into a single universal Living organism only by a single principle. As in the human body every organ has its individual function, likewise in the universe each being plays its individual part; so much the more that they not only form part of the universe, but that they themselves also form universes not without importance. All things, therefore, proceed from a single principle, each plays its individual part, and lends each other mutual assistance. Neither are they separate from the universe, but they act and react on each other, each assisting or hindering the other. But their progress is not fortuitous, nor is it the result of chance. They form a series, where each, by a natural bond, is the effect of the preceding one, and the cause of the following one. [Ennead II,3 (52) 7]