First tractate – On the kosmos or on the HEAVENLY SYSTEM. Enneads II,1,12
With this, we would have no longer the distinction of one order, the HEAVENLY SYSTEM, stable for ever, and another, the earthly, in process of decay: all would be alike except in the point of time; the celestial would merely be longer lasting. If, then, we accepted this duration of type alone as a true account of the All equally with its partial members, our difficulties would be eased – or indeed we should have no further problem – once the Will of God were shown to be capable, under these conditions and by such communication, of sustaining the Universe. Enneads II,1,1
But matters are involved here which demand specific investigation and cannot be treated as incidental merely to our present problem. We are faced with several questions: Is the HEAVENLY SYSTEM exposed to any such flux as would occasion the need of some restoration corresponding to nourishment; or do its members, once set in their due places, suffer no loss of substance, permanent by Kind? Does it consist of fire only, or is it mainly of fire with the other elements, as well, taken up and carried in the circuit by the dominant Principle? Our doctrine of the immortality of the HEAVENLY SYSTEM rests on the firmest foundation once we have cited the sovereign agent, the soul, and considered, besides, the peculiar excellence of the bodily substance constituting the stars, a material so pure, so entirely the noblest, and chosen by the soul as, in all living beings, the determining principle appropriates to itself the choicest among their characteristic parts. No doubt Aristotle is right in speaking of flame as a turmoil, fire insolently rioting; but the celestial fire is equable, placid, docile to the purposes of the stars. Enneads II,1,4
The truth is that while the material emanations from the living beings of the HEAVENLY SYSTEM are of various degrees of warmth – planet differing from planet in this respect – no cold comes from them: the nature of the space in which they have their being is voucher for that. Enneads II,3,5
Soul, then, in the same way, is intent upon a task of its own; alike in its direct course and in its divagation it is the cause of all by its possession of the Thought of the FirsFirst Principle: thus a Law of Justice goes with all that exists in the Universe which, otherwise, would be dissolved, and is perdurable because the entire fabric is guided as much by the orderliness as by the power of the controlling force. And in this order the stars, as being no minor members of the HEAVENLY SYSTEM, are co-operators contributing at once to its stately beauty and to its symbolic quality. Their symbolic power extends to the entire realm of sense, their efficacy only to what they patently do. Enneads II,3,8
For every human Being is of twofold character; there is that compromise-total and there is the Authentic Man: and it is so with the Kosmos as a whole; it is in the one phase a conjunction of body with a certain form of the Soul bound up in body; in the other phase it is the Universal Soul, that which is not itself embodied but flashes down its rays into the embodied Soul: and the same twofold quality belongs to the Sun and the other members of the HEAVENLY SYSTEM. Enneads II,3,9
But, if the reference is to the Circuit of the HEAVENLY SYSTEM (it is not strictly continuous, or equable, since) the time taken in the return path is not that of the outgoing movement; the one is twice as long as the other: this Movement of the All proceeds, therefore, by two different degrees; the rate of the entire journey is not that of the first half. Enneads III,7,8
We have, then, to attempt to show: firstly, how acts implying memory in the heavenly bodies are to be reconciled with our system as distinguished from those others which allow them memory as a matter of course; secondly, what vindication of those gods of the heavenly spheres is possible in the matter of seemingly anomalous acts – a question which philosophy cannot ignore – then too, since the charge goes so far, we must ask whether credence is to be given to those who hold that the entire HEAVENLY SYSTEM can be put under spell by man’s skill and audacity: our discussion will also deal with the spirit-beings and how they may be thought to minister to these ends – unless indeed the part played by the Celestials prove to be settled by the decision upon the first questions. Enneads IV,4,30
Some such power, not necessarily accompanied by reason, every single item possesses; for each has been brought into being and into shape within a universe; each in its kind has partaken of soul through the medium of the ensouled All, as being embraced by that definitely constituted thing: each then is a member of an animate being which can include nothing that is less than a full member (and therefore a sharer in the total of power) – though one thing is of mightier efficacy than another, and, especially members of the HEAVENLY SYSTEM than the objects of earth, since they draw upon a purer nature – and these powers are widely productive. But productivity does not comport intention in what appears to be the source of the thing accomplished: there is efficacy, too, where there is no will: even attention is not necessary to the communication of power; the very transmission of soul may proceed without either. Enneads IV,4,37
Imagine that beyond the HEAVENLY SYSTEM there existed some solid mass, and that from this sphere there was directed to it a vision utterly unimpeded and unrestricted: it is a question whether that solid form could be perceived by what has no sympathetic relation with it, since we have held that sympathetic relation comes about in virtue of the nature inherent in some one living being. Enneads IV,5,8
Now in its comprehensive government of the HEAVENLY SYSTEM, the soul’s method is that of an unbroken transcendence in its highest phases, with penetration by its lower power: at this, God can no longer be charged with lowering the All-Soul, which has not been deprived of its natural standing and from eternity possesses and will unchangeably possess that rank and habit which could never have been intruded upon it against the course of nature but must be its characteristic quality, neither failing ever nor ever beginning. Enneads IV,8,2
How life was purveyed to the universe of things and to the separate beings in it may be thus conceived: That great soul must stand pictured before another soul, one not mean, a soul that has become worthy to look, emancipate from the lure, from all that binds its fellows in bewitchment, holding itself in quietude. Let not merely the enveloping body be at peace, body’s turmoil stilled, but all that lies around, earth at peace, and sea at peace, and air and the very heavens. Into that heaven, all at rest, let the great soul be conceived to roll inward at every point, penetrating, permeating, from all sides pouring in its light. As the rays of the sun throwing their brilliance upon a lowering cloud make it gleam all gold, so the soul entering the material expanse of the heavens has given life, has given immortality: what was abject it has lifted up; and the HEAVENLY SYSTEM, moved now in endless motion by the soul that leads it in wisdom, has become a living and a blessed thing; the soul domiciled within, it takes worth where, before the soul, it was stark body – clay and water – or, rather, the blankness of Matter, the absence of Being, and, as an author says, “the execration of the Gods.” Enneads V,1,2
The Soul’s nature and power will be brought out more clearly, more brilliantly, if we consider next how it envelops the HEAVENLY SYSTEM and guides all to its purposes: for it has bestowed itself upon all that huge expanse so that every interval, small and great alike, all has been ensouled. Enneads V,1,2
The material body is made up of parts, each holding its own place, some in mutual opposition and others variously interdependent; the soul is in no such condition; it is not whittled down so that life tells of a part of the soul and springs where some such separate portion impinges; each separate life lives by the soul entire, omnipresent in the likeness of the engendering father, entire in unity and entire in diffused variety. By the power of the soul the manifold and diverse HEAVENLY SYSTEM is a unit: through soul this universe is a God: and the sun is a God because it is ensouled; so too the stars: and whatsoever we ourselves may be, it is all in virtue of soul; for “dead is viler than dung.” Enneads V,1,2
If on the contrary each is a principle, then the effective powers become a matter of chance; under what compulsion are they to hold together and act with one mind towards that work of unity, the harmony of the entire HEAVENLY SYSTEM? Again what can make it necessary that the material bodies of the HEAVENLY SYSTEM be equal in number to the Intellectual moving principles, and how can these incorporeal Beings be numerically many when there is no Matter to serve as the basis of difference? For these reasons the ancient philosophers that ranged themselves most closely to the school of Pythagoras and of his later followers and to that of Pherekudes, have insisted upon this Nature, some developing the subject in their writings while others treated of it merely in unwritten discourses, some no doubt ignoring it entirely. Enneads V,1,9