wisdom

Those virtues, on the other hand, which spring not from contemplative WISDOM but from custom or practical discipline belong to the Couplement: to the Couplement, too, belong the vices; they are its repugnances, desires, sympathies. Enneads I,1,

But what is this escape? “In attaining Likeness to God,” we read. And this is explained as “becoming just and holy, living by WISDOM,” the entire nature grounded in Virtue. Enneads I,2,

But does not Likeness by way of Virtue imply Likeness to some being that has Virtue? To what Divine Being, then, would our Likeness be? To the Being – must we not think? – in Which, above all, such excellence seems to inhere, that is to the Soul of the Kosmos and to the Principle ruling within it, the Principle endowed with a WISDOM most wonderful. What could be more fitting than that we, living in this world, should become Like to its ruler? But, at the beginning, we are met by the doubt whether even in this Divine-Being all the virtues find place – Moral-Balance (Sophrosyne), for example; or Fortitude where there can be no danger since nothing is alien; where there can be nothing alluring whose lack could induce the desire of possession. Enneads I,2,

But a man unconscious of his health may be, none the less, healthy: a man may not be aware of his personal attraction, but he remains handsome none the less: if he has no sense of his WISDOM, shall he be any the less wise? It may perhaps be urged that sensation and consciousness are essential to WISDOM and that happiness is only WISDOM brought to act. Enneads I,4,

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,

What though the one be favoured in body and in all else that does not help towards WISDOM, still less towards virtue, towards the vision of the noblest, towards being the highest, what does all that amount to? The man commanding all such practical advantages cannot flatter himself that he is more truly happy than the man without them: the utmost profusion of such boons would not help even to make a flute-player. Enneads I,4,

But, Memory of what sort of experiences? Memory either of formerly attained WISDOM and virtue – in which case we have a better man and the argument from memory is given up – or memory of past pleasures, as if the man that has arrived at felicity must roam far and wide in search of gratifications and is not contented by the bliss actually within him. Enneads I,5,

To put Happiness in actions is to put it in things that are outside virtue and outside the Soul; for the Soul’s expression is not in action but in WISDOM, in a contemplative operation within itself; and this, this alone, is Happiness. Enneads I,5,

But what is it that awakens all this passion? No shape, no colour, no grandeur of mass: all is for a Soul, something whose beauty rests upon no colour, for the moral WISDOM the Soul enshrines and all the other hueless splendour of the virtues. It is that you find in yourself, or admire in another, loftiness of spirit; righteousness of life; disciplined purity; courage of the majestic face; gravity; modesty that goes fearless and tranquil and passionless; and, shining down upon all, the light of god-like Intellection. Enneads I,6,

This All that has emerged into life is no amorphous structure – like those lesser forms within it which are born night and day out of the lavishness of its vitality – the Universe is a life organized, effective, complex, all-comprehensive, displaying an unfathomable WISDOM. How, then, can anyone deny that it is a clear image, beautifully formed, of the Intellectual Divinities? No doubt it is copy, not original; but that is its very nature; it cannot be at once symbol and reality. But to say that it is an inadequate copy is false; nothing has been left out which a beautiful representation within the physical order could include. Enneads: II VIII.

Knowledge, too; in their unbroken peace, what hinders them from the intellectual grasp of the God-Head and the Intellectual Gods? What can be imagined to give us a WISDOM higher than belongs to the Supernals? Could anyone, not fallen to utter folly, bear with such an idea? Admitting that human Souls have descended under constraint of the All-Soul, are we to think the constrained the nobler? Among Souls, what commands must be higher than what obeys. And if the coming was unconstrained, why find fault with a world you have chosen and can quit if you dislike it? And further, if the order of this Universe is such that we are able, within it, to practise WISDOM and to live our earthly course by the Supernal, does not that prove it a dependency of the Divine? Enneads: II VIII.

Once more, we have no right to ask that all men shall be good, or to rush into censure because such universal virtue is not possible: this would be repeating the error of confusing our sphere with the Supreme and treating evil as a nearly negligible failure in WISDOM – as good lessened and dwindling continuously, a continuous fading out; it would be like calling the Nature-Principle evil because it is not Sense-Perception and the thing of sense evil for not being a Reason-Principle. If evil is no more than that, we will be obliged to admit evil in the Supreme also, for there, too, Soul is less exalted than the Intellectual-Principle, and That too has its Superior. Enneads: II VIII.

But, allowing that a Providence reaches to you from the world beyond – making any concession to your liking – it remains none the less certain that this world holds from the Supernal and is not deserted and will not be: a Providence watching entires is even more likely than one over fragments only; and similarly, Participation is more perfect in the case of the All-Soul – as is shown, further, by the very existence of things and the WISDOM manifest in their existence. Of those that advance these wild pretensions, who is so well ordered, so wise, as the Universe? The comparison is laughable, utterly out of place; to make it, except as a help towards truth, would be impiety. Enneads: II VIII.

In the action of our Souls all that is done of their own motion in the light of sound reason is the Soul’s work, while what is done where they are hindered from their own action is not so much done as suffered. UnWISDOM, then, is not due to the Soul, and, in general – if we mean by Fate a compulsion outside ourselves – an act is fated when it is contrary to WISDOM. Enneads: III I

But all our best is of our own doing: such is our nature as long as we remain detached. The wise and good do perform acts; their right action is the expression of their own power: in the others it comes in the breathing spaces when the passions are in abeyance; but it is not that they draw this occasional WISDOM from outside themselves; simply, they are for the time being unhindered. Enneads: III I

In sum: Man has come into existence, a living being but not a member of the noblest order; he occupies by choice an intermediate rank; still, in that place in which he exists, Providence does not allow him to be reduced to nothing; on the contrary he is ever being led upwards by all those varied devices which the Divine employs in its labour to increase the dominance of moral value. The human race, therefore, is not deprived by Providence of its rational being; it retains its share, though necessarily limited, in WISDOM, intelligence, executive power and right doing, the right doing, at least, of individuals to each other – and even in wronging others people think they are doing right and only paying what is due. Enneads III,2,

Hence arises that awesome word “Adrasteia” (the Inevadable Retribution); for in very truth this ordinance is an Adrasteia, justice itself and a wonderful WISDOM. Enneads III,2,

The Existent – rightly so called – is that which has authentic existence, that, therefore, which is existent completely, and therefore, again, that which at no point fails in existence. Having existence perfectly, it needs nothing to preserve it in being; it is, on the contrary, the source and cause from which all that appears to exist derives that appearance. This admitted, it must of necessity be in life, in a perfect life: if it failed it would be more nearly the nonexistent than the existent. But: The Being thus indicated is Intellect, is WISDOM unalloyed. It is, therefore, determined and rounded off; it is nothing potentially that is not of the same determined order, otherwise it would be in default. Enneads III,6,

There is, therefore, no escape: soul is, in the degree indicated, one and many, parted and impartible. We cannot question the possibility of a thing being at once a unity and multi-present, since to deny this would be to abolish the principle which sustains and administers the universe; there must be a Kind which encircles and supports all and conducts all with WISDOM, a principle which is multiple since existence is multiple, and yet is one soul always since a container must be a unity: by the multiple unity of its nature, it will furnish life to the multiplicity of the series of an all; by its impartible unity, it will conduct a total to wise ends. Enneads IV,2,

But the life in the kosmos, the life which carries the leading principle of the universe, still needs elucidation; does it operate without calculation, without searching into what ought to be done? Yes: for what must be stands shaped before the kosmos, and is ordered without any setting in order: the ordered things are merely the things that come to be; and the principle that brings them into being is Order itself; this production is an act of a soul linked with an unchangeably established WISDOM whose reflection in that soul is Order. It is an unchanging WISDOM, and there can therefore be no changing in the soul which mirrors it, not sometimes turned towards it, and sometimes away from it – and in doubt because it has turned away – but an unremitting soul performing an unvarying task. Enneads IV,4,

What place, then, is there for reasoning, for calculation, what place for memory, where WISDOM and knowledge are eternal, unfailingly present, effective, dominant, administering in an identical process? The fact that the product contains diversity and difference does not warrant the notion that the producer must be subject to corresponding variations. On the contrary, the more varied the product, the more certain the unchanging identity of the producer: even in the single animal the events produced by Nature are many and not simultaneous; there are the periods, the developments at fixed epochs – horns, beard, maturing breasts, the acme of life, procreation – but the principles which initially determined the nature of the being are not thereby annulled; there is process of growth, but no diversity in the initial principle. The identity underlying all the multiplicity is confirmed by the fact that the principle constituting the parent is exhibited unchanged, undiminished, in the offspring. We have reason, then, for thinking that one and the same WISDOM envelops both, and that this is the unalterable WISDOM of the kosmos taken as a whole; it is manifold, diverse and yet simplex, presiding over the most comprehensive of living beings, and in no wise altered within itself by this multiplicity, but stably one Reason-Principle, the concentrated totality of things: if it were not thus all things, it would be a WISDOM of the later and partial, not the WISDOM of the Supreme. Enneads IV,4,

It may be urged that all the multiplicity and development are the work of Nature, but that, since there is WISDOM within the All, there must be also, by the side of such natural operation, acts of reasoning and of memory. Enneads IV,4,

But this is simply a human error which assumes WISDOM to be what in fact is unWISDOM, taking the search for WISDOM to be WISDOM itself. For what can reasoning be but a struggle, the effort to discover the wise course, to attain the principle which is true and derives from real-being? To reason is like playing the cithara for the sake of achieving the art, like practising with a view to mastery, like any learning that aims at knowing. What reasoners seek, the wise hold: WISDOM, in a word, is a condition in a being that possesses repose. Think what happens when one has accomplished the reasoning process: as soon as we have discovered the right course, we cease to reason: we rest because we have come to WISDOM. If then we are to range the leading principle of the All among learners, we must allow it reasonings, perplexities and those acts of memory which link the past with the present and the future: if it is to be considered as a knower, then the WISDOM within it consists in a rest possessing the object (absolved, therefore, from search and from remembrance). Enneads IV,4,

The produced universe will contain difference, but its diversities spring not from its own action but from its obedience to superior principles which, again, spring from the creating power, so that all is guided by Reason-Principles in their series; thus the creating power is in no sense subjected to experimenting, to perplexity, to that preoccupation which to some minds makes the administration of the All seem a task of difficulty. Preoccupation would obviously imply the undertaking of alien tasks, some business – that would mean – not completely within the powers; but where the power is sovereign and sole, it need take thought of nothing but itself and its own will, which means its own WISDOM, since in such a being the will is WISDOM. Here, then, creating makes no demand, since the WISDOM that goes to it is not sought elsewhere, but is the creator’s very self, drawing on nothing outside – not, therefore, on reasoning or on memory, which are handlings of the external. Enneads IV,4,

But, we will be asked to say what are the experiences, within the earth, upon which the earth-soul is thus to form its decisions: certainly vegetal forms, in so far as they belong to earth have no sensation or perception: in what then, and through what, does such sensation take place, for sensation without organs is too rash a notion. Besides, what would this sense-perception profit the soul? It could not be necessary to knowledge: surely the consciousness of WISDOM suffices to beings which have nothing to gain from sensation? This argument is not to be accepted: it ignores the consideration that, apart from all question of practical utility, objects of sense provide occasion for a knowing which brings pleasure: thus we ourselves take delight in looking upon sun, stars, sky, landscape, for their own sake. But we will deal with this point later: for the present we ask whether the earth has perceptions and sensations, and if so through what vital members these would take place and by what method: this requires us to examine certain difficulties, and above all to decide whether earth could have sensation without organs, and whether this would be directed to some necessary purpose even when incidentally it might bring other results as well. Enneads IV,4,

No: the Reason-Principle of the universe would be better envisaged as a WISDOM uttering order and law to a state, in full knowledge of what the citizens will do and why, and in perfect adaptation of law to custom; thus the code is made to thread its way in and out through all their conditions and actions with the honour or infamy earned by their conduct; and all coalesces by a kind of automatism. Enneads IV,4,

The tune of an incantation, a significant cry, the mien of the operator, these too have a natural leading power over the soul upon which they are directed, drawing it with the force of mournful patterns or tragic sounds – for it is the reasonless soul, not the will or WISDOM, that is beguiled by music, a form of sorcery which raises no question, whose enchantment, indeed, is welcomed, exacted, from the performers. Similarly with regard to prayers; there is no question of a will that grants; the powers that answer to incantations do not act by will; a human being fascinated by a snake has neither perception nor sensation of what is happening; he knows only after he has been caught, and his highest mind is never caught. In other words, some influence falls from the being addressed upon the petitioner – or upon someone else – but that being itself, sun or star, perceives nothing of it all. Enneads IV,4,

Thus this universe of ours is a wonder of power and WISDOM, everything by a noiseless road coming to pass according to a law which none may elude – which the base man never conceives though it is leading him, all unknowingly, to that place in the All where his lot must be cast – which the just man knows, and, knowing, sets out to the place he must, understanding, even as he begins the journey, where he is to be housed at the end, and having the good hope that he will be with gods. Enneads IV,4,

Let us consider a soul, not one that has appropriated the unreasoned desires and impulses of the bodily life, or any other such emotion and experience, but one that has cast all this aside, and as far as possible has no commerce with the bodily. Such a soul demonstrates that all evil is accretion, alien, and that in the purged soul the noble things are immanent, WISDOM and all else that is good, as its native store. Enneads IV,7,

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 I

But there is yet another way to this knowledge: Admiring the world of sense as we look out upon its vastness and beauty and the order of its eternal march, thinking of the gods within it, seen and hidden, and the celestial spirits and all the life of animal and plant, let us mount to its archetype, to the yet more authentic sphere: there we are to contemplate all things as members of the Intellectual – eternal in their own right, vested with a self-springing consciousness and life – and, presiding over all these, the unsoiled Intelligence and the unapproachable WISDOM. Enneads: V I

The reasoning-principle in the Soul acts upon the representations standing before it as the result of sense-perception; these it judges, combining, distinguishing: or it may also observe the impressions, so to speak, rising from the Intellectual-Principle, and has the same power of handling these; and reasoning will develop to WISDOM where it recognizes the new and late-coming impressions (those of sense) and adapts them, so to speak, to those it holds from long before – the act which may be described as the soul’s Reminiscence. Enneads V,3,

But what can it be which is loftier than that existence – a life compact of WISDOM, untouched by struggle and error, or than this Intellect which holds the Universe with all there is of life and intellect? If we answer “The Making Principle,” there comes the question, “making by what virtue?” and unless we can indicate something higher there than in the made, our reasoning has made no advance: we rest where we were. Enneads V,3,

But that the thing we are pursuing is something different and that the beauty is not in the concrete object is manifest from the beauty there is in matters of study, in conduct and custom; briefly in soul or mind. And it is precisely here that the greater beauty lies, perceived whenever you look to the WISDOM in a man and delight in it, not wasting attention on the face, which may be hideous, but passing all appearance by and catching only at the inner comeliness, the truly personal; if you are still unmoved and cannot acknowledge beauty under such conditions, then looking to your own inner being you will find no beauty to delight you and it will be futile in that state to seek the greater vision, for you will be questing it through the ugly and impure. Enneads V,8,

For assuredly all the Gods are august and beautiful in a beauty beyond our speech. And what makes them so? Intellect; and especially Intellect operating within them (the divine sun and stars) to visibility. It is not through the loveliness of their corporeal forms: even those that have body are not gods by that beauty; it is in virtue of Intellect that they, too, are gods, and as gods beautiful. They do not veer between WISDOM and folly: in the immunity of Intellect unmoving and pure, they are wise always, all-knowing, taking cognisance not of the human but of their own being and of all that lies within the contemplation of Intellect. Those of them whose dwelling is in the heavens, are ever in this meditation – what task prevents them? – and from afar they look, too, into that further heaven by a lifting of the head. The Gods belonging to that higher Heaven itself, they whose station is upon it and in it, see and know in virtue of their omnipresence to it. For all There is heaven; earth is heaven, and sea heaven; and animal and plant and man; all is the heavenly content of that heaven: and the Gods in it, despising neither men nor anything else that is there where all is of the heavenly order, traverse all that country and all space in peace. Enneads V,8,

Life, pure, is never a burden; how then could there be weariness There where the living is most noble? That very life is WISDOM, not a WISDOM built up by reasonings but complete from the beginning, suffering no lack which could set it enquiring, a WISDOM primal, unborrowed, not something added to the Being, but its very essence. No WISDOM, thus, is greater; this is the authentic knowing, assessor to the divine Intellect as projected into manifestation simultaneously with it; thus, in the symbolic saying, Justice is assessor to Zeus. Enneads V,8,

(Perfect WISDOM) for all the Principles of this order, dwelling There, are as it were visible images protected from themselves, so that all becomes an object of contemplation to contemplators immeasurably blessed. The greatness and power of the WISDOM There we may know from this, that is embraces all the real Beings, and has made all, and all follow it, and yet that it is itself those beings, which sprang into being with it, so that all is one, and the essence There is WISDOM. If we have failed to understand, it is that we have thought of knowledge as a mass of theorems and an accumulation of propositions, though that is false even for our sciences of the sense-realm. But in case this should be questioned, we may leave our own sciences for the present, and deal with the knowing in the Supreme at which Plato glances where he speaks of “that knowledge which is not a stranger in something strange to it” – though in what sense, he leaves us to examine and declare, if we boast ourselves worthy of the discussion. This is probably our best starting-point. Enneads V,8,

All that comes to be, work of nature or of craft, some WISDOM has made: everywhere a WISDOM presides at a making. Enneads V,8,

No doubt the WISDOM of the artist may be the guide of the work; it is sufficient explanation of the WISDOM exhibited in the arts; but the artist himself goes back, after all, to that WISDOM in Nature which is embodied in himself; and this is not a WISDOM built up of theorems but one totality, not a WISDOM consisting of manifold detail co-ordinated into a unity but rather a unity working out into detail. Enneads V,8,

Now, if we could think of this as the primal WISDOM, we need look no further, since, at that, we have discovered a principle which is neither a derivative nor a “stranger in something strange to it.” But if we are told that, while this Reason-Principle is in Nature, yet Nature itself is its source, we ask how Nature came to possess it; and, if Nature derived it from some other source, we ask what that other source may be; if, on the contrary, the principle is self-sprung, we need look no further: but if we are referred to the Intellectual-Principle we must make clear whether the Intellectual-Principle engendered the WISDOM: if we learn that it did, we ask whence: if from itself, then inevitably, it is itself Wisdom. Enneads V,8,

The true Wisdom, then (found to be identical with the Intellectual-Principle) is Real Being; and Real Being is Wisdom; it is WISDOM that gives value to Real Being; and Being is Real in virtue of its origin in WISDOM. It follows that all forms of existence not possessing WISDOM are, indeed, Beings in right of the WISDOM which went to their forming but, as not in themselves possessing it, are not Real Beings. Enneads V,8,

For each manifestation of knowledge and WISDOM is a distinct image, an object in itself, an immediate unity, not as aggregate of discursive reasoning and detailed willing. Later from this WISDOM in unity there appears, in another form of being, an image, already less compact, which announces the original in an outward stage and seeks the causes by which things are such that the wonder rises how a generated world can be so excellent. Enneads V,8,

We ask then is soul, of itself, a thing of beauty: we find it is not since differences are manifest, one Soul wise and lovely, another foolish and ugly: soul-beauty is constituted by WISDOM. Enneads V,8,

The question thus becomes, “What principle is the giver of WISDOM to the soul? and the only answer is “The Intellectual-Principle,” the veritably intellectual, wise without intermission and therefore beautiful of itself. Enneads V,8,

Now a principle whose WISDOM is not borrowed must derive from itself any intellection it may make; and anything it may possess within itself it can hold only from itself: it follows that, intellective by its own resource and upon its own content, it is itself the very things on which its intellection acts. Enneads V,8,

Every soul, authentically a soul, has some form of rightness and moral WISDOM; in the souls within ourselves there is true knowing: and these attributes are no images or copies from the Supreme, as in the sense-world, but actually are those very originals in a mode peculiar to this sphere. For those Beings are not set apart in some defined place; wherever there is a soul that has risen from body, there too these are: the world of sense is one – where, the Intellectual Kosmos is everywhere. Whatever the freed soul attains to here, that it is There. Enneads V,8,

Wisdom too is generally admitted to exist There. Obviously, if it shares only its name with our WISDOM, it is not to be reckoned among things of this sphere; if, however, the import is in both cases the same, then Quality is common to both realms – unless, of course, it be maintained that everything There, including even intellection, is Substance. Enneads: VI I

It remains, then, poised in WISDOM within itself; it could not enter into any other; those others look to it and in their longing find it where it is. This is that “Love Waiting at the Door,” ever coming up from without, striving towards the beautiful, happy when to the utmost of its power it attains. Even here the lover does not so much possess himself of the beauty he has loved as wait before it; that Beauty is abidingly self-enfolded but its lovers, the Many, loving it as an entire, possess it as an entire when they attain, for it was an entire that they loved. This seclusion does not prevent its sufficing to all, but is the very reason for its adequacy; because it is thus entire for all it can be The Good to all. Enneads VI,5,

Similarly WISDOM is entire to all; it is one thing; it is not distributed parcelwise; it cannot be fixed to place; it is not spread about like a colouring, for it is not corporeal; in any true participation in WISDOM there must be one thing acting as unit upon unit. So must it be in our participation in the One; we shall not take our several portions of it, nor you some separate entire and I another. Think of what happens in Assemblies and all kinds of meetings; the road to sense is the road to unity; singly the members are far from wise; as they begin to grow together, each, in that true growth, generates WISDOM while he recognizes it. There is nothing to prevent our intelligences meeting at one centre from their several positions; all one, they seem apart to us as when without looking we touch one object or sound one string with different fingers and think we feel several. Or take our souls in their possession of good; it is not one good for me and another for you; it is the same for both and not in the sense merely of distinct products of an identical source, the good somewhere above with something streaming from it into us; in any real receiving of good, giver is in contact with taker and gives not as to a recipient outside but to one in intimate contact. Enneads VI,5,

Again: Man exists in the Intellectual and with him all other living things, both by possession of Real-Being and because that is the Life-Form Complete. Even the man of this sphere is a member of the Intellectual since that is the Life-Form Complete; every living thing by virtue of having life, is There, There in the Life-form, and man is There also, in the Intellectual, in so far as he is intellect, for all intelligences are severally members of That. Now all this means Number There. Yet even in Intellect Number is not present primally; its presence There is the reckoning of the Acts of Intellectual-Principle; it tallies with the justice in Intellectual-Principle, its moral WISDOM, its virtues, its knowledge, all whose possession makes That Principle what it is. Enneads VI,6,

It appears then that Number in that realm is definite; it is we that can conceive the “More than is present”; the infinity lies in our counting: in the Real is no conceiving more than has been conceived; all stands entire; no number has been or could be omitted to make addition possible. It might be described as infinite in the sense that it has not been measured – who is there to measure it? – but it is solely its own, a concentrated unit, entire, not ringed round by any boundary; its manner of being is settled for it by itself alone. None of the Real-Beings is under limit; what is limited, measured, is what needs measure to prevent it running away into the unbounded. There every being is Measure; and therefore it is that all is beautiful. Because that is a living thing it is beautiful, holding the highest life, the complete, a life not tainted towards death, nothing mortal there, nothing dying. Nor is the life of that Absolute Living-Form some feeble flickering; it is primal, the brightest, holding all that life has of radiance; it is that first light which the souls There draw upon for their life and bring with them when they come here. It knows for what purpose it lives, towards What it lives, from Whence it lives; for the Whence of its life is the Whither… and close above it stands the WISDOM of all, the collective Intellectual-Principle, knit into it, one with it, colouring it to a higher goodness, by kneading WISDOM into it, making its beauty still more august. Even here the august and veritably beautiful life is the life in WISDOM, here dimly seen, There purely. For There WISDOM gives sight to the seer and power for the fuller living and in that tenser life both to see and to become what is seen. Enneads VI,6,

Here attention is set for the most part upon the unliving and, in the living, upon what is lifeless in them; the inner life is taken only with alloy: There, all are Living Beings, living wholly, unalloyed; however you may choose to study one of them apart from its life, in a moment that life is flashed out upon you: once you have known the Essence that pervades them, conferring that unchangeable life upon them, once you perceive the judgement and WISDOM and knowledge that are theirs, you can but smile at all the lower nature with its pretention to Reality. Enneads VI,6,

How then can we deny to it either Being or anything at all that may exist effectively, anything that may derive from it? As long as it exists it produces: but it exists for ever; so, therefore, do its products. And so great is it in power and beauty that it remains the allurer, all things of the universe depending from it and rejoicing to hold their trace of it and through that to seek their good. To us, existence is before the good; all this world desires life and WISDOM in order to Being; every soul and every intellect seeks to be its Being, but Being is sufficient to itself. Enneads VI,6,

Matter would have Forming-Idea for its good, since, were it conscious, it would welcome that; body would look to soul, without which it could not be or endure; soul must look to virtue; still higher stands Intellectual-Principle; above that again is the principle we call the Primal. Each of these progressive priors must have act upon those minors to which they are, respectively, the good: some will confer order and place, others life, others WISDOM and the good life: Intellectual-Principle will draw upon the Authentic Good which we hold to be coterminous with it, both as being an Activity put forth from it and as even now taking light from it. This good we will define later. Enneads VI,7,

Now to found the good upon the Intellect and upon that state of soul or mind which springs from WISDOM does not imply that the end or the absolute good is the conjunction (of Intellect and state): it would follow merely that Intellect is the good and that we feel happy in possession of that good. That is one theory; another associates pleasure with Intellect in the sense that the Good is taken to be some one thing founded upon both but depending upon our attaining or at least contemplating an Intellect so modified; this theory would maintain that the isolated and unrelated could be the good, could be an object of desire. Enneads VI,7,

Intellectual-Principle, thus, has two powers, first that of grasping intellectively its own content, the second that of an advancing and receiving whereby to know its transcendent; at first it sees, later by that seeing it takes possession of Intellectual-Principle, becoming one only thing with that: the first seeing is that of Intellect knowing, the second that of Intellect loving; stripped of its WISDOM in the intoxication of the nectar, it comes to love; by this excess it is made simplex and is happy; and to be drunken is better for it than to be too staid for these revels. Enneads VI,7,