Part 22

In the first place, indeed, it is necessary that he who intends to acquire this purification, should, as the foundation and basis of it, know himself to be a soul bound in a foreign thing, and in a different essence. In the second place, as that which is raised from this foundation, he should collect himself from the body, and as it were from different places, so as to be disposed in a manner perfectly impassive with respect to the body. For he who energizes uninterruptedly according to sense, though he may not do this with an adhering affection, and the enjoyment resulting from pleasure, yet, at the same time, his attention is dissipated about the body, in consequence of becoming through sense[171] in contact with it. But we are addicted to the pleasures or pains of sensibles; in conjunction with a promptitude, and converging sympathy; from which disposition it is requisite to be purified. _This, however, will be effected by admitting necessary pleasures, and the sensations of them, merely as remedies, or as a liberation from pain[172], in order that [the rational part] may not be impeded [in its energies]._ Pain also must be taken away. But if this is not possible, it must be mildly diminished. And it will be diminished, if the soul is not copassive with it. Anger, likewise, must as much as possible be taken away; and must by no means be premeditated. But if it cannot be entirely removed, deliberate choice must not be mingled with it, but the unpremeditated motion must be the impulse of the irrational part. _That however which is unpremeditated, is imbecile and small._ All fear likewise must be expelled. For he who is adapted to this purification, will fear nothing. Here, however, if it should take place, it will be unpremeditated. Anger therefore and fear must be used for the purpose of admonition. But the desire of every thing base must be exterminated. Such a one also, so far as he is a cathartic philosopher, will not desire meats and drinks [except so far as they are necessary]. Neither must there be the unpremeditated in natural venereal connexions; _but if this should take place, it must only be as far as to that precipitate imagination which energizes in sleep_. In short, the intellectual soul itself of the purified man must be liberated from all these [corporeal propensities]. He must likewise endeavour, that what is moved to the irrational nature of corporeal passions, may be moved without sympathy, and without animadversion; so that the motions themselves may be immediately dissolved, through their vicinity to the reasoning power. This, however, will not take place while the purification is proceeding to its perfection; but will happen to those in whom reason rules without opposition. Hence, in these, the inferior part will so venerate reason, that it will be indignant if it is at all moved, in consequence of not being quiet when its master is present, and will reprove itself for its imbecility. These, however, are yet only moderations of the passions, but at length terminate in apathy. For when copassivity is entirely exterminated, then apathy is present with him who is purified from this passivity. For passion becomes moved when reason imparts excitation, through verging [to the irrational nature].

35. Every thing which is situated somewhere, is there situated according to its own nature, and not preternaturally. For body, therefore, which subsists in matter and bulk, to be somewhere, is to be in place. Hence, for the body of the world, which is material and has bulk, to be every where, is to be extended with interval, and to subsist in the place of interval. But a subsistence in place, is not at all present with the intelligible world, nor, in short, with that which is immaterial, and essentially incorporeal, because it is without bulk, and without interval; so that the ubiquity of an incorporeal nature is not local. Hence, neither will one part of it be here, but another there; for if this were the case, it would not be out of place, nor without interval; but wherever it is, the whole of it is there. Nor is it indeed in this, but not in another place; for thus it would be comprehended by one place, but separated from another. Nor is it remote from this thing, but near to that; in the same manner as remoteness and nearness are asserted of things which are adapted to be in place, according to the measures of intervals. Hence, the sensible is present, indeed, with the intelligible world, according to interval, but [a truly] incorporeal nature is present with the world impartibly, and unaccompanied by interval. The impartible, likewise, when it is in that which has interval, is wholly in every part of it, being one and the same in number [in every part of it]. That which is impartible, therefore, and without multitude, becomes extended into magnitude, and multiplied, when intimately connected with that which is naturally multitudinous, and endued with magnitude; and thus the latter receives the former in such a way as it is adapted to receive it, and not such as the former truly is. But that which is partible and multitudinous, is received by that which is naturally impartible and without multitude, impartibly and non-multitudinously, and after this manner is present with it; _i.e._ the impartible is present impartibly, without plurality, and without a subsistence in place, conformably to its own nature, with that which is partible, and which is naturally multitudinous, and exists in place. But that which is partible, multiplied, and in place, is present with the impartible essence, partibly, multitudinously, and locally. Hence, it is necessary, in the survey of these natures, to preserve and not confound the peculiarities of each; or rather, we should not imagine or opine of that which is incorporeal, such properties as pertain to bodies, or any thing of the like kind. For no one would ascribe to bodies the peculiarities of a genuinely incorporeal essence. For all of us are familiar with bodies; but the knowledge of incorporeal natures is attainable by us with great difficulty; because, through not being able to behold them intuitively, we are involved in doubt about their nature; and this takes place as long as we are under the dominion of imagination.

Thus, therefore, you should say, If that which is in place, is out of, or has departed from itself, through having proceeded into bulk, that which is intelligible is not in place, and is in itself, because it has not proceeded into corporeal extension. Hence, if the former is an image, the latter is an archetype. And the former, indeed, derives its being through the intelligible; but the latter subsists in [and through] itself. For every [physical] image is the image of intellect. It is also requisite that, calling to mind the peculiarities of both these, we should not wonder at the discrepance which takes place in their congress with each other; if, in short, it is proper on this occasion to use the word congress. For we are not now surveying the congress of bodies, but of things which are entirely distinct from each other, according to peculiarity of hypostasis. Hence, also, this congress is different from every thing which is usually surveyed in things essentially the same. Neither, therefore, is it temperament, or mixture, or conjunction, or apposition, but subsists in a way different from all these; appearing, indeed, in all the mutual participations of consubstantial natures, in whatever way this may be effected; but transcending every thing that falls under the apprehension of sense. Hence, an intelligible essence is wholly present without interval, with all the parts of that which has interval, though they should happen to be infinite in number. Nor is it present distributed into parts, giving a part to a part; nor being multiplied, does it multitudinously impart itself to multitude; but it is wholly present with the parts of that which is extended into bulk, and with each individual of the multitude, and all the bulk impartibly, and without plurality, and as numerically one. But it pertains to those natures to enjoy it partibly, and in a distributed manner, whose power is dissipated into different parts. And to these it frequently happens, that through a defect of their own nature, they counterfeit an intelligible essence; so that doubts arise respecting that essence, which appears to have passed from its own nature into theirs.

36. Truly-existing being is neither great nor small, for magnitude and parvitude are properly the peculiarities of bulk. But true being transcends both magnitude and parvitude; and is above the greatest, and above the least; and is numerically one and the same, though it is found to be simultaneously participated by every thing that is greatest, and every thing that is least. You must not, therefore, conceive of it as something which is greatest; as you will then be dubious how, being that which is greatest, it is present with the smallest masses, without being diminished or contracted. Nor must you conceive of it as something which is least; since you will thus again be dubious how, being that which is least, it is present with the greatest masses, without being multiplied or increased, or without receiving addition. But at one and the same time receiving into the greatest magnitude that which transcends the greatest bulk, and into the least magnitude that which transcends the least[173], you will be able to conceive how the same thing, abiding in itself, may be simultaneously seen in any casual magnitude, and in infinite multitudes and corporeal masses. For according to its own peculiarity, it is present with the magnitude of the world impartibly and without magnitude. It also antecedes the bulk of the world, and comprehends every part of it, in its own impartibility; just as, _vice versa_, the world, by its multitude of parts, is multifariously present, as far as it is able, with truly-existing being, yet cannot comprehend it, neither with the whole of its bulk, nor the whole of its power; but meets with it in all its parts as that which is infinite, and cannot be passed beyond; and this both in other respects, and because truly-existing being is entirely free from all corporeal extension.

37. That which is greater in bulk, is less in power, when compared, not with things of a similar kind, but with those that are of a different species, or of a different essence. For bulk is, as it were, the departure of a thing from itself, and a division of power into the smallest parts. Hence, that which transcends in power, is foreign from all bulk. For power proceeding into itself, is filled with itself, and, by corroborating itself, obtains its proper strength; on which account, body proceeding into bulk through a diminution of power, is as much remote from truly-incorporeal being, as that which truly exists is from being exhausted by bulk; for the latter abides in the magnitude of the same power, through an exemption from bulk. As, therefore, truly-existing being is, with reference to a corporeal mass, without magnitude and without bulk; thus also, that which is corporeal is, with reference to truly-existing being, imbecile and powerless. For that which is greatest by magnitude of power, is exempt from all bulk; so that the world existing every where, and, as it is said, meeting with real being which is truly every where, is not able to comprehend the magnitude of its power. It meets, however, with true being, which is not partibly present with it, but is present without magnitude, and without any definite limitation. The presence, therefore, of truly-existing being with the world, is not local, but assimilative, so far as it is possible for body to be assimilated to that which is incorporeal, and for that which is incorporeal to be surveyed in a body assimilated to it. Hence, an incorporeal nature is not present with body, so far as it is not possible for that which is material to be assimilated to a perfectly immaterial nature; and it is present, so far as a corporeal can be assimilated to an incorporeal essence. Nevertheless, this is not effected through reception; since, if it were, each would be corrupted. For the material, indeed, in receiving the immaterial nature, would be corrupted, through being changed into it; and the immaterial essence would become material. Assimilations, therefore, and participations of powers, and the deficiency of power, proceed into things which are thus different in essence from each other, into each other. The world, therefore, is very far from possessing the power of real being; and real being is very remote from the imbecility of a material nature. But that which subsists between these, assimilating and being assimilated, and conjoining the extremes to each other, becomes the cause of deception about the extremes, in consequence of applying, through the assimilation, the one to the other.

38. Truly-existing being is said to be many things, not by a subsistence in different places, nor in the measures of bulk, nor by coacervation, nor by the circumscriptions or comprehensions[174] of divisible parts, but by a difference which is immaterial, without bulk, and without plurality, and which is divided according to multitude. Hence, also, it is one; not as one body, nor as in one place; nor as one bulk; nor as one which is many things; because it is different so far as it is one, and its difference is both divided and united. For its difference is not externally acquired, nor adscititious, nor obtained through the participation of something else, but it is many things from itself. For, remaining one, it energizes with all energies, because, through sameness, it constitutes all difference; not being surveyed in the difference of one thing with respect to another, as is the case in bodies. For, on the contrary, in these, unity subsists in difference; because diversity has in them a precedaneous existence; but the unity which they contain is externally and adscititiously derived. For in truly existing being, indeed, unity and sameness precede; but difference is generated, from this unity being energetic. _Hence, true being is multiplied in impartibility; but body is united in multitude and bulk._ The former also is established in itself, subsisting in itself according to unity; but the latter is never in itself, because it receives its hypostasis in an extension of existence. The former, therefore, is an all-energetic one; but the latter is an united multitude. Hence, it is requisite to explore how the former is one and different; and again, how the latter is multitude and one. Nor must we transfer the peculiarities of the one to those which pertain to the other.

39. It is not proper to think that the multitude of souls was generated on account of the multitude of bodies; but it is necessary to admit that, prior to bodies, there were many souls, and one soul [the cause of the many]. Nor does the one and whole soul prevent the subsistence in it of many souls; nor do the multitude of souls distribute by division the one soul into themselves. For they are distinct from, but are not abscinded from the soul, which ranks as a whole; nor do they distribute into minute parts this whole soul into themselves. They are also present with each other without confusion; nor do they produce the whole soul by coacervation. For they are not separated from each other by any boundaries; nor, again, are they confused with each other; just as neither are many sciences confused in one soul [by which they are possessed]. For these sciences do not subsist in the soul like bodies, as things of a different essence from it; but they are certain energies of the soul. For the nature of soul possesses an infinite power. Every thing also that occurs in it is soul; and all souls are [in a certain respect] one; and again, the soul which ranks as a whole, is different from all the rest. For as bodies, though divided to infinity, do not end in that which is incorporeal, but alone receive a difference of segments according to bulk; thus also soul, being a vital form, may be conceived to consist of forms _ad infinitum_. For it possesses specific differences, and the whole of it subsists together with, or without these. For, if there is in the soul that which is as it were a part divided from the rest of the parts, yet, at the same time that there is difference, the sameness remains. If, however, in bodies, in which difference predominates over sameness, nothing incorporeal when it accedes cuts off the union, but all the parts remain essentially united, and are divided by qualities and other forms; what ought we to assert and conceive of a specific incorporeal life, in which sameness is more prevalent than difference; to which nothing foreign to form is subjected, and from which the union of bodies is derived? Nor does body, when it becomes connected with soul, cut off its union, though it is an impediment to its energies in many respects. But the sameness of soul produces and discovers all things through itself, through its specific energy, which proceeds to infinity; since any part of it whatever is capable of effecting all things, when it is liberated and purified from a conjunction with bodies; just as any part of seed possesses the power of the whole seed. As, however, seed, when it is united with matter, predominates over it, according to each of the productive principles which the seeds contain; and all the seed, its power being collected into one, possesses the whole of its power in each of the parts; thus also, in the immaterial soul, that which may be conceived as a part, has the power of the whole soul. But that part of it which verges to matter, is vanquished, indeed, by the form to which it verges, and yet is adapted to associate with immaterial form, though it is connected with matter, when withdrawing itself from a material nature, it is converted to itself. Since, however, through verging to matter, it becomes in want of all things, and suffers an emptiness of its proper power; but when it is elevated to intellect, is found to possess a plenitude of all its powers; hence those who first obtained a knowledge of this plenitude of the soul, very properly indicated its emptiness by calling it _poverty_, and its fulness by denominating it _satiety_.

SECTION III.

40. The ancients, wishing to exhibit to us the peculiarity of incorporeal being, so far as this can be effected by words, when they assert that it is one, immediately add, that it is likewise all things; by which they signified that it is not some one[175] of the things which are known by the senses. Since, however, we suspect that this incorporeal one is different from sensibles, in consequence of not perceiving this total one, which is all things according to one, in a sensible nature, and which is so because this one is all things:—hence the ancients added, that _it is one so far as one_; in order that we might understand that what is all things in truly existing being, is something uncompounded, and that we might withdraw ourselves from the conception of a coacervation. When likewise they say that it is every where, they add that it is no where. When also they assert that it is in all things, they add, that it is no where in every thing. Thus, too, when they say, that it is in all things, and in every divisible nature which is adapted to receive it, they add, that it is a whole in a whole. And, in short, they render it manifest to us, through contrary peculiarities; at one and the same time assuming these, in order that we may exterminate, from the apprehension of it, the fictitious conceptions which are derived from bodies, and which obscure the cognoscible peculiarities of real being.

41. When you have assumed an eternal essence, infinite in itself according to power, and begin to perceive intellectually an hypostasis unwearied, untamed, and never-failing, but transcending in the most pure and genuine life, and full from itself; and which is likewise established in itself, satisfied with, and seeking nothing but itself:—to this essence, if you add a subsistence in place, or a relation to a certain thing, at the same time that you [appear to] diminish it, by ascribing to it an indigence of place, or a relative condition of being, you do not [in reality] diminish this essence, but you separate yourself from the perception of it, by receiving as a veil the phantasy which runs under your conjectural apprehension of it. For you cannot pass beyond, or stop, or render more perfect, or effect the least change in a thing of this kind, because it is impossible for it to be in the smallest degree deficient. For it is much more never-failing than any perpetually flowing fountain can be conceived to be. If, however, you are unable to keep pace with it, and to become assimilated to the intelligible all, you should not investigate any thing pertaining to real being; or, if you do, you will deviate from the path that leads to it, and will look to something else. But if you investigate nothing else, being established in yourself and your own essence, you will be assimilated to the intelligible universe, and will not adhere to any thing posterior to it. Neither, therefore, should you say, I am of a great magnitude. For, omitting this greatness, you will become universal; though you were universal prior to this. But, together with the universal, something else was present with you, and you became less by the addition; because the addition was not from truly-existing being. For to that you cannot add any thing. When, therefore, any thing is added from non-being, a place is afforded to Poverty as an associate, accompanied by an indigence of all things. Hence, dismissing non-being, you will then become sufficient to yourself[176]. For he will not return properly to himself who does not dismiss things of a more vile and abject nature, and who opines himself to be something naturally small, and not to be such as he truly is. For thus he, at one and the same time, departs both from himself, and from truly-existing being. When, also, any one is present with that which is present in himself, then he is present with true being, which is every where. But when you withdraw from yourself, then, likewise, you recede from real being;—of such great consequence is it, for a man to be present with that which is present with himself, [_i.e._ with his rational part], and to be absent from that which is external to him.