Plotinus ENNEADS - THE SIXTH ENNEAD, Part II, Complete

Translated by Stephen MacKenna and B. S. Page.

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THE SIXTH ENNEAD:   1) ON THE KINDS OF BEING,   2) ON THE KINDS OF BEING ΙΙ,   3) ON THE KINDS OF BEING ΙΙΙ,   4) ON THE INTEGRAL OMNIPRESENCE OF THE AUTHENTIC EXISTENT,   5) ON THE INTEGRAL OMNIPRESENCE OF THE AUTHENTIC EXISTENT ΙΙ,   6) ON NUMBERS,   7) HOW THE MULTIPLICITY OF THE IDEAL-FORMS CAME INTO BEING: AND UPON THE GOOD,   8) ON FREE-WILL AND THE WILL OF THE ONE,   9) ON THE GOOD, OR THE ONE

This Part: 128 Pages

Page 20

7. Let us consider once more how it is possible for an identity to extend over a universe. This comes to the question how each variously placed entity in the multiplicity of the sense order can have its share in one identical Principle.

The solution is in the reasons given for refusing to distribute that principle; we are not to parcel it out among the entities of the multiple; on the contrary, we bring the distributed multiples to the unity. The unity has not gone forth to them: from their dispersion we are led to think of it as broken up to meet them, but this is to distribute the controller and container equally over the material handled.

A hand may very well control an entire mass, a long plank, or anything of that sort; the control is effective throughout and yet is not distributed, unit for unit, over the object of control: the power is felt to reach over the whole area, though the hand is only hand-long, not taking the extension of the mass it wields; lengthen the object and, provided that the total is within the strength, the power handles the new load with no need of distributing itself over the increased area. Now let us eliminate the corporeal mass of the hand, retaining the power it exerted: is not that power, the impartible, present integrally over the entire area of control?

Or imagine a small luminous mass serving as centre to a transparent sphere, so that the light from within shows upon the entire outer surface, otherwise unlit: we surely agree that the inner core of light, intact and immobile, reaches over the entire outer extension; the single light of that small centre illuminates the whole field. The diffused light is not due to any bodily magnitude of that central point which illuminates not as body but as body lit, that is by another kind of power than corporeal quality: let us then abstract the corporeal mass, retaining the light as power: we can no longer speak of the light in any particular spot; it is equally diffused within and throughout the entire sphere. We can no longer even name the spot it occupied so as to say whence it came or how it is present; we can but seek and wonder as the search shows us the light simultaneously present at each and every point in the sphere. So with the sunlight: looking to the corporeal mass you are able to name the source of the light shining through all the air, but what you see is one identical light in integral omnipresence. Consider too the refraction of light by which it is thrown away from the line of incidence; yet, direct or refracted, it is one and the same light. And supposing, as before, that the sun were simply an unembodied illuminant, the light would no longer be fixed to any one definite spot: having no starting point, no centre of origin, it would be an integral unity omnipresent.

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