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(2) The entrance of this spirit, also, is accompanied with a noise, and he diffuses himself on all sides without any contact, and effects admirable works conducive to the liberation of the passions of the soul and body. But sometimes a bright and tranquil light shines forth, by which the sight of the eyes is detained, and which occasions them to become closed, though they were before open. The other senses, however, are in a vigilant state, and in a certain respect have a cosensation of the light unfolded by the Gods; and the recumbents hear what the Gods say, and know, by a consecutive perception, what is then done by them. This, however, is beheld in a still more perfect manner, when the sight perceives, when intellect, being corroborated, follows what is performed, and this is accompanied with the motion of the spectators. Such, therefore, and so many being the differences of these dreams, no one of them is similar to human dreams. But wakefulness, a detention of the eyes, a similar oppression of the head, a condition between sleeping and waking, an instantaneous excitation, or perfect vigilance, are all of them divine indications, and are adapted to the reception of the Gods. They are also sent by the Gods, and a part of divine appearances antecedes according to things of this kind.

(11) The disciple's shadow is from that bough. When the shadows in the disciples cease, For, O fortunate one, how can the shadow move, Unless the tree that casts the shadow move as well? Again, the great Creator, as you know, Thus man passed from one order of nature to another, Of his first souls he has now no remembrance, In order to escape from his present soul full of lusts Though man fell asleep and forgot his previous states, Yet God will not leave him in this self-forgetfulness;

(6) Souls that descend, souls that change their state- these, then, may be said to have memory, which deals with what has come and gone; but what subjects of remembrance can there be for souls whose lot is to remain unchanged?

The question touches memory in the stars in general, and also in the sun and moon and ends by dealing with the soul of the All, even by audaciously busying itself with the memories of Zeus himself. The enquiry entails the examination and identification of acts of understanding and of reasoning in these beings, if such acts take place.

Now if, immune from all lack, they neither seek nor doubt, and never learn, nothing being absent at any time from their knowledge- what reasonings, what processes of rational investigation, can take place in them, what acts of the understanding?

Even as regards human concerns they have no need for observation or method; their administration of our affairs and of earth's in general does not go so; the right ordering, which is their gift to the universe, is effected by methods very different.

In other words, they have seen God and they do not remember?

Ah, no: it is that they see God still and always, and that, as long as they see, they cannot tell themselves they have had the vision; such reminiscence is for souls that have lost it.

(81) Your souls, void of substance, rest still in forms. If the form of man were all that made man, A painting on a wall resembles a man, 'Tis life that is lacking to that mere semblance of man. Go! seek for that pearl it never will find. The heads of earth's lions were bowed down When God gave might to the Seven Sleepers' dog. What mattered its despised form When its soul was drowned in the sea of light?" Human wisdom, the manifestation of divine.

(21) And then he will laugh at his own former state Saying, " What mattered my experiences when asleep? When I had forgotten my prosperous condition, And knew not that the grief and ills I experienced Were the effect of sleep and illusion and fancy? In like manner this world, which is only a dream. Seems to the sleeper as a thing enduring for ever But when the morn of the last day shall dawn, The sleeper will escape from the cloud of illusion; Laughter will overpower him at his own fancied grieves

(4) Verily, there are just two conditions of this person: the condition of being in this world and the condition of being in the other world. There is an intermediate third condition, namely, that of being in sleep. By standing in this inter- mediate condition one sees both those conditions, namely being in this world and being in the other world. Now whatever the approach is to the condition of being in the other world, by making that approach one sees the evils [of this world] and the joys [of yonder world]. The state of dreaming When one goes to sleep, he takes along the material (matra) of this all-containing world, himself tears it apart, himself builds it up, and dreams by his own brightness, by his own light. Then this person becomes self-illuminated.

(6) But the variety of disposition arises from inordinate affection to material things. And for this reason, as they appear to me, to have called night Euphrone; since then the soul, released from the perceptions of sense, turns in on itself, and has a truer hold of intelligence (Fronhsis). Wherefore the mysteries are for the most part celebrated by night, indicating the withdrawal of the soul from the body, which takes place by night. "Let us not then sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunken, are drunken in the night. But let us who are of the day be sober, putting on the breastplate of faith and love, and as an helmet the hope of salvation." And as to what, again, they say of sleep, the very same things are to be understood of death. For each exhibits the departure of the soul, the one more, the other less; as we may also get this in Heraclitus: "Man touches night in himself, when dead and his light quenched; and alive, when he sleeps he touches the dead; and awake, when he shuts his eyes, he touches the sleeper." "For blessed are those that have seen the Lord," according to the apostle; "for it is high time to awake out of sleep. For now is our salvation nearer than when we believed. The night is far spent, the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light." By day and light he designates figuratively the Son, and by the armour of light metaphorically the promises.

(33) 'Indeed, all these are like dreams, like hallucinations, like echoes, like the cities of the Odour-eaters, like mirage, like mirrored forms, like phantasmagoria, like the moon seen in water — not real even for a moment. In truth, they are unreal; they are false.'

(53) X. When rising from the bedclothes, roll them together, and obliterate the impression of the body. Pythagoras directed his disciples who had awakened from the sleep of ignorance into the waking state of intelligence to eliminate from their recollection all memory of their former spiritual darkness; for a wise man in passing leaves no form behind him which others less intelligent, seeing, shall use as a mold for the casting of idols.

(5) But this power which determines memory is it also the principle by which the Supreme becomes effective in us?

At any time when we have not been in direct vision of that sphere, memory is the source of its activity within us; when we have possessed that vision, its presence is due to the principle by which we enjoyed it: this principle awakens where it wakens; and it alone has vision in that order; for this is no matter to be brought to us by way of analogy, or by the syllogistic reasoning whose grounds lie elsewhere; the power which, even here, we possess of discoursing upon the Intellectual Beings is vested, as we show, in that principle which alone is capable of their contemplation. That, we must awaken, so to speak, and thus attain the vision of the Supreme, as one, standing on some lofty height and lifting his eyes, sees what to those that have not mounted with him is invisible.

Memory, by this account, commences after the soul has left the higher spheres; it is first known in the celestial period.

A soul that has descended from the Intellectual region to the celestial and there comes to rest, may very well be understood to recognize many other souls known in its former state supposing that, as we have said, it retains recollection of much that it knew here. This recognition would be natural if the bodies with which those souls are vested in the celestial must reproduce the former appearance; supposing the spherical form means a change of appearance, recognition would go by character, by the distinctive quality of personality: this is not fantastic; conditions changing need not mean a change of character. If the souls have mutual conversation, this too would mean recognition.

But those whose descent from the Intellectual is complete, how is it with them?

They will recall their memories, of the same things, but with less force than those still in the celestial, since they have had other experiences to remember, and the lapse of time will have utterly obliterated much of what was formerly present to them.

But what way of remembering the Supreme is left if the souls have turned to the sense-known kosmos, and are to fall into this sphere of process?

They need not fall to the ultimate depth: their downward movement may be checked at some one moment of the way; and as long as they have not touched the lowest of the region of process there is nothing to prevent them rising once more.

(27) And therefore when a Man sleeps, so that the Tincture rests, then there are no Thoughts in the Spirit; but the Constellation Air, or Receptacle. rumbles in the Elements, and beats into the Brains what shall (through their Operation) come to pass, which yet is often broke again by another Conjunction, so that it comes not to effect; besides, it can show nothing exactly, except it comes by a Conjunction of Planets and fixed Stars, and that only goes forward, but it represents all [in an] earthly [Manner,] according to the Spirit of this World; so that where the syderial Spirit should speak of Men, it often speaks of Beasts, and continually represents the Contrary; as the earthly Spirit fancies from the starry Spirit, so he dreams.

(45) With veils drawn over their faces, and asleep; But when the morn shall burst forth and the sun arise Every creature will raise its head from its couch; To the unconscious God will restore consciousness; They will stand in rings as slaves with rings in ears; Dancing and clapping hands with songs of praise, Singing with joy, "Our Lord hath restored us to life!" Shedding their old skins and bones, All pressing on from Not-being to Being, On the last day, as well the thankful as the unthankful.

(3) Take away, therefore, from divine dreams, among which also divination is contained, “ the being asleep ,” and also the assertion, “ that we do not apprehend what we see in sleep, in the same clear manner as when we are awake .” For the Gods are no less clearly present with us in these dreams than when we are awake. And, if it be requisite to speak the truth, the presence of the Gods, in the former case, is necessarily clearer and more accurate, and produces a more perfect perception than in the latter. Some, therefore, not knowing these indications of prophetic dreams, and conceiving that they have something in common with human dreams, rarely and casually obtain a foreknowledge of futurity, and in consequence of this, reasonably doubt how dreams contain any truth. And this, also, appears to me to disturb you, in consequence of your not knowing the true indications of dreams. It is necessary, however, that, admitting these to be the elements of the true knowledge of dreams, you should attend to the whole of the discussion concerning divination in sleep.

(4) In that realm it has also vision, through the Intellectual-Principle, of The Good which does not so hold to itself as not to reach the soul; what intervenes between them is not body and therefore is no hindrance- and, indeed, where bodily forms do intervene there is still access in many ways from the primal to the tertiaries.

If, on the contrary, the soul gives itself to the inferior, the same principle of penetration comes into play, and it possesses itself, by memory and imagination, of the thing it desired: and hence the memory, even dealing with the highest, is not the highest. Memory, of course, must be understood not merely of what might be called the sense of remembrance, but so as to include a condition induced by the past experience or vision. There is such a thing as possessing more powerfully without consciousness than in full knowledge; with full awareness the possession is of something quite distinct from the self; unconscious possession runs very close to identity, and any such approach to identification with the lower means the deeper fall of the soul.

If the soul, on abandoning its place in the Supreme, revives its memories of the lower, it must have in some form possessed them even there though the activity of the beings in that realm kept them in abeyance: they could not be in the nature of impressions permanently adopted- a notion which would entail absurdities- but were no more than a potentiality realized after return. When that energy of the Intellectual world ceases to tell upon the soul, it sees what it saw in the earlier state before it revisited the Supreme.

(3) And when a man is asleep, reposing, and at perfect rest, so that he sees no dream , then he has entered into those arteries. Then no evil touches him, for he has obtained the light (of the sun).

(1) The wise, therefore, speak as follows: The soul having a twofold life, one being in conjunction with body, but the other being separate from all body; when we are awake we employ, for the most part, the life which is common with the body, except when we separate ourselves entirely from it by pure intellectual and dianoetic energies. But when we are asleep, we are perfectly liberated, as it were, from certain surrounding bonds, and use a life separated from generation. Hence, this form of life, whether it be intellectual or divine, and whether these two are the same thing, or whether each is peculiarly of itself one thing, is then excited in us, and energizes in a way conformable to its nature. Since, therefore, intellect surveys real beings, but the soul contains in itself the reasons of all generated natures, it very properly follows that, according to a cause which comprehends future events, it should have a foreknowledge of them, as arranged in their precedaneous reasons. And it possesses a divination still more perfect than this, when it conjoins the portions of life and intellectual energy to the wholes from which it was separated. For then it is filled from wholes with all scientific knowledge, so as for the most part to attain by its conceptions to the apprehension of every thing which is effected in the world. Indeed, when it is united to the Gods, by a liberated energy of this kind, it then receives the most true plenitudes of intellections, from which it emits the true divination of divine dreams, and derives the most genuine principles of knowledge.

(4) 'Having had enjoyment in this state of waking, having traveled around and seen good and evil, he hastens again. according to the entrance and place of origin, back to dreaming sleep. 1 8. As a great fish goes along both banks of a river, both the hither and the further, just so this person goes along both these conditions, the condition of sleeping and the condition of waking. The soul in deep, dreamless sleep

(46) Timaeus: such and so great are the images they produce, which images are copied within and are remembered by the sleepers when they awake out of the dream. And it is no longer difficult to perceive the truth about the formation of images in mirrors and in bright and smooth surfaces of every kind. It is from the combination with each other of the inner and the outer fires, every time that they unite on the smooth surface and are variously deflected,