(2) And so, although Eternity is stable, motionless, and fixed, still, seeing that the movement of [this] Time (which is subject to motion) is ever being recalled into Eternity,—and for that reason Time’s mobility is circular,—it comes to pass that the Eternity itself, although in its own self, is motionless, [yet] on account of Time, in which it is—(and it is in it),—it seems to be in movement as all motion. So that it comes to pass, that both Eternity’s stability becometh moved, and Time’s mobility becometh stable. So may we ever hold that God Himself is moved into Himself by [ever-] same transcendency of motion. For that stability is in His vastness motion motionless; for by His vastness is [His] law exempt from change.

(1) The principals of all that are, are, therefore, God and Æon. The Cosmos, on the other hand, in that ’tis moveable, is not a principal. For its mobility exceeds its own stability by treating the immoveable fixation as the law of everlasting movement. The Whole Sense, then, of the Divinity, though like [to Him] in its own self immoveable, doth set itself in motion within its own stability. ’Tis holy, incorruptible, and everlasting, and if there can be any better attribute to give to it, [’tis its],—Eternity of God supreme, in Truth itself subsisting, the Fullness of all things, of Sense, and of the whole of Science, consisting, so to say, with God.

(2) If nothing, then, is void, so also Space by its own self does not show what it is unless you add to it lengths, breadths [and depths],—just as you add the proper marks unto men’s bodies. These things, then, being thus, Asclepius, and ye who are with [him],—know the Intelligible Cosmos (that is, [the one] which is discerned by contemplation of the mind alone) is bodiless; nor can aught corporal be mingled with its nature,—[by corporal I mean] what can be known by quality, by quantity, and numbers. For there is nothing of this kind in that.

(1) For in the very Life of the Eternity is Cosmos moved; and in the very Everlastingness of Life [itself] is Cosmic Space. On which account it shall not stop at any time, nor shall it be destroyed; for that its very self is palisaded round about, and bound together as it were, by Living’s Sempiternity. Cosmos is [thus] Life-giver unto all that are in it, and is the Space of all that are in governance beneath the Sun. The motion of the Cosmos in itself consisteth of a two-fold energy. ’Tis vivified itself from the without by the Eternity, and vivifies all things that are within, making all different, by numbers and by times, fixed and appointed [for them].

(9) But what again, when the Theologians say, that the unmoved goes forth to all, and is moved? Must we not understand this in a sense befitting God? For we must reverently suppose that He is moved, not as beseems carriage, or change, or alteration, or turning, or local movement, or the straight, or the circular, or that from both (curvative), or the intellectual, or the spiritual, or the physical, but that Almighty God brings into being and sustains everything, and provides in every way for everything; and is present, to all, by the irresistible embrace of all, and by His providential progressions and operations to all existing things. But we must concede to our discourse, to celebrate in a sense becoming God, even movements of God, the immovable. And the straight must be considered (to be) the unswerving and the undeviating progression of the operation, and the production from Himself of the whole; and the curvative--the steady progression and the productive condition; and the circular the same, and the holding together the middle and extremities, which encompass and are encompassed,--and the turning to Him of the things which proceeded from Him.

(1) But, on the other hand, [whereas] those things which only have the power of bringing forth by blending with another nature, are thus to be distinguished, this Space of Cosmos, with those that are in it, seems not to have been born, in that [the Cosmos] has in it undoubtedly all Nature’s potency. By “Space” I mean that in which are all things. For all these things could not have been had Space not been, to hold them all. Since for all things that there have been, must be provided Space. For neither could the qualities nor quantities, nor the positions, nor [yet] the operations, be distinguished of those things which are no where.

(4) And if all things in motion desire, not repose, but ever to make known their own proper movement, even this is an aspiration after the Divine Peace of the whole, which preserves all things from falling away of their own accord, and guards the idiosyncrasy and moving life of all moving things unmoved and free from falling, so that the things moved, being at peace amongst themselves, and always in the same condition, perform their own proper functions.

(3) "Now, therefore, blessed is he who hath found the [words of the] mysteries [of the first space] which is from without; and he is a god who hath found these words of the mysteries of the second space, which is in the midst; and he is a saviour and an uncontainable who hath found the words of the mysteries of the third space, which is within, and he is more excellent than the universe and like unto those who are in that third space. Because he hath found the mystery in which they are and in which they stand,-- for this cause, therefore, is he like unto them. He on the other hand who hath found the words of the mysteries which I have described unto you according to a likeness, that they are the Limbs of the Ineffable,--amēn, I say unto you: That man who hath found the words of these mysteries in divine truth, is the first in truth and like unto him [ sc. the First, i.e. the Ineffable], for through those words and mysteries . . . and the universe itself standeth through that First. For this cause he who hath found the words of those mysteries, is like unto the First. For it is the gnosis of the gnosis of the Ineffable concerning which I have discoursed with you this day."

(6) Moreover, as Infinite Space is invisible and beyond the other senses, it cannot be "known" or cognized as a Thing. Thought regarding it must always report "not this; not that" regarding it; and it answers to the ancient sage's statement of Reality that: "The Essence of Being is without attributes, formless, devoid of distinctions, and unconditioned. It is different from that which we know, and from that which we do not know. Words and thought turn from it without finding it. The wise answer only by silence all questions concerning its nature. To all suggestions concerning its qualities, properties, and attributes, the wise simply answer: 'neti, neti'—'not this, not that!' Of THAT the wise assert simply 'It IS.'" And as other ancient sages have said: "The imagination, the understanding, and abstract thinking will always strive in vain to represent the Infinite; for no form of finiteness (to which thought and speech also belong) can express the Infinite; nor can that which was timed express the Timeless and Eternal; nor can thought resultant from the chain of causation grasp the Causeless or Self-Existent." So, in every way, and from every angle of view, we discover that the concept of Infinite Space is a noble and worthy symbol of THAT which we mean when we try to think of the Infinite Unmanifest—of the Essence of Being before Manifestation into Activity and Form.

(529) nothing of that sort is matter of science; his soul is looking downwards, not upwards, whether his way to knowledge is by water or by land, whether he floats, or only lies on his back. I acknowledge, he said, the justice of your rebuke. Still, I should like to ascertain how astronomy can be learned in any manner more conducive to that knowledge of which we are speaking? I will tell you, I said: The starry heaven which we behold is wrought upon a visible ground, and therefore, although the fairest and most perfect of visible things, must necessarily be deemed inferior far to the true motions of absolute swiftness and absolute slowness, which are relative to each other, and carry with them that which is contained in them, in the true number and in every true figure. Now, these are to be apprehended by reason and intelligence, but not by sight. True, he replied. The spangled heavens should be used as a pattern and with a view to that higher knowledge; their beauty is like the beauty of figures or pictures excellently wrought by the hand of Daedalus, or some other great artist, which we may chance to behold; any geometrician who saw them would appreciate the exquisiteness of their workmanship, but he would never dream of thinking that in them he could find the true equal or the true double, or the truth of any

(34) For ourselves, while whatever in us belongs to the body of the All should be yielded to its action, we ought to make sure that we submit only within limits, realizing that the entire man is not thus bound to it: intelligent servitors yield a part of themselves to their masters but in part retain their personality, and are thus less absolutely at beck and call, as not being slaves, not utterly chattels.

The changing configurations within the All could not fail to be produced as they are, since the moving bodies are not of equal speed.

Now the movement is guided by a Reason-Principle; the relations of the living whole are altered in consequence; here in our own realm all that happens reacts in sympathy to the events of that higher sphere: it becomes, therefore, advisable to ask whether we are to think of this realm as following upon the higher by agreement, or to attribute to the configurations the powers underlying the events, and whether such powers would be vested in the configurations simply or in the relations of the particular items.

It will be said that one position of one given thing has by no means an identical effect- whether of indication or of causation- in its relation to another and still less to any group of others, since each several being seems to have a natural tendency of its own.

The truth is that the configuration of any given group means merely the relationship of the several parts, and, changing the members, the relationship remains the same.

But, this being so, the power will belong, not to the positions but to the beings holding those positions?

To both taken together. For as things change their relations, and as any one thing changes place, there is a change of power.

But what power? That of causation or of indication?

To this double thing- the particular configuration of particular beings- there accrues often the twofold power, that of causation and that of indication, but sometimes only that of indication. Thus we are obliged to attribute powers both to the configuration and to the beings entering into them. In mime dancers each of the hands has its own power, and so with all the limbs; the relative positions have much power; and, for a third power, there is that of the accessories and concomitants; underlying the action of the performers' limbs, there are such items as the clutched fingers and the muscles and veins following suit.

(11) If, then, abstracting all that belongs to bodies and things called incorporeal, we cast ourselves into the greatness of Christ, and thence advance into immensity by holiness, we may reach somehow to the conception of the Almighty, knowing not what He is, but what He is not. And form and motion, or standing, or a throne, or place, or right hand or left, are not at all to be conceived as belonging to the Father of the universe, although it is so written.

(9) Everything brought into being under some principle not itself is contained either within its maker or, if there is any intermediate, within that: having a prior essential to its being, it needs that prior always, otherwise it would not be contained at all. It is the order of nature: The last in the immediately preceding lasts, things of the order of the Firsts within their prior-firsts, and so thing within thing up to the very pinnacle of source.

That Source, having no prior, cannot be contained: uncontained by any of those other forms of being, each held within the series of priors, it is orbed round all, but so as not to be pointed off to hold them part for part; it possesses but is not possessed. Holding all- though itself nowhere held- it is omnipresent, for where its presence failed something would elude its hold. At the same time, in the sense that it is nowhere held, it is not present: thus it is both present and not present; not present as not being circumscribed by anything; yet, as being utterly unattached, not inhibited from presence at any point. That inhibition would mean that the First was determined by some other being; the later series, then, would be without part in the Supreme; God has His limit and is no longer self-governed but mastered by inferiors.

While the contained must be where its container is, what is uncontained by place is not debarred from any: for, imagine a place where it is not and evidently some other place retains it; at once it is contained and there is an end of its placelessness.

But if the "nowhere" is to stand and the ascription of a "where," implying station in the extern, is to fall, then nothing can be left void; and at once- nothing void, yet no point containing- God is sovereignly present through all. We cannot think of something of God here and something else there, nor of all God gathered at some one spot: there is an instantaneous presence everywhere, nothing containing and nothing left void, everything therefore fully held by the divine.

Consider our universe. There is none before it and therefore it is not, itself, in a universe or in any place- what place was there before the universe came to be?- its linked members form and occupy the whole. But Soul is not in the universe, on the contrary the universe is in the Soul; bodily substance is not a place to the Soul; Soul is contained in Intellectual-Principle and is the container of body. The Intellectual-Principle in turn is contained in something else; but that prior principle has nothing in which to be: the First is therefore in nothing, and, therefore, nowhere. But all the rest must be somewhere; and where but in the First?

This can mean only that the First is neither remote from things nor directly within them; there is nothing containing it; it contains all. It is The Good to the universe if only in this way, that towards it all things have their being, all dependent upon it, each in its mode, so that thing rises above thing in goodness according to its fuller possession of authentic being.

(608) space rather than of the whole? Of the whole, certainly. But why do you ask? Are you not aware, I said, that the soul of man is immortal and imperishable? He looked at me in astonishment, and said: No, by heaven: And are you really prepared to maintain this? Yes, I said, I ought to be, and you too—there is no difficulty in proving it. I see a great difficulty; but I should like to hear you state this argument of which you make so light. Listen then. I am attending. There is a thing which you call good and another which you call evil? Yes, he replied. Would you agree with me in thinking that the corrupting and destroying element is the evil, and the saving and improving element the good? Yes. And you admit that every thing has a good and also an evil; as ophthalmia is the evil of the eyes and disease of the whole body; as mildew is of corn, and rot of timber, or rust of copper and iron: in everything, or in almost everything, there is an inherent evil and disease? Yes, he said. And anything which is infected by any of these evils is made evil, and at last wholly dissolves and dies? True. The vice and evil which is inherent in each is the destruction of each; and if this does not destroy them there is nothing else that will;

(53) The space, room or place of this world, together with the creaturely heaven, which we behold with our eyes, as also the space or place of the earth and stars, together with the deep, was in such a form as still at this day it if in, aloft, above the heavens, in the divine pomp.

(57) Timaeus: our subsequent argument will be greatly hampered. The facts about them have already been stated in part; but in addition thereto we must state further that motion never consents to exist within uniformity. For it is difficult, or rather impossible, for that which is to be moved to exist without that which is to move, or that which is to move without that which is to be moved; but in the absence of these there is no motion, and that these should ever be uniform is a thing impossible. Accordingly, we must always place rest in uniformity,

(2) So also [for the Space] which is called Extra-cosmic,—if there be any (which I do not believe),—[then] is it filled by Him with things Intelligible, that is things of like nature with His own Divinity; just as this Cosmos which is called the Sensible, is fully filled with bodies and with animals, consonant with its proper nature and its quality;—[bodies] the proper shape of which we do not all behold, but [see] some large beyond their proper measure, some very small; either because of the great space which lies between [them and ourselves], or else because our sight is dull; so that they seem to us to be minute, or by the multitude are thought not to exist at all, because of their too great tenuity. I mean the daimones, who, I believe, have their abode with us, and heroes, who abide between the purest part of air above us and the earth,—where it is ever cloudless, and no [movement from the] motion of a single star [disturbs the peace].

(1) NOW when the whole body of nature in the extent, space or circumference of this world was benumbed or deadened, as in the hard death, and yet that the life was hid therein, thereupon God moved the whole body of the nature of this world on the fourth day, and generated the stars from or out of nature, out of the risen light. For the wheel of God's birth or geniture moved itself again, as it had done from eternity.

(7) If the mind reels before something thus alien to all we know, we must take our stand on the things of this realm and strive thence to see. But, in the looking, beware of throwing outward; this Principle does not lie away somewhere leaving the rest void; to those of power to reach, it is present; to the inapt, absent. In our daily affairs we cannot hold an object in mind if we have given ourselves elsewhere, occupied upon some other matter; that very thing must be before us to be truly the object of observation. So here also; preoccupied by the impress of something else, we are withheld under that pressure from becoming aware of The Unity; a mind gripped and fastened by some definite thing cannot take the print of the very contrary. As Matter, it is agreed, must be void of quality in order to accept the types of the universe, so and much more must the soul be kept formless if there is to be no infixed impediment to prevent it being brimmed and lit by the Primal Principle.

In sum, we must withdraw from all the extern, pointed wholly inwards; no leaning to the outer; the total of things ignored, first in their relation to us and later in the very idea; the self put out of mind in the contemplation of the Supreme; all the commerce so closely There that, if report were possible, one might become to others reporter of that communion.

Such converse, we may suppose, was that of Minos, thence known as the Familiar of Zeus; and in that memory he established the laws which report it, enlarged to that task by his vision There. Some, on the other hand, there will be to disdain such citizen service, choosing to remain in the higher: these will be those that have seen much.

God- we read- is outside of none, present unperceived to all; we break away from Him, or rather from ourselves; what we turn from we cannot reach; astray ourselves, we cannot go in search of another; a child distraught will not recognise its father; to find ourselves is to know our source.

(27) On other grounds also, it is indefensible not to have reserved the high place for the true first-principle of things but to have set up in its stead the formless, passive and lifeless, the irrational, dark and indeterminate, and to have made this the source of Being. In this theory God is introduced merely for the sake of appearance: deriving existence from Matter he is a composite, a derivative, or, worse, a mere state of Matter.

Another consideration is that, if Matter is a substrate, there must be something outside it, which, acting on it and distinct from it, makes it the substrate of what is poured into it. But if God is lodged in Matter and by being involved in Matter is himself no more than a substrate, he will no longer make Matter a substrate nor be himself a substrate in conjunction with Matter. For of what will they be substrates, when that which could make them substrates is eliminated? This so-called substrate turns out to have swallowed up all that is; but a substrate must be relative, and relative not to its content but to something which acts upon it as upon a datum.

Again, the substrate comports a relation to that which is not substrate; hence, to something external to it: there must, then, be something apart from the substrate. If nothing distinct and external is considered necessary, but the substrate itself can become everything and adopt every character, like the versatile dancer in the pantomime, it ceases to be a substrate: it is, essentially, everything. The mime is not a substrate of the characters he puts on; these are in fact the realisation of his own personality: similarly, if the Matter with which this theory presents us comports in its own being all the realities, it is no longer the substrate of all: on the contrary, the other things can have no reality whatever, if they are no more than states of Matter in the sense that the poses of the mime are states through which he passes.

Then, those other things not existing, Matter will not be a substrate, nor will it have a place among the Existents; it will be Matter bare, and for that reason not even Matter, since Matter is a relative. The relative is relative to something else: it must, further, be homogeneous with that something else: double is relative to half, but not Substance to double.

How then can an Existent be relative to a Non-existent, except accidentally? But the True-Existent, or Matter, is related (to what emerges from it) as Existent to Non-Existent. For if potentiality is that which holds the promise of existence and that promise does not constitute Reality, the potentiality cannot be a Reality. In sum, these very teachers who deprecate the production of Realities from Nonrealities, themselves produce Non-reality from Reality; for to them the universe as such is not a Reality.

But is it not a paradox that, while Matter, the Substrate, is to them an existence, bodies should not have more claim to existence, the universe yet more, and not merely a claim grounded on the reality of one of its parts?

It is no less paradoxical that the living form should owe existence not to its soul but to its Matter only, the soul being but an affection of Matter and posterior to it. From what source then did Matter receive ensoulment? Whence, in short, is soul's entity derived? How does it occur that Matter sometimes turns into bodies, while another part of it turns into Soul? Even supposing that Form might come to it from elsewhere, that accession of Quality to Matter would account not for Soul, but simply for organized body soulless. If, on the contrary, there is something which both moulds Matter and produces Soul, then prior to the produced there must be Soul the producer.