Passages similar to: The Six Enneads — The Impassivity of the Unembodied
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Neoplatonic
The Six Enneads
The Impassivity of the Unembodied (16)
An Ideal-Principle approaches and leads Matter towards some desired dimension, investing this non-existent underlie with a magnitude from itself which never becomes incorporate- for Matter, if it really incorporated magnitude, would be a mass. Eliminate this Ideal-Form and the substratum ceases to be a thing of magnitude, or to appear so: the mass produced by the Idea was, let us suppose, a man or a horse; the horse-magnitude came upon the Matter when a horse was produced upon it; when the horse ceases to exist upon the Matter, the magnitude of the horse departs also. If we are told that the horse implies a certain determined bulk and that this bulk is a permanent thing, we answer that what is permanent in this case is not the magnitude of the horse but the magnitude of mass in general. That same Magnitude might be fire or earth; on their disappearance their particular magnitudes would disappear with them. Matter, then, can never take to itself either pattern or magnitude; if it did, it would no longer be able to turn from being fire, let us say, into being something else; it would become and be fire once for all. In a word, though Matter is far extended- so vastly as to appear co-extensive with all this sense-known Universe- yet if the Heavens and their content came to an end, all magnitude would simultaneously pass from Matter with, beyond a doubt, all its other properties; it would be abandoned to its own Kind, retaining nothing of all that which, in its own peculiar mode, it had hitherto exhibited. Where an entrant force can effect modification it will inevitably leave some trace upon its withdrawal; but where there can be no modification, nothing can be retained; light comes and goes, and the air is as it always was. That a thing essentially devoid of magnitude should come to a certain size is no more astonishing than that a thing essentially devoid of heat should become warm: Matter's essential existence is quite separate from its existing in bulk, since, of course, magnitude is an immaterial principle as pattern is. Besides, if we are not to reduce Matter to nothing, it must be all things by way of participation, and Magnitude is one of those all things. In bodies, necessarily compounds, Magnitude though not a determined Magnitude must be present as one of the constituents; it is implied in the very notion of body; but Matter- not a Body- excludes even undetermined Magnitude.
Matter is none the less Matter to us, while we dwell on the plane of Matter, although we know it to be merely an aggregation of "electrons," or...
(10) Matter is none the less Matter to us, while we dwell on the plane of Matter, although we know it to be merely an aggregation of "electrons," or particles of Force, vibrating rapidly and gyrating around each other in the formations of atoms; the atoms in turn vibrating and gyrating, forming molecules, which latter in turn form larger masses of Matter. Nor does Matter become less Matter, when we follow the inquiry still further, and learn from the Hermetic Teachings, that the "Force" of which the electrons are but units is merely a manifestation of the Mind of THE ALL, and like all else in the Universe is purely Mental in its nature. While on the Plane of matter, we must recognize its phenomena-- we may control Matter (as all Masters of higher or lesser degree do), but we do so by applying the higher forces. We commit a folly when we attempt to deny the existence of Matter in the relative aspect. We may deny its mastery over us--and rightly so--but we should not attempt to ignore it in its relative aspect, at least so long as we dwell upon its plane.
Now on the subject of a “Void,” —which seems to almost all a thing of vast importance,—I hold the following view. Naught is, naught could have been,...
(1) Now on the subject of a “Void,” —which seems to almost all a thing of vast importance,—I hold the following view. Naught is, naught could have been, naught ever will be void. For all the members of the Cosmos are completely full; so that Cosmos itself is full and [quite] complete with bodies, diverse in quality and form, possessing each its proper kind and size. And of these bodies—one’s greater than another, or another’s less than is another, by difference of strength and size. Of course, the stronger of them are more easily perceived, just as the larger [are]. The lesser ones, however, or the more minute, can scarcely be perceived, or not at all—those which we know are things [at all] by sense of touch alone. Whence many come to think they are not bodies, and that there are void spaces,—which is impossible.
"Very well," replied the Spirit of the River, "am I then to regard the universe as great and the tip of a hair as small?" "Not at all," said the...
(3) "Very well," replied the Spirit of the River, "am I then to regard the universe as great and the tip of a hair as small?" "Not at all," said the Spirit of the Ocean. "Dimensions are limitless; time is endless. Conditions are not invariable; terms are not final. Thus, the wise man looks into space, and does not regard the small as too little, nor the great as too much; for he knows that there is no limit to dimension. He looks back into the past, and does not grieve over what is far off, nor rejoice over what is near; for he knows that time is without end. He investigates fulness and decay, and does not rejoice if he succeeds, nor lament if he fails; for he knows that conditions are not invariable. He who clearly apprehends the scheme of existence, does not rejoice over life, nor repine at death; for he knows that terms are not final. "What man knows is not to be compared with what he does not know. The span of his existence is not to be compared with the span of his non-existence. With the small to strive to exhaust the great, necessarily lands him in confusion, and he does not attain his object. How then should one be able to say that the tip of a hair is the ne plus ultra of smallness, or that the universe is the ne plus ultra of greatness?"
Chapter XIV: Greek Plagiarism From the Hebrews. (3)
But the philosophers, the Stoics, and Plato, and Pythagoras, nay more, Aristotle the Peripatetic, suppose the existence of matter among the first prin...
(3) So be it, they say. But the philosophers, the Stoics, and Plato, and Pythagoras, nay more, Aristotle the Peripatetic, suppose the existence of matter among the first principles; and not one first principle. Let them then know that what is called matter by them, is said by them to be without quality, and without form, and more daringly said by Plato to be non-existence. And does he not say very mystically, knowing that the true and real first cause is one, in these very words: "Now, then, let our opinion be so. As to the first principle or principles of the universe, or what opinion we ought to entertain about all these points, we are not now to speak, for no other cause than on account of its being difficult to explain our sentiments in accordance with the present form of discourse." But undoubtedly that prophetic expression, "Now the earth was invisible and formless," supplied them with the ground of material essence.
Magnitude is divided into two parts--magnitude which is stationary and magnitude which is movable, the stationary pare having priority. Multitude is...
(71) Magnitude is divided into two parts--magnitude which is stationary and magnitude which is movable, the stationary pare having priority. Multitude is also divided into two parts, for it is related both to itself and to other things, the first relationship having priority. Pythagoras assigned the science of arithmetic to multitude related to itself, and the art of music to multitude related to other things. Geometry likewise was assigned to stationary magnitude, and spherics (used partly in the sense of astronomy) to movable magnitude. Both multitude and magnitude were circumscribed by the circumference of mind. The atomic theory has proved size to be the result of number, for a mass is made up of minute units though mistaken by the uninformed for a single simple substance.
Under and behind all outward appearances or manifestations, there must always be a Substantial Reality. This is the Law. Man considering the...
(2) Under and behind all outward appearances or manifestations, there must always be a Substantial Reality. This is the Law. Man considering the Universe, of which he is a unit, sees nothing but change in matter, forces, and mental states. He sees that nothing really IS, but that everything is BECOMING and CHANGING. Nothing stands still-everything is being born, growing, dying-the very instant a thing reaches its height, it begins to decline--the law of rhythm is in constant operation--there is no reality, enduring quality, fixity, or substantiality in anything-- nothing is permanent but Change. He sees all things evolving from other things, and resolving into other things--constant action and reaction; inflow and outflow; building up and tearing down; creation and destruction; birth, growth and death. Nothing endures but Change. And if he be a thinking man, he realizes that all of these changing things must be but outward appearances or manifestations of some Underlying Power--some Substantial Reality.
What else can it be-- of what else can it be made? This is the great question. Let us examine it carefully. We find here that the "Principle of Corres...
(4) But, what indeed is the Universe, if it be not THE ALL, not yet created by THE ALL having separated itself into fragments? What else can it be-- of what else can it be made? This is the great question. Let us examine it carefully. We find here that the "Principle of Correspondence" (see Lesson I.) comes to our aid here. The old Hermetic axiom, "As above so below," may be pressed into service at this point. Let us endeavor to get a glimpse of the workings on higher planes by examining those on our own. The Principle of Correspondence must apply to this as well as to other problems.
Chapter 4: Of the true Eternal Nature, that is, of the numberless and endless generating of the Birth of the eternal Essence, which is the Essence of all Essences; out of which were generated, born, and at length created, this World, with the Stars and Elements, and all whatsoever moves, stirs, or lives therein. The open Gate of the great Depth. (25)
Now if you consider what preserves all thus, and whence it is, then you find the eternal Birth that has no Beginning, and you find the Original of the...
(25) For you see, feel, and find, that all these must yet have a higher Root from whence they proceed, which is not visible, but hidden; especially if you look upon the starry Heaven which endures thus unchangeably; therefore you ought to consider from whence it is proceeded, and how it subsists thus, and is not corrupted, nor rises up above, nor falls down beneath, though indeed there is neither above nor beneath there. Now if you consider what preserves all thus, and whence it is, then you find the eternal Birth that has no Beginning, and you find the Original of the eternal Principle, viz. the eternal indissoluble Band: And then, secondly, you see the Separation, in that the material World, with the Stars and Elements, are out of the first Principle, which contains the outward and third Principle in it; for you find in the elementary Kingdom or Dominion, a Cause in every Thing, wherefore it is, generates, and moves as it does: But you find not the first Cause, from whence it is so: There are therefore stwo several Principles; for you find in the visible Things a Corruptibility, and perceive that they must have a Beginning, because they have an End.
"Dialecticians of the day," replied the Spirit of the River, "all say that the infinitesimally small has no form, and that the infinitesimally great...
(4) "Dialecticians of the day," replied the Spirit of the River, "all say that the infinitesimally small has no form, and that the infinitesimally great is beyond all measurement. Is that so?" "If we regard greatness as compared with that which is small," said the Spirit of the Ocean, "there is no limit to it; and if we regard smallness as compared with that which is great, it eludes our sight. The infinitesimal is a subdivision of the small; the colossal is an extension of the great. In this sense the two fall into different categories. "Both small and great things must equally possess form. The mind cannot picture to itself a thing without form, nor conceive a form of unlimited dimensions. The greatness of anything may be a topic of discussion, or the smallness of anything may be mentally realized. But that which can be neither a topic of discussion nor be realized mentally, can be neither great nor small.
This diagrammatic sector represents the major gradations of energy and substance between elemental earth and absolute unconditioned force. Beginning...
(9) This diagrammatic sector represents the major gradations of energy and substance between elemental earth and absolute unconditioned force. Beginning with the superior, the fifteen graduated spheres descend in the following order: Limitless and Eternal Life; the superior, the middle, and the inferior Empyrean; the seven planets; and the four elements. Energy is symbolized by Fludd as a pyramid with its base upon the concave surface of the superior Empyrean, and substance as another Pyramid with its base upon the convex surface of the sphere (not planet) of earth. These pyramids demonstrate the relative proportions of energy and substance entering into the composition of the fifteen planes of being. It will be noted that the ascending pyramid of substance touches but does not pierce the fifteenth sphere--that of Limitless and Eternal Life. Likewise, the descending pyramid of energy touches but does not pierce the first sphere--the grossest condition of substance. The plane of the sun is denominated the sphere of equality, for here neither energy nor substance predominate. The mundane monochord consists of a hypothetical string stretched from the base of the pyramid of energy to the base of the pyramid of substance.
A: Assuredly. H: Of what size, then, must be the space in which it's moved, and of what kind [must be] the nature [of that space]? Must it not be far...
(3) A: Assuredly. H: Of what size, then, must be the space in which it's moved, and of what kind [must be] the nature [of that space]? Must it not be far vaster [than the cosmos], in order that it may be able to find room for its continued course, so that the moved may not be cramped for want of room and lose its motion? A: Something, Thrice-greatest one, it needs must be, immensely vast.
Plunging at once, with terrific speed and force, into the abyss of Manifestation, the World Soul created for itself material garments of the densest...
(12) Plunging at once, with terrific speed and force, into the abyss of Manifestation, the World Soul created for itself material garments of the densest and grossest elemental matter. This extreme form of elemental matter is not known to us today, for it has been discarded in the course of evolution on this particular planet. It, however, still exists on other planets of our solar system. This form, or forms, of elemental matter is below the scale of the minerals, and is as much lower than the grossest mineral known to science as that mineral is lower than the highest plant. In texture, structure, and density the extreme form of elemental matter is as much grosser than the lowest form of mineral known to us, as the latter is grosser than the highest form of ethereal vapor or radiant matter known to modern science. It is useless to try to describe this form of matter, for the ordinary mind cannot grasp it in the absence of concrete illustration.
After the body of the universe, also, many things are generated by the nature of it. For the concord of similars, and the contrariety of dissimilars,...
(1) After the body of the universe, also, many things are generated by the nature of it. For the concord of similars, and the contrariety of dissimilars, effect not a few things. Farther still, the assemblage of many things into the one animal of the universe, and the powers in the world, whatever the number and quality of them may be, effect, in short, one thing in wholes and another in parts, on account of the divided imbecility of parts. Thus, for instance, the friendship, love, and contention which subsist in energy in the universe, become passions in the partial natures by which they are participated. Those things, likewise, that are preestablished in forms and pure reasons in the nature of wholes, participate of a certain material indigence, and privation of morphe , in things which subsist according to a part. And things which are conjoined to each other in wholes are separated in parts. Hence partible natures, which participate of wholes in conjunction with matter, degenerate from them in all things, and also from what is beautiful and perfect. But some parts are corrupted, in order that wholes may be preserved in a condition conformable to nature. Sometimes, likewise, parts are compressed and weighed down, though at the same time wholes remain impassive to a molestation of this kind.
All thinkers, in all lands and in all times, have assumed the necessity for postulating the existence of this Substantial Reality. All philosophies...
(3) All thinkers, in all lands and in all times, have assumed the necessity for postulating the existence of this Substantial Reality. All philosophies worthy of the name have been based upon this thought. Men have given to this Substantial Reality many names-some have called it by the term of Deity (under many titles). Others have called it "The Infinite and Eternal Energy" others have tried to call it "Matter"--but all have acknowledged its existence. It is self-evident it needs no argument.
Whereas in all the rest of composed bodies, of each there is a certain number; for without number structure cannot be, or composition, or...
(15) Whereas in all the rest of composed bodies, of each there is a certain number; for without number structure cannot be, or composition, or decomposition. Now it is units that give birth to number and increase it, and, being decomposed, are taken back again into themselves. Matter is one; and this whole Cosmos - the mighty God and image of the mightier One, both with Him unified, and the conserver of the Will and Order of the Father - is filled full of Life. Naught is there in it throughout the whole of Aeon, the Father's [everlasting] Re-establishment - nor of the whole, nor of the parts - which doth not live. For not a single thing that's dead, hath been, or is, or shall be in [this] Cosmos. For that the Father willed it should have Life as long as it should be. Wherefore it needs must be a God.
We may, however, beginning from another hypothesis, demonstrate the same thing. We must admit that the corporeal parts of the universe are neither...
(1) We may, however, beginning from another hypothesis, demonstrate the same thing. We must admit that the corporeal parts of the universe are neither sluggish nor destitute of power, but as much as they excel our concerns in perfection, beauty, and magnitude, by so much also is the power which is present with them greater. Each, likewise, by itself is capable of effecting different things, and produces certain different energies. They are also capable of effecting things much more numerous on each other. And besides this, a certain multiform production extends to parts from wholes; partly from sympathy, through similitude of powers, and partly from the aptitude of the agent to the patient. If, therefore, certain evils and destructions happen to parts, they are salutary and good as with reference to wholes and the harmony of the universe, but to parts they introduce a necessary corruption, either from not being able to bear the energies of wholes, or from a certain other commixture and temperament of their own imbecility, or, in the third place, from the privation of symmetry in the parts to each other.
To take familiar illustrations, we all recognize the fact that matter "exists" to our senses--we will fare badly if we do not. And yet, even our...
(6) To take familiar illustrations, we all recognize the fact that matter "exists" to our senses--we will fare badly if we do not. And yet, even our finite minds understand the scientific dictum that there is no such thing as Matter from a scientific point of view--that which we call Matter is held to be merely an aggregation of atoms, which atoms themselves are merely a grouping of units of force, called electrons or "ions," vibrating and in constant circular motion. We kick a stone and we feel the impact--it seems to be real, notwithstanding that we know it to be merely what we have stated above. But remember that our foot, which feels the impact by means of our brains, is likewise Matter, so constituted of electrons, and for that matter so are our brains. And, at the best, if it were not by reason of our Mind, we would not know the foot or stone at all.
We see around us that which is called "Matter," which forms the physical foundation for all forms. Is THE ALL merely Matter? Not at all! Matter...
(12) We see around us that which is called "Matter," which forms the physical foundation for all forms. Is THE ALL merely Matter? Not at all! Matter cannot manifest Life or Mind, and as Life and Mind are manifested in the Universe, THE ALL cannot be Matter, for nothing rises higher than its own source--nothing is ever manifested in an effect that is not in the cause--nothing is evolved as a consequent that is not involved as an antecedent. And then Modern Science informs us that there is really no such thing as Matter--that what we call Matter is merely "interrupted energy or force," that is, energy or force at a low rate of vibration. As a recent writer has said "Matter has melted into Mystery." Even Material Science has abandoned the theory of Matter, and now rests on the basis of "Energy."
The first thought that comes to the thinking man after he realizes the truth that the Universe is a Mental Creation of THE ALL, is that the Universe...
(3) The first thought that comes to the thinking man after he realizes the truth that the Universe is a Mental Creation of THE ALL, is that the Universe and all that it contains is a mere illusion; an unreality; against which idea his instincts revolt. But this, like all other great truths, must be considered both from the Absolute and the Relative points of view. From the Absolute viewpoint, of course, the Universe is in the nature of an illusion, a dream, a phantasmagoria, as compared to THE ALL in itself. We recognize this even in our ordinary view, for we speak of the world as "a fleeting show" that comes and goes, is born and dies--for the element of impermanence and change, finiteness and unsubstantiality, must ever be connected with the idea of a created Universe when it is contrasted with the idea of THE ALL, no matter what may be our beliefs concerning the nature of both. Philosopher, metaphysician, scientist and theologian all agree upon this idea, and the thought is found in all forms of philosophical thought and religious conceptions, as well as in the theories of the respective schools of metaphysics and theology.
But He, the Father, full-filled with His ideas, did sow the lives as in a cave, willing to order forth the life with every kind of living. So He with ...
(3) And of the matter stored beneath it , the Father made of it a universal body, and packing it together made it spherical - wrapping it round the life - [a sphere] which is immortal in itself, and that doth make materiality eternal. But He, the Father, full-filled with His ideas, did sow the lives as in a cave, willing to order forth the life with every kind of living. So He with deathlessness enclosed the universal body, that matter might not wish to separate itself from body's composition, and so dissolve into its own [original] unorder. For matter, son, when it was yet incorporate , was in unorder. And it doth still retain down here this [nature of unorder] enveloping the rest of the small lives - that increase-and-decrease which men call death.