Passages similar to: The Six Enneads — Nature Contemplation and the One
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Neoplatonic
The Six Enneads
Nature Contemplation and the One (3)
But if this Reason-Principle is in act- and produces by the process indicated- how can it have any part in Contemplation? To begin with, since in all its production it is stationary and intact, a Reason-Principle self-indwelling, it is in its own nature a Contemplative act. All doing must be guided by an Idea, and will therefore be distinct from that Idea: the Reason-Principle then, as accompanying and guiding the work, will be distinct from the work; not being action but Reason-Principle it is, necessarily, Contemplation. Taking the Reason-Principle, the Logos, in all its phases, the lowest and last springs from a mental act and is itself a contemplation, though only in the sense of being contemplated, but above it stands the total Logos with its two distinguishable phases, first, that identified not as Nature but as All-Soul and, next, that operating in Nature and being itself the Nature-Principle. And does this Reason-Principle, Nature, spring from a contemplation? Wholly and solely? From self-contemplation, then? Or what are we to think? It derives from a Contemplation and some contemplating Being; how are we to suppose it to have Contemplation itself? The Contemplation springing from the reasoning faculty- that, I mean, of planning its own content, it does not possess. But why not, since it is a phase of Life, a Reason-Principle and a creative Power? Because to plan for a thing is to lack it: Nature does not lack; it creates because it possesses. Its creative act is simply its possession of it own characteristic Essence; now its Essence, since it is a Reason-Principle, is to be at once an act of contemplation and an object of contemplation. In other words, the, Nature-Principle produces by virtue of being an act of contemplation, an object of contemplation and a Reason-Principle; on this triple character depends its creative efficacy. Thus the act of production is seen to be in Nature an act of contemplation, for creation is the outcome of a contemplation which never becomes anything else, which never does anything else, but creates by simply being a contemplation.
And the habit which is concerned with geometry and the cognate sciences I suppose that you would term understanding and not reason, as being intermedi...
(511) they start from hypotheses and do not ascend to a principle, those who contemplate them appear to you not to exercise the higher reason upon them, although when a first principle is added to them they are cognizable by the higher reason. And the habit which is concerned with geometry and the cognate sciences I suppose that you would term understanding and not reason, as being intermediate between opinion and reason. You have quite conceived my meaning, I said; and now, corresponding to these four divisions, let there be four faculties in the soul—reason answering to the highest, understanding to the second, faith (or conviction) to the third, and perception of shadows to the last—and let there be a scale of them, and let us suppose that the several faculties have clearness in the same degree that their objects have truth. I understand, he replied, and give my assent, and accept your arrangement.
3. “Man was generated and constituted, for the purpose of contemplating the reason of the whole of nature, and in order that, being himself the work...
(5) 3. “Man was generated and constituted, for the purpose of contemplating the reason of the whole of nature, and in order that, being himself the work of wisdom, he might survey the wisdom of the things which exist.—For if the reason of man is contemplative of the reason of the whole of nature, and the wisdom also of man perceives and contemplates the wisdom of the things in existence,—this being acknowledged, it is at the same time demonstrated, that man is a part of universal reason, and of the whole of the intellectual nature.
Circulation of the Light and Protection of the Centre (16)
Fixating contemplation is indispensable, it ensures the strengthening of illumination. Only one must not stay sitting rigidly if worldly thoughts...
(16) Fixating contemplation is indispensable, it ensures the strengthening of illumination. Only one must not stay sitting rigidly if worldly thoughts come up, but one must examine where the thought is, where it began, and where it fades out. Nothing is gained by pushing re lection farther. One must be content to see where the thought arose, and not seek beyond the point of origin; for to find the heart (consciousness), to get behind consciousness with consciousness-that cannot be done. We want to bring the states of the heart together in rest, that is true contemplation. What contradicts it is false contemplation. This leads to no goal. When the flight of thoughts keeps extending farther, one should stop and begin contemplating. Let one contemplate and then start concentrating again. That is the double method of strengthening the illumination. It means the circular course of the light. The circular course is ixation. The Light is contemplation. Fixation without contemplation is circulation without Light. Contemplation without ixation is Light without circulation!
Omitting, therefore, these things, we may reasonably adduce a second cause, assigned by you, of the above mentioned particulars: viz. “ that the soul...
(1) Omitting, therefore, these things, we may reasonably adduce a second cause, assigned by you, of the above mentioned particulars: viz. “ that the soul says and imagines these things, and that they are the passions of it, excited from small incentives .” Neither, however, does nature possess these passions, nor does reason admit them. For every thing which is generated is generated from a certain cause, and that which is of a kindred nature derives its completion from a kindred nature. But a divine work is neither casual, for a thing of this kind is without a cause, and is not entirely arranged, nor is it produced by a human cause. For this is a thing foreign and subordinate; but that which is more perfect cannot be produced from the imperfect. All works, therefore, which have a similitude to divinity germinate from a divine cause. For the human soul is contained by one form, and is on all sides darkened by body, which he who denominates the river of Negligence, or the water of Oblivion, or ignorance and delirium, or a bond through passions, or the privation of life, or some other evil, will not by such appellations sufficiently express its turpitude.
The gradual conquest of the mind’s tendency to flit from one object to another, and the power of one-pointedness, make the development of...
(11) The gradual conquest of the mind’s tendency to flit from one object to another, and the power of one-pointedness, make the development of Contemplation.
When the perceiving consciousness in this meditative is wholly given to illuminating the essential meaning of the object contemplated, and is freed...
(3) When the perceiving consciousness in this meditative is wholly given to illuminating the essential meaning of the object contemplated, and is freed from the sense of separateness and personality, this is contemplation (samadhi).
When he has finished these things, he elevates himself from his progression to things secondary, to the contemplation of things first, as one, who,...
(8) When he has finished these things, he elevates himself from his progression to things secondary, to the contemplation of things first, as one, who, at no time or manner, turns himself to any other thing whatever than those which are peculiarly his own, but from things Divine to Divine,--is persistently and always ranging himself under the banner of the supremely Divine Spirit. III. Contemplation.
Chapter 64: Of the other two principal powers, Reason and Will, and of the work of them before sin and after (1)
REASON is a power through the which we depart the evil from the good, the evil from the worse, the good from the better, the worse from the worst,...
(1) REASON is a power through the which we depart the evil from the good, the evil from the worse, the good from the better, the worse from the worst, the better from the best. Before ere man sinned, might Reason have done all this by nature. But now it is so blinded with the original sin, that it may not con work this work, unless it be illumined by grace. And both the self Reason, and the thing that it worketh in, be comprehended and contained in the Memory.
I understand, he said, that you are speaking of the province of geometry and the sister arts. And when I speak of the other division of the...
(511) I understand, he said, that you are speaking of the province of geometry and the sister arts. And when I speak of the other division of the intelligible, you will understand me to speak of that other sort of knowledge which reason herself attains by the power of dialectic, using the hypotheses not as first principles, but only as hypotheses—that is to say, as steps and points of departure into a world which is above hypotheses, in order that she may soar beyond them to the first principle of the whole; and clinging to this and then to that which depends on this, by successive steps she descends again without the aid of any sensible object, from ideas, through ideas, and in ideas she ends. I understand you, he replied; not perfectly, for you seem to me to be describing a task which is really tremendous; but, at any rate, I understand you to say that knowledge and being, which the science of dialectic contemplates, are clearer than the notions of the arts, as they are termed, which proceed from hypotheses only: these are also contemplated by the understanding, and not by the senses: yet, because
Chapter 25: The Suffering, Dying, Death, and Resurrection of Jesus Christ the Son of God: Also of his Ascension into Heaven, and sitting at the Right-hand of God his Father. The Gate of our Misery; and also the strong Gate of the Divine Power in his Love. (69)
Reason knows nothing at all of God; and if it be not possible to attain further from the Gift of God, do not descend down into the Deep, but in...
(69) Reason knows nothing at all of God; and if it be not possible to attain further from the Gift of God, do not descend down into the Deep, but in Singleness of Heart stay on the Article; it will not endanger thy Happiness. God looks only upon the Will of the Heart. Thou must not search so deep into every Thing, if it be not given thee, as it is to this Pen; this Pen writes in the Council of God (that which the Hand knows not, and scarce understands the least Spark of it) and yet very deeply, as thou seest, that the Things to come are shown in a very difficult Depth, which God alone will discover in due Time, which is unknown to us.
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.
Chapter XVI: Gnostic Exposition of the Decalogue. (10)
Besides, in addition to these ten human parts, the law appear to give its injunctions to sight, and hearing, and Smell, and touch, and taste, and to...
(10) Besides, in addition to these ten human parts, the law appear to give its injunctions to sight, and hearing, and Smell, and touch, and taste, and to the organs subservient to these, which are double - the hands and the feet. For such is the formation of man. And the soul is introduced, and previous to it the ruling faculty, by which we re.on, not produced in procreation; so that without it there is made up the number ten, of the faculties by which all the activity of man is carried out. For in order, straightway on man's entering existence, his life begins with sensations. We accordingly assert that rational and ruling power is the cause of the constitution of the living creature; also that this, the irrational part, is animated, and is a part of it. Now the vital force, in which is comprehended the power of nutrition and growth, and generally of motion, is assigned to the carnal spirit, which has great susceptibility of motion, and passes in all directions through the senses and the rest of the body, and through the body is the primary subject of sensations. But the power of choice, in which investigation, and study, and knowledge, reside, belongs to the ruling faculty. But all the faculties are placed in relation to one - the ruling faculty: it is through that man lives, and lives in a certain way.
Since, however, of the parts of the soul, one is the leader, but the other follows, and the virtues and the vices subsist about these, and in these;...
(2) Since, however, of the parts of the soul, one is the leader, but the other follows, and the virtues and the vices subsist about these, and in these; it is evident that with respect to the virtues also, some are leaders, others are followers, and others, are composed from these. And the leaders, indeed, are such as prudence; but the followers are such as fortitude and temperance; and the composites from these, are such as justice. The passions, however, are the matter of virtue; for the virtues subsist about, and in these. But of the passions, one is voluntary, but another is involuntary. And the voluntary, indeed, is pleasure; but the involuntary is pain. Men also, who have the political virtues, give intension and remission to these, co-harmonizing the other parts of the soul, to that part which possesses reason.
But the boundary of this co-adaptation, is for intellect not to be prevented from accomplishing its proper work, either by indigence, or excess. For that which is less excellent, is co-arranged for the sake of that which is more excellent. Thus in the world, every part that is always passive, subsists for the sake of that which is always moved. And in the conjunction of animals, the female subsists for the sake of the male. For the latter sows, generating a soul; but the former alone imparts matter to that which is generated. In the soul however, the irrational subsists for the sake of the rational part. For anger and desire are co-arranged in subserviency to the first part of the soul; the former as a certain satellite, and guardian of the body; but the latter as a dispensator and provident curator of necessary wants.
But intellect being established in the highest summit of the body, and having a prospect in that which is on all sides splendid and transparent, investigates the wisdom of [real] beings. And this is the work of it according to nature, viz. having investigated, and obtained the possession [of truth] to follow those beings who are more excellent and more honorable than itself. For the knowledge of things divine and most honorable, is the principle, cause, and rule of human blessedness .
5. “Whoever, therefore, is able to analyze all the genera which are contained under one and the same principle, and again to compose and con-numerate...
(7) 5. “Whoever, therefore, is able to analyze all the genera which are contained under one and the same principle, and again to compose and con-numerate them, he appears to me to be the wisest of men, and to possess the most perfect veracity. Farther still, he will also have discovered a beautiful place of survey, from which it will be possible to behold divinity, and all things that are in co-ordination with, and successive to him, subsisting separately, or distinct from each other. Having likewise entered this most ample road, being impelled in a right direction by intellect, and having arrived at the end of his course, he will have conjoined beginnings with ends, and will know that God is the principle, middle, and end, of all things which are accomplished according to justice and right reason.”
For neither without sensing can one think, nor without thinking sense. But it is possible [they say] to think a thing apart from sense, as those who f...
(2) So sense and thought both flow together into man, as though they were entwined with one another. For neither without sensing can one think, nor without thinking sense. But it is possible [they say] to think a thing apart from sense, as those who fancy sights in dreams. But unto me it seems that both of these activities occur in dream-sight, and sense doth pass out of the sleeping to the waking state. For man is separated into soul and body, and only when the two sides of his sense agree together, does utterance of its thought conceived by mind take place.
Chapter 8: A good declaring of certain doubts that may fall in this work, treated by question, in destroying of a man’s own curiosity, of cunning, and of natural wit, and in distinguishing of the degrees and the parts of active living and contemplative (5)
In the lower part of active life a man is without himself and beneath himself. In the higher part of active life and the lower part of contemplative...
(5) In the lower part of active life a man is without himself and beneath himself. In the higher part of active life and the lower part of contemplative life, a man is within himself and even with himself. But in the higher part of contemplative life, a man is above himself and under his God. Above himself he is: for why, he purposeth him to win thither by grace, whither he may not come by nature. That is to say, to be knit to God in spirit, and in onehead of love and accordance of will. And right as it is impossible, to man’s understanding, for a man to come to the higher part of active life, but if he cease for a time of the lower part; so it is that a man shall not come to the higher part of contemplative life, but if he cease for a time of the lower part. And as unlawful a thing as it is, and as much as it would let a man that sat in his meditations, to have regard then to his outward bodily works, the which he had done, or else should do, although they were never so holy works in themselves: surely as unlikely a thing it is, and as much would it let a man that should work in this darkness and in this cloud of unknowing with an affectuous stirring of love to God for Himself, for to let any thought or any meditation of God’s wonderful gifts, kindness, and works in any of His creatures bodily or ghostly, rise upon him to press betwixt him and his God; although they be never so holy thoughts, nor so profound, nor so comfortable.
Chapter 35: Of three means in the which a contemplative prentice should be occupied; in reading, thinking, and praying (1)
Of these three thou shalt find written in another book of another man’s work, much better than I can tell thee; and therefore it needeth not here to t...
(1) NEVERTHELESS, means there be in the which a contemplative prentice should be occupied, the which be these—Lesson, Meditation, and Orison: or else to thine understanding they may be called—Reading, Thinking, and Praying. Of these three thou shalt find written in another book of another man’s work, much better than I can tell thee; and therefore it needeth not here to tell thee of the qualities of them. But this may I tell thee: these three be so coupled together, that unto them that be beginners and profiters—but not to them that be perfect, yea, as it may be here—thinking may not goodly be gotten, without reading or hearing coming before. All is one in manner, reading and hearing: clerks reading on books, and lewd men reading on clerks when they hear them preach the word of God. Nor prayer may not goodly be gotten in beginners and profiters, without thinking coming before.
The Reason, then, is the Mind's image, and Mind God's [image]; while Body is [the image] of the Form; and Form [the image] of the Soul. The subtlest...
(14) The Reason, then, is the Mind's image, and Mind God's [image]; while Body is [the image] of the Form; and Form [the image] of the Soul. The subtlest part of Matter is, then, Air ; of Air, Soul; of Soul, Mind; and of Mind, God. And God surroundeth all and permeateth all; while Mind Surroundeth Soul, Soul Air, Air Matter. Necessity and Providence and Nature are instruments of Cosmos and of Matter's ordering; while of intelligible things each is Essence, and Sameness is their Essence. But of the bodies of the Cosmos each is many; for through possessiong Sameness, [these] composed bodies, though they do change from one into another of themselves, do natheless keep the incorruption of their Sameness.
Yes, he said, I know. And do you not know also that although they make use of the visible forms and reason about them, they are thinking not of these,...
(510) but they begin with them, and go on until they arrive at last, and in a consistent manner, at their conclusion? Yes, he said, I know. And do you not know also that although they make use of the visible forms and reason about them, they are thinking not of these, but of the ideals which they resemble; not of the figures which they draw, but of the absolute square and the absolute diameter, and so on—the forms which they draw or make, and which have shadows and reflections in water of their own, are converted by them into images, but they are really seeking to behold the things themselves, which can only be seen with the eye of the mind? That is true. And of this kind I spoke as the intelligible, although in the search after it the soul is compelled to use hypotheses; not ascending to a first principle, because she is unable to rise above the region of hypothesis, but employing the objects of which the shadows below are resemblances in their turn as images, they having in relation to the shadows and reflections of them a greater distinctness, and therefore a higher value.
Others have sought to explain the mystery by assuming that THE ALL found itself "compelled" to create, by reason of its own "internal nature"--its...
(16) Others have sought to explain the mystery by assuming that THE ALL found itself "compelled" to create, by reason of its own "internal nature"--its "creative instinct." This idea is in advance of the others, but its weak point lies in the idea of THE ALL being "compelled" by anything, internal or external. If its "internal nature," or "creative instinct," compelled it to do anything, then the "internal nature" or "creative instinct" would be the Absolute, instead of THE ALL, and so accordingly that part of the proposition falls. And, yet, THE ALL does create and manifest, and seems to find some kind of satisfaction in so doing. And it is difficult to escape the conclusion that in some infinite degree it must have what would correspond to an "inner nature," or "creative instinct," in man, with correspondingly infinite Desire and Will. It could not act unless it Willed to Act; and it would not Will to Act, unless it Desired to Act and it would not Desire to Act unless it obtained some Satisfaction thereby. And all of these things would belong to an "Inner Nature," and might be postulated as existing according to the Law of Correspondence. But, still, we prefer to think of THE ALL as acting entirely FREE from any influence, internal as well as external. That is the problem which lies at the root of difficulty--and the difficulty that lies at the root of the problem.