(41) Intellection seems to have been given as an aid to the diviner but weaker beings, an eye to the blind. But the eye itself need not see Being since it is itself the light; what must take the light through the eye needs the light because of its darkness. If, then, intellection is the light and light does not need the light, surely that brilliance (The First) which does not need light can have no need of intellection, will not add this to its nature.

What could it do with intellection? What could even intellection need and add to itself for the purpose of its act? It has no self-awareness; there is no need. It is no duality but, rather, a manifold, consisting of itself, its intellective act, distinct from itself, and the inevitable third, the object of intellection. No doubt since knower, knowing, and known, are identical, all merges into a unity: but the distinction has existed and, once more, such a unity cannot be the First; we must put away all otherness from the Supreme which can need no such support; anything we add is so much lessening of what lacks nothing.

To us intellection is a boon since the soul needs it; to the Intellectual-Principle it is appropriate as being one thing with the very essence of the principle constituted by the intellectual Act so that principle and act coincide in a continuous self-consciousness carrying the assurance of identity, of the unity of the two. But pure unity must be independent, in need of no such assurance.

"Know yourself" is a precept for those who, being manifold, have the task of appraising themselves so as to become aware of the number and nature of their constituents, some or all of which they ignore as they ignore their very principle and their manner of being. The First on the contrary if it have content must exist in a way too great to have any knowledge, intellection, perception of it. To itself it is nothing; accepting nothing, self-sufficing, it is not even a good to itself: to others it is good for they have need of it; but it could not lack itself: it would be absurd to suppose The Good standing in need of goodness.

It does not see itself: seeing aims at acquisition: all this it abandons to the subsequent: in fact nothing found elsewhere can be There; even Being cannot be There. Nor therefore has it intellection which is a thing of the lower sphere where the first intellection, the only true, is identical with Being. Reason, perception, intelligence, none of these can have place in that Principle in which no presence can be affirmed.

(3) Those who are wise in mind have a certain attribute of nature peculiar to themselves; and they who have shown themselves capable, receive from the Supreme Wisdom a spirit of perception in double measure. For those who practise the common arts, are in what pertains to the senses highly gifted: in hearing, he who is commonly called a musician; in touch, he who moulds clay; in voice the singer, in smell the perfumer, in sight the engraver of devices on seals. Those also that are occupied in instruction, train the sensibility according to which the poets are susceptible to the influence of measure; the sophists apprehend expression; the dialecticians, syllogisms; and the philosophers are capable of the contemplation of which themselves are the objects. For sensibility finds and invents; since it persuasively exhorts to application. And practice will increase the application which has knowledge for its end. With reason, therefore, the apostle has called the wisdom of God" manifold," and which has manifested its power "in many departments and in many modes" - by art, by knowledge, by faith, by prophecy - for our benefit. "For all wisdom is from the Lord, and is with Him for ever," as says the wisdom of Jesus.

(4) God fashioned man in such a way as to render it manifest, that he is not through the want of power, or of deliberate choice, incapable of being impelled to what is beautiful in conduct. For he implanted in him a principle of such a kind as to comprehend at one and the same time the possible and the pre-eligible; so that man might be the cause of power, and the possession of good, but God of impulse and incitation according to right reason. On this account also, he made him tend to heaven, gave him an intellective power, and implanted in him a sight called intellect, which is capable of beholding God. For it is not possible without God to discover that which is best and most beautiful, nor without intellect to see God, since every mortal nature is established in conjunction with a kindred privation of intellect. This however is not imparted to it by God, but by the essence of generation, and by that impulse of the soul which is without deliberate choice.

(37) When he saw that intelligence had discernment, he gave it knowledge, so that it might weigh and ponder.

(2) Farther still, to the former that which is highest and that which is incomprehensible pertain, and also that which is better than all measure, and is in such a manner formless, as not to be circumscribed by any form; but the latter is vanquished by inclination, habitude, and propensity; and is detained by appetites directed to that which is less excellent, and by familiarity with secondary natures. Hence, in the last place, it is formalized by all-various measures derived from them. Intellect, therefore, which is the leader and king of all beings, and which is the demiurgic art of the universe, is always present with the Gods with invariable sameness, perfectly, and without indigence, being purely established in itself, according to one energy. But soul participates of a partible and multiform intellect, having its attention directed to the government of the whole. It also providentially attends to inanimate natures, becoming at different times ingenerated in different forms.

(9) Ruling, then, over himself and what belongs to him, and possessing a sure grasp, of divine science, he makes a genuine approach to the truth. For the knowledge and apprehension of intellectual objects must necessarily be called certain scientific knowledge, whose function in reference to divine things is to consider what is the First Cause, and what that "by whom all things were made, and without whom nothing was made; " and what things, on the other hand, are as pervasive, and what is comprehensive; what conjoined, what disjoined; and what is the position which each one of them holds, and what power and what service each contributes. And again. among human things, what man himself is, and what he has naturally or preternaturally; and how, again, it becomes him to do or to suffer; and what are his virtues and what his vices; and about things good, bad, and indifferent; also about fortitude, and prudence, and self-restraint, and the virtue which is in all respects complete, namely, righteousness.

(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.

(3) Sense sees a man and transmits the impression to the understanding. What does the understanding say? It has nothing to say as yet; it accepts and waits; unless, rather, it questions within itself "Who is this?"- someone it has met before- and then, drawing on memory, says, "Socrates."

If it should go on to develop the impression received, it distinguishes various elements in what the representative faculty has set before it; supposing it to say "Socrates, if the man is good," then, while it has spoken upon information from the senses, its total pronouncement is its own; it contains within itself a standard of good.

But how does it thus contain the good within itself?

It is, itself, of the nature of the good and it has been strengthened still towards the perception of all that is good by the irradiation of the Intellectual-Principle upon it; for this pure phase of the soul welcomes to itself the images implanted from its prior.

But why may we not distinguish this understanding phase as Intellectual-Principle and take soul to consist of the later phases from the sensitive downwards?

Because all the activities mentioned are within the scope of a reasoning faculty, and reasoning is characteristically the function of soul.

Why not, however, absolve the question by assigning self-cognisance to this phase?

Because we have allotted to soul the function of dealing- in thought and in multiform action- with the external, and we hold that observation of self and of the content of self must belong to Intellectual-Principle.

If any one says, "Still; what precludes the reasoning soul from observing its own content by some special faculty?" he is no longer posting a principle of understanding or of reasoning but, simply, bringing in the Intellectual-Principle unalloyed.

But what precludes the Intellectual-Principle from being present, unalloyed, within the soul? Nothing, we admit; but are we entitled therefore to think of it as a phase of soul?

We cannot describe it as belonging to the soul though we do describe it as our Intellectual-Principle, something distinct from the understanding, advanced above it, and yet ours even though we cannot include it among soul-phases: it is ours and not ours; and therefore we use it sometimes and sometimes not, whereas we always have use of the understanding; the Intellectual-Principle is ours when we act by it, not ours when we neglect it.

But what is this acting by it? Does it mean that we become the Intellectual-Principle so that our utterance is the utterance of the Intellectual-Principle, or that we represent it?

We are not the Intellectual-Principle; we represent it in virtue of that highest reasoning faculty which draws upon it.

Still; we perceive by means of the perceptive faculty and are, ourselves, the percipients: may we not say the same of the intellective act?

No: our reasoning is our own; we ourselves think the thoughts that occupy the understanding- for this is actually the We- but the operation of the Intellectual-Principle enters from above us as that of the sensitive faculty from below; the We is the soul at its highest, the mid-point between two powers, between the sensitive principle, inferior to us, and the intellectual principle superior. We think of the perceptive act as integral to ourselves because our sense-perception is uninterrupted; we hesitate as to the Intellectual-Principle both because we are not always occupied with it and because it exists apart, not a principle inclining to us but one to which we incline when we choose to look upwards.

The sensitive principle is our scout; the Intellectual-Principle our King.

(4) So that on these accounts he is compelled to become like his Teacher in impassibility. For the Word of God is intellectual, according as the image of mind is seen 'in man alone. Thus also the good man is godlike in form and semblance as respects his soul. And, on the other hand, God is like man. For the distinctive form of each one is the mind by which we are characterized.

(2) when he is intelligized as the Delimiter ( D - the Delimiter ) of the (indeterminate) Boundlessness ( B - Boundlessness ) of the Invisible Spirit ( IS - the Invisible Spirit )) [that subsists] in him ( the Delimiter) , it ( Boundlessness ) causes [him ( the Delimiter )] to revert to [it ( the Invisible Spirit )] in order that it ( Boundlessness ) might know what it is that is within it ( the Invisible Spirit )) and how it ( the Invisible Spirit )) exists, and that he ( the Delimiter ) might guarantee the endurance of everything by being a a (determining) cause of truly existing things. For through him ( the Delimiter ) knowledge of it ( the Invisible Spirit ) became available, since he ( the Delimiter ) is the one who knows what it ( the Invisible Spirit ) is. But they brought forth nothing [beyond] themselves, neither power nor rank nor glory nor aeon, for they are all eternal.

(2) Wherefore it alone conducts to the true wisdom, which is the divine power which deals with the knowledge of entities as entities, which grasps what is perfect, and is freed from all passion; not without the Saviour, who withdraws, by the divine word, the gloom of ignorance arising from evil training, which had overspread the eye of the soul, and bestows the best of gifts,- "That we might well know or God or man."

(37) Those ascribing Intellection to the First have not supposed him to know the lesser, the emanant- though, indeed, some have thought it impossible that he should not know everything. But those denying his knowing of the lesser have still attributed self-knowing to him, because they find nothing nobler; we are to suppose that so he is the more august, as if Intellection were something nobler than his own manner of being not something whose value derives from him.

But we ask in what must his grandeur lie, in his Intellection or in himself. If in the Intellection, he has no worth or the less worth; if in himself, he is perfect before the Intellection, not perfected by it. We may be told that he must have Intellection because he is an Act, not a potentiality. Now if this means that he is an essence eternally intellective, he is represented as a duality- essence and Intellective Act- he ceases to be a simplex; an external has been added: it is just as the eyes are not the same as their sight, though the two are inseparable. If on the other hand by this actualization it is meant that he is Act and Intellection, then as being Intellection he does not exercise it, just as movement is not itself in motion.

But do not we ourselves assert that the Beings There are essence and Act?

The Beings, yes, but they are to us manifold and differentiated: the First we make a simplex; to us Intellection begins with the emanant in its seeking of its essence, of itself, of its author; bent inward for this vision and having a present thing to know, there is every reason why it should be a principle of Intellection; but that which, never coming into being, has no prior but is ever what it is, how could that have motive to Intellection? As Plato rightly says, it is above Intellect.

An Intelligence not exercising Intellection would be unintelligent; where the nature demands knowing, not to know is to fail of intelligence; but where there is no function, why import one and declare a defect because it is not performed? We might as well complain because the Supreme does not act as a physician. He has no task, we hold, because nothing can present itself to him to be done; he is sufficient; he need seek nothing beyond himself, he who is over all; to himself and to all he suffices by simply being what he is.

(6) If this reasoning is valid, The Good has no scope whatever for intellection which demands something attractive from outside. The Good, then, is without Act. What Act indeed, could be vested in Activity's self? No activity has yet again an activity; and whatever we may add to such Activities as depend from something else, at least we must leave the first Activity of them all, that from which all depend, as an uncontaminated identity, one to which no such addition can be made.

That primal Activity, then, is not an intellection, for there is nothing upon which it could Exercise intellection since it is The First; besides, intellection itself does not exercise the intellective act; this belongs to some principle in which intellection is vested. There is, we repeat, duality in any thinking being; and the First is wholly above the dual.

But all this may be made more evident by a clearer recognition of the twofold principle at work wherever there is intellection:

When we affirm the reality of the Real Beings and their individual identity of being and declare that these Real Beings exist in the Intellectual Realm, we do not mean merely that they remain unchangeably self-identical by their very essence, as contrasted with the fluidity and instability of the sense-realm; the sense-realm itself may contain the enduring. No; we mean rather that these principles possess, as by their own virtue, the consummate fulness of being. The Essence described as the primally existent cannot be a shadow cast by Being, but must possess Being entire; and Being is entire when it holds the form and idea of intellection and of life. In a Being, then, the existence, the intellection, the life are present as an aggregate. When a thing is a Being, it is also an Intellectual-Principle, when it is an Intellectual-Principle it is a Being; intellection and Being are co-existents. Therefore intellection is a multiple not a unitary and that which does not belong to this order can have no Intellection. And if we turn to the partial and particular, there is the Intellectual form of man, and there is man, there is the Intellectual form of horse and there is horse, the Intellectual form of Justice, and Justice.

Thus all is dual: the unit is a duality and yet again the dual reverts to unity.

That, however, which stands outside all this category can be neither an individual unity nor an aggregate of all the duals or in any way a duality. How the duals rose from The One is treated elsewhere.

What stands above Being stands above intellection: it is no weakness in it not to know itself, since as pure unity it contains nothing which it needs to explore. But it need not even spend any knowing upon things outside itself: this which was always the Good of all gives them something greater and better than its knowledge of them in giving them in their own identity to cling, in whatever measure be possible, to a principle thus lofty.

(5) But I return once more to the Discourse (Logos) on Sense. That sense doth share with thought in man, doth constitute him man. But 'tis not [every] man, as I have said, who benefits by thought; for this man is material, that other one substantial. For the material man, as I have said, [consorting] with the bad, doth have his seed of thought from daimons; while the substantial men [consorting] with the Good, are saved by God. Now God is Maker of all things, and in His making, He maketh all [at last] like to Himself; but they, while they're becoming good by exercise of their activity, are unproductive things. It is the working of the Cosmic Course that maketh their becomings what they are, befouling some of them with bad and others of them making clean with good. For Cosmos, too, Asclepius, possesseth sense-and-thought peculiar to itself, not like that of man; 'tis not so manifold, but as it were a better and a simpler one.

(3) For the words transcendent , and he beheld every thing , and the wealth of intellect , and the like, especially exhibit the illustrious nature of the conformation of his mind and body, and its superior accuracy in seeing, and hearing, and in intellectual perception.

(4) By knowing Him only, a wise Brahman should get for himself intelligence; He should not meditate upon many words, For that is a weariness of speech.

(4) But we, too, are king when we are moulded to the Intellectual-Principle.

That correspondence may be brought about in two ways: either the radii from that centre are traced upon us to be our law or we are filled full of the Divine Mind, which again may have become to us a thing seen and felt as a presence.

Hence our self-knowing comes to the knowing of all the rest of our being in virtue of this thing patently present; or by that power itself communicating to us its own power of self-knowing; or by our becoming identical with that principle of knowledge.

Thus the self-knower is a double person: there is the one that takes cognisance of the principle in virtue of which understanding occurs in the soul or mind; and there is the higher, knowing himself by the Intellectual-Principle with which he becomes identical: this latter knows the self as no longer man but as a being that has become something other through and through: he has thrown himself as one thing over into the superior order, taking with him only that better part of the soul which alone is winged for the Intellectual Act and gives the man, once established There, the power to appropriate what he has seen.

We can scarcely suppose this understanding faculty to be unaware that it has understanding; that it takes cognisance of things external; that in its judgements it decides by the rules and standards within itself held directly from the Intellectual-Principle; that there is something higher than itself, something which, moreover, it has no need to seek but fully possesses. What can we conceive to escape the self-knowledge of a principle which admittedly knows the place it holds and the work it has to do? It affirms that it springs from Intellectual-Principle whose second and image it is, that it holds all within itself, the universe of things, engraved, so to say, upon it as all is held There by the eternal engraver. Aware so far of itself, can it be supposed to halt at that? Are we to suppose that all we can do is to apply a distinct power of our nature and come thus to awareness of that Intellectual-Principle as aware of itself? Or may we not appropriate that principle- which belongs to us as we to it- and thus attain to awareness, at once, of it and of ourselves? Yes: this is the necessary way if we are to experience the self-knowledge vested in the Intellectual-Principle. And a man becomes Intellectual-Principle when, ignoring all other phases of his being, he sees through that only and sees only that and so knows himself by means of the self- in other words attains the self-knowledge which the Intellectual-Principle possesses.

(40) That there can be no intellection in the First will be patent to those that have had such contact; but some further confirmation is desirable, if indeed words can carry the matter; we need overwhelming persuasion.

It must be borne in mind that all intellection rises in some principle and takes cognisance of an object. But a distinction is to be made:

There is the intellection that remains within its place of origin; it has that source as substratum but becomes a sort of addition to it in that it is an activity of that source perfecting the potentiality there, not by producing anything but as being a completing power to the principle in which it inheres. There is also the intellection inbound with Being- Being's very author- and this could not remain confined to the source since there it could produce nothing; it is a power to production; it produces therefore of its own motion and its act is Real-Being and there it has its dwelling. In this mode the intellection is identical with Being; even in its self-intellection no distinction is made save the logical distinction of thinker and thought with, as we have often observed, the implication of plurality.

This is a first activity and the substance it produces is Essential Being; it is an image, but of an original so great that the very copy stands a reality. If instead of moving outward it remained with the First, it would be no more than some appurtenance of that First, not a self-standing existent.

At the earliest activity and earliest intellection, it can be preceded by no act or intellection: if we pass beyond this being and this intellection we come not to more being and more intellection but to what overpasses both, to the wonderful which has neither, asking nothing of these products and standing its unaccompanied self.

That all-transcending cannot have had an activity by which to produce this activity- acting before act existed- or have had thought in order to produce thinking- applying thought before thought exists- all intellection, even of the Good, is beneath it.

In sum, this intellection of the Good is impossible: I do not mean that it is impossible to have intellection of the Good- we may admit the possibility but there can be no intellection by The Good itself, for this would be to include the inferior with the Good.

If intellection is the lower, then it will be bound up with Being; if intellection is the higher, its object is lower. Intellection, then, does not exist in the Good; as a lesser, taking its worth through that Good, it must stand apart from it, leaving the Good unsoiled by it as by all else. Immune from intellection the Good remains incontaminably what it is, not impeded by the presence of the intellectual act which would annul its purity and unity.

Anyone making the Good at once Thinker and Thought identifies it with Being and with the Intellection vested in Being so that it must perform that act of intellection: at once it becomes necessary to find another principle, one superior to that Good: for either this act, this intellection, is a completing power of some such principle, serving as its ground, or it points, by that duality, to a prior principle having intellection as a characteristic. It is because there is something before it that it has an object of intellection; even in its self-intellection, it may be said to know its content by its vision of that prior.

What has no prior and no external accompaniment could have no intellection, either of itself or of anything else. What could it aim at, what desire? To essay its power of knowing? But this would make the power something outside itself; there would be, I mean, the power it grasped and the power by which it grasped: if there is but the one power, what is there to grasp at?

(3) This Cosmos, then, which is called Sensible, is the receptacle of all things sensible,—of species, qualities, or bodies. But not a single one of these can quicken without God. For God is all, and by Him [are] all things, and all [are] of His Will. For that He is all Goodness, Fitness, Wisdom, unchangeable,—that can be sensed and understood by His own self alone. Without Him naught hath been, nor is, nor will be.

(16) But even there we are not to remain always, in that beauty of the multiple; we must make haste yet higher, above this heaven of ours and even that; leaving all else aside we ask in awe "Who produced that realm and how?" Everything There is a single Idea in an individual impression and, informed by The Good, possesses the universal good transcendent over all. Each possessing that Being above, possesses also the total Living-Form in virtue of that transcendent life, possesses, no doubt, much else as well.

But what is the Nature of this Transcendent in view of which and by way of which the Ideas are good?

The best way of putting the question is to ask whether, when Intellectual-Principle looked towards The Good, it had Intellection of that unity as a multiplicity and, itself a unity, plied its Act by breaking into parts what it was too feeble to know as a whole.

No: that would not be Intellection looking upon the Good; it would be a looking void of Intellection. We must think of it not as looking but as living; dependent upon That, it kept itself turned Thither; all the tendance taking place There and upon That must be a movement teeming with life and must so fill the looking Principle; there is no longer bare Act, there is a filling to saturation. Forthwith Intellectual-Principle becomes all things, knows that fact in virtue of its self-knowing and at once becomes Intellectual-Principle, filled so as to hold within itself that object of its vision, seeing all by the light from the Giver and bearing that Giver with it.

In this way the Supreme may be understood to be the cause at once of essential reality and of the knowing of reality. The sun, cause of the existence of sense-things and of their being seen, is indirectly the cause of sight, without being either the faculty or the object: similarly this Principle, The Good, cause of Being and Intellectual-Principle, is a light appropriate to what is to be seen There and to their seer; neither the Beings nor the Intellectual-Principle, it is their source and by the light it sheds upon both makes them objects of Intellection. This filling procures the existence; after the filling, the being; the existence achieved, the seeing followed: the beginning is that state of not yet having been filled, though there is, also, the beginning which means that the Filling Principle was outside and by that act of filling gave shape to the filled.