Select Works of Plotinus — trans. Thomas Taylor
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the view.1 But if she again be¬ comes heavy, she then as it were wastes away.
* Hence Aristotle in his Politics also says, that he who sur¬ passes beyond all comparison the rest of his fellow-citizens in virtue, ought to be considered as a God among men. He also observes, that such a one is no longer a part of the city, that law is not for him, since he is a law to himself, and that it would be ridiculous in any one to subject him to the laws. Let no one, however, who Js not thus transcendently virtuous, fancy that law also is not for him ; for this fancy in such a one is not only idle, but if not suppressed may lead to sedition, and the destruction of himself and others. In short, the man who has not completely subdued his passions, is so far from
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X. How does it happen, therefore, that the soul does not abide there ? Is it not because she has not yet wholly migrated from hence ? But she will then, when her vision of deity possesses an uninterrupted continuity, and she is no longer im¬ peded or disturbed in her intuition by the body. That however which sees divinity, is not the thing which is disturbed, but something else ; when that which perceives him is at rest from the vision. But it is not then at rest according to a scientific energy, which consists in demonstrations, in credi¬ bilities, and a discursive process of the soul. For here vision, and that which sees, are no longer reason, but greater than and prior to reason. And in reason, indeed, they are as that is which is per¬ ceived. He therefore who sees himself, will then, when he sees, behold himself to be such a thing as this, or rather he will be present with himself thus disposed, and becoming simple, will perceive him¬ self to be a thing of this kind. Perhaps, however, being above law, that, as Proclus well observes, “ the universe uses him as a brute." Observe, too, that when Plotinus calls the man who is able in this life to see divinity a God, he means that he is a God only according to similitude ; for in this way, men transcendently wise and good are called by Plato, Gods and divine.
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neither must it be said that he sees, but that he is the thing seen ; if it is necessary to call these two things, i. e. the perceiver and the thing perceived. But both are one ; 1 though it is bold to assert this. Then, indeed, the soul neither sees, nor distin¬ guishes by seeing, nor imagines that there are two things ; but becomes as it were another thing, and not itself. Nor does that which pertains to itself contribute any thing there.
gh it is bold to assert this. Then, indeed, the soul neither sees, nor distin¬ guishes by seeing, nor imagines that there are two things ; but becomes as it were another thing, and not itself. Nor does that which pertains to itself contribute any thing there. But becoming wholly absorbed in deity, she is one, conjoining as it were centre with centre. For here concurring, they are one ; but they are then two when they are separate. For thus also we now denominate that which is another. Hence this spectacle is a thing difficult to explain by words. For how can any one nar¬ rate that as something different, from himself, which when he sees he does not behold as dif¬ ferent, but as one with himself?
XI. This, therefore, is manifested by the man¬ date of the mysteries, which orders that they shall not be divulged to those who are uninitiated. For as that which is divine cannot be unfolded to the
1 From the conclusion of this section, it is evident that in¬ stead of αλλα μη , in this place, we should read αλλα μην .
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multitude, this mandate forbids the attempt to elucidate it to any one but him who is fortunately able to perceive it. Since, therefore, [in this con-
* junction with deity] there were not two things, but the perceiver was one with the thing perceived, as not being [properly speaking] vision but union; whoever becomes one by mingling with deity, and afterwards recollects this union, will have with himself an image of it. But he was also himself one, having with respect to himself no difference, nor with respect to other things. For then there was not any thing excited with him who had ascended thither ; neither anger, nor the desire of any thing else, nor reason, nor a certain intellec¬ tual perception, nor, in short, was even he himself moved, if it be requisite also to assert this ; but being as it were in an ecstacy, or energizing enthu¬ siastically, he became established in quiet and soli¬ tary union, not at all deviating from his own essence, nor revolving about himself, but being en¬ tirely stable, and becoming as it were stability itself. Neither was he then excited by any thing beautiful ; but running above the beautiful, he passed beyond even the choir of the virtues. Just as if some one having entered into the interior of the adytum should leave behind all the statues m the temple, which on his departure from the adytum will first present themselves to his view, after the inward spectacle, and the association that was there, which was not with a statue or an image, but with the thing itself [which the images l the statues m the temple, which on his departure from the adytum will first present themselves to his view, after the inward spectacle, and the association that was there, which was not with a statue or an image, but with the thing itself [which the images repre¬ sent], and which necessarily become the second objects of his perception. Perhaps, however, this was not a spectacle, but there was another mode of vision, viz. ecstacy, and an expansion and acces¬ sion of himself, a desire of contact, rest, and a striving after conjunction, in order to behold what the adytum contains. But nothing will be present with him who beholds in any other way. The wise prophets, therefore, obscurely signified by these imitations how this [highest] God is seen. But the wise priest understanding the enigma, and having entered into the adytum, obtains a true vision of what is there. If, however, he has not entered, he will conceive this adytum to be a cer¬ tain invisible thing, and will have a knowledge of the fountain and principle, as the principle of things. But when situated there, he will see the principle, and will be conjoined with it, by a union of like with like, neglecting nothing divine whichp. 505 the soul is able to possess. Prior to the vision also it requires that which remains from the vision· But that which remains to him who passes beyond all things, is that which is prior to all things. For the nattlfe of the soul will never accede to that which is entirely non-being. But proceeding in¬ deed downwards it will fall into evil ; and thus into non-being, yet not into that which is perfect non¬ entity. Running, however, in a contrary direction, it will arrive not at another thing, but at itself. And thus not being in another thing, it is not on that account in nothing, but is in itself. To be in itself alone, however , and not in being , is to be in God . For God also is something which is not essence, but beyond essence. Hence the soul when in this condition associates with him. He, therefore, who perceives himself to associate with God, will have himself the similitude of him. And if he passes from himself as an image to the arche¬ type, he will then have the end of his progression. But when he falls from the vision of God, if he again excites the virtue which is in himself, and perceives himself to be perfectly adorned ; he will again be elevated through virtue, proceeding to in¬ tellect and wisdom, and afterwards to the principlep. 506 of all things.