MacKenna-Plotinus: Intellectual world

This natural tendency must be made the starting-point to such a man; he must be drawn by the tone, rhythm and design in things of sense: he must learn to distinguish the material forms from the Authentic-Existent which is the source of all these correspondences and of the entire reasoned scheme in the work of art: he must be led to the Beauty that manifests itself through these forms; he must be shown that what ravished him was no other than the Harmony of the Intellectual world and the Beauty in that sphere, not some one shape of beauty but the All-Beauty, the Absolute Beauty; and the truths of philosophy must be implanted in him to lead him to faith in that which, unknowing it, he possesses within himself. What these truths are we will show later. Enneads   I,3,

Can we distinguish between Actuality [an absolute, abstract Principle] and the state of being-in-act? And if there is such an Actuality, is this itself in Act, or are the two quite distinct so that this actually existent thing need not be, itself, an Act? It is indubitable that Potentiality exists in the Realm of Sense: but does the Intellectual Realm similarly include the potential or only the actual? and if the potential exists there, does it remain merely potential for ever? And, if so, is this resistance to actualization due to its being precluded [as a member of the Divine or Intellectual world] from time-processes? First we must make clear what potentiality is. Enneads: II V.

And if it is a Reason-Principle, one whose incoming constitutes the body, then clearly this Principle contains embraced within itself all the qualities. If this Reason-Principle is to be no mere principle of definition exhibiting the nature of a thing but a veritable Reason constituting the thing, then it cannot itself contain Matter but must encircle Matter, and by being present to Matter elaborate the body: thus the body will be Matter associated with an indwelling Reason-Principle which will be in itself immaterial, pure Idea, even though irremoveably attached to the body. It is not to be confounded with that other Principle in man – treated elsewhere – which dwells in the Intellectual World by right of being itself an Intellectual Principle. Enneads: II VII.

Now let us suppose the Maker craving to construct such an Intermediate World – though what motive could He have? – in addition to the Intellectual world which He eternally possesses. If He made the mid-world first, what end was it to serve? To be a dwelling-place for Souls? How then did they ever fall from it? It exists in vain. Enneads: II VIII.

When we seize anything in the direct intellectual act there is room for nothing else than to know and to contemplate the object; and in the knowing there is not included any previous knowledge; all such assertion of stage and progress belongs to the lower and is a sign of the altered; this means that, once purely in the Intellectual, no one of us can have any memory of our experience here. Further; if all intellection is timeless – as appears from the fact that the Intellectual beings are of eternity not of time – there can be no memory in the intellectual world, not merely none of earthly things but none whatever: all is presence There; for nothing passes away, there is no change from old to new. Enneads IV,4,

If the soul, on abandoning its place in the Supreme, revives its memories of the lower, it must have in some form possessed them even there though the activity of the beings in that realm kept them in abeyance: they could not be in the nature of impressions permanently adopted – a notion which would entail absurdities – but were no more than a potentiality realized after return. When that energy of the Intellectual world ceases to tell upon the soul, it sees what it saw in the earlier state before it revisited the Supreme. Enneads IV,4,

That which engenders the world of sense cannot itself be a sense-world; it must be the Intellect and the Intellectual world; similarly, the prior which engenders the Intellectual-Principle and the Intellectual world cannot be either, but must be something of less multiplicity. The manifold does not rise from the manifold: the intellectual multiplicity has its source in what is not manifold; by the mere fact of being manifold, the thing is not the first principle: we must look to something earlier. Enneads V,3,

These thinkers rejected pure unity on the ground of the plurality observed even in the Intellectual world; they rejected an infinite number as not reconcilable with the facts and as defying knowledge: considering the foundations of being to be "genera" rather than elements strictly so called, they concluded for a finite number. Of these "genera" some found ten, others less, others no doubt more. Enneads: VI I