THE SIX ENNEADS [200]
can apprehend nothing in the order of sense. The organ must be either the body entire or some member set apart for a particular function; thus touch for one, vision for another. The tools of craftsmanship will be seen to be intermediaries between the judging worker and the judged object, disclosing to the experimenter the particular character of the matter under investigation: thus a ruler, representing at once the straightness which is in the mind and the straightness of a plank, is used as an intermediary by which the operator proves his work. Some questions of detail remain for consideration elsewhere: Is it necessary that the object upon which judgement or perception is to take place should be in contact with the organ of perception, or can the process occur across space upon an object at a distance? Thus, is the heat of a fire really at a distance from the flesh it warms, the intermediate space remaining unmodified; is it possible to see colour over a sheer blank intervening between the colour and the eye, the organ of vision reaching to its object by its own power? For the moment we have one certainty, that perception of things of sense belongs to the embodied soul and takes place through the body. 24. The next question is whether perception is concerned only with need. The soul, isolated, has no sense-perception; sensations go with the body; sensation itself therefore must occur by means of the body to which the sensations are due; it must be something brought about by association with the body. Thus either sensation occurs in a soul compelled to follow upon bodily states- since every graver bodily experience reaches at last to soul- or sensation is a device by which a cause is dealt with before it becomes so great as actually to injure us or even before it has begun to make contact. At this, sense-impressions would aim at utility. They may serve also to knowledge, but that could be service only to some being not living in knowledge but stupefied as the result of a disaster, and the victim of a Lethe calling for constant reminding: they would be useless to any being free from either need or forgetfulness. This This reflection enlarges the enquiry: it is no longer a question of earth alone, but of the whole star-system, all the heavens, the kosmos entire. For it would follow that, in the sphere of things not exempt from modification, sense-perception would occur in every part having relation to any other part: in a whole, however- having relation only to itself, immune, universally self-directed and self-possessing- what perception could there be? Granted that the percipient must act through an organ and that this organ must be different from the object perceived, then the universe, as an All, can have [no sensation since it has] no organ distinct from object: it can have self-awareness, as we have; but sense-perception, the constant attendant of another order, it cannot have. Our own apprehension of any bodily condition apart from the normal is the sense of something intruding from without: but besides this, we have the apprehension of one member by another; why then should not the All, by means of what is stationary in it, perceive that region of itself which is in movement, that is to say the earth and the earth's content? Things of earth are certainly affected by what passes in other regions of the All; what, then, need prevent the All from having, in some appropriate way, the perception of those changes? In addition to that self-contemplating vision vested in its stationary part, may it not have a seeing power like that of an eye able to announce to the All-Soul what has passed before it? Even granted that it is entirely unaffected by its lower, why, still, should it not see like an eye, ensouled as it is, all lightsome? Still: "eyes were not necessary to it," we read. If this meant simply that nothing is left to be seen outside of the All, still there is the inner content, and there can be nothing to prevent it seeing what constitutes itself: if the meaning is that