THE SIX ENNEADS [3]
mean that life itself belongs not to the Soul but to the Couplement; or at least the life of the Couplement would not be the life of the Soul; Sense-Perception would belong not to the Sensitive-Faculty but to the container of the faculty. But if sensation is a movement traversing the body and culminating in Soul, how the soul lack sensation? The very presence of the Sensitive-Faculty must assure sensation to the Soul. Once again, where is Sense-Perception seated? In the Couplement. Yet how can the Couplement have sensation independently of action in the Sensitive-Faculty, the Soul left out of count and the Soul-Faculty? 7. The truth lies in the Consideration that the Couplement subsists by virtue of the Soul's presence. This, however, is not to say that the Soul gives itself as it is in itself to form either the Couplement or the body. No; from the organized body and something else, let us say a light, which the Soul gives forth from itself, it forms a distinct Principle, the Animate; and in this Principle are vested Sense-Perception and all the other experiences found to belong to the Animate. But the "We"? How have We Sense-Perception? By the fact that We are not separate from the Animate so constituted, even though certainly other and nobler elements go to make up the entire many-sided nature of Man. The faculty of perception in the Soul cannot act by the immediate grasping of sensible objects, but only by the discerning of impressions printed upon the Animate by sensation: these impressions are already Intelligibles while the outer sensation is a mere phantom of the other [of that in the Soul] which is nearer to Authentic-Existence as being an impassive reading of Ideal-Forms. And by means of these Ideal-Forms, by which the Soul wields single lordship over the Animate, we have Discursive-Reasoning, Sense-Knowledge and Intellection. From this moment we have peculiarly the We: before this there was only the "Ours"; but at this stage stands the WE [the authentic Human-Principle] loftily presiding over the Animate. There is no reason why the entire compound entity should not be described as the Animate or Living-Being- mingled in a lower phase, but above that point the beginning of the veritable man, distinct from all that is kin to the lion, all that is of the order of the multiple brute. And since The Man, so understood, is essentially the associate of the reasoning Soul, in our reasoning it is this "We" that reasons, in that the use and act of reason is a characteristic Act of the Soul. 8. And towards the Intellectual-Principle what is our relation? By this I mean, not that faculty in the soul which is one of the emanations from the Intellectual-Principle, but The Intellectual-Principle itself [Divine-Mind]. This also we possess as the summit of our being. And we have It either as common to all or as our own immediate possession: or again we may possess It in both degrees, that is in common, since It is indivisible- one, everywhere and always Its entire self- and severally in that each personality possesses It entire in the First-Soul [i.e. in the Intellectual as distinguished from the lower phase of the Soul]. Hence we possess the Ideal-Forms also after two modes: in the Soul, as it were unrolled and separate; in the Intellectual-Principle, concentrated, one. And how do we possess the Divinity? In that the Divinity is contained in the Intellectual-Principle and Authentic-Existence; and We come third in order after these two, for the We is constituted by a union of the supreme, the undivided Soul- we read- and that Soul which is divided among [living] bodies. For, note, we inevitably think of the Soul, though one undivided in the All, as being present to bodies in division: in so far as any bodies are Animates, the Soul has given itself to each of the separate material masses; or rather it appears to be present in the bodies by the fact that it shines into them: it makes them living beings not by merging into body but by giving forth, without any change