Chapter 11, Section 1b

Plotinus says the Godhead is indivisibly divided. doth not leave Its own Unity, but, even in the act of going forth to all things, remains entirely within Itself through the excess of that all-transcendent Unity: concerning these things ‘tis neither right nor possible for any creature to frame any language or conception. Let us, then, describe that Peace (inasmuch as It transcends all things) as “Unutterable,” yea and “Unknowable”; and, so far as ‘tis possible for men and for ourselves who are inferior to many 175 good men, let us examine those cases where It is amenable to our intuitions and language through being manifested in created things. 2. Now, the first thing to say is this: that God is the Fount of Very Peace and of all Peace, both in general and in particular, and that He joins all things together in an unity without confusion whereby they are inseparably united without any interval between them, and at the same time stand unmixed each in its own form, not losing their purity through being mingled with their opposites nor in any way blunting the edge of their clear and distinct individuality. Let us, then, consider that one and simple nature of the Peaceful Unity which unites all things to Itself to themselves and to each other, and preserves all things, distinct and yet interpenetrating in an universal cohesion without confusion. Thus it is that the Divine Intelligences derive that Unity whereby they are united to the activities and the objects of their intuition; 472 472 Contemplation, Act of Contemplation, and Object Contemplated are all united together, and so imply a fundamental Unity which exists ultimately in God. and rise up still further to a contact, beyond knowledge, with truths which transcend the mind. Thus it is that souls, unifying their manifold reasoning powers and concentrating them in one pure spiritual act, advance by their own ordered path through an immaterial and indivisible act of spiritual intuition. Thus it is that the one and indissoluble connection of all things exists by reason of its Divine harmony, and is fitted together with perfect concord, agreement and congruity, being drawn into one without confusion and inseparably held together. For the entirety of that perfect Peace penetrates to all things through the simple, unalloyed presence of Its unifying power, uniting all things and binding the extremities together through the intermediate parts, 176 all things being thus conjoined by one homogenous attraction. And It bestows even upon the utmost limits of the universe the enjoyment of Its Presence, and makes all things akin to one another by the unities, the identities, the communions and the mutual attractions which It gives them; for the Divine Peace remains indivisible and shows forth all Its power in a single act, and permeates the whole world without departing from Its own Identity. For It goes forth to all things and gives to all things of Itself (according to their kinds), and overflows with the abundance of Its peaceful fecundity, and yet through the transcendence of Its unification It remains wholly and entirely in a state of Absolute Self-Unity. 473 473 Cf. p. 174, n. 3. 3. “But,” some one perchance will say, “in what sense do all things desire peace? Many things rejoice in opposition and difference and distinction, and would never choose willingly to be at rest.” Now if the opposition and difference here intended is the individuality of each thing, and the fact that naught (while it remains itself) wishes to lose this quality, then neither can we deny this statement; but, however, we shall show that this itself is due to a desire for Peace. For all things love to have peace and unity in themselves and to remain without moving or falling from their own existence or properties.