8. What qualities does Intelligence display in the intelligible
world? What qualities does it discover in itself by contemplation? To
begin with, we must not form of Intelligence a conception showing a
figure, or colors, like bodies. Intelligence existed before bodies.
The "seminal reasons" which produce figure and color are not identical
with them; for "seminal reasons" are invisible. So much the more are
intelligible entities invisible; their nature is identical with that
of the principles in which they reside, just as "seminal reasons" are
identical with the soul that contains them. But the soul does not see
the entities she contains, because she has not begotten them; even
she herself, just like the "reasons," is no more than an image (of
Intelligence). The principle from which she comes possesses an evident
existence, that is genuine, and primary; consequently, that principle
exists of and in itself. But this image (which is in the soul) is not
even permanent unless it belong to something else, and reside therein.
Indeed, the characteristic of an image is that it resides in something
else, since it belongs to something else, unless it remain attached to
its principle. Consequently, this image does not contemplate, because
it does not possess a light that is sufficient; and even if it should
contemplate, as it finds its perfection in something else, it would
be contemplating something else, instead of contemplating itself. The
same case does not obtain in Intelligence; there the contemplated
entity and contemplation co-exist, and are identical. Who is it,
therefore, that declares the nature of the intelligible? The power
that contemplates it, namely, Intelligence itself. Here below our eyes
see the light because our vision itself is light, or rather because
it is united to light; for it is the colors that our vision beholds.
On the contrary, Intelligence does not see through something else,
but through itself, because what it sees is not outside of itself.
It sees a light with another light, and not by another light; it,
is therefore, a light that sees another; and, consequently, it sees
itself. This light, on shining in the soul, illuminates her; that is,
intellectualizes her; assimilates her to the superior light (namely,
in Intelligence). If, by the ray with which this light enlightens
the soul, we judge of the nature of this light and conceive of it as
still greater, more beautiful, and more brilliant, we will indeed
be approaching Intelligence and the intelligible world; for, by
enlightening the soul, Intelligence imparts to her a clearer life. This
life is not generative, because Intelligence converts the soul towards
Intelligence; and, instead of allowing the soul to divide, causes the
soul to love the splendor with which she is shining. Neither is this
life one of the senses, for though the senses apply themselves to
what is exterior, they do not, on that account, learn anything beyond
(themselves). He who sees that superior light of the verities sees
much better things that are visible, though in a different manner.
It remains, therefore, that the Intelligence imparts to the soul the
intellectual life, which is a trace of her own life; for Intelligence
possesses the realities. It is in the life and the actualization which
are characteristic of Intelligence that here consists the primary
Light, which from the beginning,[108] illumines itself, which reflects
on itself, because it is simultaneously enlightener and enlightened; it
is also the true intelligible entity, because it is also at the same
time thinker and thought. It sees itself by itself, without having
need of anything else; it sees itself in an absolute manner, because,
within it, the known is identical with the knower. It is not otherwise
in us; it is by Intelligence that we know intelligence. Otherwise,
how could we speak of it? How could we say that it was capable of
clearly grasping itself, and that, by it, we understand ourselves? How
could we, by these reasonings, to Intelligence reduce our soul which
recognizes that it is the image of Intelligence, which considers its
life a faithful imitation of the life of Intelligence, which thinks
that, when it thinks, it assumes an intellectual and divine form?
Should one wish to know which is this Intelligence that is perfect,
universal and primary, which knows itself essentially, the soul has to
be reduced to Intelligence; or, at least, the soul has to recognize
that the actualization by which the soul conceives the entities of
which the soul has the reminiscence is derived from Intelligence. Only
by placing herself in that condition, does the soul become able to
demonstrate that inasmuch as she is the image of Intelligence she, the
soul, can by herself, see it; that is, by those of her powers which
most exactly resemble Intelligence (namely, by pure thought); which
resembles Intelligence in the degree that a part of the soul can be
assimilated to it.
WE CAN REACH A CONCEPTION OF INTELLIGENCE BY STRIPPING THE SOUL OF
EVERY FACULTY EXCEPT HER INTELLECTUAL PART.
9. We must, therefore, contemplate the soul and her divinest part
in order to discover the nature of Intelligence. This is how we may
accomplish it: From man, that is from yourself, strip off the body;
then that power of the soul that fashions the body; then sensation,
appetite, and anger, and all the lower passions that incline you
towards the earth. What then remains of the soul is what we call the
"image of intelligence," an image that radiates from Intelligence, as
from the immense globe of the sun radiates the surrounding luminary
sphere. Of course, we would not say that all the light that radiates
from the sun remains within itself around the sun; only a part of this
light remains around the sun from which it emanates; another part,
spreading by relays, descends to us on the earth. But we consider
light, even that which surrounds the sun, as located in something else,
so as not to be forced to consider the whole space between the sun and
us as empty of all bodies. On the contrary, the soul is a light which
remains attached to Intelligence, and she is not located in any space
because Intelligence itself is not spatially located. While the light
of the sun is in the air, on the contrary the soul, in the state in
which we consider her here, is so pure that she can be seen in herself
by herself, and by any other soul that is in the same condition.
The soul needs to reason, in order to conceive of the nature of
Intelligence according to her own nature; but Intelligence conceives of
itself without reasoning because it is always present to itself. We, on
the contrary, are present both to ourselves and to Intelligence when we
turn towards it, because our life is divided into several lives. On the
contrary, Intelligence has no need of any other life, nor of anything
else; what Intelligence gives is not given to itself, but to other
things; neither does Intelligence have any need of what is inferior
to it; nor could Intelligence give itself anything inferior, since
Intelligence possesses all things; instead of possessing in itself the
primary images of things (as in the case of the soul), Intelligence is
these things themselves.
ELEVATION OF THE SOUL MAY BE GRADUAL, IF UNABLE TO ATTAIN IMMEDIATE
ELEVATION.
If one should find himself unable to rise immediately to pure thought,
which is the highest, or first, part of the soul, he may begin by
opinion, and from it rise to Intelligence. If even opinion be out
of the reach of his ability, he may begin with sensation, which
already represents general forms; for sensation which contains the
forms potentially may possess them even in actualization. If, on the
contrary, the best he can do is to descend, let him descend to the
generative power, and to the things it produces; then, from the last
forms, one may rise again to the higher forms, and so on to the primary
forms.