Just as much as the soul, matter is included within the order of
beings. For both, so to speak, there is but a single locality; for it
would be an error to imagine two different localities, one for matter,
and the other for the soul; such as, for instance, earth might be for
matter, and air for the soul. The expression that "soul occupies a
locality different from matter" means only that the soul is not in
matter; that is, that the soul is not united to matter; that the soul
does not together with matter constitute something unitary; and that
for the soul matter is not a substrate that could contain the soul.
That is how the soul is separated from matter. But the soul possesses
several powers, since she contains the principle (intelligence), the
medium (the discursive reason), and the goal (the power of sensation)
(united to the generative and growing powers). Now, just like the
beggar who presents himself at the door of the banquet-hall, and with
importunity asks to be admitted,[194] matter tries to penetrate into
the place occupied by the soul. But every place is sacred, because
nothing in it is deprived of the presence of the soul. Matter, on
exposing itself to its rays is illuminated by it, but it cannot harbor
the principle that illuminates her (the soul). The latter indeed, does
not sustain matter,[195] although she be present, and does not even see
it, because it is evil. Matter obscures, weakens the light that shines
down upon her, by mingling its darkness with her. To the soul, matter
affords the opportunity of producing generation, by clearing free
access towards matter; for if matter were not present, the soul would
not approach it. The fall of the soul is, therefore, a descent into
matter; hence comes her "weakness," which means, that not all of the
soul's faculties are exercised; because matter hinders their action,
intruding on the place occupied by the soul and forcing her, so to
speak, to retrench. Until the soul can manage to accomplish her return
into the intelligible world, matter degrades what it has succeeded in
abstracting from the soul. For the soul, therefore, matter is a cause
of weakness and vice. Therefore, by herself, the soul is primitively
evil, and is the first evil. By its presence, matter is the cause
of the soul's exerting her generative powers, and being thus led to
suffering; it is matter that causes the soul to enter into dealings
with matter, and thus to become evil. The soul, indeed, would never
have approached matter unless the latter's presence had not afforded
the soul an opportunity to produce generation.