We have already noticed two of these principles (namely, intelligence,
and the intelligible, which is called the Animal-in-itself, or
universal Soul). What is the third? It is he who has resolved to
produce, to form, to divide the ideas that intelligence sees in
the Animal. Is it possible that in one sense intelligence is the
dividing principle, and that in another the dividing principle is not
intelligence? As far as divided things proceed from intelligence,
intelligence is the dividing principle. As far as intelligence itself
remains undivided, and that the things proceeding from it (that is,
the souls) are divided, the universal Soul is the principle of this
division into several souls. That is why Plato says that division is
the work of a third principle, and that it resides in a third principle
that has conceived; now, to conceive is not the proper function of
intelligence; it is that of the Soul which has a dividing action in a
divisible nature.
HOW THE SOUL ASCENDS TO THE INTELLIGIBLE WORLD. THE INTELLIGIBLE IS
POSSESSED BY TOUCHING IT WITH THE BEST PART OF ONESELF.
2. (As Nicholas of Damascus used to say) the totality of a science
is divided into particular propositions, without, however, thereby
being broken up into fragments, inasmuch as each proposition contains
potentially the whole science, whose principle and goal coincide.
Likewise, we should so manage ourselves that each of the faculties we
possess within ourselves should also become a goal and a totality; and
then so arrange all the faculties that they will be consummated in
what is best in our nature (that is, intelligence). Success in this
constitutes "dwelling on high" (living spiritually); for, when one
possesses the intelligible, one touches it by what is best in oneself.
OF THE DESCENT OF THE SOUL INTO THE BODY. THE SOUL IS NOT IN THE BODY;
BUT THE BODY IS IN THE SOUL.
3. The universal Soul has not come into any place, nor gone into any;
for no such place could have existed. However, the body, which was in
its neighborhood, participated in her, consequently, she is not inside
a body. Plato, indeed, does not say that the soul is in a body; on the
contrary, he locates the body in the soul.