Matter

32. “supreme principle”

The Supreme must be an entity in which the two are one; it will, therefore, be a Seeing that lives, not an object of vision like things existing in something other than themselves: what exists in an outside element is some mode of living-thing; it is not the Self-Living.

– Plotinus: ‘The Six Enneads’

Plotinus has given its fullest development to Neo-Platonism. We will follow his working out of the two fundamental ideas which, in his view, sum up all philosophy.

(1) The Process of Emanation from a Supreme Principle, the one source of all existing things, explains the physical and the metaphysical worlds. According as this principle gives out its energy, it exhausts itself; its determinations follow a descending scale, becoming less and less perfect. The following are the successive steps in the process:

The One

At the head of the intelligible world, far removed from the world of sense (Plato), reigns One Supreme Essence. To safeguard its transcendence, Piotinus states it to be absolutely indeterminate (apeiron). No quality marks or defines it; nothing can determine it, for all determination implies limitation (negative theodicy). The Supreme Being has no attribute, not even intellect or will: knowledge and volition suppose a duality of knower and thing known, of that which wills and that which is willed; and all duality is irreconcilable with the infinitely perfect. However, as this negative concept has for basis the Divine perfection, Plotinus has recourse to positive descriptions, the insufficiency of which, moreover, he fully recognises. By preference he describes the Supreme Being as the First (to prôton), the One, the Universal Cause, Goodness (Plato), Light. Immutable in itself, this First Unitary Being does not diffuse its substance into other beings, as the advocates of substantialist pantheism maintain; but it permeates them by its activity (dynamic pantheism); and what we call the proper, specific substantiality of things is simply the product of this activity. Furthermore, this outflow of the Divine activity into all other beings is not direct and immediate; it is effected through the agency of intermediary forces which emanate successively from one another. And as the effect is always less perfect than the cause, these activities are arranged in gradation according to their respective degrees of perfection, each one occupying a position which is lower the greater the number of intermediate steps by which it communicates with the Divine energy. What are these intermediaries into which the Divine energy flows, as it were, by cascades? Plotinus reduces them to three: Intelligence and the World-Soul in the suprasensible order; and, in the sensible order, Matter.

– Maurice De Wulf: ‘History of Medieval Philosophy’, 1909

Only blankness, complete awareness, distinterestedness; the “artist-as-artist” only, of one and rational mind, “vacant and spiritual, empty and marvelous,” in symmetries and regularities only; the changeless “human content,” the timeless “supreme principle,” the ageless “universal formula” of art, nothing else.

– Ad Reinhardt, ‘Timeless in Asia’, Art News, January 1960
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50. “Structure mere successiveness into patterns”

We need ends and kairoi and the pleroma, even now when the history of the world has so terribly and so untidily expanded its endless successiveness. We re-create the horizons we have abolished, the structures that have collapsed; and we do so in terms of the old patterns, adapting them to our new worlds. Ends, for example, become a matter of images, figures for what does not exist except humanly. Our stories must recognize mere successiveness but not be merely successive; Ulysses, for example, may be said to unite the irreducible chronos of Dublin with the irreducible kairoi of Homer. In the middest, we look for a fullness of time, for beginning, middle, and end in concord.

– Frank Kermode: ‘Sense of An Ending’, Oxford University Press, 1967

For if what Kermode persistently refers to as merely successive, “real” time were in itself but another fiction, then he would be committed only to a study of various orders of fiction rather than to a study of fictions as changing responses to a hypothetically changeless and formless reality. And fictions may be sense-depriving as well as sense-making.

– Leo Bersani: ‘Variations On a Paradigm’, New York Times, 11 June 1967

54. “the plane of theory”

Hence, the Will by itself is manifestation of the Essence and other existents have been created through its means. We don’t however intend to give here the proof of this sublime matter. The devotee who understands this matter on the plane of theory and metaphysical proof, knows that his own being, as well as his worship, knowledge, will, heart, the actions of his heart, and his inward and outward being all of them are present before His Sanctity or, rather, they are presence itself. Should the pen of his intellect inscribe this truth on the tablet of his heart and should the heart attain conviction in this certain, axiomatic premise by the means of theoretical and practical exercises, he will obtain attention of the heart to the revelations on the plane of faith.

– Imam al-Nawawi: ‘Forty Hadith, An Exposition – Twenty-Seventh Hadith: Prayer And Concentration, Attention To The Worshipped One’

My internal contradictions were resolving themselves out, but still only on the plane of theory, not of practice: not for lack of good-will, but  because I was still completely fettered by my sins and my attachments.

– Thomas Merton: ‘The Seven Storey Mountain’, 1948