ACCOMPANYING................1
Nor should we admit the existence of several intelligences, merely because we distinguish a thinker from a consciousness of the thinker. Though there be a difference between thinking, and thinking that one thinks, these two nevertheless constitute a single intuitive consciousness of its actualizations. It would be ridiculous to deny such a consciousness to veritable Intelligence. It is therefore the same Intelligence that thinks, and that thinks that it thinks. Otherwise there would be two principles, of which the one would have thought, and the other consciousness of thought. The second would doubtless differ from the first, but would not be the real thinking principle. A mere logical distinction between thought and consciousness of thought would not establish the (actual) differences between two (hypostatic substances). Further, we shall have to consider whether it be possible to conceive of an Intelligence which would exclusively think, without any accompanying consciousness of its thought. If we ourselves who are entirely devoted to practical activity and discursive reason were in such a condition, we would, even if otherwise considered sensible, be insane. But as true Intelligence thinks itself in its thoughts, and as the intelligible, far from being outside of Intelligence, is Intelligence itself, Intelligence, by thinking, possesses itself, and necessarily sees itself. When Intelligence sees itself, it does not see itself as unintelligent, but as intelligent. Therefore in the first actualization of thought, Intelligence has the thought and consciousness of thought, two things that form but a single one; not even logically is this a duality. If Intelligence always thinks what it is, is there any reason to separate, even by a simple logical distinction, thought from the consciousness of thought? The absurdity of the doctrine we are controverting will be still more evident if we suppose that a third intelligence is conscious that the second intelligence is conscious of the thought of the first; we might thus go on to infinity.	Tratado 33, 1
ACCOMPLICES.................1
Here arise important questions which have been frequently considered especially by such as will not allow the divinities to be regarded as the accomplices or authors of shameful deeds, such as love-adventures and adulteries. For this reason, as well as on account of what was said above about the memory of the stars, we shall have to examine the nature of the influence they exercise. Indeed, if they grant our petitions, though not immediately, and give us what we ask after a time that sometimes is very long, they must necessarily exercise memory of the prayers addressed to them; now, we have above denied that they could have memory. As to the benefits that they grant to men, it has been said that it seemed as if they had been granted by Vesta, that is, the earth, unless indeed it should be insisted that the earth alone granted benefits to men.	Tratado 28, 30
ACCOMPLISH..................28
What then is our guardian? It is one of the powers of our soul. What is our divinity? It is also one of the powers of our soul. (Is it the power which acts principally in us as some people think?) For the power which acts in us seems to be that which leads us, since it is the principle which dominates in us. Is that the guardian to which we have been allotted during the course of our life? No: our guardian is the power immediately superior to the one that we exercise, for it presides over our life without itself being active. The power which is active in us is inferior to the one that presides over our life, and it is the one which essentially constitutes us. If then we live on the plane of the sense-life, our guardian is reason; if we live on the rational plane, our guardian will be the principal superior to reason (namely, intelligence); it will preside over our life, but it itself does not act, leaving that to the inferior power. Plato truly said that “we choose our guardian”; for, by the kind of life that we prefer, we choose the guardian that presides over our life. Why then does He direct us? He directs us during the course of our mortal life (because he is given to us to help us to accomplish our (destiny); but he can no longer direct us when our destiny is accomplished, because the power over the exercise of which he presided allows another power to act in his place (which however is dead, since the life in which it acted is terminated). This other power wishes to act in its turn, and, after having established its preponderance, it exercises itself during the course of a new life, itself having another guardian. If then we should chance to degrade ourselves by letting an inferior power prevail in us, we are punished for it. Indeed, the evil man degenerates because the power which he has developed in his life makes him descend to the existence of the brute, by assimilating him to it by his morals. If we could follow the guardian who is superior to him, he himself would become superior by sharing his life. He would then take as guide a part of himself superior to the one that governs him, then another part, still more elevated until he had arrived at the highest. Indeed, the soul is several things, or rather, the soul is all things; she is things both inferior and superior; she contains all the degrees of life. Each of us, in a certain degree, is the intelligible world; by our inferior part we are related to the sense-world, and by our superior part, to the intelligible world; we remain there on high by what constitutes our intelligible essence; we are attached here below by the powers which occupy the lowest rank in the soul. Thus we cause an emanation, or rather an actualization which implies no loss to the intelligible, to pass from the intelligible into the sense-world.	Tratado 15, 3
Man must flee from (this world) here below (for two reasons): because it is the nature of the soul to flee from evil, and because inevitable evil prevails and dominates this world here below. What is this flight (and how can we accomplish it)? (Plato), tells us it consists in “being assimilated to divinity.” This then can be accomplished by judiciously conforming to justice, and holiness; in short, by virtue.	Tratado 19, 1
The objects that concentrate the rays of the sun, are themselves visible, by receiving from the fire of sensation what takes fire in their hearth. They appear because the images that form themselves are around and near them, and touch each other, and finally because there are two limits in these objects. But when the (“seminal) reason” is in matter, it remains exterior to matter in an entirely different manner; it has a different nature. Here it is not necessary that there be two limits; matter and reason are strangers to each other by difference of nature, and by the difference between their natures that makes any mixture of them impossible. The cause that each remains in itself is that what enters into matter does not possess it, any more than matter possesses what enters into it. That is how opinion and imagination do not mingle in our soul, and each remains what it was, without entailing or leaving anything, because no mingling can occur. These powers are foreign to each other, not in that there is a mere juxtaposition, but because between them obtains a difference that is grasped by reason, instead of being seen by sight. Here imagination is a kind of phantom, though the soul herself be no phantom, and though she seem to accomplish, and though she really accomplish many deeds as she desires to accomplish them.	Tratado 26, 15
The objects that concentrate the rays of the sun, are themselves visible, by receiving from the fire of sensation what takes fire in their hearth. They appear because the images that form themselves are around and near them, and touch each other, and finally because there are two limits in these objects. But when the (“seminal) reason” is in matter, it remains exterior to matter in an entirely different manner; it has a different nature. Here it is not necessary that there be two limits; matter and reason are strangers to each other by difference of nature, and by the difference between their natures that makes any mixture of them impossible. The cause that each remains in itself is that what enters into matter does not possess it, any more than matter possesses what enters into it. That is how opinion and imagination do not mingle in our soul, and each remains what it was, without entailing or leaving anything, because no mingling can occur. These powers are foreign to each other, not in that there is a mere juxtaposition, but because between them obtains a difference that is grasped by reason, instead of being seen by sight. Here imagination is a kind of phantom, though the soul herself be no phantom, and though she seem to accomplish, and though she really accomplish many deeds as she desires to accomplish them.	Tratado 26, 15
The objects that concentrate the rays of the sun, are themselves visible, by receiving from the fire of sensation what takes fire in their hearth. They appear because the images that form themselves are around and near them, and touch each other, and finally because there are two limits in these objects. But when the (“seminal) reason” is in matter, it remains exterior to matter in an entirely different manner; it has a different nature. Here it is not necessary that there be two limits; matter and reason are strangers to each other by difference of nature, and by the difference between their natures that makes any mixture of them impossible. The cause that each remains in itself is that what enters into matter does not possess it, any more than matter possesses what enters into it. That is how opinion and imagination do not mingle in our soul, and each remains what it was, without entailing or leaving anything, because no mingling can occur. These powers are foreign to each other, not in that there is a mere juxtaposition, but because between them obtains a difference that is grasped by reason, instead of being seen by sight. Here imagination is a kind of phantom, though the soul herself be no phantom, and though she seem to accomplish, and though she really accomplish many deeds as she desires to accomplish them.	Tratado 26, 15
Let us now suppose that a conception of magnitude were possessed by some being which would have the power not only to be in itself, but also to produce itself externally; and that it should meet a nature (such as matter) that was incapable of existing within intelligence, of having a form, of revealing any trace of real magnitude, or any quality. What would such a being do with such a power? It would create neither a horse nor an ox; for other causes (the “seminal) reasons” would produce them. Indeed, that which proceeds from magnitude itself cannot be real magnitude; it must therefore be apparent magnitude. Thus, since matter has not received real magnitude, all it can do is to be as great as its nature will permit; that is, to seem great. To accomplish that, it must not fail anywhere; and, if it be extended, it cannot be a discrete quantity, but all its parts must be united, and absent in no place. Indeed, it was impossible for a small mass to contain an image of magnitude that would equal the real magnitude, since it is only an image of magnitude; but, carried away with the hope of achieving the magnitude to which it aspired, this image extended to its limit, along with matter, which shared its extension because matter could not follow it. That is how this image of magnitude magnified what was not great, without however making it seem really great, and produced the magnitude that appears in its mass. None the less does matter preserve its nature, though it be veiled by this apparent magnitude, as if by a garment with which it covered itself when it followed the magnitude that involved it in its extension. If matter ever happened to be stripped of this garment, it would nevertheless remain what itself was before; for it possesses magnitude only in so far as form by its presence makes it great.	Tratado 26, 18
Human souls rush down here below because they have gazed at their images (in matter) as in the mirror of Bacchus. Nevertheless, they are not separated from their principle, Intelligence. Their intelligence does not descend along with them, so that even if by their feet they touch the earth, their head rises above the sky. They descend all the lower as the body, over which their intermediary part is to watch, has more need of care. But their father Jupiter, pitying their troubles, made their bonds mortal. At certain intervals, he grants them rest, delivering them from the body, so that they may return to inhabit the region where the universal Soul ever dwells, without inclining towards things here below. Indeed what the universe at present possesses suffices it both now and in the future, since its duration is regulated by eternal and immutable reasons, and because, when one period is finished, it again begins to run through another where all the lives are determined in accordance with the ideas. In that way all things here below are subjected to intelligible things, and similarly all is subordinated to a single reason, either in the descent or in the ascension of souls, or in their activities in general. This is proved by the agreement between the universal order and the movements of the souls which by descending here below, conform to this order without depending on it; and perfectly harmonize with the circular movement of heaven. Thus the actions, fortunes and destinies ever are prefigured in the figures formed by the stars. That is the symphony whose sound is so melodious that the ancients expressed it symbolically by musical harmony. Now this could not be the case unless all the actions and experiences of the universe were (well) regulated by reasons which determine its periods, the ranks of souls, their existences, the careers that they accomplish in the intelligible world, or in heaven, or on the earth. The universal Intelligence ever remains above the heaven, and dwelling there entirely, without ever issuing from itself; it radiates into the sense-world by the intermediation of the Soul which, placed beside it, receives the impression of the idea, and transmits it to inferior things, now immutably, and then changeably, but nevertheless in a regulated manner.	Tratado 27, 12
Why therefore should we recognize two kinds of desires, instead of acknowledging only one kind in the living body? Because nature differs from the body to which it gives life. Nature is anterior to the body because it is nature that organizes the body by moulding it, and shaping it; consequently, the origin of desire is not in nature, but in the passions of the living body. If the latter suffer, it aspires to possess things contrary to those that make it suffer, to make pleasure succeed pain, and satisfaction succeed need. Nature, like a mother, guesses the desires of the body that has suffered, tries to direct it, and to lure it back. While thus trying to satisfy it, she thereby shares in its desires, and she proposes to accomplish the same ends. It might be said that the body, by itself, possesses desires and inclinations; that nature has some only as a result of the body, and because of it; that, finally the soul is an independent power which grants or refuses what is desired by the organism.	Tratado 28, 20
If as a preliminary pleasantry, we said that all beings, not only reasonable ones, but even the irrational, plants as well as the earth that begets them, aspire to contemplation, and are directed towards that end; that, as a result of the difference existing between them, some really achieve contemplation, while others only accomplish a reflection or image of it, we would no doubt be told that this was an absurd paradox. But as we are here engaged in a private study, we may, as an indulgence, support this paradox. While thus trifling, are we ourselves not actually engaging in contemplation? Besides, it would be not only we, but any who thus trifle, who aspire to contemplation. We might even say that a joking child, as well as a meditating man both aim at reaching contemplation when the former jokes, and the later meditates. Indeed, there is not a single action that does not tend towards contemplation; more or less externalizing it according as it is carried out strictly or freely. In any case its ultimate aim is always contemplation; but of this later.	Tratado 30, 1
(5). The purpose of action is to contemplate, and to possess the contemplated object. The object or activity, therefore, is contemplation. It seeks to achieve indirectly what it is unable to accomplish directly. It is not otherwise when one has achieved the object of one’s desires. One’s real desire is not to possess the desired object without knowing it, but to know it more thoroughly, to present it to the sight of the soul, and to be able to contemplate it therein. Indeed, activity always has in view some good; one desires to posses it interiorly, to appropriate it, and to possess the result of one’s action. Now as Good can be possessed only by the soul, activity once more brings us back to contemplation. Since the soul is a “reason,” what she is capable of possessing could be no more than a silent “reason,” being so much the more silent as it is more a “reason,” for perfect “reason” seeks nothing farther; it rests in the manifestation of that with which it is filled; the completer the manifestation, the calmer is the contemplation, and the more does it unite the soul. Speaking seriously, there is identity between knowing subject and known object in the actualization of knowledge. If they were not identical, they would be different, being alien to each other, without any real bond, just as reasons (are foreign to the soul) when they slumber within her, without being perceived. The reason must therefore not remain alien to the learning soul, but become united thereto, and become characteristic of her. Therefore when the soul has appropriated a “reason,” and has familiarized herself therewith, the soul as it were draws it out of her (breast) to examine it. Thus she observes the thing that she (unconsciously) possessed, and by examining it, distinguishes herself therefrom, and by the conception she forms of it, considers it as something foreign to her; for though the soul herself be a “reason” and a kind of intelligence, nevertheless when she considers something, she considers it as something distinct from herself, because she does not possess the true fulness, and is defective in respect to her principle (which is intelligence). Besides, it is with calmness that she observes what she has drawn from within herself; for she does not draw from within herself anything of which she did not formerly have even a notion. But she only drew from within herself that of which her view was incomplete, and which she wished to know better. In her actualizations (such as sensation), she adapts the “reasons” she possesses to exterior objects. On one hand, as she possesses (the intelligible entities) better than does nature, she is also calmer and more contemplative; on the other hand, as she does not possess (the intelligible entities) perfectly, more (than intelligence) she desires to have direct experimental knowledge and contemplation of the object she contemplates. After having (temporarily) withdrawn from her own higher part, and having (by discursive reason) run through the series of differences, she returns to herself, and again gives herself up to contemplation by her higher part (intelligence) from which she had withdrawn (to observe the differences); for the higher part does not deal with differences, as it abides within herself. Consequently the wise mind is identical with reason, and in itself possesses what it manifests to others. It contemplates itself; it arrives at unity not only in respect to exterior objects, but also in respect to itself; it rests in this unity, and finds all things within itself.	Tratado 30, 6
Therefore, everything here below derives from above there, and is more beautiful in the superior world; for forms here below are mingled with matter; on high, they are pure. Thus this universe proceeds from the intelligible world, and is contained by the forms from beginning to end. First matter receives the forms of the elements, later receiving gradual accessions of other forms, so that ultimately matter becomes so buried under forms that it becomes difficult to recognize. It receives forms easily, because it (already) possesses a form which holds the lowest rank. Likewise, the producing Principle uses a form as model, and easily produces forms because it consists entirely of “being” and form; as a result, its work has been easy and universal, because itself was universal. Therefore it met no obstacle, and still exercises an absolute sovereignty. Even of the things that act as obstacles to each other, none, even until the present time, form an obstacle to the demiurgic (Creator), because He preserves His universality. That is why I am convinced that if even we were simultaneously the models, forms and essence of things, and if the form which produces here below were our essence, (that is, being), we would accomplish our work without trouble, though man, in his present state here below, produces (his individual body which is) a form different from himself; indeed, on becoming an individual, man ceased being universal. But on ceasing to be an individual, man, in the words of Plato, “soars in the ethereal region, and governs the whole world.” For, becoming universal, he administers the universe.	Tratado 31, 7
The universal Soul is beautiful also; but she is less beautiful than (Saturn), because she is his image, and because, however beautiful she may by nature be, she is still more beautiful when contemplating her principle. Therefore if the universal Soul — to use clearer terms — and if even Venus (as subordinate to him, Jupiter), possess beauty, what must be that of Intelligence? If by their nature the universal Soul and Venus receive their beauty from some other principle, from whom would they derive the beauty they intrinsically possess, and that which they acquire? As to us, we are beautiful when we belong to ourselves; and we are ugly when we lower ourselves to an inferior nature. Again, we are beautiful when we know ourselves, and ugly when we ignore ourselves. It is therefore in the intelligible world that beauty shines and radiates. Are these considerations sufficient for a clear knowledge of the intelligible world, or must we engage in a further effort to accomplish this?	Tratado 31, 13
Everywhere, therefore, in essence, is a single (spherical) figure, and each of these figures (which this single figure implicitly contained) has become distinct, either in, or before the animal. When I say that each figure has become distinct, I do not mean that it has become an extension, but that it has been assigned to some particular animal; thus, in the intelligible world, each body has been assigned its own characteristic figure, as, for instance, the pyramid to the fire. Our world seeks to imitate this figure, although it cannot accomplish this, because of matter. There are other figures here below that are analogous to the intelligible figures.	Tratado 34, 17
If memory consisted in the preservation of images, their numerousness would not weaken memory. If memory kept these images stored within itself, it would have no need of reflection to recall them, nor could memory recall them suddenly after having forgotten them. Further, exercise does not weaken, but increases the energy and force of memory, just as the purpose of exercise of our feet or hands is only to put ourselves in a better condition more easily to accomplish certain things which are neither in our feet nor our hands, but to which these members become better adapted by habit.	Tratado 41, 3
Shall the affections which consist in the forms and powers, and their contraries, the privations, be called qualities? If so, one kind will no longer exist; and we shall have to reduce these things to a unity, or category; that is why knowledge is called a form and a power, and ignorance a privation and impotence. Must we also consider impotence and sickness a form, because sickness and vice can and do accomplish many things badly? Not so, for in this case he who missed his aim would be exerting a power. Each one of these things exerts its characteristic activity in not inclining towards the good; for it could not do what was not in its power. Beauty certainly does have some power; is it so also with triangularity? In general, quality should not be made to consist in power, but rather in the disposition, and to consider it as a kind of form of character. Thus the common element in all qualities is found to be this form, this classification, which no doubt is inherent in being, but which certainly is derivative from it.	Tratado 42, 10
It may be objected that movement is an imperfect actualization. In that case actualization should be given the first rank; and under that genus would follow the species of movement, with the quality of imperfection, by saying that movement is an actualization, and adding (the specific difference) that it is imperfect. To say that movement is an imperfect actualization does not deprive it of being an actualization, but implies that though it be actualization, there is in it succession, not to arrive at being actualization, (which it is already), but to accomplish something from which it is yet entirely distinct. Then (when that goal is reached), it is not the movement that becomes perfect, but the thing which was the goal. For instance, walking is walking from the very first step; but if there be a mile to go, and the mile be not yet finished, what is lacking of the mile is not lacking to the walking or to movement (taken absolutely), but to that particular walk. For the walk was walking and movement from the very first step; consequently, he who is moving has already moved, and he who cuts has already cut. Just as actualization, movement has no need of time; it needs time only to become such an action. If then actualization be outside of time, movement, taken absolutely, must also be outside of time. The objection that movement is in time because it implies continuity (proves too much; for in that case) intuition itself, if prolonged, would also imply continuity, and therefore would be in time. Reasoning by induction, it may be seen, 1, that one can always distinguish parts in any kind of movement; 2, that it would be impossible to determine when and since when the movement began, or to assign the definite point of departure; 3, that it is always possible to divide movement by following it up to its origin, so that in this manner movement that has just begun would find itself to have begun since infinite time, and, 4, that movement would be infinite in regard to its beginning. The fact is that the Aristotelians distinguish movement from actualization; they affirm that actualization is outside of time, but that time is necessary to movement; not indeed to some particular movement, but to movement in itself, because, according to their views, it is a quantity. Nevertheless, they themselves acknowledge that movement is a quantity only by accident, as, for instance, when it is a daily movement, or when it has some particular duration. Just as actualization is outside of time, nothing hinders movement from having begun outside of time, and time from being connected with movement only because the movement has a certain duration. Indeed, it is generally granted that changes occur outside of time, for it is usual to say, The changes occur either suddenly or successively. Now if change can occur outside of time, why should it not be so also with movement? We here speak of change, and not of “having changed;” for change does not necessarily have to be accomplished (while “having changed” signifies an accomplished fact, and consequently implies the notion of time).	Tratado 42, 16
Time cannot (as the Stoics claim,) be movement. Neither can we gather together all movements, so as to form but a single one, nor can we consider the regular movement only; for these two kinds of motion are within time. If we were to suppose that there was a movement that did not operate within time, such a movement would still be far removed from being time, since, under this hypothesis, the movement itself is entirely different from that in which the movement occurs. Amidst the many reasons which, in past and present, have been advanced to refute this opinion, a single one suffices: namely, that movement can cease and stop, while time never suspends its flight. To the objection that the movement of the universe never stops, we may answer that this movement, if it consist in the circular movement (of the stars, according to Hestius of Perinthus; or of the sun, according to Eratosthenes) operates within a definite time, at the end of which it returns to the same point of the heavens, but it does not accomplish this within the same space of time taken up in fulfilling the half of its course. One of these movements is only half of the other, and the second is double. Besides, both, the one that runs through half of space, and the one that runs through the whole of it, are movements of the universe. Besides, it has been noticed that the movement of the exterior sphere is the swiftest. This distinction supports our view, for it implies that the movement of this sphere, and the time used to operate it, are different entities; the most rapid movement is the one that takes up the least time, and runs through the greatest amount of space; the slowest movements are those that employ the longest time, and run through only a part of that space.	Tratado 45, 8
To accomplish this we shall have to return to the nature which, as we pointed out above, was essential to eternity; that immutable life, wholly realized all at once, infinite and perfect, subsisting in, and referring to unity. Time was not yet, or at least, it did not yet exist for the intelligible entities. Only, it was yet to be born of them, because (as was the world), time, by both its reason and nature, was posterior to the (intelligible entities). Are we trying to understand how time issued from among intelligible entities while these were resting within themselves? Here it would be useless to call upon the Muses, for they did not yet exist. Still this might perhaps not be useless; for (in a certain sense, that time had already begun, then, so far as they existed within the sense-world) they existed already. In any case, the birth of time will be plain enough if we consider it only as it is born and manifested. Thus much can be said about it.	Tratado 45, 11
The (Aristotelian) ideal of living well and happiness are (practically) identical. Should we, on that account, grant even to animals the privilege of achieving happiness? Why might we not say that they live well, if it be granted them, in their lives, to follow the course of nature, without obstacles? For if to live well consist either in pleasure (pleasant passions, as the Epicureans taught), or in realizing one’s own individual aim (the Stoic ideal), then this living well is, in either case, possible for animals, who can both enjoy pleasure, and accomplish their peculiar aim. Thus singing birds live a life desirable for them, if they enjoy pleasure, and sing conformably to their nature. If further we should define happiness as achieving the supreme purpose towards which nature aspires (the Stoic ideal), we should, even in this case, admit that animals share in happiness when they accomplish this supreme purpose. Then nature arouses in them no further desires, because their whole career is completed, and their life is filled from beginning to end.	Tratado 46, 1
The (Aristotelian) ideal of living well and happiness are (practically) identical. Should we, on that account, grant even to animals the privilege of achieving happiness? Why might we not say that they live well, if it be granted them, in their lives, to follow the course of nature, without obstacles? For if to live well consist either in pleasure (pleasant passions, as the Epicureans taught), or in realizing one’s own individual aim (the Stoic ideal), then this living well is, in either case, possible for animals, who can both enjoy pleasure, and accomplish their peculiar aim. Thus singing birds live a life desirable for them, if they enjoy pleasure, and sing conformably to their nature. If further we should define happiness as achieving the supreme purpose towards which nature aspires (the Stoic ideal), we should, even in this case, admit that animals share in happiness when they accomplish this supreme purpose. Then nature arouses in them no further desires, because their whole career is completed, and their life is filled from beginning to end.	Tratado 46, 1
Let us now imagine two wise men, the first of whom possesses everything that heart can wish for, while the other is in a contrary position. Shall they be said to be equally happy? Yes, if they be equally wise. Even if the one possessed physical beauty, and all the other advantages that do not relate either to wisdom, virtue, contemplation of the good, or perfect life; what would be the use of all that since he who possesses all these advantages is not considered as really being happier than he who lacks them? Such wealth would not even help a flute-player to accomplish his object! We, however, consider the happy man only from the standpoint of the weakness of our mind, considering as serious and frightful what the really happy man considers indifferent. For the man could not be wise, nor consequently happy, so long as he has not succeeded in getting rid of all these vain ideas, so long as he has not entirely transformed himself, so long as he does not within himself contain the confidence that he is sheltered from all evil. Only then will he live without being troubled by any fear. The only thing that should affect him, would be the fear that he is not an expert in wisdom, that he is only partly wise. As to unforeseen fears that might get the better of him before he had had the time to reflect, during a moment of abstraction of attention, the wise man will hasten to turn them away, treating that which within himself becomes agitated as a child that has lost its way through pain. He will tranquilize it either by reason, or even by a threat, though uttered without passion. Thus the mere sight of a worthy person suffices to calm a child. Besides, the wise man will not hold aloof either from friendship nor gratitude. He will treat his own people as he treats himself; giving to his friends as much as to his own person; and he will give himself up to friendship, without ceasing to exercise intelligence therein.	Tratado 46, 15
If then, even here below, souls enjoy the faculty of arriving at happiness, we should not accuse the constitution of the universe because some souls are not happy; the fault rather lies with their weakness, which hinders them from struggling courageously enough in the career where prizes are offered to virtue. Why indeed should we be astonished that the spirits which have not made themselves divine should not enjoy divine life? Poverty and diseases are of no importance to the good, and they are useful to the evil (as thought Theognis). Besides, we are necessarily subject to diseases, because we have a body. Then all these accidents are not useless for the order and existence of the universe. Indeed, when a being is dissolved into its elements, the Reason of the universe uses it to beget other beings, for the universal Reason embraces everything within its sphere of activity. Thus when the body is disorganized, and the soul is softened by her passions, then the body, overcome by sickness, and the soul, overcome by vice, are introduced into another series and order. There are things, like poverty and sickness, which benefit the persons who undergo them. Even vice contributes to the perfection of the universe, because it furnishes opportunity for the exercise of the divine justice. It serves other purposes also; for instance, it increases the vigilance of souls, and excites the mind and intelligence to avoid the paths of perdition; it also emphasizes the value of virtue by contrast with the evils that overtake the wicked. Of course, such utilities are not the cause of the existence of evils; we only mean that, since evils exist, the divinity made use of them to accomplish His purposes. It would be the characteristic of a great power to make even evils promote the fulfilment of its purposes, to cause formless things to assist in the production of forms. In short, we assert that evil is only an omission or failure of good. Now a coming short of good must necessarily exist in the beings here below, because in them good is mingled with other things; for this thing to which the good is allied differs from the good, and thus produces the lack of good. That is why “it is impossible for evil to be destroyed”:41 because things are successively inferior, relatively to the nature of the absolute Good; and because, being different from the Good from which they derive their existence, they have become what they are by growing more distant from their principle.	Tratado 47, 5
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.	Tratado 49, 9
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, 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, 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.	Tratado 51, 14
Is it not unreasonable to assert that Mars, or Venus, in a certain position, should produce adulteries? Such a statement attributes to them incontinence such as occurs only among man, and human passion to satisfy unworthy impulses. Or again, how could we believe that the aspects of planets is favorable when they regard each other in a certain manner? How can we avoid believing that their nature is determinate? What sort of an existence would be led by the planets if they occupied themselves with each single one of the innumerable ever-arising and passing beings, giving them each glory, wealth, poverty, or incontinence, and impelling all their actions? How could the single planets effect so many simultaneous results? Nor is it any more rational to suppose that the planets’ actions await the ascensions of the signs, nor to say that the ascension of a sign contains as many years as there are degrees of ascension in it. Absurd also is the theory that the planets calculate, as it were on their fingers, the period of time when they are to accomplish something, which before was forbidden. Besides, it is an error not to trace to a single principle the government of the universe, attributing everything to the stars, as if there were not a single Chief from which depends the universe, and who distributes to every being a part and functions suitable to its nature. To fail to recognize Him, is to destroy the order of which we form a part, it is to ignore the nature of the world, which presupposes a primary cause, a principle by whose activity everything is interpenetrated.	Tratado 52, 6
Under these circumstances, we must acknowledge that events are, by the stars, announced, though not produced, not even by their (lower) corporeal soul. By their lower part, their body, they produce only the things which are passions of the universe. Besides, we shall have to acknowledge, that the soul, even before entering into generation, while descending here below, brings something which she has by herself; for she would not enter into a body unless she had a great disposition to suffer. We must also admit that while passing into a body the soul is exposed to accidents, inasmuch as she is subjected to the course of the universe, and as this very course contributes to the production of what the universe is to accomplish; for the things which are comprised in the course of the universe act as its parts.	Tratado 52, 10
Some men, fascinated by the universe and exterior objects, completely or partially abdicate their freedom. Others, dominating their environment, raise their head to the sky, and freeing themselves from exterior circumstances, release that better part of their souls which forms their primitive being. As to the latter point, it would be wrong to think that the nature of the soul was determined by the passions aroused in her by external objects, and that she did not possess her own individual nature. On the contrary, as she plays the part of a principle, she possesses, much more than other things, faculties suitable to accomplish actions suitable to her nature. Since she is a being, the soul necessarily possesses appetites, active faculties, and the power of living well. The aggregate (of the soul and body, the organism) depends on the nature which formed it, and from it receives its qualities and actions. If the soul separate from the body, she produces actions which are suitable to her nature, and which do not depend from the body; she does not appropriate the credit for the passions of the body, because she recognizes the difference of her nature.	Tratado 52, 15
Though life be a good, it does not belong to all beings. Life is incomplete for the evil person, as for an eye that does not see distinctly; neither accomplish their purpose. If, for us, life, though mingled as it is, be a good, even if an imperfect one, how shall we continue to assert that death is not an evil? But for whom would it be an evil? This we must ask because evil must necessarily be an attribute of somebody. Now there is no more evil for a being which, though even existing, is deprived of life, any more than for a stone (as they say). But if, after death, the being still live, if it be still animate, it will possess good, and so much the more as it exercises its faculties without the body. If it be united to the universal Soul, evidently there can be no evil for it, any more than for the gods who possess good unmingled with evil. Similar is the case of the soul which preserves her purity, inasmuch as he who loses her finds that life, and not death, is the real Evil. If there be chastisements in Hades, again is life an evil for the soul, because she is not pure. If, further, we define life as the union of the soul with the body, and death as their separation, the soul can pass through both these conditions (without, on that account, being unhappy, or losing her hold on the Good).	Tratado 54, 3