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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
(Many interesting questions remain). Is it possible for a man to possess the higher or lower virtues in accomplished reality, or otherwise (merely theoretically)? To decide that, we would have individually to examine each, as, for example, prudence. How could such a virtue exist merely potentially, borrowing its principles from elsewhere? What would happen if one virtue advanced naturally to a certain degree, and another virtue to another? What would you think of a temperance which would moderate certain (impulses), while entirely suppressing others? Similar questions might be raised about other virtues, and the arbiter of the degree to which the virtues have attained would have to be prudence.	Tratado 19, 7
And what are we? Are we the universal Soul, or are we what approaches her, and what is begotten in time (that is, the body)? No: (we are not bodies). Before the generation of the bodies had been accomplished, we existed already on high; some of us were men, others of us were even divinitiesthat is, we were pure souls, intelligences connected with universal Being; we formed parts of the intelligible world, parts that were neither circumscribed nor separated, but which belonged to the entire intelligible world. Even now, indeed, we are not separated from the intelligible world; but the intelligible Man in us has received, and is joined by a man who desired to be different from the former (that is, the sense-man desired to be independent), and finding us, for we were not outside of the universe, he surrounded us, and added himself to the intelligible man who then was each one of us.	Tratado 22, 14
Jupiter, who governs the world, and endues it with order and beauty, possesses from all eternity a royal soul and intelligence; he produces things by his providence, and regulates them by his power; in an orderly manner he disposes everything in the development and achievement of the numerous periods of the stars. Do not such acts on Jupiter’s part imply use of memory by which he may know what periods have already been accomplished, and busy himself with the preparation of others by his combinations, his calculations, and reasonings? His being the most skilful administrator in the world would seem to imply that he uses memory.	Tratado 28, 9
But what is this Principle, and how are we to conceive it? It must be either intelligent or not intelligent. If it be intelligent, it will also be Intelligence. If it be not intelligent, it will be unconscious of itself, and will not be in any way venerable. Though true, it would not be clear or perspicuous to say that it is the Good itself, since we do not yet have an object on which we could fasten our thought when we speak of it. Besides, since the knowledge of the other objects in all beings who can know something intelligent, occurs through Intelligence and lies in Intelligence, by what rapid intellection (or intuition) could we grasp this Principle that is superior to Intelligence? We may answer, by that part of us which resembles it; for there is in us something of it; or rather, it is in all things that participate in Him. Everywhere you approach the Good, that which in you can participate receives something of it. Take the illustration of a voice in a desert, and the human ears that may be located there. Wherever you listen to this voice, you will grasp it entirely in one sense, and not entirely in another sense. How then would we grasp something by approximating our intelligence (to the Good)? To see up there the Principle it seeks, Intelligence must, so to speak, return backwards, and, forming a duality, it must somehow exceed itself; that means, it would have to cease being the Intelligence of all intelligible things. Indeed, intelligence is primary life, and penetration of all things, not (as the soul does) by a still actualizing movement, but by a movement which is ever already accomplished and past. Therefore, if Intelligence be life, which is the penetration of all things, if it possess all things distinctly, without confusion — for otherwise it would possess them in an imperfect and incomplete manner — it must necessarily proceed from a superior Principle which, instead of being in motion, is the principle of motion (by which Intelligence runs through all things), of life, of intelligence, and of all things. The Principle of all things could not be all things, it is only their origin. Itself is neither all things, nor any particular thing, because it begets everything; neither is it a multitude, for it is the principle of multitude. Indeed that which begets is always simpler than that which is begotten. Therefore if this principle beget Intelligence, it necessarily is simpler than Intelligence. On the theory that it is both one and all, we have an alternative, that it is all things because it is all things at once, or that it is everything individually. On the one hand, if it be all things at once, it will be posterior to all things; if on the contrary it be prior to all things, it will be different from all things. For if the One co-existed with all things, the One would not be a principle; but the One must be a principle, and must exist anteriorly to all things, if all things are to originate from it. On the other hand, if we say that the One is each particular thing, it will thereby be identical with every particular thing; later it will be all things at once, without being able to discern anything. Thus the One is none of these particular things, being prior to all things.	Tratado 30, 9
Some person might try to establish a distinction founded on the fact that the animal and the soul do not act unconsciously. If they know it by mere sensation, how far does that sensation contribute to the freedom of will? For sensation, limiting itself to perception, does not yield the percipient mastery over anything. If they know it by knowledge, and if this knowledge contain only the accomplished fact, their actions are then determined by some other principle. If, even independently of desire, reason or knowledge make us perform certain actions, or dominate us, to what faculty shall the action be ascribed, and how does it occur? If reason produce another desire, how does it do so? If reason manifest itself and liberate us by the process of calming our desires, the free will lies no longer in the action, but in intelligence; for every action, however much directed by reason, would then be something mixed, not revealing an unconfused free will.	Tratado 39, 2
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
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
Let us now examine if certain actualizations seem to be imperfect when they are not joined to time, thus identifying themselves with movements, as life identifies itself with living. For (according to the Aristotelians) the life of each (being) is accomplished in a perfect time, and happiness is an actualization; not an individual one, indeed, but a sort of movement. Consequently we will have to call life and happiness movements, and movement will have to be made a genus, though recognizing that movement forms a genus very different from quantity and quality; and, like them, relates to being. This genus could be divided into two species, movements of body and movements of soul, or movements spontaneous and communicated; or again, movements proceeding from the beings themselves, or movements proceeding from others. In this case, the movements proceeding from the beings themselves are actions, whether they communicate to others, or remain absolute in themselves (and not communicating to others, like speaking and walking); and the movements proceeding from others are “reactions” though the communicated movements seem to be identical with the movements proceeding from others. For example, division is one and the same thing, whether it be considered within him who divides, or in that which is divided; nevertheless dividing is something different from being divided. Or again, division is not one and the same thing according as it proceeds from him who divides, or as it is received by him who is divided; to divide means to cause in the divided thing another movement, which is the result of the dividing action or movement. Perhaps, indeed, the difference does not lie in the very fact of being divided, but in the movement which results from the division, as for instance, in suffering; for this is what constitutes reaction (or “passion”).	Tratado 42, 19
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One may not voluntarily disengage oneself from the fetters of the body. When violence is employed, it is not the body which disengages itself from the soul, it is the soul which makes an effort to snatch herself from the body, and that by an action which accomplishes itself not in the state of impassibility (which suits a sage), but as the result of grief, or suffering, or of anger. Now such an action is forbidden, or unworthy.	Tratado 16, 1
What is called inevitable necessity and divine justice consists in the sway of nature which causes each soul to proceed in an orderly manner into the bodily image which has become the object of her affection, and of her predominating disposition. Consequently the soul, by her form, entirely approaches the object towards which her interior disposition bears her. Thus she is led and introduced where she is to go; not that she is forced to descend at any particular moment into any particular body; but, at a fixed moment, she descends as it were spontaneously where she ought to enter. Each (soul) has her own hour. When this hour arrives, the soul descends as if a herald was calling her, and she penetrates into the body prepared to receive her, as if she had been mastered and set in motion by forces and powerful attractions exerted by magic. Similarly in an animal, nature administers all the organs, solves or begets everything in its own time, grows the beard or the horns, gives special inclinations and powers to the being, whenever they become necessary. Similarly, in plants, (nature) produces flowers or fruits at the proper season. The descent of souls into the bodies is neither voluntary nor forced; it is not voluntary, since it is not chosen or consented to by souls. It is not compulsory, in the sense that the latter obey only a natural impulsion, just as one might be led to marriage, or to the accomplishment of various honest actions, rather by instinct than by reasoning. Nevertheless, there is always something fatal for each soul. One accomplishes her destiny at some one moment; the other soul at some other moment. Likewise, the intelligence that is superior to the world also has something fatal in its existence, since itself has its own destiny, which is to dwell in the intelligible world, and to make its light radiate therefrom. Thus individuals come here below by virtue of the common law to which they are subjected. Each one, indeed, bears within himself this common law, a law which does not derive its power from outside, but which depends on the nature of those who are subject to it, because it is innate in them. Consequently all voluntarily carry out its decrees at the predestined time, because this law impels them to their goal; and because, deriving its force from those whom it commands, it presses and stimulates them and inspires them with the desire to go whither their interior vocation calls them.	Tratado 27, 13
Let us in general consider the actions and reactions produced in the universe either by nature or by art. In the works of nature, there is an action of the whole on the parts, of the parts on the whole, and of the parts on the parts. In the works of art, art either alone accomplishes what it has undertaken, or depends on natural forces to effect certain natural operations. We may call actions of the universe, all that the total circular expanse affects on itself or its part. For in fact, the heavens by moving themselves, somehow effect themselves and their parts, both those in its own revolutions, or on the earth. The mutual reactions and passions of the parts of the universe are easy to recognize, such as the positions taken up by the sun, and the influence the sun exercises on the other stars, and especially in regard to the earth; further, the processes in its own elements, as well as in those of the other constellations, and of objects on earth — all of which deserve separate consideration.	Tratado 28, 31
Only the man devoted to contemplation can defy enchantments, inasmuch as none can be bewitched by himself. The man who contemplates has become unified; he has become what he contemplates, his reason is sheltered from all seductive influences. He does what he ought to do, he accomplishes his life and his proper function. As to the remainder of humanity, the soul does not fulfil her characteristic function, nor does reason determine its action; the irrational soul becomes the principle of action, and the passions furnish men with directions. The influence of a magic attraction manifests in the disposition to marriage, in the care we take of our children, and, in general, in all that the bait of pleasure leads us to do. Amidst our actions there are some that are provoked by an irrational power, either by anger, or the general faculty of desire of the soul. Other actions relate to political life, like the desire of obtaining office, and they spring from a desire to command. Those actions in which we propose to avoid some evil, are inspired by fear; while those actions in relating to the desire to possess more than others, are inspired by cupidity. Last, those actions relating to utility, and to the satisfaction of our needs, show with what force nature has attached us to life.	Tratado 28, 44
This is how Intelligence continues to make the world subsist. Pure Intelligence and Being in itself constitute the genuine (intelligible) World that is prior to everything, which has no extension, which is weakened by no division, which has no imperfection, even in its parts, for none of its parts are separated from its totality. This world is the universal Life and Intelligence. Its unity is both living and intelligent. In it each part reproduces the whole, its totality consists of a perfect harmony, because nothing within it is separate, independent, or isolated from anything else. Consequently, even if there were mutual opposition, there would be no struggle. Being everywhere one and perfect, the intelligible World is permanent and immutable, for it contains no internal reaction of one opposite on another. How could such a reaction take place in this world, since nothing is lacking in it? Why should Reason produce another Reason within it, and Intelligence produce another Intelligence merely because it was capable of doing so? If so, it would not, before having produced, have been in a perfect condition; it would produce and enter in motion because it contained something inferior. But blissful beings are satisfied to remain within themselves, persisting within their essence. A multiple action compromises him who acts by forcing him to issue from himself. The intelligible World is so blissful that even while doing nothing it accomplishes great things, and while remaining within itself it produces important operations.	Tratado 47, 1
Should we say that the soul is in the body, as form in matter? In this case, she is “being,” and she would be a separable form. If then she be in the body as, in the case of the axe, the schematic figure is in the iron, so as by her own proper virtue, to form the power of doing what iron thus formed accomplishes, we will have all the more reason to attribute the common passions to the body, which is an organized physical tool possessing potential life. For if as (Plato) says it be absurd to suppose that it is the soul that weaves, it is not any more reasonable to attribute the desires and griefs to the soul; rather, by far, to the living organism.	Tratado 53, 4