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Let us continue with selections from Sections 11 to 13 in “The Second Ennead: Third Tractate” from the book “The Six Enneads” by Plotinus, translated by Stephen MacKenna and B.S. Page, which expounds on the soul’s divinity and encourages us to work for liberation from this sphere. The Second Ennead: Third Tractate Section 11 “We must remember that what comes from the supernals does not enter into the recipients as it left the source; fire, for instance, will be duller; the loving instinct will degenerate and issue in ugly forms of the passion; the vital energy in a subject not so balanced as to display the mean of manly courage, will come out as either ferocity or faint-heartedness; and ambition... in love...; and the instinct towards good sets up the pursuit of semblant beauty; intellectual power at its lowest produces the extreme of wickedness, for wickedness is a miscalculating effort towards Intelligence. Any such quality, modified at best from its supreme form, deteriorates again within itself: things of any kind that approach from above, altered by merely leaving their source change further still by their blending with bodies, with Matter, with each other.” Section 13 “Of phenomena of this sphere some derive from the Cosmic Circuit and some not: we must take them singly and mark them off, assigning to each its origin. The gist of the whole matter lies in the consideration that Soul governs this All by the plan contained in the Reason-Principle and plays in the All exactly the part of the particular principle which in every living-thing forms the members of the organism and adjusts them to the unity of which they are portions; the entire force of the Soul is represented in the All, but, in the parts, Soul is present only in proportion to the degree of essential reality held by each of such partial objects. Surrounding every separate entity, there are other entities, whose approach will sometimes be hostile and sometimes helpful to the purpose of its nature; but to the All taken in its length and breadth, each and every separate existent is an adjusted part, holding its own characteristic and yet contributing by its own native tendency to the entire life-history of the Universe. […]The greater and most valuable among them have an important operation over a wide range: their contribution towards the life of the whole consists in acting, not in being acted upon; others, but feebly equipped for action, are almost wholly passive; there is an intermediate order whose members contain within themselves a principle of productivity and activity and make themselves very effective in many spheres or ways and yet serve also by their passivity. Thus the All stands as one all-complete Life, whose members, to the measure in which each contains within itself the Highest, effect all that is high and noble […]”
