Page:Enneads (IA enneads05plot).pdf/219

If that intellection were the Good, then the intellection would not be self-intellection but intellection of the Good; not the Supreme but that intellection would be the Good: if on the contrary that intellection of the Good is distinct from the Good, at once the Good exists before its knowing; all-sufficiently good in itself, it needs none of that knowing of its own nature.

Thus the Supreme does not know itself as Good.

As what then?

No such foreign matter is present to it: it can have only an immediate intuition self-directed.

39.

Since the Supreme has no interval, no self-differentiation, what can have this intuitional approach to it but itself? Therefore it quite naturally assumes difference at the point where Intellectual-Principle and Being are differentiated.

Intellect, to act at all, must inevitably comport difference with identity; otherwise it could not distinguish itself from its object by standing apart from it, nor could it ever be aware of the realm of things whose existence demands otherness, nor could there be so much as a duality.

Again, if the Supreme is to have intellection it cannot know only itself; that would not be intellection, for, if it did know itself, nothing could prevent it knowing all things; but this is impossible. With self-intellection it would no longer be simplex; any intellection, even in the Supreme, must be aware of something distinct; as we have been saying, the inability to see the self as external is the negation of intellection. That act requires a manifold—agent, object, movement and all the other conditions of a thinking principle. Further we must remember what has been indicated elsewhere that, since every intellectual act in order to be what it must be requires variety, every movement simple and the same throughout, though it may comport some form of contact, is devoid of the intellective.

It follows that the Supreme will know neither itself nor anything