(This consequence is not necessary). Doubtless Intelligence and the intelligible are different; they are nevertheless not separated. Nothing hinders us from saying that both form but one, and that they are separated only by thought; for essence is one, but it is partly that which is thought, and partly that which thinks. When Plato says that intelligence sees the ideas, he means that it contemplates the ideas, not in another principle, but in itself, because it possesses the intelligible within itself. The intelligible may also be the intelligence, but intelligence in the state of repose, of unity, of calm, while Intelligence, which perceives this Intelligence which has remained within itself, is the actuality born therefrom, and which contemplates it. By contemplating the intelligible, intelligence is assimilated thereto and is its intelligence, because Intelligence thinks the intelligible it itself becomes intelligible by becoming assimilated thereto, and on the other hand also something thought.
It is (intelligence), therefore, which conceived the design in producing in the universe the four kinds of living beings (or elements), which it beholds up there. Mysteriously, however, Plato here seems to present the conceiving-principle as different from the other two principles, while others think that these three principles, the animal itself (the universal Soul), Intelligence and the conceiving principle form but a single thing. Shall we here, as elsewhere, admit that opinions differ, and that everybody conceives the three principles in his own manner?
THE WORLD-SOUL IS THE CONCEIVING-PRINCIPLE.
We have already noticed two of these principles (namely, intelligence, and the intelligible, which is called the Animal-in-itself, or universal Soul). What is the third? It is he who has resolved to produce, to form, to divide the ideas that intelligence sees in the Animal. Is it possible that in one sense intelligence is the dividing principle, and that in another the dividing principle is not intelligence? As far as divided things proceed from intelligence, intelligence is the dividing principle. As far as intelligence itself remains undivided, and that the things proceeding from it (that is, the souls) are divided, the universal Soul is the principle of this division into several souls. That is why Plato says that division is the work of a third principle, and that it resides in a third principle that has conceived; now, to conceive is not the proper function of intelligence; it is that of the Soul which has a dividing action in a divisible nature.
HOW THE SOUL ASCENDS TO THE INTELLIGIBLE WORLD. THE INTELLIGIBLE IS POSSESSED BY TOUCHING IT WITH THE BEST PART OF ONESELF.
2. (As Nicholas of Damascus used to say) the totality of a science is divided into particular propositions, without, however, thereby being broken up into fragments, inasmuch as each proposition contains potentially the whole science, whose principle and goal coincide. Likewise, we should so manage ourselves that each of the faculties we possess within ourselves should also become a goal and a totality; and then so arrange all the faculties that they will be consummated in what is best in our nature (that is, intelligence). Success in this constitutes "dwelling on high" (living spiritually); for, when one possesses the intelligible, one touches it by what is best in oneself.
OF THE DESCENT OF THE SOUL INTO THE BODY. THE SOUL IS NOT IN THE BODY; BUT THE BODY IS IN THE SOUL.
3. The universal Soul has not come into any place, nor gone into any; for no such place could have existed. However, the body, which was in its neighborhood, participated in her, consequently, she is not inside a body. Plato, indeed, does not say that the soul is in a body; on the contrary, he locates the body in the soul.
INDIVIDUAL SOULS, HOWEVER, MAY BE SAID TO COME AND GO.
As to individual souls, they come from somewhere, for they proceed from the universal Soul; they also have a place whither they may descend, or where they may pass from one body into another; they can likewise reascend thence to the intelligible world.