Note 111 — Concerning that which is Eternal, for the Purpose of demonstrating the Eternity of the World.

The account of eternity given by Plotinus, in which its total nature is copiously demonstrated, is so inimitably sublime and profound, that I cannot refrain from presenting the reader with the following paraphrased translation, of the most considerable part of the seventh book of his third Ennead, relative to the nature of eternity. Proclus (in Theol. Plat. p. 149.) observes that the definition of eternity given by Plotinus in this discourse, viz. “Infinite life, which at once openly exhibits itself, and manifestly declares its own being,” is a definition framed in a most divinely inspired manner (ἐνθεαϛικώτατα.)

“Since we reckon eternity and time to be different from each other, and that the one respects a nature which always is, and that the other is conversant with things in generation, unstable and flowing, from which this sensible universe is composed; we are apt to believe that from our natural ingenuity, and a sudden view of intelligence, an instinctive knowledge concerning time and eternity, is profoundly inherent in our souls; since we always affirm the same properties of these, and never vary in the appellations we assign them. But when we endeavour to approach nearer to these, and to explain their natures in a more perfect manner, we are immediately perplexed with doubts; and receiving the different sentiments of the ancients on this subject, according to the difference of our opinions, and perhaps conceiving the same sentiment, in a manner different from other men, we advance no farther in our enquiries; esteeming it sufficient, if when interrogated, we are able to relate the opinions of antiquity on this important subject. Indeed it is proper to believe that some of the ancient, and blessed philosophers, have discovered the truth: but it is highly necessary to enquire what method they pursued in their investigation, and how we may arrive at the knowledge of the same exalted truths. And first, it will be proper to enquire what they think of eternity, who judge it to be different from time: since from the knowledge of that which is, as the exemplar, we may perhaps more plainly understand, the nature of its image, which is denominated time. But if any one previous to his contemplation of eternity, should conceive the nature of time in his imagination, he may perhaps happen, by advancing into the intelligible world, and by a certain reminiscence, to comprehend that to which time is assimilated: since time possesses a similitude to eternity.

What then shall we say eternity is? Is it intelligible essence itself, in the same manner, as some are reported to affirm, that time is the whole heavens, and the world? For since we imagine and understand eternity to be something especially venerable, which we likewise affirm of an intelligible nature, we are not able to discern which of these is most venerable. And as that which is superior to these, ought not to be described by appellations of this kind, perhaps eternity, and an intelligible nature, may with propriety be received as the same. Again, both eternity, and the intelligible world, comprehend in themselves beings entirely the same. But when we say that the one abides in the other, placing intelligibles in eternity, and when we pronounce every thing intelligible eternal, as in the Timæus of Plato, where it is written, “If the nature of the exemplar is eternal, &c.” in these cases, I say, we affirm eternity to be something different from an intelligible nature; at the same time confessing that eternity dwells about, or is resident in, or is present with an intelligible nature. For indeed it is not necessary that because both are venerable, they should be perfectly the same: since perhaps the venerableness of the one, is derived from the other. And what is farther added to establish their identity, that the same things are contained by each, is to be thus explained: that an intelligible nature contains every thing belonging to itself, as parts; but that eternity comprehends at the same time the whole, not as a part, but because all things of this kind are called eternal, from its continual presence. But ought we to judge of eternity according to permanent station in the intelligible world, as in this sensible world we are accustomed to consider time according to motion? But it may be properly enquired, in the first place, whether eternity, is the same with station belonging to being. For if it is the same with station, we cannot with mere propriety, speak of a station which is eternal, than we can of an eternal eternity: since that is eternal which participates of eternity. Besides, if station is the same with eternity, how can motion be eternal? For in this case, it must lose its nature, and become permanent and stable. Besides, how is the notion of station contained in the ever itself? I do no not mean the ever, or always which respects time, but that which we understand when we speak of eternity. But if the ever itself, is contained in the station of being, we must consequently segregate the other genera of beings from eternity. Besides, it is requisite to conceive of eternity, not in station alone, but as abiding in one; and to preserve its indistant property, lest it should become entirely the same with time. But station, considered simply as station, neither contains in itself the intelligence of one, nor of that which is indistant. Hence we predicate of eternity, that it abides in one: and consequently it participates of station, without being station itself.

What then is the nature of that, by which we call the whole of the divine world eternal and perpetual? And what is perpetuity itself? Is it the same with eternity, or does eternity subsist according to the perpetual? Perhaps we ought to conceive of eternity, as a certain one collected from many; viz. either as one intelligence, or one nature; whether consequent to things in the intelligible world, or existing together with it, or beheld as situated in the depths of its essence. All these, I say, reduced into eternity a one, which is also many, and is endued with a various capacity. Indeed he who beholds a various capacity, when he considers it as a subject, denominates it essence; but so far as he perceives life, he denominates it motion, and afterwards station, considered as abiding in a manner entirely the same. He will likewise behold difference and sameness, so far as they are many, bound in one. So that he who contracts the difference, subsisting in things which are many, into one life alone, and contemplates an unceasing sameness of energy, never passing its intelligence, or life, from one thing into another, but ever abiding in the same manner in itself, far remote from all distance; he, I say, who beholds all these, contemplates eternity, viewing life ever possessing a present whole, where all things abide together in sameness, without the order of first and last, and are comprehended in an indivisible bound. Where all things are collected into one, as into a point, not yet proceeding into a linear flux, but abiding in sameness, that is, in itself, in an ever present now; because nothing of its nature is past, nothing in it is future; but what it is, it always is. Hence eternity is not a subject, but that which beams as it were from its subject, according to the possession of an ever present identity; promising itself, that its ever abiding nature, will never be changed. For what should happen to this in future, which it is not at present? Since it is a perfect and present plenitude of all things. Nor can the term was, the appellation of time past, belong to eternity. For what can that be, which was present with its nature, and is past? It in in like manner independant of all connection with futurity. And hence eternity is that which neither was, nor will be, but alone is, which it possesses in a stable manner; because it is neither changed into a future, nor altered from a past duration. So that the eternity, which we are now investigating, is life total and full, abiding in its essence about being; and is every where indistant and one.

Nor indeed is it to be thought, that eternity happens extrinsically to the first essence; but we should consider it, as dwelling in this essence, as emanating from, and abiding together with it. For it is beheld as profoundly resident in its essence; because from perceiving every thing else which we affirm to abide there, as perfectly intimate, we say that all things emanate from essence, and abide together with essence. For it is requisite that first natures should abide with, and reside in first beings, and in these have the whole of their essence, because the beautiful dwells in these, and emanates from them: and this also may be asserted of truth. And partly indeed the whole itself, is as it were in a part, but partly, as parts in the whole: as if this true nature was a whole, not congregated from parts, but itself generating parts, that on this account it may be truly all. Besides, truth which flourishes there, is not a certain consonance towards another, but is peculiar to every thing of which it is the truth. Indeed it is requisite that this total truth, if total, should not only be total, so far as it is all things, but should likewise so possess the whole, that nothing may be wanting to itself. And if this is the case, no affection of futurity can possibly belong to this being: for if the circulation of time can add any thing to its essence, it must be defective till such an accession takes place. Besides, nothing contrary to nature can happen to this true being; for it suffers nothing. So that since nothing is generated in it, its being is independent of all temporal connections; and hence it is neither about to be, nor will be, nor was made, nor is made. If indeed the affections of futurity are taken away from generated natures, because they are conversant with perpetual acquisition, they cease to exist. But to things of a nature essentially different, the addition of any future circumstance of being causes them to fall from the stable seat of essence. So that it is manifest from hence, that being itself could not reside in these natures, if they were composed from the past, and future processions of time. Since essence in generated natures appears to be nothing more than a certain procession from real being, from the beginning of generation, till it arrives at the extremity of time, when it ceases any longer to exist. And that which is called the being of these, subsists in such a manner that by diminishing any part of this extension, life is likewise diminished: for in this manner it is necessary that every thing which participates of futurity should exist. Hence it continually hastens, by a natural desire, to what is future, without desiring to repose; since it continually draws fresh supplies of being to itself, while it performs one thing after another, and is moved in a certain orb of progression, by its desire of essence. And thus we have discovered the existence of temporal beings, and the cause of their motion to eternal duration, through the assistance of futurity. But to such things as are first, and to beings truly blessed, the desire of futurity is unknown; for they are already total; and whatever of life they ought to possess, they now totally possess: so that they seek after nothing, because nothing which is requisite to the full energy and perfection of their essence is future, and consequently nothing happens to them connected with futurity. The absolute and total essence, therefore, of a being which is not separated into parts, but is total in all its parts, and in no one circumstance of being deficient, and to which nothing of non-entity can possibly happen (for it is not only requisite that all beings should be present with that which is universal; and total, but that everything appertaining to non-entity, should be always excluded) is eternity: for that is called eternal which always is.”

And shortly after this, he adds: “Hence eternity is something especially venerable, and is the same with a god, as inherent intelligence affirms. But intelligence likewise dictates that eternity is the same with that god, whom we denominate being and life. And it may with the greatest propriety be said, that eternity is a deity shining and unfolding himself in intelligible light, such as he is in his essence: in an essence, I say, perfectly unchangeable, and the same, and thus firmly abiding in an unceasing energy of life. Nor ought any one to wonder that we speak of eternity, as composed from many. For every thing which abides in the intelligible world, is called many, on account of its infinite power; since infinite there receives its denomination, because it never falls off from the consummate intellectual plenitude of its nature. And indeed it is particularly called after this manner, because its loses nothing of its own: and if any one should describe eternity after this manner, as life already infinite because universal, and because it never deserts the integrity of its nature; (since it cannot be diminished by the past, nor increased, by the future, because it is a perfect whole) he who thus describes eternity, will approach very near to its true definition. For what is afterwards added, that it is a perfect whole, and loses nothing of its integrity, is only a certain exposition of the definition which affirms it to be infinite life. But because a nature of this kind, thus all-beautiful and eternal, abides about the one itself, emanating and in no respect departing from it, but ever abiding about and in it, and living with it, in indissoluble union; hence it is said by Plato, not rashly, but in a manner truly beautiful, and profound, that eternity abides in one: so that he not only reduces that which eternity contains into one; but the life of being in like manner reduces itself, about the one itself. This then is what we investigate, and that is eternity, which thus abides. For that which is the energy of life abiding from itself, and residing in the depths of unity, without any deception, either in essence or life, is without all controversy eternity. Since truly to be, is never not to be, and to possess no diversity of being. But when in discoursing on eternity, we use the term ever; also when we say, it is not sometimes being, and sometimes non-being, we must consider these appellations as adopted only for the purpose of explanation; because the term ever is not perhaps principally assumed, but is employed, in order to shew, an incorruptible, and never-failing nature.

But here it is proper to enquire, whether we affirm all this concerning eternity, by means of a power foreign from its nature, and as of a foreign concern? But how is this possible? For how can intelligence take place in the soul, unless by an intimate union of intellect, with the object of its intellection? And after what manner can this profound union subsist, by an intelligence of such things as are foreign from our intellectual nature? It is therefore requisite, that we should be partakers of eternity; or we could not thus define its nature, and exhibit the properties which it contains.”