Enneads IV.4: Questions About the Soul
Are Senses Given the Stars for Utility?
Let us consider what consequences may be drawn therefrom for the earth, the stars, and especially for the heavens and the whole world. From what we have seen, the parts of the world which suffer may possess sensation in their relation with other parts. But is the entire world, capable of feeling, as it is entirely impassible in its relations with itself? If sensation demand on one hand an organ, and on the other the sense-object, the world which includes everything, can have neither organ to perceive, nor exterior object to be perceived. We may therefore ascribe to the world a sort of intimate sensation, such as we ourselves possess, and deny to it the perception of other objects. When we feel something unusual in our bodies, we perceive it as being external. Now as we perceive not only exterior objects, but even some part of our body through some other part of the body itself, similarly the world might very well perceive the sphere of the planets by means of the sphere of the fixed stars; and perceive the earth with all the objects it contains by means of the sphere of the planets? If these beings (the stars and the planets) do not feel the passions felt by other beings, why might they not also possess different senses? Might not the sphere of the planets not only by itself possess sight by itself, but in addition be the eye destined to transmit what it sees to the universal Soul? Since she is luminous and animated, she might see as does an eye, supposing that she did not feel the other passions.[155] (Plato), however, said, "that the heavens have no need of eyes." Doubtless the heavens have nothing outside of themselves to see; and consequently, they may not have need of eyes, as we have; but they contain something to contemplate, namely, themselves. If it should be objected that it is useless for them to see themselves, it may be answered that they were not made principally for this purpose, and that if they see themselves, it is only a necessary consequence of their natural constitution. Nothing therefore hinders them from seeing, as their body is diaphanous.
IF SENSATION IS A SOUL-DISTRACTION, THE STARS WOULD NOT INDULGE THEREIN.
25. It would seem that in order to see, and in general to feel, mere possession of the necessary organs by the soul, is not enough; the soul must also be disposed to direct her attention to things of sense. But it is usual for the (universal) Soul to be ever applied to the contemplation of intelligible things; and mere possession of the faculty of sensation would not necessarily imply its exercise, because it would be entirely devoted to objects of a higher nature. So when we apply ourselves to the contemplation of intelligible things, we notice neither the sensation of sight, nor those of other senses; and, in general, the attention that we give to one thing hinders us from seeing the others. Even among us human beings, to wish to perceive one of our members through another, as, for instance, looking at ourselves, is both superfluous and vain, unless this has some very good purpose. Moreover, it is a characteristic of an imperfect and fallible being to contemplate some external thing, merely because it is beautiful. It may therefore well be said that if to feel, hear and taste are distractions of a soul that attaches herself to outer objects, the sun and the other stars cannot see or hear, except accidentally. It would however not be unreasonable to admit that they turn towards us through the exercise of the senses of sight or hearing. Now, if they turn towards us, they must be mindful of human affairs. It would be absurd that they should not remember the men to whom they do so much good; how indeed would they do good, if they had no memory?
THE EARTH FEELS AND DIRECTS BY THE LAWS OF SYMPATHETIC HARMONY.
26. The stars know our desires through the agreement and sympathy established between them and us by the harmony reigning in the universe. Our desires are granted by the same method. Likewise, magic is founded on the harmony of the universe; it acts by means of the forces which are interconnected by sympathy. If so, why should we not attribute to the earth the faculty of sensation? Granting this, what sort of sensations would we attribute to it? To begin with, why should we not attribute to it touch, whether by one part feeling the condition of another, and by the transmission of the sensation to the governing power, or by the whole earth feeling the fire, and other similar things; for if the terrestrial element is inert, it certainly is not insensible. The earth will therefore feel the great things, and not those of minor importance. Why should it feel? Surely if the earth have a soul, she will not ignore the strongest motions therein. The earth must also be supposed to feel, in order to dispose all that depends on her for the benefit of humanity. All these things she will suitably dispose by the laws of harmony. She can hear and grant the prayers addressed to her, but in a manner other than we ourselves would do. Besides, she might exercise other senses in her relations, either with herself, or with foreign things; as, for example, to have the sensations of taste and smell perceived by other beings. Perhaps even she has need to perceive the odors of the liquids to fulfil her providential functions in respect to animals, and to take care of her own body.