God as the Absolute; the Intelligence, who occupies the sphere of real
existence, organic unity comprehending multiplicity--the One-Many, as
he calls it, or, as we might call it, God as thought, God existing in
and for Himself; and the Soul, the One and Many, occupying the sphere
of appearance or imperfect reality--God as action. Soulless matter,
which only exists as a logical abstraction, is arrived at by looking
at things "in disconnexion, dull and spiritless." It is the sphere of
the "merely many," and is zero, as "the One who is not" is Infinity.

The Intelligible World is timeless and spaceless, and contains the
archetypes of the Sensible World. The Sensible World is _our_ view of
the Intelligible World. When we say it does not exist, we mean that we
shall not always see it in this form. The "Ideas" are the ultimate
form in which things are regarded by Intelligence, or by God. [Greek:
Nous] is described as at once [Greek: stasis] and [Greek:
kinêsis], that is, it is unchanging itself, but the whole cosmic
process, which is ever in flux, is eternally present to it as a
process.

Evil is disintegration.[139] In its essence it is not merely unreal,
but unreality as such. It can only _appear_ in conjunction with some
low degree of goodness which suggests to Plotinus the fine saying that
"vice at its worst is still human, being mixed with something
opposite to itself.[140]"

The "lower virtues," as he calls the duties of the average
citizen,[141] are not only purgative, but teach us the principles of
_measure_ and _rule_, which are Divine characteristics. This is
immensely important, for it is the point where Platonism and Asiatic
Mysticism finally part company.[142]