[Footnote 132: The passages in which Plotinus (following Plato) bids
us mount by means of the beauty of the external world, do not
contradict those other passages in which he bids us "turn from things
without to look within" (_Enn_. iv. 8. 1). Remembering that postulate
of all Mysticism, that we only know a thing by _becoming_ it, we see
that we can only know the world by finding it in ourselves, that is,
by cherishing those "best hours of the mind" (as Bacon says) when we
are lifted above ourselves into union with the world-spirit.]

[Footnote 133: Plotinus guards against this misconception of his
meaning, _Enn_. v. 1. 6, [Greek: ekpodôn de êmin estô genesis hê en
chronô].]

[Footnote 134: [Greek: zôê exelittomenê], _Enn_. i. 4. 1.]

[Footnote 135: See especially _Enn_. iv. 4. 32, 45.]

[Footnote 136: _Enn_. iv. 5. 3, [Greek: sympathes to zôon tode to
pan heautô]; iv. 9. 1, [Greek: hôste emou pathontos synaisthanesthai
to pan].]

[Footnote 137: _Enn_. iv. 5. 2, [Greek: sympatheia amydra].]

[Footnote 138: See Bigg, _Neoplatonism_, pp. 203, 204. He shows that
with the Stoics, who were Pantheists, the Logos was regarded as a
first cause; while with the Neoplatonists, who were Theists and
Transcendentalists, it was a secondary cause. In Plotinus, the
Intelligence ([Greek: Nous]) is "King" (_Enn_. v. 3. 3), and "the
law of Being" (_Enn_. v. 9. 5). But the Johannine Logos is both