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So far therefore as soul contains intellect by participation, so far it is produced by intellect, but so far as it is self-motive it is produced by itself. In short, with respect to every thing self-subsistent, the summit of its nature is produced by a superior cause, but the evolution of that summit is its own spontaneous energy; and, through this it becomes self-subsistent, and self-perfect.
From this divine self-perfect and self-producing multitude, a series of self-perfect natures, viz. of beings, lives, intellects, and souls proceeds, according to Plato, in the last link of which luminous series he also classes the human soul; proximately suspended from the daemoniacal order: for this order, as he clearly asserts in the Banquet, "stands in the middle rank between the divine and human, fills up the vacant space, and links together all intelligent nature."
And if it be true of intellect, it will also be true of life: if of life, of being likewise; and if of being, of the unities above being. For the self-perfect, the self-sufficient, and that which is established in itself, will much more subsist in superior than in subordinate natures. If therefore, these are in the latter, they will also be in the former.
If this is what they call the 'I, then are all things living, one for all have this unchanging self not perfected by any deeds, but self-perfect. If so, if such a self it is that acts, let there be no self-mortifying conduct, the self is lord and master; what need to do that which is done? For if this 'I' is lasting and imperishable, then reason would teach it never can be changed.
The New Englander was always and ever the sublimation of a blind, ineffable vanity that went about proposing him as an example to the race. And so consciously self-perfect was he that, while coming to opinions touching others, generally to their disadvantage, he never once bethought him that others might be forming opinions of him.
But if true, the theories seem to me perfectly to agree with, and may be perfectly explained by, the simple old belief which the Bible sets before us, of a LIVING GOD: not a mere past will, such as the Koran sets forth, creating once and for all, and then leaving the universe, to use Goethe's simile, "to spin round his finger;" nor again, an "all-pervading spirit," words which are mere contradictory jargon, concealing, from those who utter them, blank Materialism: but One who works in all things which have obeyed Him to will and to do of His good pleasure, keeping His abysmal and self-perfect purpose, yet altering the methods by which that purpose is attained, from aeon to aeon, ay, from moment to moment, for ever various, yet for ever the same.
It is also called "The New Earth," and "Self-Perfect," and "Without King." This earth is an earth that brings forth gods, a life-giving earth indeed. This is the crown of which it is written, "They gave it unto Solomon on the day of his exultation of heart."
And, if this be the case, what will that be which leads them to union with each other? The one, therefore, will subsist from itself self-perfect prior to being. Further still, the more simple is always prior to the more composite. If therefore they are similarly simple, there will either be two principles, or one from the two, and this will be a composite.
But that there must be something self- subsistent is evident, since unless this is admitted there will not be a true sufficiency in any thing. Besides, as Damascius well observes, if that which is subordinate by nature is self-perfect, such as the human soul, much more will this be the case with a divine soul. But if with soul, this also will be true of intellect.
How could he reconcile the idea of that absolute and eternal one Being, that Zeus, Father of Gods and men, self-perfect, self-contained, without change or motion, in whom, as a Jew, he believed even more firmly than the Platonists, with the Daemon of Socrates, the Divine Teacher whom both Plato and Solomon confessed?
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