Abstract
Intelligible Matter, which derives from Plato’s Indefinite Dyad, is adopted and developed by Plotinus. But it is not clear what position it has in his whole system, whose ‘pivot’ is the theory of Spiritual Intuition or Contemplation. This paper will throw light on what it is and how related to the Spiritual Intuition of Intelligence.
There are two reasons Plotinus supposes Intelligible Matter in the Intelligible World; (i) Forms there have particular characteristics which distinguish them one from another. So there must be something which receives and unifies them, and this ‘something’ must be Intelligible Matter. (ii) Intelligence is unlimited when it proceeds from the One, and it begins to behold itself and constitutes the World of Forms by being defined and informed by it. That which is limited by forms is matter. So Intelligence must have Intelligible Matter as the essential part of its constitution.
Intelligence beholds the World of Forms by beholding itself. So it is ‘one-many.’ But it also has a higher aspect of Spiritual Intuition which can grasp the One as it is and receive the Formative Principle from it. This higher Spiritual Intellection has four functions; (i) it makes Intelligence proceed from the One, (ii) it makes Intelligence be informed and limited by the One, (iii) it makes Intelligence maintain the unity of the Intelligible World, and (iv) it makes Intelligenece return to the One. Of these four functions it has the second and the third in common with Intelligible Matter. Without them, it also would be meaningless. So it contains Matter of the Intelligible World as the essential element of its structure. And the other is valid only when it is connected with the higher Spiritual Intuition.
