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]

But in Plotinus, as in his Christian imitators, they do _not_ part
company. The "marching orders" of the true mystic are those given by
God to Moses on Sinai, "See that thou make all things according to the
pattern showed thee in the mount.[143]" But Plotinus teaches that, as
the sensible world is a shadow of the intelligible, so is action a
shadow of contemplation, suited to weak-minded persons.[144] This is
turning the tables on the "man of action" in good earnest; but it is
false Platonism and false Mysticism. It leads to the heartless
doctrine, quite unworthy of the man, that public calamities are to the
wise man only stage tragedies--or even stage comedies.[145] The moral
results of this self-centred individualism are exemplified by the
mediaeval saint and visionary, Angela of Foligno, who congratulates
herself on the deaths of her mother, husband, and children, "who were
great obstacles in the way of God."

A few words must be said about the doctrine of ecstasy in Plotinus. He
describes the conditions under which the vision is granted in exactly
the same manner as some of the Christian mystics, e.g. St. Juan of the
Cross. "The soul when possessed by intense love of Him divests herself
of all form which she has, even of that which is derived from
Intelligence; for it is impossible, when in conscious possession of
any other attribute, either to behold or to be harmonised with Him.
Thus the soul must be neither good nor bad nor aught else, that she
may receive Him only, Him alone, she alone.[146]" While she is in this
state, the One suddenly appears, "with nothing between," "and they are
no more two but one; and the soul is no more conscious of the body or
of the mind, but knows that she has what she desired, that she is
where no deception can come, and that she would not exchange her bliss
for all the heaven of h