Parmenides - On Nature - 08
Type of Spiritual Experience
A description of the experience
One path only is left for us to
speak of, namely, that It is. In it are very many tokens that
what is, is uncreated and indestructible, alone, complete,
immovable and without end. Nor was it ever, nor will it be; for
5 now it is, all at once, a continuous one. For what kind of origin
for it will you look for ? In what way and from what source
could it have drawn its increase ? I shall not let thee say nor
think that it came from what is not; for it can neither be
thought nor uttered that what is not is. And, if it came from
10 nothing, what need could have made it arise later rather than
sooner ? Therefore must it either be altogether or be not at
all. Nor will the force of truth suffer aught to arise besides
itself from that which in any way is. Wherefore, Justice does
not loose her fetters and let anything come into being or pass
15 away, but holds it fast.
" Is it or is it not ? " Surely it is adjudged, as it needs must
be, that we are to set aside the one way as unthinkable and
nameless (for it is no true way), and that the other path is real
and true. How, then, can what is be going to be in the
20 future ? Or how could it come into being ? If it came into
being, it is not; nor is it if it is going to be in the future. Thus is
becoming extinguished and passing away not to be heard of.
Nor is it divisible, since it is all alike, and there is no more
of it in one place than in another, to hinder it from holding
together, nor less of it, but everything is full of what is.
25 Wherefore all holds together; for what is; is in contact with what is.
Moreover, it is immovable in the bonds of mighty chains, without
beginning and without end; since coming into being
and passing away have been driven afar, and true belief has cast them away.
It is the same, and it rests in the self-same place, abiding in itself.
30 And thus it remaineth constant in its place; for hard necessity
keeps it in the bonds of the limit that holds it fast on every side.
Wherefore it is not permitted to what is to be infinite; for it is in need of nothing ; while, if it were infinite, it would stand in need of everything. It is the
same thing that can be thought and for the sake of which the thought exists ;
35 for you cannot find thought without something that is, to which it is
betrothed. And there is not, and never shall be, any time other, than that which
is present, since fate has chained it so as to be whole and immovable.
Wherefore all these things are but the names which mortals
have given, believing them, to be true –
40 coming into being and passing away, being and not being,
change of place and alteration of bright colour.
Where, then, it has its farthest boundary, it is complete on
every side, equally poised from the centre in every direction,
like the mass of a rounded sphere; for it cannot be greater or
45 smaller in one place than in another. For there is nothing
which is not that could keep it from reaching out equally, nor
is it possible that there should be more of what is in this place
and less in that, since it is all inviolable. For, since it is equal
in all directions, it is equally confined within limits.
50 Here shall I close my trustworthy speech and thought about the truth.
Henceforward learn the opinions of mortals,
giving ear to the deceptive ordering of my words.
Mortals have settled in their minds to speak of two forms, one of which
they should have left out, and that is where they go astray from the truth.
55 They have assigned an opposite
substance to each, and marks distinct from one another. To the
one they allot the fire of heaven, light, thin, in every direction
the same as itself, but not the same as the other. The other is
opposite to it, dark night, a compact and heavy body. Of these
60 I tell thee the whole arrangement as it seems to men,
in order that no mortal may surpass thee in knowledge.
The source of the experienceParmenides
Concepts, symbols and science items
Great Work, the
Levels and layers
Map of the Egg