Origen, like the Neoplatonists, says that God is above or beyond Being; but he is sounder than Clement on this point, for he attributes self-consciousness[124] and reason to God, who therefore does not require the Second Person in order to come to Himself.  Also, since God is not wholly above reason, He can be approached by reason, and not only by ecstatic vision.

The Second Person of the Trinity is called by Origen, as by Clement, “the Idea of Ideas.”  He is the spiritual activity of God, the World-Principle, the One who is the basis of the manifold.  Human souls have fallen through sin from their union with the Logos, who became incarnate in order to restore them to the state which they have lost.

Everything spiritual is indestructible; and therefore every spirit must at last return to the Good.  For the Good alone exists; evil has no existence, no substance.  This is a doctrine which we shall meet with again.  Man, he expressly asserts, cannot be consubstantial with God, for man can change, while God is immutable.  He does not see, apparently, that, from the point of view of the Platonist, his universalism makes man’s freedom to change an illusion, as belonging to time only and not to eternity.

While Origen was working out his great system of ecclesiastical dogmatic, his younger contemporary Plotinus, outside the Christian pale, was laying the coping-stone on the edifice of Greek philosophy by a scheme of idealism which must always remain one of the greatest achievements of the human mind.[125] In the history of Mysticism he holds a more undisputed place than Plato; for some of the most characteristic doctrines of Mysticism, which in Plato are only thrown out tentatively, are in Plotinus welded into a compact whole.  Among the doctrines which first receive a clear exposition in his writings are, his theory of the Absolute, whom he calls the One, or the Good; and his theory of the Ideas, which differs from Plato’s; for Plato represents the mind of the World-Artist as immanent in the Idea of the Good, while Plotinus makes the Ideas immanent in the universal mind; in other words, the real world (which he calls the “intelligible world,” the sphere of the Ideas) is in the mind of God.  He also, in his doctrine of Vision, attaches an importance to revelation which was new in Greek philosophy.  But his psychology is really the centre of his system, and it is here that the Christian Church and Christian Mysticism, in particular, is most indebted to him.

The soul is with him the meeting-point of the intelligible and the phenomenal.  It is diffused everywhere.[126] Animals and vegetables participate in it;[127] and the earth has a soul which sees and hears.[128] The soul is immaterial and immortal, for it belongs to the world of real existence, and nothing that is can cease to be.[129] The body is in the soul, rather than the soul in the body.  The soul creates the body by imposing form on matter,