 What is the ontological status of the created effects? By nature, they are eternal and incorruptible, but Eriugena also thinks of individual created things as located spatially and temporally. He seems to think there are two kinds of time: an unchanging time (a reason or ratio in the divine mind,Periphyseon, V.906a) and a corrupting time. Place and time are definitions in that they situate or locate the things they define, and since definitions are in the mind, then place and time are in the mind (Periphyseon, I.485b). Following Gregory of Nyssa, Eriugena holds that the sensible, corporeal, spatio-temporal appearances of things are produced by the qualities or “circumstances” of place, time, position, and so on, which surround the incorporeal, eternal essence. The whole spatio-temporal world and our corporeal bodies are a consequence of the Fall, an emanation of the mind. Eriugena is somewhat ambiguous about this. His considered position appears to be that God, foreseeing that man would fall, created a body and a corporeal world for him. But this corporeal body is not essential to human nature and in the return of all things to God, the body will be absorbed back into the spiritual body (spirituale corpus) and the spiritual body back to the mind (mens, intellectus, νοῦς). The corporeal world will return to its incorporeal essence, and place understood as the extension will return back into its cause or reason as a definition in the mind (Periphyseon, V.889d).