Select Works of Plotinus · 37 of 752 · tr. Thomas Taylor
Select Works, Section 42
Section 9 9. But when he is out of himself, reason quenched by sickness or by magic arts? If it be allowed that in this state, resting as it were in a slumber, he remains a Sage, why should he not equally remain happy? No one rules him out of felicity in the hours of sleep; no one counts up that time and so denies that he has been happy all his life. If they say that, failing consciousness, he is no longer the Sage, then they are no longer reasoning about the Sage: but we do suppose a Sage, and are enquiring whether, as long as he is the Sage, he is in the state of felicity. "Well, a Sage let him remain," they say, "still, having no sensation and not expressing his virtue in act, how can he be happy?" But a man unconscious of his health may be, none the less, healthy: a man may not be aware of his personal attraction, but he remains handsome none the less: if he has no sense of his wisdom, shall he be any the less wise? It may perhaps be urged that sensation and consciousness are essential to wisdom and that happiness is only wisdom brought to act. Now, this argument might have weight if prudence, wisdom, were something fetched in from outside: but this is not so: wisdom is, in its essential nature, an Authentic-Existence, or rather is The Authentic-Existent- and this Existent does not perish in one asleep or, to take the particular case presented to us, in the man out of his mind: the Act of this Existent is continuous within him; and is a sleepless activity: the Sage, therefore, even unconscious, is still the Sage in Act. This activity is screened not from the man entire but merely from one part of him: we have here a parallel to what happens in the activity of the physical or vegetative life in us which is not made known by the sensitive faculty to the rest of the man: if our physical life really constituted the "We," its Act would be our Act: but, in the fact, this physical life is not the "We"; the "We" is the activity of the Intellectual-Principle so that when the Intellective is in Act we are in Act.
Themes
◇Inner Silencepraxis
The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.
[auto] The text describes 'reason quenched' and resting in a 'slumber,' indicating a cessation of discursive thought characteristic of inner silence.
All passages →◇Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
[auto] The phrase 'out of himself' describes the ecstatic state where the soul transcends ordinary identity to rest in a higher reality.
All passages →Related passages · 4 parallels
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 13 (part 11)
“27.) No Christian should contemplate his own holiness, or fancy himself to be better than others; but he should rather realise his own unworthiness, and regret the perverted state of himself and of humanity as a whole.
"No one should want…”
Both passages discuss the nature of the self and its relationship to higher states of being or consciousness. Passage A from Plotinus explores the idea of the Sage remaining in a state of felicity even when unconscious, while Passage B from the Christian mystical tradition discusses the idea of the inner man enjoying his perfections only after the death of the physical body, highlighting the hidden nature of sanctity and the focus on divine love over selfhood.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 8)
“, in the heavenly essentiality (Devachan)—cannot be disturbed by anybody, unless they should wish it themselves, in case that they were very favourably inclined towards some particular soul in harmony with their own.
They do not trouble th…”
Both passages discuss the state of the soul or the sage in a state of unconsciousness or sleep, exploring the idea that true wisdom or happiness is not dependent on conscious awareness. They both argue for an underlying, continuous state of being that transcends temporary states of unconsciousness.
◆platonism|Plato: Timaeus|Section 1
“For a man who is in great joy or in great pain, in his unseasonable eagerness to attain the one and to avoid the other, is not able to see or to hear anything rightly; but he is mad, and is at the time utterly incapable of any participation…”
Both passages explore the relationship between the state of the soul or intellect and the body, particularly in states of unconsciousness or extreme emotion. They both argue that the true nature of the soul or intellect remains unchanged despite the body's state, highlighting the distinction between the higher self and physical conditions.
◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 127 (part 6)
“What I mean when I say that he is without these is, that this man does not by his likings and dislikings do any inward harm to his body;--he always pursues his course without effort, and does not (try to) increase his (store of) life.' Hui-…”
Both passages discuss the concept of an enlightened or sage individual maintaining their state of wisdom or virtue regardless of external circumstances or consciousness. Plotinus argues that the Sage remains happy and wise even in unconscious states, while Zhuangzi describes a man who does not harm his body through his desires and remains aligned with the Tao.