Select Works of Plotinus · 66 of 752 · tr. Thomas Taylor
Select Works, Section 73
Section 2 2. But the Universe outside; how is it aligned towards the Good? The soulless by direction toward Soul: Soul towards the Good itself, through the Intellectual-Principle. Everything has something of the Good, by virtue of possessing a certain degree of unity and a certain degree of Existence and by participation in Ideal-Form: to the extent of the Unity, Being, and Form which are present, there is a sharing in an image, for the Unity and Existence in which there is participation are no more than images of the Ideal-Form. With Soul it is different; the First-Soul, that which follows upon the Intellectual-Principle, possesses a life nearer to the Verity and through that Principle is of the nature of good; it will actually possess the Good if it orientate itself towards the Intellectual-Principle, since this follows immediately upon the Good. In sum, then, life is the Good to the living, and the Intellectual-Principle to what is intellective; so that where there is life with intellection there is a double contact with the Good.
Themes
◇Emanation Hierarchycosmology
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
[auto] The text describes an Existent transcending others through which all else participates, implying a hierarchical flow of being.
All passages →◇Monadcosmology
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
[auto] The 'Existent... transcending the existences' functions as the singular, undivided first principle from which others derive participation.
All passages →◇Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
[auto] Participation involves 'becoming like to It,' suggesting a merging or assimilation with the divine nature.
All passages →◇Return To Sourcesoteriology
The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.
[auto] Entities achieve Good by directing their Act towards the Absolute Good, indicating a journey back to the origin.
All passages →Related passages · 6 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 3, Section 1a
“CHAPTER III What is the power of Prayer?
Also concerning the Blessed Hierotheus and concerning Reverence and the Writing of Divinity.
1.
And first of all, if it like thee, let us consider the highest Name, even “Goodness,” by which all t…”
Both passages discuss the concept of the Good (or Goodness) as a transcendent principle that everything strives towards. They also emphasize the role of the intellect or mind in attaining union with this principle, though they use different metaphors and theological frameworks.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 7, Section 1b
“(2) Wisdom as a whole = Wisdom embodied in the universe as a whole.
(3) Wisdom in each individual instance = Wisdom as shown in the structure of some particular plant or animal, or part of a plant or animal.
(1) Is an Emanation; (2) and (…”
Both passages discuss the relationship between the divine and the created world, emphasizing the role of intellect and unity in achieving a connection with the divine. They share a mystical perspective on the nature of reality and the path to understanding the divine.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 9, Section 1b
“Dante passes outwards through the concentric spheres of space to the Empyrean which is beyond space and encloses it.
There he sees the Empyrean as a point and his whole journey from sphere to sphere as a journey inwards instead of outwards…”
Both passages discuss the concept of the Good or God as the ultimate source of existence and unity. They describe how all things participate in this ultimate reality, with Plotinus emphasizing the Intellectual-Principle and Dante describing God as the source of existence and spiritual life.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 3)
“2.) "The inner man stood in heaven; his essences were the Paradise; his body was indestructible.
He knew the language of God and the angels, and the language of nature, as may be seen by Adam giving names to all creatures, to each accordin…”
Both passages explore the concept of an ultimate, transcendent Good or divine power that is the source and center of all existence. They describe a state of unity and perfection where the individual (Soul in Plotinus, Adam in the second passage) is connected to this ultimate Good, which is beyond intellect and being.
◆hermeticism|Corpus Hermeticum 14: The Discourse of Hermes to Ammon|Section 1b
“Now if the Maker is naught else but That which makes, Alone, Simple, Uncompound, it needs must do this [making] to Itself,—to Which its Maker’s making is “its being made.” 2 And as to all that’s being made,—it cannot be p.
261 [paragraph c…”
Both passages explore the relationship between the Creator (God) and the created (the universe or entities). They emphasize the unity and interdependence of the Creator and the created, and the inherent goodness of the Creator. The passages also discuss the nature of the Good and how it manifests in the world.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XXII — How Inferior Things Are Subjected to Superior Bodies, and How the Bodies, the Actions, and Dispositions of Men Are Ascribed to Stars and Signs|Chapter XXII, Section 1a
“CHAPTER XXII.
How Inferior Things Are Subjected to Superior Bodies, and How the Bodies, the Actions, and Dispositions of Men Are Ascribed to Stars and Signs .
It is manifest that all things inferior are subject to the superior, and after…”
Both passages discuss the hierarchical relationship between different levels of existence and their connection to a higher principle. Passage A describes the alignment of the universe towards the Good through Soul and Intellectual-Principle, while Passage B explains how inferior things are subjected to superior bodies and their connection to celestial influences.