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Select Works of Plotinus · 122 of 752 · tr. Thomas Taylor

Select Works, Section 129

Section 7 7. Empedokles in identifying his "elements" with Matter is refuted by their decay. Anaxagoras, in identifying his "primal-combination" with Matter- to which he allots no mere aptness to any and every nature or quality but the effective possession of all- withdraws in this way the very Intellectual-Principle he had introduced; for this Mind is not to him the bestower of shape, of Forming Idea; and it is co-aeval with Matter, not its prior. But this simultaneous existence is impossible: for if the combination derives Being by participation, Being is the prior; if both are Authentic Existents, then an additional Principle, a third, is imperative [a ground of unification]. And if this Creator, Mind, must pre-exist, why need Matter contain the Forming-Ideas parcel-wise for the Mind, with unending labour, to assort and allot? Surely the undetermined could be brought to quality and pattern in the one comprehensive act? As for the notion that all is in all, this clearly is impossible. Those who make the base to be "the infinite" must define the term. If this "infinite" means "of endless extension" there is no infinite among beings; there is neither an infinity-in-itself [Infinity Abstract] nor an infinity as an attribute to some body; for in the first case every part of that infinity would be infinite and in the second an object in which the infinity was present as an attribute could not be infinite apart from that attribute, could not be simplex, could not therefore be Matter. Atoms again cannot meet the need of a base. There are no atoms; all body is divisible endlessly: besides neither the continuity nor the ductility of corporeal things is explicable apart from Mind, or apart from the Soul which cannot be made up of atoms; and, again, out of atoms creation could produce nothing but atoms: a creative power could produce nothing from a material devoid of continuity. Any number of reasons might be brought, and have been brought, against this hypothesis and it need detain us no longer.
Themes
Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] The text establishes a fundamental ontological opposition between Matter (darkness) and Idea/Reason (light).

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

[auto] Light is used as the central metaphor for the Reason-Principle and Intellect, contrasted directly with the darkness of Matter.

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Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

[auto] The passage explicitly identifies light and Mind as a 'Reason-Principle' that orders perception and distinguishes reality.

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Related passages · 5 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 11, Section 1b
Plotinus says the Godhead is indivisibly divided. doth not leave Its own Unity, but, even in the act of going forth to all things, remains entirely within Itself through the excess of that all-transcendent Unity: concerning these things ‘t…”
Both passages discuss the nature of unity and the divine. Passage A from Plotinus explores the concept of the Intellectual-Principle and the unity of being, while Passage B discusses the Godhead's indivisible unity and its role in binding all things together. Both texts delve into the metaphysical aspects of unity and the divine, showing a genuine conceptual parallel.
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 13, Section 1c
Emily Brontë: “Every existence would exist in Thee.”) And if all things be conceived as being ultimately unified with each other, then all things taken as a whole are One. 507 507 All things possess the same Super-Essence, and that is why…”
Both passages discuss the concept of unity and the nature of existence, exploring how all things are interconnected and derived from a single, ultimate principle. Passage A focuses on the Intellectual-Principle and Matter, while Passage B discusses the Super-Essence and the Divine Unity, but both share a deep philosophical inquiry into the nature of unity and existence.
hermeticism|Corpus Hermeticum 1: Poimandres|Section 1b
But when He raised His head, I see in Mind the Light, [but] now in Powers no man could number, and Cosmos grown beyond all bounds, and that the Fire was compassed round about by a most mighty Power, and [now] subdued had come unto a stand.…”
Both passages discuss the relationship between the intelligible and material realms, the role of the divine intellect or Mind, and the nature of Matter. They explore the concept of a higher, divine reality that shapes and illuminates the lower, material world, though they use different terminology and frameworks.
hermeticism|Corpus Hermeticum 11: The Hymn|Section 1c
It must, then, be that such a one as this must be some one who's wholly One. 9. For as the many motions of them [all] are different, and as their bodies are not like, yet has one speed been ordered for them all, it is impossible that ther…”
Both passages explore the relationship between the intelligible and material realms, and the role of a divine principle in shaping and illuminating matter. They discuss the nature of the divine and its interaction with the physical world, though from different philosophical and mystical traditions.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter I (part 7)
But why seven, exactly, he is unable to explain. For physicists the rôle of the "creation of the world" is played by the atomic theory and the ether, with its wave-like vibrations, and further by the electrons, and the energetic, or electr…”
Both passages critique the limitations and contradictions within scientific and philosophical theories of their respective times. They share a concern with the inadequacy of existing systems to explain reality comprehensively.