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Select Works of Plotinus · 145 of 752 · tr. Thomas Taylor

Select Works, Section 154

Section 1 1. Seen from a distance, objects appear reduced and close together, however far apart they be: within easy range, their sizes and the distances that separate them are observed correctly. Distant objects show in this reduction because they must be drawn together for vision and the light must be concentrated to suit the size of the pupil; besides, as we are placed farther and farther away from the material mass under observation, it is more and more the bare form that reaches us, stripped, so to speak, of magnitude as of all other quality. Or it may be that we appreciate the magnitude of an object by observing the salience and recession of its several parts, so that to perceive its true size we must have it close at hand. Or again, it may be that magnitude is known incidentally [as a deduction] from the observation of colour. With an object at hand we know how much space is covered by the colour; at a distance, only that something is coloured, for the parts, quantitatively distinct among themselves, do not give us the precise knowledge of that quantity, the colours themselves reaching us only in a blurred impression. What wonder, then, if size be like sound- reduced when the form reaches us but faintly- for in sound the hearing is concerned only about the form; magnitude is not discerned except incidentally. Well, in hearing magnitude is known incidentally; but how? Touch conveys a direct impression of a visible object; what gives us the same direct impression of an object of hearing? The magnitude of a sound is known not by actual quantity but by degree of impact, by intensity- and this in no indirect knowledge; the ear appreciates a certain degree of force, exactly as the palate perceives by no indirect knowledge, a certain degree of sweetness. But the true magnitude of a sound is its extension; this the hearing may define to itself incidentally by deduction from the degree of intensity but not to the point of precision. The intensity is merely the definite effect at a particular spot; the magnitude is a matter of totality, the sum of space occupied. Still the colours seen from a distance are faint; but they are not small as the masses are. True; but there is the common fact of diminution. There is colour with its diminution, faintness; there is magnitude with its diminution, smallness; and magnitude follows colour diminishing stage by stage with it. But, the phenomenon is more easily explained by the example of things of wide variety. Take mountains dotted with houses, woods and other land-marks; the observation of each detail gives us the means of calculating, by the single objects noted, the total extent covered: but, where no such detail of form reaches us, our vision, which deals with detail, has not the means towards the knowledge of the whole by measurement of any one clearly discerned magnitude. This applies even to objects of vision close at hand: where there is variety and the eye sweeps over all at one glance so that the forms are not all caught, the total appears the less in proportion to the detail which has escaped the eye; observe each single point and then you can estimate the volume precisely. Again, magnitudes of one colour and unbroken form trick the sense of quantity: the vision can no longer estimate by the particular; it slips away, not finding the stand-by of the difference between part and part. It was the detail that prevented a near object deceiving our sense of magnitude: in the case of the distant object, because the eye does not pass stage by stage through the stretch of intervening space so as to note its forms, therefore it cannot report the magnitude of that space.
Themes
Divine Simplicitytheology

The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.

The Reason-Principle is described as 'pure Idea' and 'immaterial,' contrasting with the compound nature of the body.

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Cosmic Dualismtheology

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

[auto] The text establishes an ontological opposition between Matter and the immaterial Reason-Principle (pure Idea) that forms the body.

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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 passage references the 'Intellectual World' and distinguishes the bodily Reason-Principle from a higher Principle in man, implying a hierarchy of being.

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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 centrally discusses the 'Reason-Principle' (Logos) as the immaterial form that encircles and constitutes Matter into a body.

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Related passages · 6 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 3 (part 8)
Without it the form of the spirit would not be knowable; it is the corporeity of the spirit. To be sure, it is not a bodily, tangible substance, like the bodies of men, but has nevertheless substantial and visible qualities which the spiri…”
Both passages discuss the concept of corporeity in relation to spiritual or intellectual principles. They explore how an immaterial principle can be associated with or manifest through a corporeal form, though they do so within different mystical traditions.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 6 (part 9)
Thus he was in possession of divine and terrestrial essentiality; but the terrestrial one was in the divine one like consumed or impotent (latent). The substance or the matter from which the body was made or created contained itself also t…”
Both passages discuss the relationship between the divine and material realms, particularly how a divine principle interacts with matter to form corporeal beings. They explore the idea of an immaterial, rational principle that shapes and animates physical forms, though they use different terminology and frameworks.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter II (part 2)
By a remarkable analysis the great geometers above mentioned have shown that space is not limited as ordinary experience would seem to inform us, but that we are quite capable of conceiving different kinds of space. ( A New Era of Thought…”
Both passages explore the limitations of human perception and the ways in which our understanding of space and objects can be expanded or altered. Passage A discusses the concept of higher-dimensional space and the development of the imagination to overcome the illusions of perspective, while Passage B examines how distance affects the perception of size and color, and the incidental nature of perceiving magnitude.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter IX (part 1)
p. 98 CHAPTER IX The receptivity of the world by a man and by an animal. Illusions of the animal and its lack of control of the receptive faculties. The world of moving planes. Angles and curves considered as motion. The third dimensio…”
Both passages explore the limitations of human perception, particularly how distance and perspective affect the perception of size and form. They discuss how the true nature of objects is not directly perceived but rather inferred or corrected mentally.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter IX (part 2)
This happens because we never feel anything at a long distance, and the eye has not been taught to discern the difference in surfaces which at short distances are felt by the finger-tips. 1 p. 100 We can never see, even in the minute, any…”
Both passages discuss the limitations and distortions of human perception, particularly vision. They explore how distance and perspective affect the way we perceive objects and magnitudes, highlighting the subjective nature of sensory experience.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 6)
206 everything that lies usually in the remote depths of memory, in the past; all that lies at a remote distance from him; all that lies in the future. C. H. Hinton very well says, in regard to beings of other sections of the world: By t…”
Both passages explore the limitations of human perception and the need to develop greater awareness to understand the true nature of reality. Plotinus discusses how distance affects perception of size and form, while Hinton talks about expanding perceptual capabilities to understand higher beings and the unity of nature.