Select Works of Plotinus · 153 of 752 · tr. Thomas Taylor
Select Works, Section 162 (part 1)
Section 6 6.
And, what are we to think of the new forms of being they introduce- their "Exiles" and "Impressions" and "Repentings"?
If all comes to states of the Soul- "Repentance" when it has undergone a change of purpose; "Impressions" when it contemplates not the Authentic Existences but their simulacra- there is nothing here but a jargon invented to make a case for their school: all this terminology is piled up only to conceal their debt to the ancient Greek philosophy which taught, clearly and without bombast, the ascent from the cave and the gradual advance of souls to a truer and truer vision.
For, in sum, a part of their doctrine comes from Plato; all the novelties through which they seek to establish a philosophy of their own have been picked up outside of the truth.
From Plato come their punishments, their rivers of the underworld and the changing from body to body; as for the plurality they assert in the Intellectual Realm- the Authentic Existent, the Intellectual-Principle, the Second Creator and the Soul- all this is taken over from the Timaeus, where we read: "As many Ideal-Forms as the Divine Mind beheld dwelling within the Veritably Living Being, so many the Maker resolved should be contained in this All." Misunderstanding their text, they conceived one Mind passively including within itself all that has being, another mind, a distinct existence, having vision, and a third planning the Universe- though often they substitute Soul for this planning Mind as the creating Principle- and they think that this third being is the Creator according to Plato.
They are in fact quite outside of the truth in their identification of the Creator.
In every way they misrepresent Plato's theory as to the method of creation as in many other respects they dishonour his teaching: they, we are to understand, have penetrated the Intellectual Nature, while Plato and all those other illustrious teachers have failed.
They hope to get the credit of minute and exact identification by setting up a plurality of intellectual Essences; but in reality this multiplication lowers the Intellectual Nature to the level of the Sense-Kind: their true course is to seek to reduce number to the least possible in the Supreme, simply referring all things to the Second Hypostasis- which is all that exists as it is Primal Intellect and Reality and is the only thing that is good except only for the first Nature- and to recognize Soul as the third Principle, accounting for the difference among souls merely by diversity of experience and character.
Instead of insulting those venerable teachers they should receive their doctrine with the respect due to the older thought and honour all that noble system- an immortal soul, an Intellectual and Intelligible Realm, the Supreme God, the Soul's need of emancipation from all intercourse with the body, the fact of separation from it, the escape from the world of process to the world of essential-being.
These doctrines, all emphatically asserted by Plato, they do well to adopt: where they differ, they are at full liberty to speak their minds, but not to procure assent for their own theories by flaying and flouting the Greeks: where they have a divergent theory to maintain they must establish it by its own merits, declaring their own opinions with courtesy and with philosophical method and stating the controverted opinion fairly; they must point their minds towards the truth and not hunt fame by insult, reviling and seeking in their own persons to replace men honoured by the fine intelligences of ages past.
Themes
◆Body As Obstacleanthropology
The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.
The text mentions souls knowing the evils of this sphere, suggesting the material realm presents difficulties for the soul.
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
The universe is described as admirably ordered in its course, reflecting the self-centred circling of the World of Intelligibles.
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
Jarring things in the world are dismissed as evidence of unhappy origin, implying imperfection rather than positive evil compared to the Intelligible.
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
The possibility of decline is defined specifically as forgetting the Divine, though this is denied for the Soul of the All.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
[auto] The passage explicitly describes the material world as a beautiful reflection of the Intelligible Realm, with elements like fire and sun mirroring their divine counterparts.
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 describes the Soul creating from things known in the Divine and moving towards its Prior, implying a hierarchical flow of being.