Select Works of Plotinus · 160 of 752 · tr. Thomas Taylor
Select Works, Section 167
Section 11 11. Now, in the first place, if the Soul has not actually come down but has illuminated the darkness, how can it truly be said to have declined? The outflow from it of something in the nature of light does not justify the assertion of its decline; for that, it must make an actual movement towards the object lying in the lower realm and illuminate it by contact. If, on the other hand, the Soul keeps to its own place and illuminates the lower without directing any act towards that end, why should it alone be the illuminant? Why should not the Kosmos draw light also from the yet greater powers contained in the total of existence? Again, if the Soul possesses the plan of a Universe, and by virtue of this plan illuminates it, why do not that illumination and the creating of the world take place simultaneously? Why must the Soul wait till the representations of the plan be made actual? Then again this Plan- the "Far Country" of their terminology- brought into being, as they hold, by the greater powers, could not have been the occasion of decline to the creators. Further, how explain that under this illumination the Matter of the Kosmos produces images of the order of Soul instead of mere bodily-nature? An image of Soul could not demand darkness or Matter, but wherever formed it would exhibit the character of the producing element and remain in close union with it. Next, is this image a real-being, or, as they say, an Intellection? If it is a reality, in what way does it differ from its original? By being a distinct form of the Soul? But then, since the original is the reasoning Soul, this secondary form must be the vegetative and generative Soul; and then, what becomes of the theory that it is produced for glory's sake, what becomes of the creation in arrogance and self-assertion? The theory puts an end also to creation by representation and, still more decidedly, to any thinking in the act; and what need is left for a creator creating by way of Matter and Image? If it is an Intellection, then we ask first "What justifies the name?" and next, "How does anything come into being unless the Soul give this Intellection creative power and how, after all, can creative power reside in a created thing?" Are we to be told that it is a question of a first Image followed by a second? But this is quite arbitrary. And why is fire the first creation?
Themes
◆Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
The text contrasts true attainment with accepting teaching at the 'mere sound of words', implying a need for deeper experiential knowledge.
All passages →◆Logoscosmology
The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.
The Intellectual-Principle functions as a mediating principle that leads the soul toward likeness with the divine.
All passages →◆Pneumatic Electsoteriology
A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.
The passage distinguishes between the 'perfect man' and 'imbeciles' who falsely claim superior spiritual status.
All passages →◇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 explicitly references a structured order involving the First, the Intellectual-Principle, and the human Soul.
All passages →◇Love Of Neighbourethics
Active compassionate care for others as a central spiritual obligation or expression of divine love.
[auto] Perfection is linked to being compliant towards fellows and allowing other beings their place in the presence of God.
All passages →◇Monadcosmology
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
[auto] The reference to 'the First' identifies the supreme, singular principle from which all else derives its place.
All passages →◇Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
[auto] The passage centrally discusses the goal of attaining identity with the Godhead as the measure of human perfection.
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] The passage describes the soul's journey to attain identity with the Godhead, reversing the fall caused by pride.
All passages →◇Self Knowledgesoteriology
The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.
[auto] The perfect man is defined by knowing 'what our nature warrants' and tempering his importance accordingly.
All passages →◇Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
[auto] The Intellectual-Principle is described as leading the soul upward, while false exaltation causes a fall.
All passages →◇Unity Of Beingtheology
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
[auto] The goal of 'identity with the Godhead' implies a non-dualistic merging of the soul with the divine reality.
All passages →Related passages · 19 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 7, Section 1c
“And in the same way we attribute lack of Reason to Him that is above Reason, and Imperfectibility to Him that is above and before Perfection; and Intangible and Invisible Darkness we attribute to that Light which is Unapproachable because I…”
Both passages explore the relationship between a higher, divine realm and the lower, material world, focusing on the nature of illumination, knowledge, and creation. They discuss how the higher realm (Soul or Divine Mind) interacts with and brings into being the lower realm, though from different philosophical and theological perspectives.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 3 (part 6)
“49.) Thus the light conquers the darkness, but does not destroy it; it merely becomes victorious over it and consumes it in a manner comparable to that of the assimilation of food by the organism which conquers and consumes that food by mea…”
Both passages discuss the relationship between light and darkness, and the role of the soul or spirit in illuminating and transforming the material world. They explore the nature of creation and the interaction between higher and lower realms, though from different mystical traditions.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 5 (part 7)
“2.) "Lucifer had within himself the fire and the light.
He p.
113 was free.
Why then did he imagine (project his consciousness) into the fire?
The light and the power of God did not draw him into the fire, but the wrath of nature.
Why…”
Both passages explore the concept of a divine or semi-divine being's relationship with creation and the nature of their involvement. Passage A discusses the Soul's role in illuminating and creating the cosmos, while Passage B examines Lucifer's fall and his interaction with divine elements. Both texts delve into the themes of divine power, creation, and the consequences of actions within a mystical framework.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 6 (part 1)
“p.
122 CHAPTER VI.
THE RESTORATION OF NATURE AND THE GENERATION OF MAN.
" If we speak about heaven and the birth of the elements, we are then not telling of things that are far away or foreign to us, but of that which is taking place wit…”
Both passages discuss the nature of the soul, its relationship to the material world, and the process of creation or restoration. They explore the idea of illumination and the role of divine or higher powers in shaping the physical realm, though from different theological perspectives.
◆greek_mystery|Orphic Hymns|Front Matter, p. 4 (part 8)
“43 these unnatural habits." As, therefore, it is not wonderful that the greatest part of those who inhabit a pestiferous region, should languish and decline, but that a very few should preserve their natural strength; so we ought not to won…”
Both passages discuss the relationship between a supreme deity and subordinate divine beings. They emphasize the importance of recognizing the hierarchy and the role of lesser divinities in the cosmic order, while also cautioning against human arrogance and the misconception of individual superiority.
◆greek_mystery|The Golden Verses of Pythagoras|Section 11
“p. 62 PYTHAGOREAN SENTENCES FROM THE PROTREPTICS OF IAMBLICHUS 1. As we live through soul, it must be said that by the virtue of this we live well; just as because we see through the eyes, we see well through the virtue of these. 2. It must…”
Both passages emphasize the importance of aligning oneself with the divine and the dangers of misrepresenting or misconceiving God. They also stress the importance of humility and the proper understanding of one's relationship to the divine.
◆hermeticism|Corpus Hermeticum 10: The Sermon on the Mount|Section 1f
“But God is o'er them all, and God contains them all.
God's rays, to use a figure, are His energies; the Cosmos's are natures, the arts and sciences are man's.
The energies act through the Cosmos, thence through the nature-rays of Cosmos u…”
Both passages discuss the hierarchical structure of existence and the relationship between humans, the divine, and the cosmos. They emphasize the importance of humility and the interconnectedness of all beings within the divine order.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialogueh
“If one aspires to the supreme splendour, let him retire as much as he can, from union and support, into himself (Di sorte che non sia simile a molti, per che son molti; e non sia nemico di molti per che son dissimili), so that he be not lik…”
Both passages emphasize the importance of introspection and withdrawing from the distractions of the external world to focus on the divine within. They also caution against arrogance and the desire to be superior to others, advocating for humility and compliance with the divine order.
◆taoism|Tao Te Ching|Chapter 20
“When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'-- Small is the difference they display. But mark their issues, good and ill;-- What space the gulf between shall fill? What all men fear is indeed to…”
Both passages discuss the theme of humility and the dangers of self-exaltation. They emphasize the importance of not considering oneself superior to others or to the divine, and they caution against the pitfalls of arrogance and the pursuit of personal importance.
◆taoism|Tao Te Ching|Chapter 28
“Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all s…”
Both passages emphasize humility, simplicity, and the importance of maintaining a connection with a higher principle or divine essence. They advocate for a return to a more natural, unadorned state and caution against arrogance and self-exaltation.
9 more
◆taoism|Tao Te Ching|Chapter 33
“He who knows other men is discerning; he who knows himself is intelligent. He who overcomes others is strong; he who overcomes himself is mighty. He who is satisfied with his lot is rich; he who goes on acting with energy has a (firm) will.…”
Both passages emphasize the importance of self-knowledge, humility, and understanding one's place in the universe. They advocate for inner strength and compliance with a higher order, whether it be the Tao or the Intellectual-Principle.
◆taoism|Tao Te Ching|Chapter 66
“That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;--it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be a…”
Both passages emphasize the importance of humility and self-effacement as a path to leadership or spiritual elevation. They share the insight that true greatness comes from placing oneself below others, rather than asserting superiority.
◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 126 (part 3)
“Doing what other men do, they would have no occasion to blame me.
This p.
208 is what is called being a fellow-worker with other men.
'Fully declaring my sentiments and substantiating them by appealing to antiquity, I shall be a co-worke…”
Both passages discuss the importance of aligning oneself with a higher principle or divine order, emphasizing humility and the avoidance of self-aggrandizement. They also touch on the theme of inner transformation and the proper way to approach and interact with others and the divine.
◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 126 (part 4)
“I have heard of the knowledge of the wise; I have not heard of the knowledge of the unwise.
Look at that aperture (left in the wall);--the empty apartment is filled with light through it.
Felicitous influences rest (in the mind thus emble…”
Both passages discuss the importance of humility and the dangers of arrogance, emphasizing the need to align oneself with a higher principle or divine order. They also touch on the idea of finding rest and fulfillment in serving a greater purpose, whether it be serving parents and rulers or aligning with the Intellectual-Principle and the Godhead.
◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 127 (part 2)
“'As a verification of the (power of) the original endowment, when it has been preserved, take the result of fearlessness,-how the heroic spirit of a single brave soldier has been thrown into an army of nine hosts 4 .
If a man only seeking…”
Both passages discuss the nature of the enlightened individual and their relationship with the world and others. They emphasize humility, the avoidance of arrogance, and the importance of aligning oneself with a higher principle or teacher.
◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 127 (part 4)
“for many months, when I was drawn to the man; and before he had been with me a full year, I had confidence in him.
The state being without a chief minister, I (was minded) to commit the government to him.
He responded to my proposal sorro…”
Both passages discuss the qualities of a perfect or virtuous individual and the nature of their influence on others. They emphasize the harmony and compliance with natural order, though within different cultural and philosophical contexts.
◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 128 (part 2)
“Hence he who tries to share his joys with others is not a sagely man; he who manifests affection is not benevolent; he who observes times and seasons (to regulate his conduct) is not a man of wisdom; he to whom profit and injury are not the…”
Both passages emphasize humility, the importance of not elevating oneself above others or the divine, and the need to recognize one's place within the broader universe or cosmic order. They also warn against false pride and the dangers of self-aggrandizement.
◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 128 (part 8)
“When they wailed, he also wailed, having in himself the reason why he did so.
And we all have our individuality which makes us what we are as compared together; but how do we know that we p.
255 determine in any case correctly that indivi…”
Both passages explore themes of self-awareness, the nature of reality, and the limitations of human perception and understanding. They also discuss the importance of humility and the interconnectedness of all things, though within different cultural and philosophical contexts.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVIII (part 10)
“In one we are preternaturally strict with ourselves, analyze with great care every idea before we discuss it; in the other we permit with extreme ease any compromises, and easily keep from seeing that which we do not care to see.
Moreover,…”
Both passages discuss the duality of human nature and the struggle between higher ideals and base instincts. They also critique the moral and spiritual complacency of the majority and the importance of personal responsibility and moral perfection.