Select Works of Plotinus · 224 of 752 · tr. Thomas Taylor

Select Works, Section 225

Section 4 4. Does each individual Soul, then, contain within itself such a Love in essence and substantial reality? Since not only the pure All-Soul but also that of the Universe contain such a Love, it would be difficult to explain why our personal Soul should not. It must be so, even, with all that has life. This indwelling love is no other than the Spirit which, as we are told, walks with every being, the affection dominant in each several nature. It implants the characteristic desire; the particular Soul, strained towards its own natural objects, brings forth its own Eros, the guiding spirit realizing its worth and the quality of its Being. As the All-Soul contains the Universal Love, so must the single Soul be allowed its own single Love: and as closely as the single Soul holds to the All-Soul, never cut off but embraced within it, the two together constituting one principle of life, so the single separate Love holds to the All-Love. Similarly, the individual love keeps with the individual Soul as that other, the great Love, goes with the All-Soul; and the Love within the All permeates it throughout so that the one Love becomes many, showing itself where it chooses at any moment of the Universe, taking definite shape in these its partial phases and revealing itself at its will. In the same way we must conceive many Aphrodites in the All, Spirits entering it together with Love, all emanating from an Aphrodite of the All, a train of particular Aphrodites dependent upon the first, and each with the particular Love in attendance: this multiplicity cannot be denied, if Soul be the mother of Love, and Aphrodite mean Soul, and Love be an act of a Soul seeking good. This Love, then, leader of particular Souls to The Good, is twofold: the Love in the loftier Soul would be a god ever linking the Soul to the divine; the Love in the mingling Soul will be a celestial spirit.

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Themes

Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

[auto] The passage utilizes mythological figures like Aphrodite, Zeus, Penia, and Poros with human relationships and genealogies.

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Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

The contrast between heavenly Aphrodite and earthly unions implies the material realm is inferior to the divine.

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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] A clear distinction is made between the heavenly realm and earthly unions, reflecting an ontological opposition.

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Divine Simplicitytheology

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

The higher Aphrodite is described as not being born of a mother, suggesting a lack of composite origin.

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Divine Sparkscosmology

Fragments of divine light or spirit trapped inside material bodies, awaiting liberation and return to their source.

The text mentions an already existing impulse within human souls towards the supernal beauty.

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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 distinguishes between a heavenly Aphrodite and an earthly Aphrodite, implying a hierarchical structure of divine beings.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The author states that the mythological matter requires philosophical examination to uncover its true meaning.

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Ladder Of Lovesoteriology

Diotima's staged ascent from love of beautiful bodies → beautiful souls → beautiful pursuits → beautiful knowledge → Beauty itself; the canonical scala amoris that grounds Plotinus's On the Beautiful and Bruno's Eroici Furori — distinct from generic spiritual_ascent in that eros is the specific motive force.

[auto] The text references Plato's Symposium and describes Eros as the inciter of souls towards supernal beauty, grounding the ascent.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The goal of Eros is described as directing souls towards supernal beauty, implying a union with the divine.

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Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

[auto] The text highlights the contradictory genealogies of Eros (child vs. birth-fellow) to demand philosophical discussion.

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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 text describes Love as quickening an impulse towards the supernal beauty, suggesting a return to the divine origin.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

[auto] Eros is described as an inciter of human souls towards supernal beauty, indicating a journey upward.

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