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Select Works of Plotinus · 251 of 752 · tr. Thomas Taylor

Select Works, Section 246

Section 14 14. But would this mean that if there were no Matter nothing would exist? Precisely as in the absence of a mirror, or something of similar power, there would be no reflection. A thing whose very nature is to be lodged in something else cannot exist where the base is lacking- and it is the character of a reflection to appear in something not itself. Of course supposing anything to desert from the Authentic Beings, this would not need an alien base: but these Beings are not subject to flux, and therefore any outside manifestation of them implies something other than themselves, something offering a base to what never enters, something which by its presence, in its insistence, by its cry for help, in its beggardom, strives as it were by violence to acquire and is always disappointed, so that its poverty is enduring, its cry unceasing. This alien base exists and the myth represents it as a pauper to exhibit its nature, to show that Matter is destitute of The Good. The claimant does not ask for all the Giver's store, but it welcomes whatever it can get; in other words, what appears in Matter is not Reality. The name, too [Poverty], conveys that Matter's need is never met. The union with Poros, Possession, is designed to show that Matter does not attain to Reality, to Plenitude, but to some bare sufficiency- in point of fact to imaging skill. It is, of course, impossible that an outside thing belonging in any degree to Real-Being- whose Nature is to engender Real-Beings- should utterly fail of participation in Reality: but here we have something perplexing; we are dealing with utter Non-Being, absolutely without part in Reality; what is this participation by the non-participant, and how does mere neighbouring confer anything on that which by its own nature is precluded from any association? The answer is that all that impinges upon this Non-Being is flung back as from a repelling substance; we may think of an Echo returned from a repercussive plane surface; it is precisely because of the lack of retention that the phenomenon is supposed to belong to that particular place and even to arise there. If Matter were participant and received Reality to the extent which we are apt to imagine, it would be penetrated by a Reality thus sucked into its constitution. But we know that the Entrant is not thus absorbed: Matter remains as it was, taking nothing to itself: it is the check to the forthwelling of Authentic Existence; it is a ground that repels; it is a mere receptacle to the Realities as they take their common path and here meet and mingle. It resembles those reflecting vessels, filled with water, which are often set against the sun to produce fire: the heat rays- prevented, by their contrary within, from being absorbed- are flung out as one mass. It is in this sense and way that Matter becomes the cause of the generated realm; the combinations within it hold together only after some such reflective mode.
Themes
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.

The text notes that Ideas are constantly passing into Matter, suggesting a downward flow from higher principles.

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Paradox As Teachingethics

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

The author resolves the nature of Matter through the paradoxical claim that its one form is 'invincible formlessness.'

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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.

[auto] Matter is characterized as 'invincible formlessness' that slips away from form, implying material deficiency hinders true being.

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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 passage establishes a fundamental ontological tension between Matter (formlessness) and Ideal-Form.

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Related passages · 8 parallels
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 explore the relationship between the ultimate reality (the One or the Authentic Beings) and the material world (Matter or the Many). They discuss how the material world is dependent on the ultimate reality for its existence and how it reflects or participates in the ultimate reality in a limited way.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 2 (part 1)
p. 58 CHAPTER II. THE UNITY OF THE ALL. "We are all one body in Christ, and have all the Spirit of Christ within our reach. If, then, we enter into the Christ, we may see and know everything by the power of His Spirit." ( Forty Question…”
Both passages explore the relationship between the divine and the material world, discussing the limitations of the material in comprehending or participating in the divine. Plotinus discusses Matter's inability to fully participate in Reality, while the Christian mystic discusses the human inability to fully comprehend the infinite and eternal nature of God.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 4 (part 1)
p. 89 CHAPTER IV. CREATION. Everything we see in nature is manifested truth; only we are not able to recognise it as such, unless the truth is manifest within ourselves. God is the supreme, fundamental, universal, self-existent eternal…”
Both passages discuss the relationship between a higher reality (the Authentic Beings/God) and a lower, material reality (Matter/the world). They explore the idea that the lower reality does not fully participate in the nature of the higher reality, using metaphors like reflections and echoes to illustrate this concept.
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 explore the relationship between the material world and the divine or ideal realm, discussing the nature of matter and its interaction with form or divine principles. They both delve into the concept of a primordial, formless substance that interacts with higher, more abstract entities.
hermeticism|Corpus Hermeticum 2: The Serapeum|Section 1b
A: How is it, then, that things down here, Thrice-greatest one, are moved with those that are [already] moved? For thou hast said the errant spheres were moved by the inerrant one. H: This is not, O Asclepius, a moving with, but one again…”
Both passages explore the relationship between form and the underlying substrate (Matter in Plotinus, the stable in Hermeticism). They discuss how the substrate interacts with form and movement, though from different philosophical perspectives.
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 discuss the nature of Matter and its relationship with form or ideas. They explore the concept of a fundamental, unchanging substratum that underlies all generation and change, and the role of a higher principle (Ideas or God) in shaping this substratum.
sufism|The Masnavi, Book I (Rumi)|PROLOGUEb
Knowest thou why thy mirror reflects not? Because the rust has not been scoured from its face. If it were purified from all rust and defilement, It would reflect the shining of the SUN Of GOD.6 O friends, ye have now heard this tale, Whic…”
Both passages discuss the concept of the material world as an obstacle to perceiving or reflecting divine reality. Rumi uses the metaphor of a rusted mirror, while Plotinus uses the metaphor of Matter as a non-participant in Reality, but both convey the idea that the material world obscures or fails to fully capture the divine.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 5)
______ Whatever we may think of this philosophy, we cannot deny its metaphysical boldness and its logical consistency. If Brahman is all in all, the One without a second, nothing can be said to exist that is not Brahman . there is no room…”
Both passages explore the nature of reality and the relationship between the ultimate reality (the Authentic Beings in Plotinus, Brahman in Vedanta) and the phenomenal world (Matter in Plotinus, the world in Vedanta). They both discuss the idea that the phenomenal world is not the ultimate reality but a reflection or illusion of it.