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Select Works of Plotinus · 285 of 752 · tr. Thomas Taylor

Select Works, Section 274 (part 2)

The Intellectual-Principle on the other hand was never merely the Principle of an inviolable unity; it was a universal as well and, being so, was the Intellectual-Principle of all things. Being, thus, all things and the Principle of all, it must essentially include this part of itself [this element-of-plurality] which is universal and is all things: otherwise, it contains a part which is not Intellectual-Principle: it will be a juxtaposition of non-Intellectuals, a huddled heap waiting to be made over from the mass of things into the Intellectual-Principle! We conclude that this Being is limitless and that, in all the outflow from it, there is no lessening either in its emanation, since this also is the entire universe, nor in itself, the starting point, since it is no assemblage of parts [to be diminished by any outgo].
Themes
◆Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

Ideal-Form is mentioned as a principle produced by creating powers to order existence.

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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.

The passage states that the starting point is universally the goal and all things strain towards the condition of the Firsts.

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◇Active Contemplationpraxis

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

[auto] The passage describes the acts of mind and nature as active efforts towards knowledge and vision.

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◇Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

[auto] Vision and manifestation are used as central metaphors for the nature of existence and knowledge.

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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 explicitly describes a downward flow from Authentic Existence to sub-existences and Nature, establishing a chain of being.

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◇Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

[auto] The text states that all act aims at knowing and vision is the ultimate purpose of mind and sensation.

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◇Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

[auto] The text mentions that Nature brings into being the vision and Idea that we know within it.

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◇Mystical Unionsoteriology

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

[auto] Vision is presented as the ultimate purpose of all acts, implying a unitive goal with the object of vision.

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◇Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

[auto] All forms and existences are described as springing from a singular source of vision.

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Related passages · 8 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 11, Section 1b
“Plotinus says the Godhead is indivisibly divided. doth not leave Its own Unity, but, even in the act of going forth to all things, remains entirely within Itself through the excess of that all-transcendent Unity: concerning these things ‘t…”
Both passages discuss the nature of the divine as a unified principle that encompasses all things while remaining indivisible. They explore the concept of unity and plurality within the divine, showing a genuine conceptual parallel.
◆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 discuss the concept of a unified, all-encompassing principle that is the source and essence of all things. They explore the idea that this principle is not merely a singular unity but also a universal that includes all things within it.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1k
“Indeed, He is not an unity in this sense, and doth not participate in unity nor possess it; 224 224 These two phrases well express the meaning of the title “Beyond things and supernally infusing Unity” (ὑπερηνωμένη), which I have generally…”
Both passages discuss the nature of the divine as a unity that encompasses plurality and multiplicity. They explore the idea of a single principle that includes and sustains all things without being diminished or divided.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1h
“Hence comes the bare existence of all things, and hence their unions, 277 277 ἑνώσεις, διακρίσεις, ταὐτότητες, ἑτερότητες. their differentiations, their identities, their differences, 278 278 Hence parts are united into wholes and wholes a…”
Both passages discuss the nature of the Intellectual-Principle or universal essence, emphasizing its role in the unity and plurality of all things. They explore the interconnectedness and interdependence of existence, though from different mystical traditions.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1p
“let us now yet further resume and compact them all together into the one and concentrated Yearning which is the Father of them all, and let us collect together into two kinds their general desiderative 109 powers, over which the entire mast…”
Both passages discuss the concept of a universal principle that encompasses all things and from which all things emanate. They both explore the idea of a singular, all-encompassing source that is the foundation of existence, albeit within different mystical traditions.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 4 (part 3)
“7.) "We cannot reasonably suppose any formation or differentiation to have existed in the eternal One from which, or according to which (formation) something could have been made; for if such a form, or predisposition to making a form, had…”
Both passages discuss the nature of creation and the ultimate purpose of existence as rooted in a divine vision or contemplation. They share the idea that all things strive towards a higher, ideal form of existence, though they use different terminology and frameworks.
◆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 discuss the concept of vision and contemplation as fundamental to existence and creation. They share the idea that all things strive towards knowledge and the production of ideal forms, with a focus on the role of divine principles in shaping reality.
◆hermeticism|Corpus Hermeticum 10: The Sermon on the Mount|Section 1b
“For It doth will to be, and It is both Itself and most of all by reason of Itself. Indeed, all other things beside are just bacause of It; for the distinctive feature of the Good is "that it should be known". Such is the Good, O Tat. Tat…”
Both passages emphasize the centrality of vision and contemplation in understanding and achieving the ultimate reality or the Good. They share the idea that all existence and action are directed towards knowledge and vision of the divine or authentic forms.