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Select Works of Plotinus · 322 of 752 · tr. Thomas Taylor

Select Works, Section 307 (part 2)

Because the soul is not seen and the body is: we perceive the body, and by its movement and sensation we understand that it is ensouled, and we say that it possesses a soul; to speak of residence is a natural sequence. If the soul were visible, an object of the senses, radiating throughout the entire life, if it were manifest in full force to the very outermost surface, we would no longer speak of soul as in body; we would say the minor was within the major, the contained within the container, the fleeting within the perdurable.
Themes
Inner Lightanthropology

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

The text describes a reasoning that flows from the Intellectual-Principle within the souls, indicating an internal divine quality.

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Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

The reference to the 'Supreme' implies the absolutely simple first principle from which existence flows.

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Paradox As Teachingethics

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

The passage addresses the apparent contradiction of souls being called reasoning while operating without discursive reason in the Supreme.

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Separation From Sourcesoteriology

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.

Reasoning is described as an act of the soul 'fallen into perplexity' and 'diminished in strength' compared to its state in the Supreme.

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Soul Migrationcosmology

The transmigration of the soul across lives.

The passage explicitly discusses the soul's state before its descent and after it has left the body.

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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] Reasoning is described as an act of the soul fallen into perplexity and diminished in strength within this sphere, implying the body hinders higher function.

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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 references the Supreme, Intellectual-Principle, and the soul's descent, implying a hierarchical structure 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 passage contrasts discursive deliberation with a reasoning that flows uninterruptedly from the Intellectual-Principle as an inherent state.

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Mystical Unionsoteriology

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

[auto] Souls in the Supreme operate without discursive reasoning, suggesting a state of union with the Intellectual-Principle.

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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 mention of the soul leaving the body and its state before descent indicates a return to its 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] The text discusses the soul's state before descent and when it has left the body, implying a journey upward or return to a higher state.

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Related passages · 11 parallels
buddhism|Vajrakkhedika (Diamond Cutter)|Section 1d
In the next or third 500 years, they will be strong in 'much learning,' i.e. bahu s ruta, religious knowledge. In the next or fourth 500 years, they will be strong in founding monasteries, &c. In the last or fifth 500 years, they will be…”
Both passages discuss the nature of enlightened beings in the future or in a higher realm, emphasizing their advanced spiritual qualities and their ability to understand profound teachings without the need for deliberate reasoning or conceptual attachments. The passages share a theme of transcendent understanding and the absence of dualistic thinking.
christian_mysticism|Meister Eckhart's Sermons (Field translation)|IIb
So, if my soul is to know God, it must be God-like.” Now, how is the soul to arrive at this heavenly state that it recognizes God in itself, and knows that He is near? By copying the heavens, which can receive no impulse from without to ma…”
Both passages explore the nature of the soul and its relationship with the divine. Passage A discusses the soul's invisibility and its connection to the body, while Passage B delves into the soul's need to transcend earthly things to know God. Both emphasize the soul's unique position and its journey towards understanding the divine.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 1 (part 6)
The human selfhood will then follow in its perceptions the Spirit of God, tremblingly and in the joy of humility, and become able to see what is contained in time and in eternity. Everything is near to a soul in that state, for the soul is…”
Both passages discuss the relationship between the soul and the divine, emphasizing the soul's connection to a higher reality. Passage A describes the soul as not being visible but understood through the body, while Passage B describes the soul's union with God and the divine knowledge that comes from this union.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 9 (part 3)
2.) "Many a soul in her malignity would become a devil within one hour if the external life did not prevent it, so that her complete ignition cannot take place." ( Forty Questions , xvi. 12.) "In examining our own selves we find that, on t…”
Both passages discuss the nature of the soul and its relationship to the divine or higher realms. They explore the idea of the soul's existence in a higher state before descending into the material world, and the consequences of this descent. The passages share a mystical perspective on the soul's journey and its connection to reason and divine knowledge.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 11 (part 7)
48.) "The soul and the Word are not one or one being. The soul is born from the centre of nature, from the essences, and belongs to the body, for she issues from the essences of the body, and attracts to herself the body; but the Word is f…”
Both passages explore the relationship between the soul and a higher, more abstract entity (the body in Plotinus, the Word in Jakob Boehme). They discuss the nature of the soul's presence and interaction with the physical or divine, highlighting the idea of the soul being penetrated or illuminated by a higher principle.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 11 (part 10)
"Human reason can understand nothing about the kingdom of Christ, nor about His person or office, because the testament of Christ is celestial, and human reasoning is terrestrial; the latter seeks Christ in time, while He can only be found…”
Both passages discuss the limitations of human reason in understanding higher spiritual realities and the nature of the soul's connection to the divine. They emphasize that true understanding transcends earthly reasoning and involves a direct, internal experience of the divine.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 8)
, in the heavenly essentiality (Devachan)—cannot be disturbed by anybody, unless they should wish it themselves, in case that they were very favourably inclined towards some particular soul in harmony with their own. They do not trouble th…”
Both passages discuss the nature of souls in a higher, spiritual realm, emphasizing their elevated state and the lack of need for earthly reasoning or communication. They describe a realm where souls operate from a place of inherent knowledge and purity, free from the distractions and difficulties of the material world.
greek_mystery|Orphic Hymns|Front Matter, p. 4 (part 4)
Hence according to his theology there are two worlds, the intelligible and the sensible. Hence too his three demiurgic principles: Jovial, Dionysiacal, and Adonical, Δΐι#, ( ) Διονυσιακὴ, Αδωναϊκὴ, from whence many orders and differences o…”
Both passages discuss the hierarchical structure of reality, with a emphasis on the role of intellect and soul in the cosmos. They share the idea of a divine intellect that is the source of all motion and life, and a soul that is self-motive and participates in the order of the universe. The passages also highlight the concept of a supreme God or first cause that comprehends the world and distributes intellectual essences.
hermeticism|Corpus Hermeticum 10: The Sermon on the Mount|Section 1e
And for this cause is water poured around earth, to be a guard and wall, to keep the blazing of the fire away. But mind, the swiftest thing of all divine outthinkings, and swifter than all elements, hath for its body fire. For mind being…”
Both passages discuss the nature of the soul and its relationship with the divine, particularly focusing on the soul's state before and after its descent into the material world. They both explore the idea of the soul's purity and its connection to higher realms of existence.
platonism|Plato: Phaedo|Section 1q
Then reflect, Cebes: is not the conclusion of the whole matter this?-that the soul is in the very likeness of the divine, and immortal, and intelligible, and uniform, and indissoluble, and unchangeable; and the body is in the very likeness…”
Both passages discuss the nature of the soul and its relationship to the body, emphasizing the soul's invisibility and its higher, more enduring nature compared to the body. They both explore the idea that the soul is not bound by the physical form and has a divine or pure essence.
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western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 16)
Having become indifferent to objects of perception, the pupil must seek out the Rajah of the senses, the Thought-Producer, him who awakes illusions. The mind is the great slayer of the real. Let the Disciple slay the Slayer. For— When to…”
Both passages discuss the nature of the soul and its relationship to the body and the material world. They emphasize the need to transcend the physical and sensory to perceive the true nature of reality, though they come from different mystical traditions.