Select Works of Plotinus · 335 of 752 · tr. Thomas Taylor
Select Works, Section 319
Section 32 32. But the memory of friends, children, wife? Country too, and all that the better sort of man may reasonably remember? All these, the one [the lower man] retains with emotion, the authentic man passively: for the experience, certainly, was first felt in that lower phase from which, however, the best of such impressions pass over to the graver soul in the degree in which the two are in communication. The lower soul must be always striving to attain to memory of the activities of the higher: this will be especially so when it is itself of a fine quality, for there will always be some that are better from the beginning and bettered here by the guidance of the higher. The loftier, on the contrary, must desire to come to a happy forgetfulness of all that has reached it through the lower: for one reason, there is always the possibility that the very excellence of the lower prove detrimental to the higher, tending to keep it down by sheer force of vitality. In any case the more urgent the intention towards the Supreme, the more extensive will be the soul's forgetfulness, unless indeed, when the entire living has, even here, been such that memory has nothing but the noblest to deal with: in this world itself, all is best when human interests have been held aloof; so, therefore, it must be with the memory of them. In this sense we may truly say that the good soul is the forgetful. It flees multiplicity; it seeks to escape the unbounded by drawing all to unity, for only thus is it free from entanglement, light-footed, self-conducted. Thus it is that even in this world the soul which has the desire of the other is putting away, amid its actual life, all that is foreign to that order. It brings there very little of what it has gathered here; as long as it is in the heavenly regions only, it will have more than it can retain. The Hercules of the heavenly regions would still tell of his feats: but there is the other man to whom all of that is trivial; he has been translated to a holier place; he has won his way to the Intellectual Realm; he is more than Hercules, proven in the combats in which the combatants are the wise.
Related passages · 3 parallels
◆christian_mysticism|Meister Eckhart's Sermons (Field translation)|Va
“THE SELF-COMMUNICATION OF GOD St John xiv.
23 .—“If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him.” We read in the Gospels that Our Lord fed many people with five…”
Both passages discuss the ascent of the soul or self towards a higher spiritual realm, emphasizing the need to transcend lower, earthly concerns and memories. They also highlight the unity and forgetfulness of the higher state, though in different contexts and using different metaphors.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|INTRODUCTIONj
“The body is in the soul, the soul is in the mind, the mind is in God.
The life of the soul is the true life of the man.
Of all his various faculties, that which rules all, that which exalts our nature, is Thought.
By means of it we rise…”
Both passages discuss the elevation of the soul or higher self, emphasizing the need to transcend lower, earthly concerns and memories to achieve a higher state of being or unity. They both highlight the importance of the intellect or higher faculties in this process.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fourth Dialogueh
“Heaven the second gift denies, To him who does the first despise.
With these and similar reasons the soul, taking part with the weakest, seeks to recall the thoughts to the care of the body.
And these, although late, come and show themsel…”
Both passages discuss the soul's ascent to a higher, intellectual or divine realm, and the need to forget or transcend lower, earthly concerns. They also explore the dual nature of the soul, with one part striving for the divine and the other attached to the material world.