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Select Works of Plotinus · 400 of 752 · tr. Thomas Taylor

Select Works, Section 377

Section 2 2. But if perception does not go by impression, what is the process? The mind affirms something not contained within it: this is precisely the characteristic of a power- not to accept impression but, within its allotted sphere, to act. Besides, the very condition of the mind being able to exercise discrimination upon what it is to see and hear is not, of course, that these objects be equally impressions made upon it; on the contrary, there must be no impressions, nothing to which the mind is passive; there can be only acts of that in which the objects become known. Our tendency is to think of any of the faculties as unable to know its appropriate object by its own uncompelled act; to us it seems to submit to its environment rather than simply to perceive it, though in reality it is the master, not the victim. As with sight, so with hearing. It is the air which takes the impression, a kind of articulated stroke which may be compared to letters traced upon it by the object causing the sound; but it belongs to the faculty, and the soul-essence, to read the imprints thus appearing before it, as they reach the point at which they become matter of its knowledge. In taste and smell also we distinguish between the impressions received and the sensations and judgements; these last are mental acts, and belong to an order apart from the experiences upon which they are exercised. The knowing of the things belonging to the Intellectual is not in any such degree attended by impact or impression: they come forward, on the contrary, as from within, unlike the sense-objects known as from without: they have more emphatically the character of acts; they are acts in the stricter sense, for their origin is in the soul, and every concept of this Intellectual order is the soul about its Act. Whether, in this self-vision, the soul is a duality and views itself as from the outside- while seeing the Intellectual-Principal as a unity, and itself with the Intellectual-Principle as a unity- this question is investigated elsewhere.
Themes
Divine Sparkscosmology

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

The life-principle is described as an image of the divine light within the body, akin to a fragment of spirit in matter.

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Monadcosmology

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

The reference to a 'prior' soul that retains its place while generating activity implies a simple, undivided source principle.

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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.

The passage emphasizes the continuous presence and support of the prior soul upon the next, suggesting an underlying unity of existence across levels.

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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] The text states that the body perishes because nothing without part in soul can continue in being, highlighting the body's dependency and perishability compared to the soul.

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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 the soul as an activity flowing from a prior soul, establishing a hierarchical dependency where the next level abides as long as the prior retains its place.

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Inner Lightanthropology

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

[auto] The passage discusses the life-principle domiciled in the body and compares its presence to light caught and held in material things.

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Related passages · 4 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 5, Section 1b
367 367 Sense-perception is a direct apprehension of that which we actually touch, see, hear, taste, or smell; Reason or Inference is an indirect apprehension of that which we do not actually touch, see, etc. Intuition is a direct apprehen…”
Both passages discuss the nature of perception and knowledge, emphasizing the active role of the mind or soul in understanding. They both explore the idea that higher forms of knowledge (Intellectual or Intuitive) are distinct from sensory perception and involve an internal, active process rather than passive reception.
christian_mysticism|Pseudo-Dionysius: The Mystical Theology|Chapter IV
That He Who is the Pre-eminent Cause of everything sensibly perceived is not Himself any one of the things sensibly perceived. We therefore maintain 536 536 Being about to explain, in these two last chapters, that no material or mental qual…”
Both passages discuss the nature of perception and the distinction between the mind's active role in knowing and the passive reception of sensory impressions. They also explore the idea that higher forms of knowledge are not derived from external impressions but are acts of the soul or intellect.
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 relationship between the soul and the body, and the nature of existence and life. They explore the idea of the soul as an image or reflection of a higher reality and the consequences of the body's perishing or the soul's captivity by worldly elements.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 10)
When, then, death actually takes place, and separates the soul from the body, the poor soul will then cling to that thread and refuse to let go her hold of it, but all her essences are still deeply immersed in the wrath of God; she is tortu…”
Both passages discuss the nature of the soul and its relationship to the body, particularly in the context of death. They explore the idea that the soul persists in some form after the body perishes, though they use different metaphors and frameworks to describe this process.