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Select Works of Plotinus · 409 of 752 · tr. Thomas Taylor

Select Works, Section 386

Section 7 7. We come to the same result by examining the sense of pain. We say there is pain in the finger: the trouble is doubtless in the finger, but our opponents must admit that the sensation of the pain is in the centre of consciousness. The suffering member is one thing, the sense of suffering is another: how does this happen? By transmission, they will say: the psychic pneuma [= the semi-material principle of life] stationed at the finger suffers first; and stage by stage the trouble is passed on until at last it reaches the centre of consciousness. But on this theory, there must be a sensation in the spot first suffering pain, and another sensation at a second point of the line of transmission, another in the third and so on; many sensations, in fact an unlimited series, to deal with one pain; and at the last moment the centre of consciousness has the sensation of all these sensations and of its own sensation to boot. Or to be exact, these serial sensations will not be of the pain in the finger: the sensation next in succession to the suffering finger will be of pain at the joint, a third will tell of a pain still higher up: there will be a series of separate pains: The centre of consciousness will not feel the pain seated at the finger, but only that impinging upon itself: it will know this alone, ignore the rest and so have no notion that the finger is in pain. Thus: Transmission would not give sensation of the actual condition at the affected spot: it is not in the nature of body that where one part suffers there should be knowledge in another part; for body is a magnitude, and the parts of every magnitude are distinct parts; therefore we need, as the sentient, something of a nature to be identical to itself at any and every spot; this property can belong only to some other form of being than body.
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Themes
Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

[auto] The text defines the principle's nature by negating material attributes and composite structures rather than affirming positive qualities.

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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] A clear ontological distinction is drawn between the living soul and the soulless material elements like fire, air, water, and earth.

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Demiurgecosmology

A secondary creator deity—often ignorant or malevolent—responsible for fashioning the material world, distinct from the supreme transcendent God.

A directing Cause is described as fashioning the order of material bodies, functioning as a secondary creator principle.

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Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The text posits a regulating Cause necessary to direct the admixture of material entities.

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Divine Simplicitytheology

The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.

[auto] The passage argues that the sovereign principle cannot be material because material entities are composite and fall apart, implying a simple nature.

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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.

The text distinguishes between a 'sovereign principle' and the 'soul,' hinting at a hierarchical structure of being without detailing the full chain.

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Logoscosmology

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

A Reason-Principle is explicitly identified as directing the admixture of bodies and originating from the soul.

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Monadcosmology

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

[auto] The inquiry into the nature of a 'sovereign principle' that is not composite aligns with the concept of an undivided first principle.

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Related passages · 5 parallels
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Shared concept: Demiurge — A secondary creator deity—often ignorant or malevolent—responsible for fashioning the material world, distinct from the supreme transcendent God. (derived)
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Shared concept: Cosmic Dualism — Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality. (derived)
theosophy|The Secret Doctrine|Page 9 (part 2)
“They are, so to speak, the eternal prototypes of the Buddhas who appear on this earth, each of whom has his particular divine prototype. So, for instance, Amitabha is the Dhyani-Buddha of Gautama Sakyamuni, manifesting through him whenever…”
Shared concept: Demiurge — A secondary creator deity—often ignorant or malevolent—responsible for fashioning the material world, distinct from the supreme transcendent God. (derived)