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Select Works of Plotinus · 419 of 752 · tr. Thomas Taylor

Select Works, Section 395

Section 11 11. (16) What intelligent mind can doubt the immortality of such a value, one in which there is a life self-springing and therefore not to be destroyed? This is at any rate a life not imported from without, not present in the mode of the heat in fire- for if heat is characteristic of the fire proper, it certainly is adventitious to the Matter underlying the fire; or fire, too, would be everlasting- it is not in any such mode that the soul has life: this is no case of a Matter underlying and a life brought into that Matter and making it into soul [as heat comes into matter and makes it fire]. Either life is Essential Reality, and therefore self-living- the very thing we have been seeking- and undeniably immortal: or it, too, is a compound and must be traced back through all the constituents until an immortal substance is reached, something deriving movement from itself, and therefore debarred from accepting death. Even supposing life could be described as a condition imposed upon Matter, still the source from which this condition entered the Matter must necessarily be admitted to be immortal simply by being unable to take into itself the opposite of the life which it conveys. Of course, life is no such mere condition, but an independent principle, effectively living.
Themes
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 passage posits that the Soul belongs to a higher nature and is prior to the body, hinting at a hierarchical structure of being.

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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 passage explicitly states that the soul rules and often combats the body, implying the body acts as an adversary or hindrance to the soul.

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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] The text establishes a fundamental ontological opposition between the prior, real being of the Soul and the secondary, composite nature of the Body.

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Related passages · 6 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 9 (part 1)
p. 180 CHAPTER IX. GENERATION. "Let every Brahman, with fixed attention, consider all nature, both visible and invisible, as existing in the Divine Spirit. For when he contemplates the boundless universe in the Divine Spirit, he cannot…”
Both passages discuss the nature of the soul and its relationship to divine life and immortality. They share the concept of the soul having an intrinsic, self-springing life that is not derived from external sources, and they both emphasize the divine origin and eternal nature of this life.
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, divine principle. Plotinus argues that the soul is not merely a harmony or accord of the body but a prior, real being. Similarly, the second passage distinguishes between the soul and the Word, suggesting that the Word penetrates and illumines the soul without being one with it.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 2)
, t. iv., p. 50 (l. 445). The allusion here is to the setting of the sun. 4. I.e. , Unas. 5. See page lix. 6. Recueil de Travaux , t. iv., p. 61 (ll. 520, 521).] {p. lvii} 6. anx anx an mit-k Live life, not shalt thou die.[1…”
Both passages discuss the concept of immortality and the eternal nature of the soul. Passage A from Plotinus emphasizes the self-springing life and immortality of the soul as an independent principle, while Passage B from the Egyptian text describes the eternal existence of the soul and its divine nature. Both traditions share a belief in the soul's immortality and its independent existence beyond physical death.
hermeticism|Corpus Hermeticum 11: The Hymn|Section 1c
It must, then, be that such a one as this must be some one who's wholly One. 9. For as the many motions of them [all] are different, and as their bodies are not like, yet has one speed been ordered for them all, it is impossible that ther…”
Both passages discuss the nature of the soul and its relationship to the body, exploring the idea of a unifying principle that brings together the diverse elements of existence. They both argue for a singular, prior existence of the soul that governs and guides the body, rather than being a mere byproduct of bodily harmony.
platonism|Plato: Phaedo|Section 1„
No other proof is needed, he said; for if the immortal, being eternal, is liable to perish, then nothing is imperishable. Yes, replied Socrates, all men will agree that God, and the essential form of life, and the immortal in general, will…”
Both passages discuss the immortality of the soul and its inherent life, arguing that the soul is not subject to destruction or death. They share a conceptual parallel in their exploration of the soul's eternal nature and its independence from material conditions.
platonism|Plato: Phaedrus|Section 1n
The beginning of our proof is as follows:- The soul through all her being is immortal, for that which is ever in motion is immortal; but that which moves another and is moved by another, in ceasing to move ceases also to live. Only the sel…”
Both passages discuss the immortality of the soul and its self-moving nature, presenting similar concepts of the soul as an independent, immortal principle. They share a philosophical exploration of the soul's essence and its relationship with life and motion.