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Select Works of Plotinus · 430 of 752 · tr. Thomas Taylor

Select Works, Section 407

Section 7 7. The Kind, then, with which we are dealing is twofold, the Intellectual against the sensible: better for the soul to dwell in the Intellectual, but, given its proper nature, it is under compulsion to participate in the sense-realm also. There is no grievance in its not being, through and through, the highest; it holds mid-rank among the authentic existences, being of divine station but at the lowest extreme of the Intellectual and skirting the sense-known nature; thus, while it communicates to this realm something of its own store, it absorbs in turn whenever- instead of employing in its government only its safeguarded phase- it plunges in an excessive zeal to the very midst of its chosen sphere; then it abandons its status as whole soul with whole soul, though even thus it is always able to recover itself by turning to account the experience of what it has seen and suffered here, learning, so, the greatness of rest in the Supreme, and more clearly discerning the finer things by comparison with what is almost their direct antithesis. Where the faculty is incapable of knowing without contact, the experience of evil brings the dearer perception of Good. The outgoing that takes place in the Intellectual-Principle is a descent to its own downward ultimate: it cannot be a movement to the transcendent; operating necessarily outwards from itself, wherein it may not stay inclosed, the need and law of Nature bring it to its extreme term, to soul- to which it entrusts all the later stages of being while itself turns back on its course. The soul's operation is similar: its next lower act is this universe: its immediate higher is the contemplation of the Authentic Existences. To individual souls such divine operation takes place only at one of their phases and by a temporal process when from the lower in which they reside they turn towards the noblest; but that soul, which we know as the All-Soul, has never entered the lower activity, but, immune from evil, has the property of knowing its lower by inspection, while it still cleaves continuously to the beings above itself; thus its double task becomes possible; it takes thence and, since as soul it cannot escape touching this sphere, it gives hither.
Themes
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 contrasts the self-sufficient World-Soul body with the individual body, which is in a state of dissolution and demands irksome forethought, highlighting the material body as a hindrance.

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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 an ontological opposition between the governing soul and the inferior, dissolving body as a fundamental structure of existence.

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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.

[auto] The passage questions whether the 'Creator has planned well or ill,' referencing a secondary creator figure responsible for fashioning the cosmos distinct from the supreme principle.

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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 implies a hierarchy flowing from the Creator to the World-Soul and then to the individual soul governing the body.

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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.

[auto] The World-Soul governs its body through a 'brief word of command,' reflecting the divine reason or ordering principle that mediates creation.

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Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

[auto] The text begins with an enquiry into 'our own soul' to discover its character and nature, aligning with the pursuit of recognizing one's true nature.

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Related passages · 12 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1i
an introversion 288 288 ἡ εἰς ἑαυτὴν εἴσοδος. from things without and the unified concentration 289 289 In souls being unified and simplified. See Intr., p. 25. of its spiritual powers—which gives it a kind of fixed revolution, and, tur…”
Both passages discuss the soul's relationship with the intellectual and sensible realms, emphasizing the soul's ability to ascend to higher spiritual states and the importance of inner contemplation. They share a common theme of the soul's journey towards the divine, though they come from different mystical traditions.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 1 (part 3)
7.) "I do not wish to divert men from the Word as it is written and taught; but my writings are intended to lead them from a merely historical belief to a living faith, even to Jesus Christ (the Light and Truth) Himself. All preaching and…”
Both passages discuss the relationship between the divine and the human soul, emphasizing the soul's ability to ascend to higher spiritual realms and gain knowledge through direct experience or divine connection. They share a mystical focus on the soul's journey and its connection to the divine, albeit within different religious frameworks.
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 discuss the relationship between the soul and the divine, emphasizing the soul's connection to the body and its higher, transcendent nature. They explore the idea of the soul's governance and its interaction with the material world, though from different philosophical and theological perspectives.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 11)
The human will refuses to submit itself entirely to the exquisite grace which offers itself out of divine love, and seeks for its own self and for the love of that self which belongs to that which is impermanent. It loves itself and the st…”
Both passages discuss the struggle of the soul between its own will and divine will, and the temptations that arise from the soul's desire to assert its own power. They also explore the idea of the soul's relationship with the body and the divine, highlighting the need for the soul to transcend its lower nature to achieve a higher state.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 13 (part 5)
First, by the severe wrath of God, the abyss and dark world, which is the centre of the created life of the soul, whose innermost root is desire. The second chain is the fiery longing of the devil for the soul, in consequence of which he t…”
Both passages discuss the struggle of the soul against external and internal forces, highlighting the dangers and temptations that lead the soul away from its divine nature. They also emphasize the need for the soul to rise above these influences to achieve a higher state of being.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 13 (part 6)
Often she is deluded with sin, and everything seems to be against her. You must continually battle against the devil. Then will the pearl-tree grow like grass in storm and rain; but when it becomes big and brings forth flowers, you may th…”
Both passages discuss the relationship between the spiritual and the terrestrial aspects of human existence, emphasizing the transient nature of the spiritual's influence on the material and the struggle between the higher and lower selves.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 2)
2.) During his terrestrial existence man can remain consciously in the three worlds, and by the power of the will with which he is endowed penetrate into either one or the other; but after the separation of the soul from the body has taken…”
Both passages discuss the nature of the soul and its relationship to the body and divine realms. They explore the idea that the soul's state during earthly life determines its post-mortem existence, emphasizing the importance of spiritual development and alignment with divine principles.
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 after death and their relationship with the living and the divine. They explore the idea of souls being in a state of bliss and their ability to interact with the living, though the specific traditions and contexts differ.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 50)
386-97.] {p. lxvii} supported by a passage in the XCIInd Chapter of the Book of the Dead,[1] where it is said:-- em xena ba-a sauti xaibit-a un uat Let not be shut in my soul, let not be fettered my shadow, let be opened the way en ba-d en…”
Both passages discuss the nature and role of the soul in relation to the divine and the body. They explore the soul's connection to the divine realm and its governance over the physical world, showing a conceptual parallel in their mystical traditions.
gnosticism|Gospel of Thomas|Logion 87
Jesus said, "Wretched is the body that is dependant upon a body, and wretched is the soul that is dependent on these two."…”
Both passages discuss the relationship between the soul and the body, highlighting the idea that the soul's dependence on the body is undesirable or problematic. They share a conceptual parallel in their critique of the body's influence on the soul.
2 more
hermeticism|Corpus Hermeticum 10: The Sermon on the Mount|Section 1c
For that the soul who hath no knowledge of the things that are, or knowledge of their nature, or of Good, is blinded by the body's passions and tossed about. This wretched soul, not knowing what she is, becomes the slave of bodies of stran…”
Both passages discuss the relationship between the soul and the body, exploring themes of transcendence, governance, and the nature of the soul's interaction with the material world. They share a mystical perspective on the soul's higher nature and its potential for elevation above bodily concerns.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|PREFACE
. The second part of "The Heroic Enthusiasts" which I am now sending to the press is on the same subject as the first, namely the struggles of the soul in its upward progress towards purification and freedom, and the author makes use of low…”
Both passages discuss the soul's journey and its relationship with the body, emphasizing the soul's struggle for purification and freedom. They share the concept of the soul's descent into materiality and its governance over the body, though they come from different mystical traditions.
Select Works, Section 407 — Select Works of Plotinus — Guru