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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.
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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 · 15 of 22 parallels
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Shared concept: Self Knowledge — The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology. (derived)
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Shared concept: Self Knowledge — The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology. (derived)
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When the spiritual man is perfectly disentangled from the psychic body, he attains to mastery over all things and to a knowledge of all. The spiritual man is enmeshed in the web of the emotions; desire, fear, ambition, passion; and impeded…”
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Shared concept: Self Knowledge — The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology. (derived)
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