Select Works of Plotinus · 454 of 752 · tr. Thomas Taylor

Select Works, Section 434

Section 2 2. We begin with the soul, asking whether it is to be allowed self-knowledge and what the knowing principle in it would be and how operating. The sense-principle in it we may at once decide, takes cognisance only of the external; even in any awareness of events within the body it occupies, this is still the perception of something external to a principle dealing with those bodily conditions not as within but as beneath itself. The reasoning-principle in the Soul acts upon the representations standing before it as the result of sense-perception; these it judges, combining, distinguishing: or it may also observe the impressions, so to speak, rising from the Intellectual-Principle, and has the same power of handling these; and reasoning will develop to wisdom where it recognizes the new and late-coming impressions [those of sense] and adapts them, so to speak, to those it holds from long before- the act which may be described as the soul's Reminiscence. So far as this, the efficacy of the Intellectual-Principle in the Soul certainly reaches; but is there also introversion and self-cognition or is that power to be reserved strictly for the Divine Mind? If we accord self-knowing to this phase of the soul we make it an Intellectual-Principle and will have to show what distinguishes it from its prior; if we refuse it self-knowing, all our thought brings us step by step to some principle which has this power, and we must discover what such self-knowing consists in. If, again, we do allow self-knowledge in the lower we must examine the question of degree; for if there is no difference of degree, then the reasoning principle in soul is the Intellectual-Principle unalloyed. We ask, then, whether the understanding principle in the soul has equally the power of turning inwards upon itself or whether it has no more than that of comprehending the impressions, superior and inferior, which it receives. The first stage is to discover what this comprehension is.

Themes

◆Kingdom Withinanthropology

The claim that the divine realm is present inside the individual, accessible without external mediation.

The divine center is described as existing within human nature, accessible without external mediation.

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◆Microcosm Macrocosmcosmology

The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.

The cosmic analogy of the circle's center is applied to human nature, suggesting the divine structure exists within.

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◇Apophatic Theologytheology

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

[auto] The Highest is described negatively as 'intangible' and 'not bound to space.'

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◇Divine Simplicitytheology

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

[auto] The passage explicitly states the Highest 'cannot be divided and allotted,' defining it as pure undivided being.

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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 text outlines a chain from Soul to Intellectual-Principle to God as the cause of the principle.

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◇Monadcosmology

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

[auto] The Highest is described as an 'independent unity' and a 'centre' to which all radii return.

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◇Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

[auto] It describes a state where the soul is 'linked and held' and 'firmly in the Supreme.'

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◇Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

[auto] The passage describes those whose 'collective tendency is There' as being firmly in the Supreme.

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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 posits a centre 'Within our nature' by which we grasp and are linked to the Supreme.

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Related passages · 5 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 concept of introversion and self-cognition in the soul, exploring how the soul perceives itself and its relationship with higher principles. They share a mystical focus on the soul's ability to turn inward and recognize higher truths.

◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 7, Section 1a

“CHAPTER VII Concerning “Wisdom,” “Mind,” “Reason,” “Truth,” “Faith.” 1. Now, if it like thee, let us consider the Good and Eternal Life as Wise and as Very Wisdom, or rather as the Fount of all wisdom and as Transcending all wisdom and und…”

Both passages explore the nature of higher knowledge and the limitations of human understanding in relation to divine or intellectual principles. They discuss the distinction between different levels of cognition and the transcendent nature of ultimate wisdom.

◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 7, Section 1b

“(2) Wisdom as a whole = Wisdom embodied in the universe as a whole. (3) Wisdom in each individual instance = Wisdom as shown in the structure of some particular plant or animal, or part of a plant or animal. (1) Is an Emanation; (2) and (…”

Both passages explore the nature of the soul's knowledge and its relationship with higher intellectual or divine principles. They discuss the distinction between sensory perception and higher cognitive functions, and the role of the intellect in understanding divine or spiritual truths.

◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 6)

“2.) There existed in man also the third principle, wherein resides sensual desire. He was not endowed with this principle for the purpose of surrendering himself to it, but that he might introduce it into the light of God, and glorify Him…”

Both passages explore the nature of the human soul and its relationship with higher principles. Passage A discusses the soul's self-knowledge and its connection to the Intellectual-Principle, while Passage B examines the human soul's interaction with divine and external principles. Both texts delve into the idea of the soul's ability to perceive and integrate higher truths.

◆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 explore the concept of self-knowledge and the relationship between the soul, the intellect, and external influences. Passage A discusses the soul's ability to know itself and the role of the Intellectual-Principle, while Passage B examines the soul's interaction with external nature and the consequences of seeking self-knowledge through worldly means.