Select Works of Plotinus · 493 of 752 · tr. Thomas Taylor

Select Works, Section 469

Section 2 2. Thus there is the primally intellective and there is that in which intellection has taken another mode; but this indicates that what transcends the primarily intellective has no intellection; for, to have intellection, it must become an Intellectual-Principle, and, if it is to become that, it must possess an intellectual object and, as primarily intellective, it must possess that intellectual object as something within itself. But it is not inevitable that every intellectual object should both possess the intellective principle in itself and exercise intellection: at that, it would be not merely object but subject as well and, besides, being thus dual, could not be primal: further, the intellectual principle that is to possess the intellectual object could not cohere unless there existed an essence purely intellectual, something which, while standing as intellectual object to the intellectual principle, is in its own essence neither an agent nor an object of intellection. The intellectual object points to something beyond itself [to a percipient]; and the intellectual agent has its intellection in vain unless by seizing and holding an object- since, failing that, it can have no intellection but is consummated only when it possesses itself of its natural term. There must have been something standing consummate independently of any intellectual act, something perfect in its own essence: thus that in which this completion is inherent must exist before intellection; in other words it has no need of intellection, having been always self-sufficing: this, then, will have no intellectual act. Thus we arrive at: a principle having no intellection, a principle having intellection primarily, a principle having it secondarily. It may be added that, supposing The First to be intellective, it thereby possesses something [some object, some attribute]: at once it ceases to be a first; it is a secondary, and not even a unity; it is a many; it is all of which it takes intellectual possession; even though its intellection fell solely upon its own content, it must still be a manifold.

Themes

◆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 passage describes an 'order of nature' where all things have their being towards the Good.

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◆Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The Source is described as actively 'holding all' and 'possessing,' implying dynamic presence rather than static abstraction.

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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.

The mention of 'the order of nature' and intermediates suggests an ordering principle mediating between the Source and created things.

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◆Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The text notes that 'thing rises above thing in goodness according to its fuller possession of authentic being'.

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◇Apophatic Theologytheology

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

[auto] The divine Source is described primarily by negation, such as being uncontained, not possessed, and not circumscribed.

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◇Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

[auto] The Source is described as 'nowhere held' and not present in a circumscribed way, indicating radical transcendence.

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◇Divine Simplicitytheology

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

[auto] The Source is described as not being pointed off part for part and having no prior essential to its 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 passage explicitly describes a chain of containment where things exist within their makers up to the pinnacle of the source.

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◇Monadcosmology

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

[auto] The text focuses on the 'Source' or 'First' which has no prior and is the undivided origin of all being.

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◇Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

[auto] The text states the Source is 'both present and not present,' dissolving the binary opposition of presence and absence.

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◇Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

[auto] The author uses the apparent contradiction of being omnipresent yet nowhere held to describe the ineffable nature of the First.

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◇Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

[auto] The passage asserts that all things are held within the series of priors leading back to a single omnipresent Source.

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Related passages · 7 parallels

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

“For even as things which are intellectually discerned 52 52 i. e. The Transcendent Truths which are beyond ordinary knowledge. νοητά . The word νοῦς = Mind in the sense not merely of abstract intellect but of the spiritual personality.…”

Both passages discuss the nature of the divine and the limitations of human intellect in comprehending it. They explore the idea of a transcendent principle that exists beyond intellectual acts and is self-sufficient, drawing parallels in their mystical descriptions of the ultimate reality.

◆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 discuss the nature of the divine and the relationship between the divine and intellectual activity. They explore the idea of a supreme principle that transcends intellect and the nature of intellection or wisdom in relation to this principle.

◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 2 (part 1)

“p. 58 CHAPTER II. THE UNITY OF THE ALL. "We are all one body in Christ, and have all the Spirit of Christ within our reach. If, then, we enter into the Christ, we may see and know everything by the power of His Spirit." ( Forty Question…”

Both passages discuss the nature of the divine as being uncontained and omnipresent, yet beyond the limitations of space and time. They explore the idea of the divine as the source and container of all things, using similar conceptual frameworks.

◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 4 (part 1)

“p. 89 CHAPTER IV. CREATION. Everything we see in nature is manifested truth; only we are not able to recognise it as such, unless the truth is manifest within ourselves. God is the supreme, fundamental, universal, self-existent eternal…”

Both passages discuss the nature of the divine as the ultimate source and container of all things. They explore the relationship between the divine and creation, emphasizing the transcendence and immanence of the divine source.

◆greek_mystery|The Golden Verses of Pythagoras|Section 5 (part 1)

“p. 9 NOTES ON THE GOLDEN VERSES OF PYTHAGORAS FROM THE COMMENTARIES OF HIEROCLES. The Golden Verses may be divided into two parts, the first treating of the Practical or Human Virtues, whose aim is the making of Good Men; and the second,…”

Both passages discuss the nature of the divine and its relationship to the universe. Passage A describes the First as the uncontained source that holds all things, while Passage B discusses the Immortal Gods as part of a perfect whole that sustains the universe. Both emphasize the divine's omnipresence and its role in maintaining cosmic order.

◆hermeticism|Corpus Hermeticum 5: The Discourse of Hermes to Asclepius|Section 1b

“Would that it were possible for thee to get thee wings, and soar into the air, and, poised midway 'tween earth and heaven, behold the earth's solidity, the sea's fluidity (the flowings of its streams), the spaciousness of air, fire's swiftn…”

Both passages discuss the concept of a divine creator or first principle that is responsible for the order and existence of the cosmos. They emphasize the idea that everything is contained within or dependent on this higher power, which is beyond mere physical containment and is the source of all being.

◆hermeticism|Corpus Hermeticum 5: The Discourse of Hermes to Asclepius|Section 1c

“And for this cause hath He all names, in that they are one Father's. And for this cause hath He Himself no nome, in that He's Father of [them] all. Who, then, may sing Thee praise of Thee, or [praise] to Thee? Whither, again, am I to tur…”

Both passages discuss the nature of the divine as being both present and not present, containing all things while being uncontained, and transcending spatial limitations. They share a mystical perspective on the ultimate reality.