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Select Works of Plotinus · 499 of 752 · tr. Thomas Taylor

Select Works, Section 476

Section 2 2. But individuals are brought into being by the union of the Reason-Principles of the parents, male and female: this seems to do away with a definite Reason-Principle for each of the offspring: one of the parents- the male let us say- is the source; and the offspring is determined not by Reason-Principles differing from child to child but by one only, the father's or that of the father's father. No: a distinct Reason-Principle may be the determinant for the child since the parent contains all: they would become effective at different times. And so of the differences among children of the same parents: it is a matter of varying dominance: either the offspring- whether it so appears or not- has been mainly determined by, now, the male, now, the female or, while each principle has given itself entire and lies there within, yet it effectively moulds one portion of the bodily substance rather than another. And how [by the theory of a divine archetype of each individual] are the differences caused by place to be explained? Is the differentiating element to be found in the varying resistance of the material of the body? No: if this were so, all men with the exception of one only would be untrue to nature. Difference everywhere is a good, and so there must be differing archetypes, though only to evil could be attribute any power in Matter to thwart nature by overmastering the perfect Reason-Principles, hidden but given, all. Still, admitting the diversity of the Reason-principles, why need there by as many as there are men born in each Period, once it is granted that different beings may take external manifestation under the presence of the same principles? Under the presence of all; agreed: but with the dominance of the very same? That is still open to question. May we not take it that there may be identical reproduction from one Period to another but not in the same Period?
Themes
Unity Of Beingtheology

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

The passage emphasizes the necessity of a singular, unified source that transcends the duality of subject and object.

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Apophatic Theologytheology

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

[auto] The passage defines the transcendent principle primarily by negation, stating it has no intellection and is neither agent nor object.

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Divine Hiddennesstheology

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

[auto] The supreme principle is described as transcending intellection and thus remaining beyond ordinary cognitive grasp.

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Divine Simplicitytheology

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

[auto] The text argues that the primal essence cannot be dual or composite but must be purely intellectual and undivided.

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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 distinguishes between the primally intellective and that which transcends it, indicating a structured order of being.

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Monadcosmology

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

[auto] It describes a primal principle that is simple, undivided, and the source beyond the Intellectual-Principle.

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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 posits a reality that stands as neither agent nor object, transcending the duality of subject and object.

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Related passages · 6 parallels
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 discuss the nature of a higher, transcendent principle that exists beyond intellectual or sensory perception. They explore the idea of a primal unity or divinity that is not dependent on lower forms of cognition or desire, highlighting the distinction between the transcendent and the immanent.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 9 (part 6)
He could generate in a virginal state, and procreate by means of his will and out of his own substance, without any pain or laceration." ( Threefold Life , ii. 24.) "If man had withstood the temptation one human being would have been born…”
Both passages discuss the origin and nature of human procreation, exploring the roles of male and female principles in generating offspring. They also consider the idea of individual differences among descendants, though from different metaphysical perspectives.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 9 (part 8)
402.) During the connubial act a divine interaction takes place; but there are also influences coming from the terrestrial and the satanic worlds. More especially is the nature of the child dependent on the quality of its parents. 2 p. 1…”
Both passages discuss the influence of parents on the nature of their children, emphasizing the role of divine and external elements in shaping the offspring. They share the concept that the qualities of the parents significantly impact the child, though they differ in their specific theological frameworks.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 10 (part 15)
"The Spirit of Christ in His children is not bound to a certain form, so that He could say nothing but what is found in the writings of the apostles; but as the Spirit was free in the apostles, and as they did not all use the same expressio…”
Both passages discuss the concept of individuality and the role of divine principles in shaping individuals. Passage A explores the idea of distinct Reason-Principles determining individual characteristics, while Passage B discusses the Spirit of Christ manifesting differently in individuals, highlighting the diversity of divine expression.
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 divine principles and individual beings, discussing how higher principles (Reason-Principles in Plotinus, the Word in Jakob Böhme) interact with and influence the individual soul or body. They both emphasize the distinct yet interconnected nature of these principles and their manifestations.
greek_mystery|Orphic Hymns|Front Matter, p. 4 (part 4)
Hence according to his theology there are two worlds, the intelligible and the sensible. Hence too his three demiurgic principles: Jovial, Dionysiacal, and Adonical, Δΐι#, ( ) Διονυσιακὴ, Αδωναϊκὴ, from whence many orders and differences o…”
Both passages discuss the hierarchical structure of reality, with a emphasis on the primacy of intellect and the role of soul in mediating between higher and lower realms. They share a mystical perspective on the nature of existence and the relationship between different levels of being.