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Select Works of Plotinus · 506 of 752 · tr. Thomas Taylor

Select Works, Section 483

Section 5 5. All that comes to be, work of nature or of craft, some wisdom has made: everywhere a wisdom presides at a making. No doubt the wisdom of the artist may be the guide of the work; it is sufficient explanation of the wisdom exhibited in the arts; but the artist himself goes back, after all, to that wisdom in Nature which is embodied in himself; and this is not a wisdom built up of theorems but one totality, not a wisdom consisting of manifold detail co-ordinated into a unity but rather a unity working out into detail. Now, if we could think of this as the primal wisdom, we need look no further, since, at that, we have discovered a principle which is neither a derivative nor a "stranger in something strange to it." But if we are told that, while this Reason-Principle is in Nature, yet Nature itself is its source, we ask how Nature came to possess it; and, if Nature derived it from some other source, we ask what that other source may be; if, on the contrary, the principle is self-sprung, we need look no further: but if we are referred to the Intellectual-Principle we must make clear whether the Intellectual-Principle engendered the wisdom: if we learn that it did, we ask whence: if from itself, then inevitably, it is itself Wisdom. The true Wisdom, then [found to be identical with the Intellectual-Principle] is Real Being; and Real Being is Wisdom; it is wisdom that gives value to Real Being; and Being is Real in virtue of its origin in wisdom. It follows that all forms of existence not possessing wisdom are, indeed, Beings in right of the wisdom which went to their forming but, as not in themselves possessing it, are not Real Beings. We cannot therefore think that the divine Beings of that sphere, or the other supremely blessed There, need look to our apparatus of science: all of that realm, all is noble image, such images as we may conceive to lie within the soul of the wise- but There not as inscription but as authentic existence. The ancients had this in mind when they declared the Ideas to be Beings, Essentials.
Themes
Divine Hiddennesstheology

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

The author notes that while differentiation exists in the archetypal idea, it is not in our power to perceive the difference.

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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 text asserts that Soul sustains all generative forces and that Quantity is determined by the unfolding of Reason-Principles.

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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.

The text references a structural relationship between Being, Divine Mind, and Soul in the context of generative powers.

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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 passage centrally discusses Reason-Principles (Logoi) as the archetypal ideas governing natural production and identity.

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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] It argues that multiple similar beings share a single underlying Reason-Principle, suggesting ontological unity beneath multiplicity.

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Related passages · 3 parallels
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 concept of divine wisdom as the ultimate principle underlying all existence. They discuss the transcendent nature of this wisdom and its relationship to the intellectual principle, though they use different theological frameworks and terminology.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 1 (part 4)
Let them, therefore, again go out with their will from their wilful ignorance or malignity and enter again into the will of God." ( Menschwerdung , 3, 5.) All this goes to show that it is useless and vain to seek for divine wisdom, meaning…”
Both passages discuss the nature of divine wisdom and its relationship to the self and the world. They emphasize the internalization of wisdom and the need to look within oneself to understand divine truth, though they come from different mystical traditions.
platonism|Plato: Symposium|Section 1w
The truth of the matter is this: No god is a philosopher. or seeker after wisdom, for he is wise already; nor does any man who is wise seek after wisdom. Neither do the ignorant seek after Wisdom. For herein is the evil of ignorance, tha…”
Both passages explore the nature of wisdom and its relationship to being and reality. Plotinus discusses the primal wisdom as the Intellectual-Principle, while Diotima in Plato's Symposium discusses the nature of love and wisdom, highlighting the seeker of wisdom as being between the wise and the ignorant. Both texts delve into the essence of wisdom and its significance in understanding reality.