Select Works of Plotinus · 523 of 752 · tr. Thomas Taylor
Select Works, Section 500
Section 8 8. If, then, the Intellection is an act upon the inner content [of a perfect unity], that content is at once the Idea [as object: eidos] and the Idea itself [as concept: idea]. What, then, is that content? An Intellectual-Principle and an Intellective Essence, no concept distinguishable from the Intellectual-Principle, each actually being that Principle. The Intellectual-Principle entire is the total of the Ideas, and each of them is the [entire] Intellectual-Principle in a special form. Thus a science entire is the total of the relevant considerations each of which, again, is a member of the entire science, a member not distinct in space yet having its individual efficacy in a total. This Intellectual-Principle, therefore, is a unity while by that possession of itself it is, tranquilly, the eternal abundance. If the Intellectual-Principle were envisaged as preceding Being, it would at once become a principle whose expression, its intellectual Act, achieves and engenders the Beings: but, since we are compelled to think of existence as preceding that which knows it, we can but think that the Beings are the actual content of the knowing principle and that the very act, the intellection, is inherent to the Beings, as fire stands equipped from the beginning with fire-act; in this conception, the Beings contain the Intellectual-Principle as one and the same with themselves, as their own activity. Thus, Being is itself an activity: there is one activity, then, in both or, rather, both are one thing. Being, therefore, and the Intellectual-Principle are one Nature: the Beings, and the Act of that which is, and the Intellectual-Principle thus constituted, all are one: and the resultant Intellections are the Idea of Being and its shape and its act. It is our separating habit that sets the one order before the other: for there is a separating intellect, of another order than the true, distinct from the intellect, inseparable and unseparating, which is Being and the universe of things.
The doctrine that the divine is present within all things and the universe itself, pervading creation rather than remaining solely transcendent above it. Distinct from unity_of_being (the general claim that all existence is one substance, agnostic about whether that substance indwells its parts) and from kingdom_within (the divine present specifically IN THE INDIVIDUAL human, accessible without mediation) — divine_immanence is the general pervading-presence claim applied to all of creation, not a human-specific indwelling.
The passage states that 'the Beings contain the Intellectual-Principle as one and the same with themselves, as their own activity,' affirming that the divine principle is not transcendent above Being but is present within and identical to all Beings.
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 ascent moves through distinct levels: material beauty, soul's beauty, source of Soul's beauty, and finally the First Principle.
The doctrine that reality has two registers — an Absolute truth as the divine or ultimate mind knows it, and a Relative truth as finite human reason perceives and must act on — with both held as legitimate on their own plane rather than the second being simply an error to correct. Distinct from apophatic_theology (a claim about how the divine may be described, by negation) and unity_of_being (a claim that being is ultimately one) in being a claim about two coexisting registers of truth-claim itself.
The passage distinguishes between the 'separating intellect, of another order than the true' that sets one order before the other, and the 'true' intellect that is 'inseparable and unseparating, which is Being and the universe of things'—two coexisting registers of apprehension of the same reality.
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
The passage's core claim is that Being, the Intellect, and the Act of intellection are all one: 'there is one activity, then, in both or, rather, both are one thing,' asserting non-duality as a theological-ontological claim.