Select Works of Plotinus · 576 of 752 · tr. Thomas Taylor
Select Works, Section 550
Section 12 12. Enough upon that side of the question. But how does the perfection [goodness] of numbers, lifeless things, depend upon their particular unity? Just as all other inanimates find their perfection in their unity. If it should be objected that numbers are simply non-existent, we should point out that our discussion is concerned [not with units as such, but] with beings considered from the aspect of their unity. We may again be asked how the point- supposing its independent existence granted- participates in perfection. If the point is chosen as an inanimate object, the question applies to all such objects: but perfection does exist in such things, for example in a circle: the perfection of the circle will be perfection for the point; it will aspire to this perfection and strive to attain it, as far as it can, through the circle. But how are the five genera to be regarded? Do they form particulars by being broken up into parts? No; the genus exists as a whole in each of the things whose genus it is. But how, at that, can it remain a unity? The unity of a genus must be considered as a whole-in-many. Does it exist then only in the things participating in it? No; it has an independent existence of its own as well. But this will, no doubt, become clearer as we proceed.
Themes
◆Monadcosmology
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
The concept of a singular substrate underlying multiplicity aligns with the characteristic of monadic simplicity.
All passages →◆Opposites Transcendedanthropology
The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.
The text posits that the substrate is one yet capable of being two or more, transcending simple numerical opposition.
All passages →◇Divine Simplicitytheology
The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.
[auto] It describes the substrate of Soul as fundamentally one, reflecting the principle of undivided being without composite parts.
All passages →◇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 discussion of Primaries constituting Soul and external sources implies a structured hierarchy of metaphysical principles.
All passages →◇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 text explicitly references the Reason-Principle as a potential definition for the Soul's unity before distinguishing its substrate.
All passages →◇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 argues for the essential identity of life and being within the Soul's substance, reflecting a core ontological unity.
All passages →Related passages · 8 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 13, Section 1b
“abundant and inexhaustible supple, whereby It perfects all perfect 498 498 “Perfect,” a term taken from the Mysteries expressing the final state of the initiated.
things and fills them with Its own Perfection.
2.
And the title “One” impl…”
Both passages discuss the concept of unity and perfection in relation to numbers and inanimate objects. They explore how unity underlies multiplicity and how perfection is achieved through participation in unity, reflecting a shared mystical insight across different traditions.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 13, Section 1c
“Emily Brontë: “Every existence would exist in Thee.”) And if all things be conceived as being ultimately unified with each other, then all things taken as a whole are One.
507 507 All things possess the same Super-Essence, and that is why…”
Both passages explore the concept of unity and perfection in different contexts. Passage A discusses the perfection of numbers and inanimate objects through their unity, while Passage B delves into the unity of all things in a divine context, emphasizing the One as the elementary basis of all existence. Both texts highlight the importance of unity as a fundamental principle.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 13, Section 1f
“Thus in the form “1 x 1” the first figure represents the unity underlying all numbers, the second figure represents unity as a particular number among other numbers.
The first figure may thus be taken as a symbol of the Godhead, the second…”
Both passages explore the concept of unity and its relationship to perfection and the divine. Passage A discusses the perfection of numbers and inanimate objects through their unity, while Passage B uses numerical unity to symbolize the Godhead and its reflection in the created world. Both texts emphasize the underlying unity that connects all things.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 5, Section 1e
“And if these Universals exist by participating in Existence, far more is this true of the things which participate in them.
6.
Thus the first gift which the Absolute and Transcendent Goodness bestows is that of mere Existence, and so It d…”
Both passages discuss the concept of unity and perfection in relation to existence and participation. They explore how unity is the foundation for the existence and perfection of all things, with Plotinus focusing on mathematical and metaphysical unity, and the second passage extending this idea to the divine and existential realms.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 4 (part 3)
“7.) "We cannot reasonably suppose any formation or differentiation to have existed in the eternal One from which, or according to which (formation) something could have been made; for if such a form, or predisposition to making a form, had…”
Both passages explore the nature of the divine and its relationship to creation or manifestation. They discuss the unity and multiplicity within the divine, and the process by which the divine gives rise to other beings or entities. However, they come from different mystical traditions, Plotinus representing Neoplatonism and the second passage representing Christian mysticism.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 6 (part 10)
“126:1 The six "days" are the activities of the seven forms of eternal nature, the seventh is their centre or rest, or the "temperature." In the seventh, "God" appears as the "Christ." (See Grace , iii.
39.) 128:1 Three is the number of for…”
Both passages explore the nature of the soul or inner self, discussing its unity and multiplicity, and its relationship to higher principles or forms. They both delve into metaphysical concepts of existence and consciousness, though from different traditions.
◆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 the soul and a higher principle (Intellect in Plotinus, the Word in Jacob Boehme). They discuss the unity and multiplicity of the soul and its connection to a divine or higher reality, showing a genuine conceptual parallel.
◆hermeticism|Corpus Hermeticum 11: The Hymn|Section 1c
“It must, then, be that such a one as this must be some one who's wholly One.
9.
For as the many motions of them [all] are different, and as their bodies are not like, yet has one speed been ordered for them all, it is impossible that ther…”
Both passages explore the nature of the soul and its relationship to the divine or higher principles. They discuss the unity and multiplicity of the soul and its connection to life and being, showing a conceptual parallel in their mystical insights.