Select Works of Plotinus · 623 of 752 · tr. Thomas Taylor
Select Works, Section 595
Section 5 5. Herein lies its greatness, not in mass; mass is limited and may be whittled down to nothingness; in that order no such paring off is possible- nor, if it were, could there be any falling short. Where limitation is unthinkable, what fear can there be of absence at any point? Nowhere can that principle fail which is the unfailing, the everlasting, the undwindling; suppose it in flux and it must at some time flow to its end; since it is not in flux- and, besides [as the All], it has nowhere to flow to- it lies spread over the universe; in fact it is the universe, too great to be held by body, giving, therefore, to the material universe but little of itself, the little which that participant can take. We may not make this principle the lesser, or if in the sense of mass we do, we must not begin to mistrust the power of that less to stretch to the greater. Of course, we have in fact no right to affirm it less or to measure the thing of magnitude against that which has none; as well talk of a doctor's skill being smaller than his body. This greatness is not to be thought of in terms of quantity; the greater and less of body have nothing to do with soul. The nature of the greatness of soul is indicated by the fact that as the body grows, the larger mass is held by the same soul that sufficed to the smaller; it would be in many ways absurd to suppose a corresponding enlargement in the soul.
Related passages · 6 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1c
“The Good is beyond this distinction, for nothing (on the ultimate plane) is outside It.
See Intr., p.
5.
and Lifelessness an excess of Life and Its Mindless state is an excess of Wisdom, 252 252 This apparently profitless speculation rea…”
Both passages explore the nature of the divine or ultimate reality, emphasizing its transcendence and the limitations of human understanding. They discuss the idea of the divine being beyond conventional measures and the paradoxical nature of spiritual truths.
◆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 nature of the divine or transcendent principle as being beyond material limitations and encompassing all existence. They share a conceptual parallel in their exploration of the unity and greatness of the divine, which transcends physical measurements and contains all things within itself.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 8, Section 1b
“From this Source come the Godlike Powers of the Angelic Orders; from this Source they immutably possess their being and all the ceaseless and immortal motions of their spiritual life; and their very stability and unfailing desire for the Go…”
Both passages discuss the nature of a transcendent, all-pervading principle (soul in Plotinus, God in the second passage) that is not limited by physical dimensions or quantity. They emphasize the eternal, unfailing nature of this principle and its role in sustaining the universe.
◆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 or ultimate reality as being beyond finite measurement and description. They emphasize the limitations of human understanding in grasping the infinite and eternal nature of the divine, using similar conceptual frameworks.
◆hermeticism|Corpus Hermeticum 2: The Serapeum|Section 1b
“A: How is it, then, that things down here, Thrice-greatest one, are moved with those that are [already] moved?
For thou hast said the errant spheres were moved by the inerrant one.
H: This is not, O Asclepius, a moving with, but one again…”
Both passages explore the nature of motion and its underlying principles, discussing the differences and relationships between various types of movement. They share a philosophical inquiry into the mechanics of motion, though from different mystical traditions.
◆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 discuss the nature of the divine or the soul as a singular, indivisible entity that transcends physical limitations and is the source of life and order. They explore the idea of unity and the impossibility of division or multiplicity in the highest principle.