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Select Works of Plotinus · 670 of 752 · tr. Thomas Taylor

Select Works, Section 641 (part 2)

The why is inherent, therefore, in the entity, that is to say in every thought and activity of the Intellectual-Principle. Take for example the Idea of Man; Man entire is found to contribute to it; he is in that Idea in all his fulness including everything that from the beginning belonged to Man. If Man were not complete There, so that there were something to be added to the Idea, that additional must belong to a derivative; but Man exists from eternity and must therefore be complete; the man born is the derivative.
Themes
◇Apophatic Theologytheology

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

[auto] The nature of the Unity is described largely through negation, stating what it does not do (lose its manner of being, become two things).

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◇Divine Simplicitytheology

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

[auto] The passage centrally argues that the Unity cannot suffer division or change without losing its nature, defining it as absolutely simple 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 passage mentions the 'First in its aspect of Unity developing into Being,' implying a downward flow or progression from the One to subsequent levels of reality.

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◇Monadcosmology

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

[auto] The text refers to 'The Unity' and the 'First' as the singular source from which Being develops, aligning with the concept of the undivided first principle.

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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] The text explores the relationship between Unity and Being, suggesting they are aspects of the same First principle rather than separate substances.

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Related passages · 6 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1o
“Yet It is a Whole because It includes the true existence of all things, and is Partitive because It contains the principle of separate Individuality whereby Christ possesses a Human Soul distinct from all other human souls, and whereby, too…”
Both passages discuss the concept of completeness and the inherent nature of entities within a divine or intellectual principle. Passage A talks about the completeness of the Idea of Man within the Intellectual-Principle, while Passage B discusses the completeness and perfection of the Godhead and its relationship with individual souls and the universe.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1a
“CHAPTER IV Concerning ” Good ,” ” Light ,” ” Beautiful ,” “ Desire ,” ” Ecstasy ,” “ Jealousy .” Also that Evil is neither existent nor Sprung from anything existent nor inherent in existent things . 1. Now let us consider the name of “Go…”
Both passages discuss the inherent nature of divine principles and their relationship to creation. Passage A focuses on the completeness of the Idea of Man within the Intellectual-Principle, while Passage B describes the inherent goodness of the Supreme Divine Existence extending to all things. Both emphasize the indivisibility of the divine nature and its role in sustaining creation.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 5, Section 1k
“Hence the soul possessing God is in a state of “having nothing and yet possessing all things.” Cf. Dante, cio che per l’universa si squaderna, etc. 382 Cf. Section 5. 383 i. e. The Platonic ideas of things—their ultimate essences. Bu…”
Both passages discuss the concept of eternal, complete essences or ideas that exist in a higher realm. Passage A from Plotinus talks about the Idea of Man being complete and eternal in the Intellectual-Principle, while Passage B discusses the Platonic ideas of things and their ultimate essences existing in the Absolute.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 7, Section 1b
“(2) Wisdom as a whole = Wisdom embodied in the universe as a whole. (3) Wisdom in each individual instance = Wisdom as shown in the structure of some particular plant or animal, or part of a plant or animal. (1) Is an Emanation; (2) and (…”
Both passages discuss the nature of divine wisdom and its manifestation in the intellectual and spiritual realms. They explore the idea of completeness and unity in divine knowledge, though they come from different mystical traditions.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 2 (part 4)
“She is passive, but the Spirit of God is active, like the soul in the body." ( Clavis , v. 18.) This eternal Trinity is inconceivable in its aspect as a spiritual potentiality, in the same sense as a fire is inconceivable if it does not bu…”
Both passages discuss the nature of divine or intellectual principles and their manifestation. Passage A from Plotinus explores the completeness of the Idea of Man within the Intellectual-Principle, while Passage B from the mystical tradition describes the divine Trinity's self-revelation and manifestation in nature. Both texts emphasize the inherent completeness and eternal nature of these principles.
◆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 unity and multiplicity, and the nature of participation in higher realities. Plotinus discusses the nature of unity and duality in the context of the Intellectual realm, while Jakob Boehme discusses the relationship between the soul and the Word, emphasizing the penetration and illumination of the soul by the divine. Both texts deal with the concept of higher realities influencing lower ones without losing their own nature.