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Select Works of Plotinus · 702 of 752 · tr. Thomas Taylor

Select Works, Section 670

Section 31 31. But since Thence come the beauty and light in all, it is Thence that Intellectual-Principle took the brilliance of the Intellectual Energy which flashed Nature into being; Thence soul took power towards life, in virtue of that fuller life streaming into it. Intellectual-Principle was raised thus to that Supreme and remains with it, happy in that presence. Soul too, that soul which as possessing knowledge and vision was capable, clung to what it saw; and as its vision so its rapture; it saw and was stricken; but having in itself something of that principle it felt its kinship and was moved to longing like those stirred by the image of the beloved to desire of the veritable presence. Lovers here mould themselves to the beloved; they seek to increase their attraction of person and their likeness of mind; they are unwilling to fall short in moral quality or in other graces lest they be distasteful to those possessing such merit- and only among such can true love be. In the same way the soul loves the Supreme Good, from its very beginnings stirred by it to love. The soul which has never strayed from this love waits for no reminding from the beauty of our world: holding that love- perhaps unawares- it is ever in quest, and, in its longing to be borne Thither, passes over what is lovely here and with one glance at the beauty of the universe dismisses all; for it sees that all is put together of flesh and Matter, befouled by its housing, made fragmentary by corporal extension, not the Authentic Beauty which could never venture into the mud of body to be soiled, annulled. By only noting the flux of things it knows at once that from elsewhere comes the beauty that floats upon them and so it is urged Thither, passionate in pursuit of what it loves: never- unless someone robs it of that love- never giving up till it attain. There indeed all it saw was beautiful and veritable; it grew in strength by being thus filled with the life of the True; itself becoming veritable Being and attaining veritable knowledge, it enters by that neighbouring into conscious possession of what it has long been seeking.
Themes
Active Contemplationpraxis

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

[auto] Defines Life and Intellectual-Principle as 'Activity' and emphasizes the 'consideration of their nature'.

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

[auto] Light is used as the central metaphor for divine presence and manifestation in both material forms and higher beings.

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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 explicitly describes Intellectual-Principle and Life streaming from The Good in a hierarchical order.

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Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

[auto] Mentions material forms containing 'light incorporated in them' that requires external illumination.

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Monadcosmology

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

[auto] Refers to 'The Good' as the singular source from which all other principles derive their goodness.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

[auto] The text states that Intellectual-Principle and Life lead the soul 'Thither' to their origin in The Good.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

[auto] Describes the soul seeking these principles as a means of moving toward the divine source.

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Related passages · 10 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 2 (part 6)
2.) "If there is to be a light, there must be a fire. The fire produces the light, and the light renders the fire manifest; it receives the nature of the fire within itself and resides in the fire." ( Mysterium , xl. 2.) "Joy enters the s…”
Both passages discuss the relationship between light, darkness, and the divine, emphasizing the interdependence and mutual manifestation of these elements. They explore the concept of the divine as a source of light and life, with the need for an opposite or complementary force to make it manifest.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 6 (part 5)
But when this took place the love in the light of God broke through that heaven of division and ignited the heat." ( Aurora , xxv. 68.) "God, the eternal light and the eternal will, shines within the darkness, and the darkness has captured…”
Both passages describe the emanation of divine light and its interaction with the material world, highlighting the role of divine wisdom and the soul's longing for union with the divine. They share a mystical perspective on creation and the nature of divine light.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 5)
13.) Man can attain real similarity to God and perfect beatitude only by decisively willing to put his will into the Son, as the Heart or Light of the Father. "God has the eternal and unchangeable will to generate His Heart and his Son, an…”
Both passages discuss the concept of the soul's desire to unite with a higher, divine principle. Passage A describes the soul's attraction to Intellectual-Principle and Life as emanations of The Good, while Passage B discusses the soul's will to align with the divine will of the Father, seeking union and beatitude.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 7)
This light moderates the action of the fiery will still active in them, the blessings of their good deeds surround them, the hope for still greater glorification is their life, and from the trouble and persecution which they have suffered t…”
Both passages describe the soul's journey towards divine union and the experience of joy and fulfillment in the presence of the divine. They share themes of divine light, the soul's longing for the divine, and the transformation of the soul through its connection to the divine.
gnosticism|Pistis Sophia|Document SECONDb
I therefore with the power also which came out of me, and the soul which I took from Sabaoth the good, they came close to one another [117 ], they became one effluence of light which enlighteneth greatly greatly; I called unto Gabriel down…”
Both passages describe a divine intervention to restore light and vitality to a being in distress. In Passage A, the divine light is sent to restore Pistis Sophia, while in Passage B, the soul is drawn to the Supreme Good, seeking to attain true knowledge and being. Both texts emphasize the transformative power of divine light and the restoration of original purity.
greek_mystery|Orphic Hymns|Hymn LXXV. THE MUSES (part 2)
207 fury arises from truth, and the amatorial from beauty; so the poetic proceeds from divine symmetry, by means of which it most intimately unites the poets with the Gods. Plato, in the Phædrus, speaking of this Fury, says that it is an o…”
Both passages discuss the concept of divine inspiration and the elevation of the soul through intellectual and mystical means. They share a common theme of the soul's connection to higher, divine realities, though they come from different mystical traditions.
greek_mystery|Orphic Hymns|Hymn LXXVI. MNEMOSYNE, or the GODDESS of MEMORY
LXXVI. To MNEMOSYNE, or the GODDESS of MEMORY * . The FUMIGATION from FRANKINCENSE. THE consort I invoke of Jove divine, Source of the holy, sweetly-speaking Nine; p. 215 Free from th' oblivion of the fallen mind, By whom the soul with inte…”
Both passages explore the concept of the soul's longing for and connection to a higher, divine reality. They discuss the soul's reminiscence and its striving to return to a state of pure being and knowledge, reflecting a shared mystical insight across different traditions.
hermeticism|Corpus Hermeticum 1: Poimandres|Section 1f
All this befell me from my Mind, that is Man-Shepherd, Word (Logos) of all masterhood, by whom being God-inspired I came unto the Plain of Truth. Wherefore with all my soul and strength thanksgiving give I unto Father-God. 31. Holy art T…”
Both passages explore the theme of divine inspiration and the soul's journey towards understanding and unity with the divine. They share a focus on the transcendent nature of the divine and the soul's longing for connection with it.
platonism|Plato: Phaedrus|Section 1q
Thus far I have been speaking of the fourth and last kind of madness, which is imputed to him who, when he sees the beauty of earth, is transported with the recollection of the true beauty; he would like to fly away, but he cannot; he is li…”
Both passages describe the soul's longing for and recollection of the divine beauty, emphasizing the transcendent nature of true beauty and the soul's yearning to return to its original, pure state. They share a mystical perspective on the soul's journey and its connection to the divine.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fourth Dialoguej
This I understand right well, and also that which you would infer about the principal intention; that is to say, that these are the degrees of the loves, of the affections, and of the enthusiasms, according to the degrees of greater and les…”
Both passages discuss the soul's longing and ascent towards a higher, divine reality. They share the theme of the soul's love and pursuit of the Supreme Good or divine light, reflecting a genuine conceptual parallel between the mystical traditions of Plotinus and the Fourth Dialogue.