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Select Works of Plotinus · 722 of 752 · tr. Thomas Taylor

Select Works, Section 690

Section 8 8. But it is not, in our view, as an attribute that this freedom is present in the First. In the light of free acts, from which we eliminate the contraries, we recognise There self-determination, self-directed and, failing more suitable terms, we apply to it the lesser terms brought over from lesser things and so tell it as best we may: no words could ever be adequate or even applicable to that from which all else- the noble, the august- is derived. For This is principle of all, or, more strictly, unrelated to all and, in this consideration, cannot be made to possess such laters as even freedom and self-disposal, which in fact indicate manifestation upon the extern- unhindered but implying the existence of other beings whose opposition proves ineffective. We cannot think of the First as moving towards any other; He holds his own manner of being before any other was; even Being we withhold and therefore all relation to beings. Nor may we speak of any "conforming to the nature"; this again is of the later; if the term be applicable at all in that realm it applies only to the secondaries- primally to Essential Existence as next to this First. And if a "nature" belongs only to things of time, this conformity to nature does not apply even to Essential Existence. On the other hand, we are not to deny that it is derived from Essential Existence for that would be to take away its existence and would imply derivation from something else. Does this mean that the First is to be described as happening to be? No; that would be just as false; nothing "happens" to the First; it stands in no such relationship; happening belongs only to the multiple where, first, existence is given and then something is added. And how could the Source "happen to be"? There has been no coming so that you can put it to the question "How does this come to be? What chance brought it here, gave it being?" Chance did not yet exist; there was no "automatic action": these imply something before themselves and occur in the realm of process.
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Themes
Apophatic Theologytheology

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

[auto] The text argues for negating attributes like intellection from the Supreme to preserve its perfection and lack of need.

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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 a primary metaphor for Intellection and the First's brilliance which does not need light.

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Divine Simplicitytheology

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

[auto] It explicitly states the Supreme is 'no duality' and that adding anything to it lessens what lacks nothing.

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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] It distinguishes between the First, Intellection, and weaker beings who need aid to perceive Being.

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Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

Intellection functions as a mediating principle between the First and weaker souls who need it for vision.

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Monadcosmology

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

[auto] The passage centrally describes 'The First' as the simple, undivided source lacking nothing from which all else flows.

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Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

[auto] The text insists on putting away all otherness from the Supreme to maintain its absolute nature.

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Spiritual Ascentpraxis

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

It implies the soul needs intellection as an aid to reach higher understanding or Being.

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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] It discusses the merging of knower, knowing, and known into unity within Intellection while distinguishing it from the First.

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Related passages · 7 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1l
“Need is there to understand that in proper truth we do but use the elements and syllables and phrases and written terms and words as an aid to our senses; inasmuch as when our soul is moved by spiritual energies unto spiritual things, our s…”
Shared concept: Apophatic Theology — Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 4)
“28.) "In Paradise the substance of the divine world penetrated the substance belonging to time, comparable to the power of the sun penetrating a fruit growing on a tree, and endowing it with such qualities as render it lovely to the sight a…”
Shared concept: Logos — The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world. (derived)
theosophy|The Secret Doctrine|Page 19 (part 1)
“The Secret Doctrine by H. P. Blavatsky -- Vol. 1 [[Vol. 1, Page]] 325 THE IMPARTIALITY OF SCIENTIFIC DENIALS. [[This page continued from previous section ]] § III. PRIMORDIAL SUBSTANCE AND DIVINE THOUGHT. "As it would seem irrational…”
Shared concept: Unity Of Being — The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim. (derived)
theosophy|The Secret Doctrine|Page 3 (part 7)
“Herbert Spencer has of late so far modified his Agnosticism, as to assert that the nature of the "First Cause,"* which the Occultist more logically derives from the "Causeless Cause," the "Eternal," and the "Unknowable," may be essentially…”
Shared concept: Unity Of Being — The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1f
“And in all the other Divine enlightenments which the occult Tradition of our inspired teachers hath, by mystic Interpretation, accordant with the Scriptures, bestowed upon us, we also have been initiated: apprehending these things in the pr…”
Shared concept: Divine Light — The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Atlantis and the Gods of Antiquity-g
“At the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her…”
Shared concept: Spiritual Ascent — A staged journey of the soul upward through heavenly realms or levels of being toward the divine source. (derived)
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|INTRODUCTION-i
“The life of man is more than an experience or trial; it is an effort, a struggle to reproduce and represent upon earth some of that goodness, beauty, and truth which are diffused over the universe and constitute its harmony. Long, slow, an…”
Shared concept: Opposites Transcended — The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion. (derived)