Page:Encyclopædia Britannica, Ninth Edition, v. 17.djvu/350

Rh 336 NEOPLATONISM an emission of force ; and, since the product has real exist ence only in virtue of the original existence working in it, Neoplatonism may be described as a species of dynamic pantheism. Directly or indirectly, everything is brought forth by the &quot; One.&quot; In it all things, so far as they have being, are divine, and God is all in all. Derived existence, however, is not like the original Being itself, but is subject to a law of diminishing completeness. It is indeed an image and reflexion of the first Being; but the further the line of successive projections is prolonged the smaller is its share in the true existence. The totality of being may thus be conceived as a series of concentric circles, fading away towards the verge of non-existence, the force of the original Being in the outermost circle being a vanishing quantity. Each lower stage of being is united with the &quot; One&quot; by all the higher stages, and receives its share of reality only by transmission through them. All derived existence, however, has a drift towards, a longing for, the higher, and bends towards it so far as its nature will permit. The original Being first of all throws out the nous, which is a perfect image of the One, and the archetype of all existing things. It is at once being and thought, ideal world and idea. As image, the nous corresponds perfectly to the One, but as derived it is entirely different. What Plotinus understands by the nous is the highest sphere accessible to the human mind (KOO-//.OS VO^TOS), and, along with that, pure thought itself. The image and product of the motionless nous is the soul, which, according to Plotinus is, like the nous, immaterial. Its relation to the nous is the same as that of the nous to the One. It stands between the nous and the phenomenal world, is permeated and illuminated by the former, but is also in contact with the latter. The nous is indivisible ; the soul may preserve its unity and remain in the nous, but at the same time it has the power of uniting with the corporeal world, and thus being dis integrated. It therefore occupies an intermediate position. As a single soul (world-soul) it belongs in essence and destination to the intelligible world ; but it also embraces innumerable individual souls ; and these can either submit to be ruled by the nous, or turn aside to the sensual, and lose themselves in the finite. Then the soul, a moving essence, generates the corporeal or phenomenal world. This world ought to be so pervaded by the soul that its various parts should remain in perfect harmony. Plotinus is no dualist, like the Christian Gnostics ; he admires the beauty and splendour of the world. So long as idea governs matter, or the soul governs the body, the world is fair and good. It is an image though a shadowy image of the upper world, and the degrees of better and worse in it are essential to the harmony of the whole. But in the actual phenomenal world unity and harmony are replaced by strife and discord ; the result is a conflict, a becoming and vanishing, an illusive existence. And the reason for this state of things is that bodies rest on a substratum of matter. Matter is the basework of each (TO /3a$os e/cao-Tov rj vX-rj) ; it is the dark principle, the indeterminate, that which has no qualities, the /-o) 6V. Destitute of form and idea, it is evil ; as capable of form it is neutral. The human souls which have descended into corporeality are those which have allowed themselves to be ensnared by sensuality and overpowered by lust. They now seek to cut themselves loose from their true being ; and, striving after independence, they assume a false existence. They must turn back from this ; and, since they have not lost their freedom, a conversion is still possible. Here, then, we enter upon the practical philosophy. Along the same road by which it descended the soul must retrace its steps back to the supreme Good. It must first of all return to itself. This is accomplished by the practice of virtue, which aims at likeness to God, and leads up to God. In the ethics of Plotinus all the older schemes of virtue are taken over, and arranged in a graduated series. The lowest stage is that of the civil virtues, then follow the purifying, and last of all the divine virtues. The civil virtues merely adorn the life, without elevating the soul. That is the office of the purifying virtues, by which the soul is freed from sensuality, and led back to itself, and thence to the nous. By means of ascetic observances the man becomes once more a spiritual and enduring being, free from all sin. But there is still a higher attainment ; it is not enough to be sinless, one must become &quot; God.&quot; This is reached through contemplation of the primeval Being, the One ; or, in other words, through an ecstatic approach to it. Thought cannot attain to this, for thought reaches only to the nous, and is itself a kind of motion. Thought is a mere preliminary to communion with God. It is only in a state of perfect passivity and repose that the soul can recognize and touch the primeval Being. Hence in order to this highest attainment the soul must pass through a spiritual curriculum. Beginning with the contemplation of corporeal things in their multiplicity and harmony, it then retires upon itself and withdraws into the depths of its own being, rising thence to the nous, the world of ideas. But even there it does not find the Highest, the One ; it still hears a voice saying, &quot; not we have made ourselves.&quot; The last stage is reached when, in the highest tension and concentration, beholding in silence and utter forgetfulness of all things, it is able as it were to lose itself. Then it may see God, the fountain of life, the source of being, the origin of all good, the root of the soul. In that moment it enjoys the highest indescribable bliss ; it is as it were swallowed up of divinity, bathed in the light of eternity. 1 Such is the religious philosophy of Plotinus, and for himself personally it sufficed, without the aid of the popular religion or worship. Nevertheless he sought for points of support in these. God is certainly in the truest sense nothing but the primeval Being ; but He reveals Himself in a variety of emanations and manifestations. The nous is a sort of second god, the Xdyoi which are wrapped up in it are gods, the stars are gods, and so on. A rigid monotheism appeared to Plotinus a miserable conception. He gave a meaning to the myths of the popular religions, and he had something to say even for magic, soothsaying, and prayer. In support of image- worship he advanced arguments which were afterwards adopted by the Christian image- worshippers. Still, as compared with the later Neoplatoniste, he is comparatively free from crass superstition and wild fanaticism. He is not to be classed amongst the &quot;deceived deceivers,&quot; and the restoration of the worship of the old gods was by no means his chief object. Amongst his pupils, Amelius and Porphyry are the most eminent. Amelius modified the teaching of Plotinus on certain points ; and he also put some value on the prologue to the Gospel of John. To Porphyry 2 belongs the credit of having recast and popularized the system of his master 1 Porphyry tells us that on four occasions during the six years of their intercourse Plotinus attained to this ecstatic union with God. 2 Born at Tyre in the year 233. Whether he was for a time a Christian is not certain. From 263 to 268 he was a pupil of Plotinus at Rome. He had previously written the work irtpl TTJS e /c Xoyia&amp;gt;v (j&amp;gt;io- ffotfias, which shows that he was inclined to base philosophy on revelations. For a couple of years (about 270) he lived in Sicily, where he wrote his fifteen books against the Christians. He then returned to Rome, where he worked as a teacher, edited the works of Plotinus, and wrote a series of treatises of his own. He married in Ids old age Marcella, a native of Rome, and died about the year 303.