![]() ![]() Plotinus' phases of "mystical union with the One" as given by Mazur (2021): This approach is called philosophical Idealism. Matter was strictly treated as immanent, with matter as essential to its being, having no true or transcendental character or essence, substance or ousia. Plotinus' works have an ascetic character in that they reject matter as an illusion (non-existent). Plotinus words his teachings to reconcile not only Plato with Aristotle, but also various world religions that he had personal contact with during his various travels. Nous as being, being and perception (intellect) manifest what is called soul ( World Soul). It is the demiurge (creator, action, energy) or nous that "perceives," and therefore causes the force (potential or One) to manifest as energy, or the dyad called the material world. It is the demiurge or second emanation that is the nous in Plotinus. As infinite and indeterminate, all is reconciled in the dynamis or one. As the source or substance of all things, the Monad is all encompassing. All division is reconciled in the one, the final stage before reaching singularity, and what is called duality (dyad) is completely reconciled in the Monad, Source or One (see monism). The Monad or dynamis (force) is of one singular expression (the will or the one is the good), all is contained in the Monad and the Monad is all and in all ( panentheism). Within the Enneads of Plotinus, the Monad can be referred to as the Good above the demiurge. This absolute simplicity means that the nous or the person is then dissolved, completely absorbed back into the Monad. As is specified in the writings of Plotinus on Henology, one can reach a tabula rasa, a blank state where the individual may grasp or merge with The One. Henosis for Plotinus (204/5–270 CE) was defined in his works as a reversing of the ontological process of consciousness via meditation (or contemplation) toward no thought ( nous or demiurge) and no division ( dyad) within the individual (being). ![]()
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