What measures, then, shall we adopt? What machine employ, or what reason consult by means of which we may contemplate this ineffable beauty; a beauty… - Plotinus

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What measures, then, shall we adopt? What machine employ, or what reason consult by means of which we may contemplate this ineffable beauty; a beauty abiding in the most divine sanctuary without ever proceeding from its sacred retreats lest it should be beheld by the profane and vulgar eye? We must enter deep into ourselves, and, leaving behind the objects of corporeal sight, no longer look back after any of the accustomed spectacles of sense. For, it is necessary that whoever beholds this beauty, should withdraw his view from the fairest corporeal forms; and, convinced that these are nothing more than images, vestiges and shadows of beauty, should eagerly soar to the fair original from which they are derived. For he who rushes to these lower beauties, as if grasping realities, when they are only like beautiful images appearing in water, will, doubtless, like him in the fable, by stretching after the shadow, sink into the lake and disappear. For, by thus embracing and adhering to corporeal forms, he is precipitated, not so much in his body as in his soul, into profound and horrid darkness; and thus blind, like those in the infernal regions, converses only with phantoms, deprived of the perception of what is real and true.

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About Plotinus

Plotinus [Πλωτῖνος] (c. 204/205–270) was a major philosopher of the ancient world who is widely considered the founder of Neoplatonism (along with his teacher Ammonius Saccas). His metaphysical writings have inspired centuries of Pagan, Christian, Jewish, Islamic and Gnostic metaphysicians and mystics.

Biography information from Wikiquote

Also Known As

Native Name: Πλωτῖνος
Alternative Names: Plotinos
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Additional quotes by Plotinus

the main need, the cry, of man’s nature is to become actually, as he is always potentially, Divine: all his faculties, images each of its next highest, culminate in the Intellectual-Principle or Intellective-Principle, the Intuitional or True-knowing Faculty; and his duty, or rather his happiness, his blessedness, his deepest inner voice, is to labour his entire being into identification with this, the Divine in him: through this inner Divine, in an ecstasy away from all the lower and, first, from all that links him to Matter, he may even in this life attain to the ‘possession’ of the God-head in an ineffable act of identification, becoming UNIATE, one with God, actually God, and foretasting the blessedness of the final Return after which he is for all the space of eternity to be with the Godhead, to be Divine, or to be God.

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