Plotinos: The Three (3) Stages of Occurrence

Plotinos: The Three (3) Stages of Occurrence

June 27, 2021 Off By Felso

Three basic phases can be mentioned in the occurrence formation; 1. pure thought or mind, 2. spirit, and 3. matter.

In the first phase, the formation of God is divided into thoughts and ideas. God is thought of as thought. The bee is perceived as an ideal cosmos. Thought and its ideas, subject and object, are unique at this stage. It is not separated in time and space: in the divine mind, the thinker and his thoughts are one and the same. God’s thought is thought to be perfectly correct. God is thinking with thoughts from his own essence, in the divine mind, thought activity, thinker and thought are one and the same, not separated. His thought is not an inconsistent thought that jumps from one idea to another. It is intuitive and stable. It grasps the system of ideas as a whole, in an instant. There are many ideas, as many as certain things in the phenomenal world, and they differ from one another; however, they form a unified system, as in Plato. The absolute unity of God, the first principle, is reflected in this system of many different ideas.

For each particular object in the world of sensation, there is an idea in the mind of God. The pure world of thought is spaceless and timeless; it is a perfect, eternal, and harmonious world. It provides an example of the phenomenal world. Ideas are not just examples; they are also active causes; As we have seen, each stage in the genesis of occurrence is the cause of its successor.

In the second phase of divine creation, the soul consists of pure thought; If there are ideas and goals somewhere, their realization needs to be investigated. Only in this way can something be produced. It is the effect, appearance, or copy of pure thought—and, as with any effect or copy, it is no less perfect than its prototype. He is very sensitive and mental; It has activities and ideas, it has the power of thought. The soul has two phases; in the second phase it is rotated towards the world of sensation; in the first, it acts as thought, and the moment projects the idea; in the other, it organizes matter and has desire. Plotinus calls the first phase the world spirit, the second phase is called nature. Sometimes he speaks as if there were two world spirits. The second, which is the formation of the unconscious soul of the bodily being, from the first—conscious souls arose.

The soul does not fulfill its desire to exert its power. Unless something acts on it, it will not act and form itself; thus it produces matter. The third and lowest level of occurrence. Such matter has no form, quality, power, or unity; this is the principle of absolute ineffectiveness and deprivation, evil. He has been lifted away from God; it is dark. All we can do is to assume that there are necessary substances among the phenomena of the quality of change. They pass through our world of sensation. On this matter are active powers and spirits containing the world spirit, and they are identical with the ideas. This, which has an effect on substance

certain powers or spirits produce some sentient objects in space and time. All of them are contained within the divisible world-spirit. They neither exist in space nor are they scattered. The spatial arrangement of objects depends only on matter; The beauty, order, and unity of the phenomenal universe depend on the earth-spirit, which calls back to God.

Plotinus thinks that the making of the world is due to the world-spirit as a necessary consequence of its nature. It started over time as a formation. The emergence of the world-spirit from pure thought, the creation of matter, the transformation of matter into structures will bring about a continuous formation. Abstract thinking can be analyzed in phases. Plotinus, like Aristotle, thought of the eternity of the universe. It also says that matter can only be taken consecutively from its form. It creates time when it can act on the Earth-spirit. Plotinus also accepts the Stoic doctrine of periodic regeneration. However, he did not show how these views could be reconciled. The general idea on this subject is that the world has always existed and will always exist. The world of sensation as a whole is infinite, only parts of it change.