In his search for Beauty, Plotinus starts at the lowest level of life: in the material world perceived by our material senses. There we begin to explore the mechanism or processes by which we judge things to be beautiful — either heard, spoken or perceived by sight.
Once we have amassed enough criteria to discern beauty in the physical world, he suggests we turn to perceive beauty in our internal world. Having most of us spent little time exploring our inner world or psyche, the idea of pursuing beauty in our inner world seems fraught and full of peril. Perhaps the reader will realize there was beauty worth pursuing in the mental or spiritual world – when they return to the mundacity of this material world.
For there is a soul residing in each of us and in its infancy it resembles the ugly duckling — and so it will remain if there is no effort on our part to nurture it . It will not grow into a beautiful swan on its own — we must purify our inner world by leading a life of virtue. For virtues “are certain purgatives of the soul; and hence the sacred mysteries prophecy obscurely, yet with truth, that the soul not purified lies in Tartarus, immersed in filth.”
In pursuing this refinement of the soul we may see ourselves and others in a new way. If we are fortunate to know a great soul we may admire their manner, temperance and fortitude. “For what else is true temperance than not to indulge in corporeal delights, but to fly from their connection, as things which are neither pure, nor the offspring of purity?” And true fortitude is “not to fear death; for death is nothing more than a certain separation of soul from body, and this he will not fear, who desires to be alone.”
Having formed a new philosophy, we should introduce it into our lives with magnanimity and prudence says Plotinus. “Magnanimity is the contempt of every mortal concern; it is the wing by which we fly into the regions of intellect.” Thus we are lead to the last: that “prudence is no other than intelligence, declining subordinate objects, and directing the eye of the soul to that which is immortal and divine.”
Thus we are shown a method or philosophy to purify our inner world in order to realize the beauty that lies latent within. Like a sculptor, we chisel away at the useless until we are left with a beautiful swan, the ancient symbol of the soul.
And so the reader is led to realms heretofore unimagined. And isn’t this why we read, to discover something new about ourselves and our latent potential?
Be sure to read the inciteful introduction by Thomas Taylor, who goes to great lengths to help the modern reader assimilate an ancient text by putting it into the context of modern times.
Scott Sherman