Under the influence of Plato’s dialogues and mystical teachings of the ancient world, Plotinus set forth on a path to find a greater truth, trying to unite the various strands of philosophy that dominated his era into one metaphysical doctrine (Evangeliou, 2002). This essay offers one of the metaphysical claims of the philosopher Plotinus who has a rather peculiar perception of materiality. The notion of materiality, which Plotinus formulates, is not confined to the sphere of sensory perception alone but acquires a powerful ontological meaning in his philosophy system (Gerson, 2014). In his work Enneads Plotinus comes up with a central claim that is hierarchical and at the bottom he puts materiality. He quotes “The true philosopher is always seeking to unite his soul with the divine, to transcend the earthly and enter into a higher state of consciousness.” Thus, this is the field of materiality, understood as the domain of predetermined borders, which are defined by the permanent change of phenomena and lack of any earthly connection or real value. According to Plotinus, “Wherever it lies, under earth or over the earth, the body will always rot” (Plotinus, 204—270 CE). This means that in this world, Plotinus sees the necessity of order, in which human beings are trapped by the circle of desire and frustration and cannot understand the higher truths of being.
Against this material reality, Plotinus points out higher planes of being which lead to the principle of the One (Gerson, 2014). The One, as the foundational root and principle of all existence, represents a domain of absolute unity and perfection, free of division and constraint. Materiality in the ontology of Plotinus is a fall from this pure oneness into a world that is disunitable and made up of different disjointed things. In this conceptual round, Plotinus is critical of material riches and sensual gratification to a great extent. In his book he notes, “I am striving to give back the Divine in myself to the Divine in the All.” (Plotinus, 204—270 CE) Here, he insists that true happiness is not in the momentary delights of the physical realm but in the divine reunion with God where the soul transcends the bounds of matter to achieve a profound harmony with the One. The phenomenon of metamorphosis makes it possible to free individuals from the captivity of matter, to get out of the bounds of the mundane, and to plunge into the sphere of spirituality.
Plotinus’s concept of materiality has certain similarities with the basic concepts that can be observed in other philosophical schools, especially in Platonic idealism and Neoplatonism (Plotinus, 204—270 CE). Whereas for Plato the material world is but a shadow or an imperfect image of the higher forms, Plotinus emphasizes the relationship between the material world and the higher domains of the mind and soul. This is the core of Neoplatonism, the material world only as a stage of the path to the higher truths, and the rising to such realms as the path to complete enlightenment and merging with the divine.
The ascent of Plotinus’ elaborate metaphysical scheme from the realm of matter to spiritual perfection is not only a theoretical requirement but also a practical requirement for the earnest philosopher (Evangeliou, 2002). The process of committed meditation and rigorous spiritual purgation helps to free one from the enchanting chains of material life gently, thus helping to ascend to the world of the spirit, where pure knowledge and wisdom live. This process of transformation, which is commonly known as hypnosis, or mystical union, is the culmination of Plotinus’s philosophical quest (Evangeliou, 2002). It does not merely symbolize the achievement of rational enlightenment but spiritual liberation – an ontological awakening beyond the physical realm, allowing for a profound fusion with the origin of everything.
In summary, the materiality of Plotinus is essential to his metaphysical statement, where the material world is placed within the structure of reality. The author demonstrates the restrictions and delusions of the material world and guides the reader to start the journey of self-change and spiritual rising toward the origin of all existence. The profound wisdom and philosophical erudition of Plotinus continue to be relevant and thought-provoking for representatives of different intellectual camps and remain his intellectual bequest in the history of philosophy.
References
Evangeliou, C. (2002). Plotinus’ Criticism of Materialism. Neoplatonism and Indian Philosophy, 9, 199.
Gerson, L. P. (2014). Plotinus. In Ancient Philosophy of Religion (pp. 211-222). Routledge.
Plotinus (204—270 CE). The Philosophy of Plotinus (Restored by Forgotten Books)
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