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Plotinus
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The following is an imaginary dialogue between Plotinus and Emanuel Swedenborg as interpreted by a student of Plotinus living in the 21st century. The dialogue centers on one of Swedenborg’s theological treatises taken from "A Compendium of the Theological Writings of Emanuel Swedenborg," and begins with "Creation." The text taken from this treatise is from the original source and has not been altered.
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Plotinus insists that one should ... not even attribute being to the Unity or One, as if to differentiate it from its existence. In other words, one must not think that what the One is (essence) is separable from its existence. It is not one thing for it to be what it is and for it to exist as what it is. At most, to say that the 'Supreme is' is to state its self-identity: the Supreme (a synonym for the Unity or One) is what it is. (But, of course, the Supreme is not anything.) Plotinus does consent, however, to ascribe Goodness to the Unity or One, but not in the sense that it is a being with the attribute of "goodness." The Unity or One is not a being, but beyond Being, so to call it good is simply to identify it as the Good or Goodness, not to differentiate it from its attribute of Goodness. He writes,
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Plotinus was an Egyptian by birth, and a native of Lycopolis. The Keynote of Plotinus' whole nature is summed up in the word impersonality. He was so resolved to keep his personality in the background that he refused to tell the place of his birth or the names of his parents. When he was asked to have his portrait painted he replied:
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Plotinus seems to be one of the first to argue against the still popular notion of causal Astrology. In the late tractate 2.3, "Are the stars causes?", Plotinus makes the argument that specific stars influencing one's fortune (a common hellenistic theme) attributes irrationality to a perfect universe, and eliminates moral turpitude. He does... claim the stars and planets are ensouled, as witnessed by their movement.
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The two friends enter Plotinus' house by means of a long narrow vestibule. On either side of the hall they see the bed-chambers and the room of the porter. In the center of the passage is a square shallow reservoir for rain water which pours from a hole in the roof. Passing through the vestibule they come into the atrium, a larger hall where visitors are received. In the corner they perceive a large wooden chest, ornamented and strengthened by strong bands of bronze and secured firmly to a stone pedestal, which is the money-box of the master of the house. The walls of the atrium are adorned with paintings, the colors of which are repeated in the mosaic floors.
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Plotinus ascribes a self-existence to the Unity or One. In dealing with the question of whether the Unity or One is a necessary or a free being, whether it must be what it is or has chosen to be what it is, he comes to the conclusion that the Unity or the One is neither and both, because It is self-existent (VI. 8.7-21). The Unity or One did not "happen" to be; its existence is not by chance but is necessary. But this necessity is not imposed from without:
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Plotinus