Synthesis:Neoplatonism - Revision history

OlivierSandilands at 16:30, 10 March 2026

2026-03-10T16:30:33Z

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	As its name suggests, neoplatonism is connected with the philosopher Plato. Key figures include Plotinus (c. 204/5 – 270 CE), whose major work is called the Enneads, Proclus. Neoplatonist ideas and practices run through the whole history of european civilization, having influenced early christian writers like Saint Augustine and ascetics like pseudo-Dionysius the Aeropagite and Evagrius Ponticus, who in turn had a profound on western and eastern medieval christian mystics, such as John Climacus, Maximus the Confessor, Symeon the New Theologian, Gregory Palamas, Saint Bonaventure, Meister Eckhart, and then on Renaissance intellectuals like Marsilio Ficino whose magnus opus ''Theologica Platonica''<ref>Ficino, M. (2001). ''Platonic theology''. Harvard University Press.</ref> attempted a formal synthesis of neoplatonism and christianity, as well as later mystics like John of the Cross or Terésa of Ávila. Because Islamic philosophers and mystics largely drew from similar sources, neoplatonic writings and views have also shaped the history of [[Islam]]. As such the legacy of this historical current is of enormous cultural import that is still relevant today.		As its name suggests, neoplatonism is connected with the philosopher Plato. Key figures include Plotinus (c. 204/5 – 270 CE), whose major work is called the Enneads, Proclus. Neoplatonist ideas and practices run through the whole history of european civilization, having influenced early christian writers like Saint Augustine and ascetics like pseudo-Dionysius the Aeropagite and Evagrius Ponticus, who in turn had a profound on western and eastern medieval christian mystics, such as John Climacus, Maximus the Confessor, Symeon the New Theologian, Gregory Palamas, Saint Bonaventure, Meister Eckhart, and then on Renaissance intellectuals like Marsilio Ficino whose magnus opus ''Theologica Platonica''<ref>Ficino, M. (2001). ''Platonic theology''. Harvard University Press.</ref> attempted a formal synthesis of neoplatonism and christianity, as well as later mystics like John of the Cross, Terésa of Ávila, or Madame Guyon. Because Islamic philosophers and mystics largely drew from similar sources, neoplatonic writings and views have also shaped the history of [[Islam]]. This is also true of Judaism. As such the legacy of this historical current is of enormous cultural import that is still relevant today.

	== Henosis and the three-stage model ==		== Henosis and the three-stage model ==

OlivierSandilands: OlivierSandilands moved page Neoplatonism to Synthesis:Neoplatonism

2025-03-28T14:28:52Z

OlivierSandilands moved page Neoplatonism to Synthesis:Neoplatonism

← Older revision	Revision as of 09:28, 28 March 2025
(No difference)

OlivierSandilands at 15:30, 5 March 2025

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← Older revision		Revision as of 10:30, 5 March 2025
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	As its name suggests, neoplatonism is connected with the philosopher Plato. Key figures include Plotinus, whose major work is called the Enneads, Proclus. Neoplatonist ideas and practices run through the whole history of european civilization, having influenced early christian writers like Saint Augustine and ascetics like pseudo-Dionysius the Aeropagite and Evagrius Ponticus, who in turn had a profound on western and eastern medieval christian mystics, such as John Climacus, Maximus the Confessor, Symeon the New Theologian, Gregory Palamas, Saint Bonaventure, Meister Eckhart, and then on Renaissance intellectuals like Marsilio Ficino whose magnus opus ''Theologica Platonica''<ref>Ficino, M. (2001). ''Platonic theology''. Harvard University Press.</ref> attempted a formal synthesis of neoplatonism and christianity, as well as later mystics like John of the Cross or Terésa of Ávila. Because Islamic philosophers and mystics largely drew from similar sources, neoplatonic writings and views have also shaped the history of [[Islam]]. As such the legacy of this historical current is of enormous cultural import that is still relevant today.		As its name suggests, neoplatonism is connected with the philosopher Plato. Key figures include Plotinus (c. 204/5 – 270 CE), whose major work is called the Enneads, Proclus. Neoplatonist ideas and practices run through the whole history of european civilization, having influenced early christian writers like Saint Augustine and ascetics like pseudo-Dionysius the Aeropagite and Evagrius Ponticus, who in turn had a profound on western and eastern medieval christian mystics, such as John Climacus, Maximus the Confessor, Symeon the New Theologian, Gregory Palamas, Saint Bonaventure, Meister Eckhart, and then on Renaissance intellectuals like Marsilio Ficino whose magnus opus ''Theologica Platonica''<ref>Ficino, M. (2001). ''Platonic theology''. Harvard University Press.</ref> attempted a formal synthesis of neoplatonism and christianity, as well as later mystics like John of the Cross or Terésa of Ávila. Because Islamic philosophers and mystics largely drew from similar sources, neoplatonic writings and views have also shaped the history of [[Islam]]. As such the legacy of this historical current is of enormous cultural import that is still relevant today.

	== Henosis and the three-stage model ==		== Henosis and the three-stage model ==

OlivierSandilands at 15:29, 5 March 2025

2025-03-05T15:29:16Z

@@ Line 14: / Line 14: @@
 * Phase 5.2, Desubjectification
 * Passages in the Enneads describing the different stages of mystical union with the One can be found in I.6, IV.8, VI.9, III.8, V.3, V.5, V.8, and VI.7-8.<ref>Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.</ref>
-</blockquote>Overall, this itinerary follows a three-phase structure which may originate in Plato's Allegory of the cave, and which can found in the mystical writings of a striking number of christian mystics. <blockquote>"If he remembers who he became when he merged with the One, he will bear its image in himself. He was himself one, with no diversity in himself or his outward relations; for no movement was in him, no passion, no desire for another, once the ascent was accomplished. Nor indeed was there any reason or thought, nor, if we dare say it, any trace of himself." (VI.9.11)
+</blockquote>Overall, this itinerary follows a three-phase structure which may originate in Plato's Allegory of the cave, and which can found in the mystical writings of a striking number of christian mystics.
 === The three-stage model ===
 These three phases are:
@@ Line 49: / Line 34: @@
 === Connection with other traditions ===
 Parallels of this threefold structure seem to be present in other mystical traditions, including Sufism (Ibn Arabi), Hindu Vedanta and Tantra, Buddhist Mahayana and Vajrayana, Jewish Kabbalah, and even Daoist mysticism. For instance, scholars have researched and found similarities between this progression and the buddhist [[Jhāna|jhānas]]<ref>Harris, E. J. (2019). John of the Cross, the Dark Night of the Soul and the Jhānas and the Arūpa States: A Critical Comparative Study. In N. Appleton & P. Harvey (Eds.), ''Buddhist Path, Buddhist Teachings: Studies in Memory of L.S. Cousins'' (pp. 83–98). Equinox Publishing. <nowiki>https://doi.org/10.1558/equinox.33384</nowiki></ref>. It is interesting to note that in terms of etymology, the word ''theoria'' used by orthodox hesychasts, shares the same indo-european root as the word ''jhāna'', from which ''c'han'' and ''zen'' also derive.<ref>Sandilands, O. (2019). ''Comparative Phenomenology of Aesthetic and Meditative Experiences'' [Unpublished Master’s Thesis]. École des Hautes Études en Sciences Sociales.</ref>
 == Resources ==

OlivierSandilands: /* Henosis */

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Henosis

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	As its name suggests, neoplatonism is connected with the philosopher Plato. Key figures include Plotinus, whose major work is called the Enneads, Proclus. Neoplatonist ideas and practices run through the whole history of european civilization, having influenced early christian writers like Saint Augustine and ascetics like pseudo-Dionysius the Aeropagite and Evagrius Ponticus, who in turn had a profound on western and eastern medieval christian mystics, such as John Climacus, Maximus the Confessor, Symeon the New Theologian, Gregory Palamas, Saint Bonaventure, Meister Eckhart, and then on Renaissance intellectuals like Marsilio Ficino whose magnus opus ''Theologica Platonica''<ref>Ficino, M. (2001). ''Platonic theology''. Harvard University Press.</ref> attempted a formal synthesis of neoplatonism and christianity, as well as later mystics like John of the Cross or Terésa of Ávila. Because Islamic philosophers and mystics largely drew from similar sources, neoplatonic writings and views have also shaped the history of [[Islam]]. As such ~~they are~~ of enormous cultural import.		As its name suggests, neoplatonism is connected with the philosopher Plato. Key figures include Plotinus, whose major work is called the Enneads, Proclus. Neoplatonist ideas and practices run through the whole history of european civilization, having influenced early christian writers like Saint Augustine and ascetics like pseudo-Dionysius the Aeropagite and Evagrius Ponticus, who in turn had a profound on western and eastern medieval christian mystics, such as John Climacus, Maximus the Confessor, Symeon the New Theologian, Gregory Palamas, Saint Bonaventure, Meister Eckhart, and then on Renaissance intellectuals like Marsilio Ficino whose magnus opus ''Theologica Platonica''<ref>Ficino, M. (2001). ''Platonic theology''. Harvard University Press.</ref> attempted a formal synthesis of neoplatonism and christianity, as well as later mystics like John of the Cross or Terésa of Ávila. Because Islamic philosophers and mystics largely drew from similar sources, neoplatonic writings and views have also shaped the history of [[Islam]]. As such the legacy of this historical current is of enormous cultural import that is still relevant today.

	== Henosis and the three-stage model ==		== Henosis and the three-stage model ==
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	* Phase 5.2, Desubjectification		* Phase 5.2, Desubjectification
	* Passages in the Enneads describing the different stages of mystical union with the One can be found in I.6, IV.8, VI.9, III.8, V.3, V.5, V.8, and VI.7-8.<ref>Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.</ref>		* Passages in the Enneads describing the different stages of mystical union with the One can be found in I.6, IV.8, VI.9, III.8, V.3, V.5, V.8, and VI.7-8.<ref>Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.</ref>
	</blockquote>Overall, this itinerary follows a three-phase structure which may originate in Plato's Allegory of the cave, and which can found in the mystical writings of a striking number of christian mystics.		</blockquote>Overall, this itinerary follows a three-phase structure which may originate in Plato's Allegory of the cave, and which can found in the mystical writings of a striking number of christian mystics. <blockquote>"If he remembers who he became when he merged with the One, he will bear its image in himself. He was himself one, with no diversity in himself or his outward relations; for no movement was in him, no passion, no desire for another, once the ascent was accomplished. Nor indeed was there any reason or thought, nor, if we dare say it, any trace of himself." (VI.9.11)

			"Our thought cannot grasp the One as long as any other image remains active in the soul. To this end, you must set free your soul from all outward things and turn wholly within yourself, with no more leaning to what lies outside, and lay your mind bare of ideal forms, as before of the objects of sense, and forget even yourself, and so come within sight of that One. (VI.9.7)<ref>Plotinus. (2018). ''The Enneads'' (L. P. Gerson, Ed.; G. R. Boys-Stones, Trans.). Cambridge University Press.</ref> </blockquote>The issue here is that this is so general that it could be construed to refer to very different types of experiences of various depth, subtlety, rarity, degrees of permanence, and more, depending on the degree of literality and radicality we assign to the words used by Plotinus.

			Is this referring to a "non-experience", something similar to what buddhism calls ''nirodha'' — cessation of consciousness — in which no subject or object of perception is to be found, and in fact, no experience at all exists ? The description of a complete absence of any manifest qualities would invite us to incline towards this interpretation.

			However, this could also refering to a state of deep concentration where usual perceptions and sensations have mostly stopped, but some form of experience, albeit potentially subtle, remains - such as the various buddhist absorptions, which are all different one from the other. For instance, the seventh jhana is called the realm of nothingness, and those who have experienced it report that the sole remaining object of perception within the field of consciousness is a sense of "there being nothing", which is itself a thing, albeit quite subtle. Lesser levels of absorption such as the fourth jhana may also qualify.

			Or yet again, to a form of temporary "ego-death" such as can be experienced through _e.g._ high doses of psylocibin mushrooms ?

			Less likely but still a possible interpretation here, is a permanent form of ego-death such as is reported by mystics from several religions - Christianity (Marguerite Porete) ; Buddhism (Bahiya of the Cloth) ; Islam (Rumi, Without I) - but a type of ego-death that happens all the while there remain normal sensory appearances within the individual's experience ?

			It could even be seen as describing a much more mundane and common type of experience such as the suspension of usual everyday consciousness of "mind wandering" or "attentional drift" that is busy with daily thoughts, and managing to attain a certain degree of presence that is free from past and future thoughts about oneself.

			According to a recent monograph, "one must accept that Plotinus basically considered the union as a complete absorption of the soul into the Supreme Entity".

	=== The three-stage model ===		=== The three-stage model ===
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	* Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.		* Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.
	* Plato. (1997). ''Complete works''. Hackett Pub.		* Plato. (1997). ''Complete works''. Hackett Pub.
			* Plotinus. (2018). ''The Enneads'' (L. P. Gerson, Ed.; G. R. Boys-Stones, Trans.). Cambridge University Press.

	== References ==		== References ==

OlivierSandilands at 14:56, 5 March 2025

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	=== Henosis ===		=== Henosis ===

	In the Enneads, Plotinus proposes a model describing the different phases of "mystical ascent", an itinerary culminating in what he calls union with god. It is called ''Henosis'', which is the Greek word for "union" — literally becoming (-''osis'') one (''hen''). Mazur (2021), as quoted in the Wikipedia article on the topic, delineates the following stages:<blockquote>		In the Enneads, Plotinus proposes a model describing the different phases of "mystical ascent", an itinerary culminating in what he calls union with god. It is called ''Henosis'', which is the Greek word for "union" — literally becoming (-''osis'') one (''hen''). Mazur (2021), as quoted in the [[wikipedia:Henosis\|Wikipedia article on the topic]], delineates the following stages:<blockquote>
	* Phase 1, Catharsis: self-purification (aphairesis) from any contamination with multiplicity (of any thought, knowledge, or mental activity); "removing" Being itself (Enneads III.8.10)		* Phase 1, Catharsis: self-purification (aphairesis) from any contamination with multiplicity (of any thought, knowledge, or mental activity); "removing" Being itself (Enneads III.8.10)
	* Phase 2, Mystical self-reversion: "The intellect ... must ‘withdraw backwards’ and surrender itself to what lies behind it" (Enneads III.8.9)		* Phase 2, Mystical self-reversion: "The intellect ... must ‘withdraw backwards’ and surrender itself to what lies behind it" (Enneads III.8.9)

OlivierSandilands: /* The three-stage model */

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The three-stage model

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	* ''Theosis'' (θέωσις) or deification (or union with God).		* ''Theosis'' (θέωσις) or deification (or union with God).

	The experiences of hesychasts are preserved in a collection of texts called ''Philokalia'', which translates to "love" (~~''philo''-~~) "of ~~beauty~~" (~~''kalia''~~), just like philosophy means love of wisdom.<ref>Skoubourdis, A. (n.d.). ''Philokalia Of the Holy Neptic Fathers'' (Vol. 5). <nowiki>https://www.wob.com/fr-fr/livres/anna-skoubourdis/philokalia-volume-5/9788709694997/GOR013051031?utm_source=google&utm_medium=cpc&utm_content=Shopping&cq_src=google_ads&cq_cmp=17823055677&cq_con=&cq_med=pla&cq_plac=&cq_net=x&gclid=Cj0KCQjwuZGnBhD1ARIsACxbAViU3u2kfExmU_Y43QIM1CWE9fKAX0b5UVK8o4DZaaPjwrXSSizl558aAlahEALw_wcB</nowiki></ref>		The experiences of hesychasts are preserved in a collection of texts called the ''Philokalia'' (φιλοκαλία) which translates to "love" (φιλία, philia) "of the beautiful" (κάλλος, kallos), just like philosophy means love of wisdom.<ref>Skoubourdis, A. (n.d.). ''Philokalia Of the Holy Neptic Fathers'' (Vol. 5). <nowiki>https://www.wob.com/fr-fr/livres/anna-skoubourdis/philokalia-volume-5/9788709694997/GOR013051031?utm_source=google&utm_medium=cpc&utm_content=Shopping&cq_src=google_ads&cq_cmp=17823055677&cq_con=&cq_med=pla&cq_plac=&cq_net=x&gclid=Cj0KCQjwuZGnBhD1ARIsACxbAViU3u2kfExmU_Y43QIM1CWE9fKAX0b5UVK8o4DZaaPjwrXSSizl558aAlahEALw_wcB</nowiki></ref>

	Similarly, Saint John of the Cross, arguably one of the most well-know Catholic mystics, also fits his own conception of the path within this structure.		Similarly, Saint John of the Cross, arguably one of the most well-know Catholic mystics, also fits his own conception of the path within this structure.

OlivierSandilands: /* Henosis and the three-stage model */

2025-03-05T14:51:11Z

Henosis and the three-stage model

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	As its name suggests, neoplatonism is connected with the philosopher Plato. Key figures include Plotinus, whose major work is called the Enneads, Proclus. Neoplatonist ideas and practices run through the whole history of european civilization, having influenced early christian writers like Saint Augustine and ascetics like pseudo-Dionysius the Aeropagite and Evagrius Ponticus, who in turn had a profound on western and eastern medieval christian mystics, such as John Climacus, Maximus the Confessor, Symeon the New Theologian, Gregory Palamas, Saint Bonaventure, Meister Eckhart, and then on Renaissance intellectuals like Marsilio Ficino whose magnus opus ''Theologica Platonica''<ref>Ficino, M. (2001). ''Platonic theology''. Harvard University Press.</ref> attempted a formal synthesis of neoplatonism and christianity, as well as later mystics like John of the Cross or Terésa of Ávila. As such they are of enormous cultural import.		As its name suggests, neoplatonism is connected with the philosopher Plato. Key figures include Plotinus, whose major work is called the Enneads, Proclus. Neoplatonist ideas and practices run through the whole history of european civilization, having influenced early christian writers like Saint Augustine and ascetics like pseudo-Dionysius the Aeropagite and Evagrius Ponticus, who in turn had a profound on western and eastern medieval christian mystics, such as John Climacus, Maximus the Confessor, Symeon the New Theologian, Gregory Palamas, Saint Bonaventure, Meister Eckhart, and then on Renaissance intellectuals like Marsilio Ficino whose magnus opus ''Theologica Platonica''<ref>Ficino, M. (2001). ''Platonic theology''. Harvard University Press.</ref> attempted a formal synthesis of neoplatonism and christianity, as well as later mystics like John of the Cross or Terésa of Ávila. Because Islamic philosophers and mystics largely drew from similar sources, neoplatonic writings and views have also shaped the history of [[Islam]]. As such they are of enormous cultural import.

	== Henosis and the three-stage model ==		== Henosis and the three-stage model ==

			=== Henosis ===

	In the Enneads, Plotinus proposes a model describing the different phases of "mystical ascent", an itinerary culminating in what he calls union with god. It is called ''Henosis'', which is the Greek word for "union" — literally becoming (-''osis'') one (''hen''). Mazur (2021), as quoted in the Wikipedia article on the topic, delineates the following stages:<blockquote>		In the Enneads, Plotinus proposes a model describing the different phases of "mystical ascent", an itinerary culminating in what he calls union with god. It is called ''Henosis'', which is the Greek word for "union" — literally becoming (-''osis'') one (''hen''). Mazur (2021), as quoted in the Wikipedia article on the topic, delineates the following stages:<blockquote>
	* Phase 1, Catharsis: self-purification (aphairesis) from any contamination with multiplicity (of any thought, knowledge, or mental activity); "removing" Being itself (Enneads III.8.10)		* Phase 1, Catharsis: self-purification (aphairesis) from any contamination with multiplicity (of any thought, knowledge, or mental activity); "removing" Being itself (Enneads III.8.10)
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	* Phase 5.2, Desubjectification		* Phase 5.2, Desubjectification
	* Passages in the Enneads describing the different stages of mystical union with the One can be found in I.6, IV.8, VI.9, III.8, V.3, V.5, V.8, and VI.7-8.<ref>Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.</ref>		* Passages in the Enneads describing the different stages of mystical union with the One can be found in I.6, IV.8, VI.9, III.8, V.3, V.5, V.8, and VI.7-8.<ref>Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.</ref>
	</blockquote>Overall, this itinerary follows a three-phase structure which may originate in Plato's Allegory of the cave, and which can found in the mystical writings of a striking number of christian mystics. These three phases are:		</blockquote>Overall, this itinerary follows a three-phase structure which may originate in Plato's Allegory of the cave, and which can found in the mystical writings of a striking number of christian mystics.

			=== The three-stage model ===
			These three phases are:

	* Purification		* Purification
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	Similarly, Saint John of the Cross, arguably one of the most well-know Catholic mystics, also fits his own conception of the path within this structure.		Similarly, Saint John of the Cross, arguably one of the most well-know Catholic mystics, also fits his own conception of the path within this structure.

			=== Connection with other traditions ===
			Parallels of this threefold structure seem to be present in other mystical traditions, including Sufism (Ibn Arabi), Hindu Vedanta and Tantra, Buddhist Mahayana and Vajrayana, Jewish Kabbalah, and even Daoist mysticism. For instance, scholars have researched and found similarities between this progression and the buddhist [[Jhāna\|jhānas]]<ref>Harris, E. J. (2019). John of the Cross, the Dark Night of the Soul and the Jhānas and the Arūpa States: A Critical Comparative Study. In N. Appleton & P. Harvey (Eds.), ''Buddhist Path, Buddhist Teachings: Studies in Memory of L.S. Cousins'' (pp. 83–98). Equinox Publishing. <nowiki>https://doi.org/10.1558/equinox.33384</nowiki></ref>. It is interesting to note that in terms of etymology, the word ''theoria'' used by orthodox hesychasts, shares the same indo-european root as the word ''jhāna'', from which ''c'han'' and ''zen'' also derive.<ref>Sandilands, O. (2019). ''Comparative Phenomenology of Aesthetic and Meditative Experiences'' [Unpublished Master’s Thesis]. École des Hautes Études en Sciences Sociales.</ref>

	== Resources ==		== Resources ==

	* Ficino, M. (2001). ''Platonic theology''. Harvard University Press.		* Ficino, M. (2001). ''Platonic theology''. Harvard University Press.
	* Harris, E. J. (2019). John of the Cross, the Dark Night of the Soul and the Jhānas and the Arūpa States: A Critical Comparative Study. In N. Appleton & P. Harvey (Eds.), ''Buddhist Path, Buddhist Teachings: Studies in Memory of L.S. Cousins'' (pp. 83–98). Equinox Publishing. <nowiki>https://doi.org/10.1558/equinox.33384</nowiki>
	* John of the Cross. (1991). ''The collected works of Saint John of the Cross'' (Rev. ed). ICS Publications.		* John of the Cross. (1991). ''The collected works of Saint John of the Cross'' (Rev. ed). ICS Publications.
	* Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.		* Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.

OlivierSandilands: /* Resources */

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Resources

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	* Ficino, M. (2001). ''Platonic theology''. Harvard University Press.		* Ficino, M. (2001). ''Platonic theology''. Harvard University Press.
			* Harris, E. J. (2019). John of the Cross, the Dark Night of the Soul and the Jhānas and the Arūpa States: A Critical Comparative Study. In N. Appleton & P. Harvey (Eds.), ''Buddhist Path, Buddhist Teachings: Studies in Memory of L.S. Cousins'' (pp. 83–98). Equinox Publishing. <nowiki>https://doi.org/10.1558/equinox.33384</nowiki>
			* John of the Cross. (1991). ''The collected works of Saint John of the Cross'' (Rev. ed). ICS Publications.
	* Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.		* Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.
	* Plato. (1997). ''Complete works''. Hackett Pub.		* Plato. (1997). ''Complete works''. Hackett Pub.

	== References ==		== References ==

OlivierSandilands: /* Henosis and the three-stage model */

2025-03-05T14:29:55Z

Henosis and the three-stage model

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	As its name suggests, neoplatonism is connected with the philosopher Plato. Key figures include Plotinus, whose major work is called the Enneads, Proclus. Neoplatonist ideas and practices run through the whole history of european civilization, having influenced early christian writers like Saint Augustine and ascetics like pseudo-Dionysius the Aeropagite and Evagrius Ponticus, who in turn had a profound on western and eastern medieval christian mystics, such as John Climacus, Maximus the Confessor, Symeon the New Theologian, Gregory Palamas, Saint Bonaventure, Meister Eckhart, and then on Renaissance intellectuals like Marsilio Ficino whose magnus opus ''Theologica Platonica'' attempted a formal synthesis of neoplatonism and christianity, as well as later mystics like John of the Cross or Terésa of Ávila.		As its name suggests, neoplatonism is connected with the philosopher Plato. Key figures include Plotinus, whose major work is called the Enneads, Proclus. Neoplatonist ideas and practices run through the whole history of european civilization, having influenced early christian writers like Saint Augustine and ascetics like pseudo-Dionysius the Aeropagite and Evagrius Ponticus, who in turn had a profound on western and eastern medieval christian mystics, such as John Climacus, Maximus the Confessor, Symeon the New Theologian, Gregory Palamas, Saint Bonaventure, Meister Eckhart, and then on Renaissance intellectuals like Marsilio Ficino whose magnus opus ''Theologica Platonica''<ref>Ficino, M. (2001). ''Platonic theology''. Harvard University Press.</ref> attempted a formal synthesis of neoplatonism and christianity, as well as later mystics like John of the Cross or Terésa of Ávila. As such they are of enormous cultural import.

	== Henosis and the three-stage model ==		== Henosis and the three-stage model ==
	In the Enneads, Plotinus proposes a model describing the different phases of "mystical ascent", an itinerary culminating in what he calls union with god. It is called ''Henosis'', which is the Greek word for "union" — literally becoming (-''osis'') one (''hen''). Mazur (2021), as quoted in the Wikipedia article on the topic, delineates the following stages:		In the Enneads, Plotinus proposes a model describing the different phases of "mystical ascent", an itinerary culminating in what he calls union with god. It is called ''Henosis'', which is the Greek word for "union" — literally becoming (-''osis'') one (''hen''). Mazur (2021), as quoted in the Wikipedia article on the topic, delineates the following stages:<blockquote>
			* Phase 1, Catharsis: self-purification (aphairesis) from any contamination with multiplicity (of any thought, knowledge, or mental activity); "removing" Being itself (Enneads III.8.10)
	* "Phase 1, Catharsis: self-purification (aphairesis) from any contamination with multiplicity (of any thought, knowledge, or mental activity); "removing" Being itself (Enneads III.8.10)
	* Phase 2, Mystical self-reversion: "The intellect ... must ‘withdraw backwards’ and surrender itself to what lies behind it" (Enneads III.8.9)		* Phase 2, Mystical self-reversion: "The intellect ... must ‘withdraw backwards’ and surrender itself to what lies behind it" (Enneads III.8.9)
	* Phase 3, Autophany: luminous vision of one's own self		* Phase 3, Autophany: luminous vision of one's own self
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	* Phase 5, Union with the One		* Phase 5, Union with the One
	* Phase 5.2, Desubjectification		* Phase 5.2, Desubjectification
	* Passages in the Enneads describing the different stages of mystical union with the One can be found in I.6, IV.8, VI.9, III.8, V.3, V.5, V.8, and VI.7-8."<ref>Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.</ref>		* Passages in the Enneads describing the different stages of mystical union with the One can be found in I.6, IV.8, VI.9, III.8, V.3, V.5, V.8, and VI.7-8.<ref>Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.</ref>
			</blockquote>Overall, this itinerary follows a three-phase structure which may originate in Plato's Allegory of the cave, and which can found in the mystical writings of a striking number of christian mystics. These three phases are:
	Overall, this itinerary follows a three-phase structure which may originate in Plato's Allegory of the cave, and which can found in the mystical writings of a striking number of christian mystics. These three phases are:

	* Purification		* Purification
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	Similarly, Saint John of the Cross, arguably one of the most well-know Catholic mystics, also fits his own conception of the path within this structure.		Similarly, Saint John of the Cross, arguably one of the most well-know Catholic mystics, also fits his own conception of the path within this structure.

			== Resources ==

			* Ficino, M. (2001). ''Platonic theology''. Harvard University Press.
			* Mazur, A. J. (2021). ''The Platonizing Sethian background of Plotinus’s mysticism'' (D. M. Burns, K. Corrigan, I. Miroshnikov, T. Rasimus, & J. D. Turner, Eds.; Rev. ed). Brill.
			* Plato. (1997). ''Complete works''. Hackett Pub.

	== References ==		== References ==