The Unknown Prophets: Plotinus

Throughout history and across the earth, God has sent more than 124,000 prophets and messengers to guide humanity toward the right way of living and establish a Divine Just State.

"And certainly We sent messengers before you: there are some of them that We have mentioned to you and others whom We have not mentioned to you." — Holy Quran 40:78

From the books of prophecy, it seems that these unknown prophets play a pivotal role in the unfolding events of the apocalyptic end-times scenario. In the Book of Revelation 14:1, it says,

“Then I looked, and behold, on Mount Sion stood the Lamb, and with him 144,000 who had his name and his Father’s name written on their foreheads.”

Throughout history, there were many men who, through their writings or works, affected how human civilization developed. Their teachings are astonishingly similar to those of the commonly known prophets like Moses, Jesus, David, and others. But because history was heavily corrupted, and because some of them could not speak freely about what they truly believed, they are not known as prophets today but rather as scientists, artists, warriors, or philosophers.

One of those unknown messengers is the Greek Platonist philosopher Plotinus, who lived around 250 AD. 

Plotinus Search for A Divine Guide

Plotinus, a deeply spiritual man, traveled to Alexandria, Egypt, in search of an enlightened and divinely wise teacher. His quest for knowledge even led him to join military expeditions traveling east to learn from Indian and Persian mystics. Ultimately, his determination and willingness to sacrifice everything for wisdom led him to the Platonist philosopher Ammonius Saccas at the age of 27 years. Plotinus' resolve echoed the willpower of Moses on his journey to reach the most knowledgeable one of his age:

"I will not give up until I reach the junction of the two seas, or (until) I spend years and years in travel." - (The Quran 18:60)

Plotinus did not seek a material life and even refused to discuss his own familial background, at least in public circles. Hence, very little is known about his life story. His teacher, Ammonius, received insights, dreams, and visions and was blessed to be called Theodidaktos, or 'divinely taught,' by Hericoles. In his discernment, Plotinus was wise to dedicate himself to following Ammonius, whose universal philosophy was to practice truth in all ways, not merely to study it in ancient texts. There are no clear written texts of Ammonius Saccas available today, but compatriots mentioned he would expound upon the profound concept of the unity of existence, positing the existence of the One, an ineffable and transcendent principle from which all reality emanates.

Ammonius, like other divinely inspired guides, formed an inner circle of close disciples, including Origen and Plotinus establishing an esoteric secret mystery school based in Alexandria. Plotinus remained a close disciple for 11 years at least until his teacher passed away.

When Ammonius became of old age, he passed the reins of succession to Plotinus, his most illustrious student, who now bore the immense responsibility of guiding lovers of truth and wisdom as a philosopher-king. Plotinus, after 11 years of study under Ammonius, set up his own school in Rome, calling his students Philaletheans, or ‘friends of truth.’ His student Porphyry collected Plotinus most famous writings in his book called the Enneads.

Plotinus on God and Reaching Unity with Him

Plotinus wrote a treatise on the oneness of God at the end of Enneads, emphasizing that the absolute One is the first cause, above the intellect and forms, transcending created beings in majesty and power, beyond our limited perception and understanding.

The One is all things and no one of them; the source of all things is not all things; all things are its possession — running back, so to speak, to it — or, more correctly, not yet so, they will be. -  Plotinus, the Enneads

Plotinus emphasizes that unity is the foundation of existence, and while physical things like armies can achieve unity with effort, natural things like sunflowers reflect unity naturally by turning toward the sun. Armies require a unified focus to perform effectively; otherwise, they are merely disbanded forces or arsenals. Armies strive for complete unity, but this is not innate; it requires practice and dedication, imposed upon them by generals, much like masons building structures under the direction of a foreman. The sunflower however, in its simple connection to life and nature, is seen as more “real” than an army because it represents a deeper form of unity.

Plotinus clarified the implicit order of creation:

"The universe is a life organized, effective, complex, all-comprehensive, displaying unfathomable wisdom." -  Plotinus, the Enneads

Plotinus argued that health and beauty are reflections of unity and cooperative order, as opposed to conflict and resistance. The same applies to the human soul: its parts, when in virtuous harmony, master the rational aspect of ourselves, mirroring the well-ordered cosmos. The soul possesses an undying resolve to seek the source of unity, goodness, harmony, and order. The inescapable conclusion is that all else derives from, and strives to return to, the One and Good—the divine principle of unity.

This correlates clearly with the monotheistic world religion, Islam in particular:

"Say, He is Allah, the One, Allah, the Eternal Refuge, He neither begets nor is born, nor is there to Him any equivalent." (The Quran, 112 1-4)

Plotinus presents a practical exploration of universal laws, guiding the reader through the resolution of philosophical problems. His teachings demonstrate that everything returns to oneness, the first principle. 

Plotinus reveals that four times in his life, he achieved mystical unity with God, alluding to an experience where the self dissolves, not through words or thought but through pure unity.

“There were not two; beholder was one with beheld; it was not a vision compassed but a unity apprehended. The man formed by this mingling with the Supreme must — if he only remember — carry its image impressed upon him: he is become the Unity, nothing within him or without inducing any diversity; no movement now, no passion, no outlooking desire, once this ascent is achieved; reasoning is in abeyance and all Intellection and even, to dare the word, the very self; caught away, filled with God, he has in perfect stillness attained isolation; all the being calmed, he turns neither to this side nor to that, not even inwards to himself; utterly resting he has become very rest. He belongs no longer to the order of the beautiful; he has risen beyond beauty; he has overpassed even the choir of the virtues; he is like one who, having penetrated the inner sanctuary, leaves the temple images behind him ” - Plotinus, the Enneads

This mirrors the night journey of Prophet Mohammed when he reached the highest horizon, oscillating between existence and non-existence, two bow lengths away or even closer.

“... Someone possessing such ability that he soared up and stood, poised at the highest [point on the] horizon. Then he approached and came right down (to) and stood two bow-lengths off or even closer. He (God) inspired whatever He inspired in His servant. His vitals did not deny whatever he saw.”   - Bukhari Sahih Narrated Abbas bin Malik, Chapter: Al-Mi’raj

Plotinus on the Struggle between the Soul and the Self

“The Soul of each one of us is sent, that the universe may be complete.” - Plotinus, the Enneads

Plotinus describes awakening from the body to the self, realizing that one belongs to a higher world, the world of the intellect or what he called the “Realm of Forms”. By connecting to this realm, one can become identical with the divine through contemplation. On the contrary, the Material World is a lower world, subject to change and decay. 

Plotinus emphasizes that our soul is in danger from bodily desires, while our true self is in touch with intellect and forms. He acts as the divine philosopher, reminding us that we need only look within ourselves to find what was never truly lost. This mirrors the teachings of Imam Ali, who declared that we can discover the universal forms by turning inward. Our souls are constantly in contact with the higher realm of intellect and forms, having witnessed the beauty of higher truths before being embodied. However, when trapped in the sensory world of the body, we often forget this and identify with the fleeting sights and sounds that bombard our consciousness.

The body acts like a sensory kaleidoscope, tempting the soul to focus on temporary pleasures. Plotinus teaches that, instead of pursuing such fleeting desires, we should cultivate optimism and use our intellect to seek traces of deeper truths within ourselves. Like the characters in The Wizard of Oz—the Scarecrow who seeks a brain, the Tin Man unaware of his compassion, and the Cowardly Lion unaware of his courage—we already possess the traits we seek. It is only through faith, conviction, and the right circumstances that these qualities come to the forefront. Plotinus, like the Divine Wizard, reminds us that these traits have been within us all along.

The soul, according to Plotinus, is incorporeal, while others, like the Stoics, believed that souls were material objects. He stresses the importance of using the rational part of our judgment, which is true wisdom, to rise above mere sensory experiences. By focusing on intellect and knowing ourselves, we can integrate and unify our being. As the Delphic command urges us, "Know thyself." We should not chase after bodily pleasures or luxuries, for they hold no real value. Instead, we should engage in activities that center the soul, allowing us to gain discernment and wisdom, even though our soul is limited in its capacity compared to the intellect, which grasps all knowledge at once.

Those whose intellect overcomes their desires join the angels, while those whose desires overpower their intellect descend to the level of animals. 

Plotinus writes

“Mankind is poised midway between the gods and the beasts”  - Plotinus, the Enneads

This aligns with Islamic teachings. Ali ibn Abi Talib said:

"God, the Exalted, gave the Angels intellect without desires, He gave the animals desires without intellect, and He gave both to Humans. So a man whose intellect prevails over his desires is better than the Angels, whilst a man whose desires prevails over his intellect is worse than the animals." 

When the divine light enters the soul, it gathers strength, spreads wings, and ascends toward something greater. Plotinus compares this process to a sculptor chiseling a statue, revealing its beauty. Yet, human beings are inherently forgetful and easily distracted, turning away from the intellect toward bodily desires, losing dignity in the process.

“Go back inside yourself and look: if you do not yet see yourself as beautiful then do as the sculptor does with a statue he wants to make beautiful; he chisels away one part, and levels off another, makes one spot smooth and another clear, until he shows forth a beautiful face on the statue. “  - Plotinus, the Enneads

This concept of going against one’s own desires and working on becoming a better version of oneself can be found in all major world religions. 

Plotinus explains that the soul engages in both internal and external activities, much like fire, which burns internally and emits heat externally. Similarly, the soul contemplates the forms internally and bestows them on physical objects externally, albeit in a weaker form. This idea of internal and external activity is closely tied to the Neo-Platonic concepts of procession and reversion. Each activity produces an effect, and everything reverts back to its cause, except for the One, which has no cause. It is clear that for Plotinus the Soul and the body are distinct and from two different realms of existence.

“From the Soul using the body as an instrument, it does not follow that the Soul must share the body's experiences: a man does not himself feel all the experiences of the tools with which he is working.”  - Plotinus, the Enneads

Plotinus revealed how God, in His wisdom, granted human beings free will to choose to be masters of our own selves and not allow external forces to drive us through bodily desires that are external to our souls. Both these aspects present competing demands, and there is no compulsion for us to act according to either principle. God grants us the power to do as we wish without hindrance or compulsion; otherwise, we could imply we had no choice and deny accountability for our actions. If we focus on the soul, we can achieve significant progress by focusing on what he calls “Nour” (Reason). Plotinus warned us of the consequences of descent:

“Identity is a kind of immediate sense (synesis) and consciousness of the self (synaisthēsis), which itself must take great care not to distance itself from itself by wanting to sense too much”  - Plotinus, the Enneads

Our God consciousness must be open to allow us to be conduits for the “voices from above” (Enn. V.1.[10].12.12–20). Thus, we are better able to identify with the source of individuality and dissolve the individual into the universal Nour (Reason). This is part of the cathartic journey—a trajectory of consciousness awakening for the separated soul, the night journey, or the oscillation of existence and non-existence of the ego spoken about by Muhammad.

In this process, the soul looks to the intellect, and the intellect looks to the One. Just as Jesus says that without the Father he can do nothing, he also affirms that no one can reach the divine except through his reflection. As Jesus, representing the intellect, says, “I am the Way, the Truth, and the Life,” the soul must struggle against bodily desires and trust in divine grace. Plotinus offers the insight that, through this struggle, the soul may reunite with the essence of truth, fulfilling its purpose and returning to its source.

Plotinus on Evil and Karmic Justice

There is still much to contemplate. If God is perfect, all-powerful, and all-knowing, then surely evil would not escape His notice, yet we see so much evil pervading creation. This presents a firm challenge to the idea of a good God. Does God tolerate the existence of evil? If God wanted to give us free will, evil could be a consequence, making the point that God gives us a choice. God might allow evil to exist, as this is a metaphysical issue. Plotinus believed that all things derive from a first principle, the One or the Good—how, then, does evil come from this? How could anything bad be derived from good causes? 

“Thus a man, once a ruler, will be made a slave because he abused his power and because the fall is to his future good. Those that have money will be made poor- and to the good poverty is no hindrance. Those that have unjustly killed, are killed in turn, unjustly as regards the murderer but justly as regards the victim, and those that are to suffer are thrown into the path of those that administer the merited treatment.” - Plotinus, the Enneads

As human beings, we often struggle to learn from others' experiences alone; it is usually through suffering and struggle that we realize we would not want to inflict that pain on others. By developing more empathy, we strive to eradicate such concerns from our societies. Plotinus revealed the importance of karmic law drawn out through reincarnation, stating that things like poverty and disease occur as punishments for offenses in a former life.

God has given us the ability to discern between good and bad, as Plotinus highlighted. This temporary life is a testing ground, with divine wisdom and justice beyond our limited perception. The true human being transcends the material world through the immortal soul, and we have the freedom to align with the intellect and divine mission. However, we risk becoming enslaved by bodily pleasures and actions if we allow it. Evil, in this sense, is a deficiency or lack of goodness, something not as perfect as it should be, and we must work on purifying ourselves. Plotinus viewed evil as gaps in overall goodness, much like holes in Swiss cheese.

The image of forms is imperfect in the material world, where matter presents challenges not found in higher realms. Here, beings are subject to space, time, and change, causing them to fall away from perfection. Material objects must strive for virtue, but matter resists, being linked to badness and non-being. Bodies are weak imitations of the forms, like reflections in a mirror, beautiful yet bound by imperfection, much like a decorated corpse. Matter is the principle of evil, explaining illness, deformity, and moral weakness, as it promotes selfish desires and draws us away from the intellect.

Plotinus was not just focused on divine reflections; he was deeply concerned with establishing an Ideal State, particularly for the oppressed, women, and orphans, where true justice would reign. He eventually proposed to his associate, Emperor Gallienus, the rebuilding of a ruined City of Philosophers in Campania to create a society based on Plato’s laws. However, the plan was thwarted by the self-seeking, elitist Roman Senate, who opposed the ideology, as it threatened their self-glorified status quo.

This mirrors the divine manifesto of Aba Al-Sadiq, who is diligent in his efforts to establish the kingdom of heaven on earth, aiming to bring true justice and harmony to the people. Despite Plotinus' focus on divine intellect, he remained grounded in humility through his love for the neglected and lost, particularly orphans, and his wise ambition to establish a state where people could thrive in a just community.

"Creation are the children of God; the most beloved of His children to Him are those who are the kindest to His creation." - Al-Sayed Burujirdi, Vol. 16, p. 177

Plotinus exemplified this motto, demonstrating how God raises the humble to great heights and brings low the arrogant. In line with the teachings of Aba Al-Sadiq from The Goal of the Wise, we see how God’s love for humanity is like that of a parent, though far more profound. While we cannot be better than God, He wishes for us to strive for perfection in nature like Him. True growth comes from experiencing the responsibility of creation. Plotinus shared this mission by working practically toward building a society where everyone could receive education, accommodation, and opportunities to work.

Though Plotinus acknowledged the value of good deeds, he understood that without divine guidance, such acts are fruitless. For instance, aiding an orphanage in a dictatorship where the leader later oppresses the helpless is futile. True justice and harmony come from divinely inspired actions.

In keeping with the oriental teachings of Krishna, Plotinus would note that elite souls who have reached elevated heights of self-renunciation and unity with the intellect are chosen to escape the cycle of rebirth and the state of flux. As revealed by Aba Sadiq in the Goal of the Wise, after passing through many bodies and incarnations in this material realm, by identifying with the higher souls, a human being can elevate in rank and closeness to the divine principle.

From the teachings of Plotinus, we see a striving, immaculate man, seeking divine intellect while remaining grounded in humility through his love for the neglected and lost orphans of this world. 

Plotinus, through his own spiritual journey, aspired to emulate Prophet Mohammed, who was elevated by God on his night journey to take care of all creation. Plotinus, as a beacon of light, taught humanity to seek this divine path, no matter the trials, and to persist despite setbacks. His message was clear: we must turn away from earthly gratifications and focus on the divine Mind, on God.

“We dare not keep ourselves set towards the images of sense, or towards the merely vegetative, intent upon the gratifications of eating and procreation; our life must be pointed towards the divine Mind, toward God.”  - Plotinus, the Enneads

With the guidance of Aba Al-Sadiq, many now know of Plotinus and other lovers of wisdom inspired by God. Despite seeking divine wisdom, Plotinus's main goal for humanity was to restore order, remove injustice, and fulfill God’s will, even at personal cost. This dedication has placed Plotinus among the 313 pure souls, returned today to support the Qaim in realizing the Divine Just state of God on earth.