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112-624: (Redirected from World-Soul ) World Soul may refer to: Anima mundi , the "world-soul" in Plato and derived traditions in Western philosophy Weltseele "world-soul" in German philosophy, see Weltgeist ("world-spirit") Atman (disambiguation) , a Sanskrit term sometimes equated with anima mundi World Soul (novel) , a 1964 novel by Mikhail Yemtsev and Yeremey Parnov Topics referred to by

224-442: A soul much like the human body. Rooted in ancient Greek and Roman philosophy , the idea holds that the world soul infuses the cosmos with life and intelligence. This notion has been influential across various systems of thought, including Stoicism , Gnosticism , Neoplatonism , and Hermeticism , shaping metaphysical and cosmological frameworks throughout history. In ancient philosophy, Plato 's dialogue Timaeus introduces

336-461: A Byzantine monk, writer, philosopher, politician and historian, wrote many philosophical treatises, such as De omnifaria doctrina . He wrote most of his philosophy during his time as a court politician at Constantinople in the 1030s and 1040s. Gemistos Plethon ( c.  1355  – 1452; Greek: Πλήθων Γεμιστός) remained the preeminent scholar of neoplatonic philosophy in the late Byzantine Empire. He introduced his understanding and insight into

448-480: A Hellenized Jew, translated Judaism into terms of Stoic , Platonic, and Neopythagorean elements, and held that God is "supra rational" and can be reached only through "ecstasy". Philo also held that the oracles of God supply the material of moral and religious knowledge. The earliest Christian philosophers , such as Justin Martyr and Athenagoras of Athens , who attempted to connect Christianity with Platonism, and

560-490: A confused and vicious sect." Iamblichus ( c.  245  – c.  325 ) influenced the direction taken by later neoplatonic philosophy. He is perhaps best known for the compendium The Life of Pythagoras , his commentary on Pythagorean philosophy, and his De Mysteriis . In Iamblichus' system, the realm of divinities stretched from the original One down to material nature itself, where soul, in fact, descended into matter and became "embodied" as human beings. The world

672-453: A pure form of idealism. The demiurge (the nous ) is the energy, or ergon (does the work), which manifests or organises the material world into perceivability . The image and product of the motionless nous is the world-soul , which, according to Plotinus, is immaterial like the nous . Its relation to the nous is the same as that of the nous to the One. It stands between the nous and

784-538: A requisite principle of totality which is also the source of ultimate wisdom. After the Platonic Academy was destroyed in the first century BC, philosophers continued to teach Platonism , but it was not until the early 5th century (c. 410) that a revived academy (which had no connection with the original Academy) was established in Athens by some leading neoplatonists. It persisted until 529 AD when it

896-408: A soul may be reincarnated into another human or even a different sort of animal. However, Porphyry maintained, instead, that human souls were only reincarnated into other humans. A soul which has returned to the One achieves union with the cosmic universal soul and does not descend again; at least, not in this world period. Certain central tenets of neoplatonism served as a philosophical interim for

1008-508: A strong influence on the perennial philosophy of the Italian Renaissance thinkers Marsilio Ficino and Giovanni Pico della Mirandola , and continues through 19th-century Universalism and modern-day spirituality . Neoplatonism is a modern term. The term neoplatonism has a double function as a historical category. On the one hand, it differentiates the philosophical doctrines of Plotinus and his successors from those of

1120-510: A teacher and founder of the neoplatonic system. Porphyry stated in On the One School of Plato and Aristotle , that Ammonius' view was that the philosophies of Plato and Aristotle were in harmony. Eusebius and Jerome claimed him as a Christian until his death, whereas Porphyry claimed he had renounced Christianity and embraced pagan philosophy. Plotinus ( c.  205  – c.  270 )

1232-601: A vision of the cosmos that was both mystical and rational. Bruno's emphasis on the world soul can also be seen in his metaphysical poetry and dialogues, where he often depicted the universe as a divine, living organism animated by an internal spirit. This perspective was revolutionary, challenging the Aristotelian view of a finite, hierarchical cosmos and aligning more closely with the Hermetic and Neoplatonic traditions. Bruno’s radical ideas, including his support for

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1344-447: Is a perfect image of the One and the archetype of all existing things. It is simultaneously both being and thought, idea and ideal world. As image, the nous corresponds perfectly to the One, but as derivative, it is entirely different. What Plotinus understands by the nous is the highest sphere accessible to the human mind , while also being pure intellect itself. Nous is the most critical component of idealism , Neoplatonism being

1456-615: Is an imperfect copy of the Nous and the Platonic realm of the Forms. The process of Emanation is beyond temporality as time does not exist in the One, the Nous, or the Soul, but only in the sensible world. Despite their distinctions, these four realities are all part of the same unified reality unfolding within the One. The original Being initially emanates, or throws out, the nous (νοῦς), which

1568-521: Is both the creative source of the Universe and the teleological end of all existing things. Although, properly speaking, there is no name appropriate for the first principle, the most adequate names are "the One" or "the Good". The One is so simple that it cannot even be said to exist or to be a being. Rather, the creative principle of all things is beyond being, a notion which is derived from Book VI of

1680-454: Is both the knower, the known, and the act of knowing, embodying a complete unity. The Platonic realm of the Forms is contained within the Nous and acts as the archetype of the sensible world. From the Nous emanates a lesser reality known as the Soul, which receives information from the Nous and actualizes it. This act of "actualization" is the same as the creation of the sensible world, the realm of multiplicity, time, and space. This sensible realm

1792-412: Is different from Wikidata All article disambiguation pages All disambiguation pages Anima mundi The concept of the anima mundi ( Latin ), world soul ( ‹See Tfd› Greek : ψυχὴ κόσμου , psychḕ kósmou ), or soul of the world ( ψυχὴ τοῦ κόσμου , psychḕ toû kósmou ) posits an intrinsic connection between all living beings, suggesting that the world is animated by

1904-512: Is no dualist in the sense of certain sects, such as the Gnostics; in contrast, he admires the beauty and splendour of the world. So long as idea governs matter, or the soul governs the body, the world is fair and good. It is an image – though a shadowy image – of the upper world, and the degrees of better and worse in it are essential to the harmony of the whole. But, in the actual phenomenal world, unity and harmony are replaced by strife or discord;

2016-563: Is not an abstract, separate entity but a physical presence that interpenetrates the cosmos, providing it with structure and purpose. This physicalist interpretation reflects the Stoic commitment to the idea that only bodies can act and be acted upon. The Stoic concept of the world soul also has ethical implications. Since the logos governs the cosmos rationally, living in accordance with nature means aligning one's life with this rational order. The Stoics believed that by understanding and accepting

2128-521: Is thought not to be the work of a ' pseudo-Aristotle ' though this remains debatable. Hypatia ( c.  360  – 415) was a Greek philosopher and mathematician who served as head of the Platonist school in Alexandria, Egypt, where she taught philosophy, mathematics and astronomy. She was murdered in a Church by a fanatical mob of Coptic Parabalani monks because she had been advising

2240-481: Is thus peopled by a crowd of superhuman beings influencing natural events and possessing and communicating knowledge of the future, and who are all accessible to prayers and offerings. Iamblichus had salvation as his final goal (see henosis ). The embodied soul was to return to divinity by performing certain rites, or theurgy , literally, 'divine-working'. After Plotinus' (around 205–270) and his student Porphyry (around 232–309) Aristotle's (non-biological) works entered

2352-439: Is widely considered the father of Neoplatonism. Much of our biographical information about him comes from Porphyry's preface to his edition of Plotinus' Enneads . While he was himself influenced by the teachings of classical Greek , Persian , and Indian philosophy and Egyptian theology , his metaphysical writings later inspired numerous Pagan , Jewish , Christian , Gnostic , and Islamic metaphysicians and mystics over

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2464-560: The Republic , when, in the course of his famous analogy of the Sun , Plato says that the Good is beyond being (ἐπέκεινα τῆς οὐσίας) in power and dignity. In Plotinus' model of reality, the One is the cause of the rest of reality, which takes the form of two subsequent " hypostases " or substances: Nous and Soul ( psyché ). Although neoplatonists after Plotinus adhered to his cosmological scheme in its most general outline, later developments in

2576-571: The Christian theologian Augustine of Hippo on his journey from dualistic Manichaeism to Christianity. As a Manichaen, Augustine had held that evil has substantial being and that God is made of matter; when he became a neoplatonist, he changed his views on these things. As a neoplatonist, and later a Christian, Augustine believed that evil is a privation of good and that God is not material. When writing his treatise 'On True Religion' several years after his 387 baptism, Augustine's Christianity

2688-709: The Eastern Christian Church as an independent tradition and was reintroduced to the West by Pletho ( c.  1355  – 1452/1454), an avowed pagan and opponent of the Byzantine Church, inasmuch as the latter, under Western scholastic influence, relied heavily upon Aristotelian methodology. Pletho's Platonic revival, following the Council of Florence (1438–1439), largely accounts for the renewed interest in Platonic philosophy which accompanied

2800-655: The Middle Ages , Neoplatonic ideas were studied and discussed by Christian , Jewish , and Muslim thinkers. In the Islamic cultural sphere, Neoplatonic texts were available in Arabic and Persian translations, and notable philosophers such as al-Farabi , Solomon ibn Gabirol ( Avicebron ), Avicenna ( Ibn Sina ), and Maimonides incorporated Neoplatonic elements into their own thinking. Christian philosopher and theologian Thomas Aquinas (1225–1274) had direct access to

2912-625: The Renaissance . "Of all the students of Greek in Renaissance Italy, the best-known are the neoplatonists who studied in and around Florence" (Hole). Neoplatonism was not just a revival of Plato's ideas, it is all based on Plotinus' created synthesis, which incorporated the works and teachings of Plato, Aristotle, Pythagoras, and other Greek philosophers. The Renaissance in Italy was the revival of classic antiquity, and this started at

3024-515: The curriculum of Platonic thought. Porphyry's introduction ( Isagoge ) to Aristotle's Categoria was important as an introduction to logic , and the study of Aristotle became an introduction to the study of Plato in the late Platonism of Athens and Alexandria . The commentaries of this group seek to harmonise Plato, Aristotle, and, often, the Stoics . Some works of neoplatonism were attributed to Plato or Aristotle. De Mundo , for instance,

3136-414: The demiurge , constructed to be self-identical and intelligible to reason, according to a rational pattern expressed in mathematical principles and Pythagorean ratios describing the structure of the cosmos, and particularly the motions of the seven classical planets . The living universe is also a god titled Ouranos and Kosmos , which shows, as scholars have argued, that Plato mediates between

3248-459: The logos ) for harmonizing the cosmos and ensuring its rational order. Chrysippus , another prominent Stoic, further developed the idea of the world soul, arguing that it is the animating principle that ensures the coherence and unity of the cosmos. The Stoic view of the world soul differs from Plato's in that it emphasizes the materiality of the pneuma . For the Stoics, the soul of the universe

3360-477: The macrocosm and microcosm , where the human body (microcosm) is a reflection of the larger universe (macrocosm). By studying the world soul's manifestations in nature, Paracelsus believed that alchemists and physicians could uncover the secrets of health and transformation. Giordano Bruno , a 16th-century Italian philosopher, theologian, and occultist, significantly contributed to the Renaissance revival of

3472-673: The Christian Gnostics of Alexandria , especially Valentinus and the followers of Basilides , also mirrored elements of Neoplatonism, Ammonius Saccas (died c.  240–245 AD ) was a teacher of Plotinus. Through Ammonius Saccas, Plotinus may have been influenced by Indian thought. The similarities between Neoplatonism and Indian philosophy , particularly Samkhya , have led several authors to suggest an Indian influence in its founding, particularly on Ammonius Saccas. Both Christians (see Eusebius , Jerome , and Origen ) and Pagans (see Porphyry and Plotinus) claimed him

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3584-621: The Copernican model and his concept of an infinite universe with a pervasive world soul, led to his persecution by the Roman Catholic Church . He was tried for heresy and ultimately burned at the stake in 1600. Despite his tragic end, Bruno's ideas significantly influenced later thinkers and contributed to the development of modern cosmology and metaphysics. Another key figure in Hermeticism, Robert Fludd , elaborated on

3696-494: The German theologian Friedrich Schleiermacher as an early thinker who took Plato's philosophy to be separate from that of his neoplatonic interpreters. However, others have argued that the differentiation of Plato from neoplatonism was the result of a protracted historical development that preceded Schleiermacher's scholarly work on Plato. Neoplatonism started with Plotinus in the 3rd century AD. Three distinct phases in classical neoplatonism after Plotinus can be distinguished:

3808-639: The Hermetic belief in the interconnection of all things, with the world soul as the binding principle that ensures the unity of the cosmos. His work reflects the Hermetic conviction that by attuning oneself to the world soul, one can achieve deeper knowledge and spiritual enlightenment. Although the concept of a world soul originated in classical antiquity , similar ideas can be found in the thoughts of later European philosophers such as those of Baruch Spinoza , Gottfried Leibniz , Immanuel Kant , Friedrich Schelling , and Georg W.F. Hegel (particularly in his concept of Weltgeist ). The concept of Anima Mundi, or

3920-469: The Hermetic tradition. His work is known for its bold integration of Hermeticism, Copernican heliocentrism, and an infinite universe theory, which brought the concept of the world soul into a new, expansive context. Bruno’s cosmology was groundbreaking in that it proposed an infinite universe populated by innumerable worlds. Central to this vision was the idea of the world soul, or anima mundi , which Bruno described as an immanent and animating force pervading

4032-521: The Logos interior to God from the Logos related to the world by creation and salvation. For Augustine, the Logos " took on flesh " in Christ, in whom the Logos was present as in no other man. He strongly influenced early medieval Christian philosophy . Some early Christians, influenced by neoplatonism, identified the neoplatonic One, or God, with Yahweh . The most influential of these would be Origen ,

4144-461: The Middle Ages most Plotinus' insights will be presented as authored by Proclus. The Enneads of Plotinus are the primary and classical document of neoplatonism. As a form of mysticism , it contains theoretical and practical parts. The theoretical parts deal with the high origin of the human soul , showing how it has departed from its first estate. The practical parts show the way by which

4256-457: The One after death. After bodily death, the soul takes up a level in the afterlife corresponding with the level at which it lived during its earthly life. The neoplatonists believed in the principle of reincarnation . Although the most pure and holy souls would dwell in the highest regions, the impure soul would undergo a purification, before descending again, to be reincarnated into a new body, perhaps into animal form. Plotinus believed that

4368-424: The One, from which they emanated. The neoplatonists believed in the pre-existence, and immortality of the soul. The human soul consists of a lower irrational soul and a higher rational soul ( mind ), both of which can be regarded as different powers of the one soul. It was widely held that the soul possesses a "vehicle" ( okhêma ), accounting for the human soul's immortality and allowing for its return to

4480-483: The Renaissance" (Hole). In 1462, Cosimo I de' Medici, patron of arts, who had an interest in humanism and Platonism, provided Ficino with all 36 of Plato's dialogues in Greek for him to translate. Between 1462 and 1469, Ficino translated these works into Latin, making them widely accessible, as only a minority of people could read Greek. And, between 1484 and 1492, he translated the works of Plotinus, making them available for

4592-603: The Universe, having an "other" necessity, as a harmonizing factor. Later neoplatonic philosophers, especially Iamblichus, added hundreds of intermediate beings such as gods , angels , demons , and other beings as mediators between the One and humanity. The neoplatonist gods are omni-perfect beings and do not display the usual amoral behaviour associated with their representations in the myths. Neoplatonists did not believe in an independent existence of evil . They compared it to darkness, which does not exist in itself but only as

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4704-463: The World Soul to mediate between the purely intellectual and the physical realms, ensuring the coherence and order of the universe. The Neoplatonists viewed the World Soul not only as a metaphysical principle but also as a means to achieve personal and cosmic harmony. By aligning one's soul with the World Soul, individuals could attain a higher state of being and participate in the divine order of

4816-471: The World Soul, continues to resonate in contemporary philosophical, ecological, and spiritual discourse. Modern interpretations often explore the interconnectedness of life and the universe, reflecting ancient notions through new lenses. In contemporary environmental philosophy, the idea of Anima Mundi is often invoked to emphasize the intrinsic value of nature and the interconnectedness of all living things. Ecologists and environmentalists draw parallels between

4928-441: The absence of light. So, too, evil is simply the absence of good. Things are good insofar as they exist; they are evil only insofar as they are imperfect, lacking some good which they should have. Neoplatonists believed human perfection and happiness were attainable in this world, without awaiting an afterlife . Perfection and happiness—seen as synonymous—could be achieved through philosophical contemplation . All people return to

5040-491: The ancient concept and modern holistic approaches to ecology. James Lovelock 's Gaia hypothesis posits that the Earth functions as a self-regulating system, echoing the idea of the World Soul animating and organizing the cosmos. This holistic view suggests that recognizing the Earth as a living entity can foster a deeper environmental ethic and a sense of stewardship for the planet. Philosophers like David Abram have explored

5152-404: The centuries. Plotinus taught that there is a supreme, totally transcendent "One", containing no division, multiplicity, nor distinction; likewise, it is beyond all categories of being and non-being. The concept of "being" is derived by us from the objects of human experience and is an attribute of such objects, but the infinite, transcendent One is beyond all such objects and, therefore, is beyond

5264-494: The cohesion and harmony of the cosmos, reflecting the Hermetic principle of the interconnectedness of all things. Bruno was deeply influenced by the Hermetic texts, particularly the Corpus Hermeticum , which he saw as containing profound truths about the nature of the universe and the divine. His philosophy integrated the Hermetic concept of the world soul with the revolutionary scientific ideas of his time, leading to

5376-404: The concept of the World Soul, highlighting the interconnection and interdependence of various components within ecological and social systems. The Anima Mundi also finds relevance in modern spiritual and New Age movements, where it is often associated with the idea of a living, conscious Earth. Practices such as Earth-centered spirituality, animism , and certain strands of neopaganism embrace

5488-426: The concept of the world soul in his extensive writings on cosmology and metaphysics. Fludd's works depict the world soul as the divine anima mundi that connects all levels of existence, from the highest spiritual realms to the material world. He emphasized the idea of cosmic harmony, where the world soul orchestrates the symphony of creation, maintaining balance and order. Fludd's illustrations and writings highlight

5600-581: The concept of the world soul into its cosmological framework. The Hermetic tradition, which flourished in the Hellenistic period and saw a revival during the Renaissance , views the world soul as a vital, animating force that permeates and unites the cosmos. Hermetic writings, particularly the Corpus Hermeticum and the Asclepius , emphasize the unity and interconnection of all things in

5712-412: The concept of the world soul into their cosmologies. Neoplatonism, flourishing in the 3rd century CE through philosophers like Plotinus and Proclus , proposed a hierarchical structure of existence with the World Soul acting as an intermediary between the intelligible realm and the material world, animating and organizing the cosmos. Hermeticism, based on writings attributed to Hermes Trismegistus , views

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5824-410: The concepts which we can derive from them. The One "cannot be any existing thing" and cannot be merely the sum of all such things (compare the Stoic doctrine of disbelief in non-material existence) but "is prior to all existents". Porphyry (c. 233 – c. 309) wrote widely on astrology, religion, philosophy, and musical theory. He produced a biography of his teacher, Plotinus. He is important in

5936-405: The cosmos. This process involves philosophical contemplation, ethical living, and the cultivation of virtues that reflect the harmonious nature of the World Soul. The influence of Neoplatonism extended beyond the classical period, significantly impacting early Christian, Islamic, and Renaissance thought. The integration of Platonic and Neoplatonic ideas into Christian theology, particularly through

6048-471: The covering ( integumentum ) of another name. As or immediately after Peter Abelard was condemned by Bernard of Clairvaux and the 1141 Council of Sens for doctrines similarly close to pantheism , William condemned his own writings on the subject and revised his De Philosophia Mundi to avoid its discussion. Hermeticism , a spiritual, philosophical, and esoteric tradition based primarily on writings attributed to Hermes Trismegistus , integrates

6160-445: The creation of the material world, which is seen as flawed and distant from the divine pleroma (fullness). In Gnostic systems, the concept of the world soul often carries significant ethical and soteriological implications. Gnostics believed that by acquiring esoteric knowledge and understanding their divine origin, individuals could transcend the material world and reunite with the divine. This process of gnosis involved recognizing

6272-495: The deep connection between mathematics and the structure of reality in Platonic thought. The motions of the seven classical planets (the Moon, Mercury, Venus, the Sun, Mars, Jupiter, and Saturn) are particularly significant, as they embody the harmony and order of the universe. Plato's identification of the cosmos as a god, titled Ouranos and Kosmos, reveals his synthesis of different philosophical traditions. The name Ouranos connects

6384-440: The dialogues of Plato. The particular characteristic of Proclus' system is his insertion of a level of individual ones, called henads , between the One itself and the divine Intellect, which is the second principle. The henads are beyond being, like the One itself, but they stand at the head of chains of causation ( seirai or taxeis ) and in some manner give to these chains their particular character. They are also identified with

6496-520: The effects of creation. Islamic philosophers used the framework of Islamic mysticism in their interpretation of Neoplatonic writings and concepts. In the Middle Ages, neoplatonist ideas influenced Jewish thinkers, such as the Kabbalists Isaac the Blind , Azriel of Gerona and Nachmanides and the earlier Jewish neoplatonic philosopher Solomon ibn Gabirol ( Avicebron ), who modified it in

6608-413: The entire cosmos. He argued that the world soul is the source of all motion, life, and intelligence in the universe, linking all parts of the cosmos into a single, living entity. In his work De la causa, principio et uno ( On Cause, Principle, and Unity ), Bruno articulated his belief in the unity of the universe and the presence of a single, universal spirit. This spirit, akin to the world soul, ensures

6720-549: The fall of the Byzantine empire, who were considered the "librarians of the world", because of their great collection of classical manuscripts and the number of humanist scholars that resided in Constantinople (Hole). Neoplatonism in the Renaissance combined the ideas of Christianity and a new awareness of the writings of Plato. Marsilio Ficino (1433–1499) was "chiefly responsible for packaging and presenting Plato to

6832-510: The first time to the West. Giovanni Pico della Mirandola (1463–1494) was another neoplatonist during the Italian Renaissance. He could speak and write Latin and Greek, and had knowledge on Hebrew and Arabic. The pope banned his works because they were viewed as heretical – unlike Ficino, who managed to stay on the right side of the church. The efforts of Ficino and Pico to introduce neoplatonic and Hermetic doctrines into

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6944-501: The followers of Gnosticism had corrupted the original teachings of Plato and often argued against likes of Valentinus who, according to Plotinus, had given rise to doctrines of dogmatic theology with ideas such as that the Spirit of Christ was brought forth by a conscious god after the fall from Pleroma . According to Plotinus, The One is not a conscious god with intent, nor a godhead , nor a conditioned existing entity of any kind, rather

7056-505: The historical Plato . On the other, the term makes an assumption about the novelty of Plotinus's interpretation of Plato. In the nearly six centuries from Plato's time to Plotinus', there had been an uninterrupted tradition of interpreting Plato which had begun with Aristotle and with the immediate successors of Plato's Academy and continued on through a period of Platonism which is now referred to as middle Platonism . The term neoplatonism implies that Plotinus' interpretation of Plato

7168-470: The history of mathematics because of his commentary on Euclid's Elements , which Pappus used when he wrote his own commentary. Porphyry is also known as an opponent of Christianity and as a defender of paganism ; of his Adversus Christianos ( Against the Christians ) in 15 books, only fragments remain. He famously said, "The gods have proclaimed Christ to have been most pious, but the Christians are

7280-457: The intelligible world; but it also embraces innumerable individual souls; and these can either allow themselves to be informed by the nous , or turn aside from the nous and choose the phenomenal world and lose themselves in the realm of the senses and the finite. The soul, as a moving essence, generates the corporeal or phenomenal world. This world ought to be so pervaded by the soul that its various parts should remain in perfect harmony. Plotinus

7392-463: The knowledge of his teacher and predecessors in order to inspire the next generation. Whether neoplatonism is a meaningful or useful historical category is itself a central question concerning the history of the interpretation of Plato. For much of the history of Platonism, it was commonly accepted that the doctrines of the neoplatonists were essentially the same as those of Plato. The Renaissance Neoplatonist Marsilio Ficino , for instance, thought that

7504-406: The life, order, and movement within the universe, acting in accordance with the divine will. The Hermetic worldview is deeply rooted in the idea that understanding and aligning oneself with the world soul can lead to spiritual enlightenment and union with the divine. The Renaissance alchemist and physician Paracelsus significantly contributed to the Hermetic tradition by integrating the concept of

7616-543: The light of their own monotheism. The works of Pseudo-Dionysius were primarily instrumental in the flowering of western medieval mysticism , most notably the German mystic Meister Eckhart (c. 1260 – c. 1328). Neoplatonism also influenced Latin scholasticism , for example through the reception and translation of Neoplatonic conception by Eriugena . Aquinas, for example, have some Neoplatonic elements in his philosophical conceptions that he adapts within an Aristotelian vocabulary. Neoplatonism ostensibly survived in

7728-473: The logos, which organizes and animates the cosmos, functioning as its soul. Gnosticism, emerging in the early centuries of the Common Era, often associates the world soul with Sophia , who embodies divine wisdom and the descent into the material world. Gnostics believed that esoteric knowledge could transcend the material world and reunite with the divine. Neoplatonism and Hermeticism also incorporated

7840-569: The monotheistic constraints of Islam. The translations of the works which extrapolate the tenets of God in neoplatonism present no major modification from their original Greek sources, showing the doctrinal shift towards monotheism . Islamic neoplatonism adapted the concepts of the One and the First Principle to Islamic theology, attributing the First Principle to God. God is a transcendent being, omnipresent and inalterable to

7952-406: The motions of the seven classical planets reflecting the deep connection between mathematics and reality in Platonic thought. Stoicism and Gnosticism are two significant philosophical systems that elaborated on this concept. Stoicism, founded by Zeno of Citium in the early 3rd century BCE, posited that the universe is a single, living entity permeated by the divine rational principle known as

8064-495: The mystery of existence. Authors and artists draw on the symbolism of the World Soul to convey a sense of wonder and reverence for the natural world. This is evident in the works of poets like Mary Oliver , who often evoke the living essence of nature in their writings, and in the visual arts, where the interplay of life and the cosmos is a recurring theme. Neoplatonism Neoplatonism began with Ammonius Saccas and his student Plotinus ( c.  204/5–271 AD) and stretched to

8176-403: The neoplatonic interpretation of Plato was an authentic and accurate representation of Plato's philosophy. Although it is unclear precisely when scholars began to disassociate the philosophy of the historical Plato from the philosophy of his neoplatonic interpreters, they had clearly begun to do so at least as early as the first decade of the nineteenth century. Contemporary scholars often identify

8288-424: The neoplatonist Stephanus of Alexandria brought this Alexandrian tradition to Constantinople, where it would remain influential, albeit as a form of secular education. The university maintained an active philosophical tradition of Platonism and Aristotelianism , with the former being the longest unbroken Platonic school, running for close to two millennia until the fifteenth century Michael Psellos (1018–1078),

8400-462: The notion of the World Soul as a guiding principle for living in harmony with nature. These movements emphasize rituals, meditations, and practices aimed at connecting with the spirit of the Earth and recognizing the sacredness of all life. The influence of the Anima Mundi extends into contemporary literature and the arts, serving as a metaphor for exploring themes of unity, interconnection, and

8512-432: The phenomenal world, and it is permeated and illuminated by the former, but it is also in contact with the latter. The nous/spirit is indivisible; the world-soul may preserve its unity and remain in the nous , but, at the same time, it has the power of uniting with the corporeal world and thus being disintegrated. It therefore occupies an intermediate position. As a single world-soul, it belongs in essence and destination to

8624-452: The phenomenological aspects of Anima Mundi in the context of sensory experience and perception. Abram's work emphasizes the animate qualities of the natural world, suggesting that recognizing the Earth's sentience can foster a deeper ecological awareness and a sense of kinship with all forms of life. Additionally, systems thinking and complexity theory in science reflect a renewed interest in holistic and integrative approaches that resonate with

8736-626: The pinnacle of this hierarchy is the One, an ineffable and transcendent principle from which all reality emanates. The One generates the Nous (Divine Mind), which in turn produces the World Soul . The World Soul in Neoplatonism functions as an intermediary between the intelligible realm (the realm of the Forms) and the sensible world (the material universe). Plotinus describes the World Soul as

8848-443: The poetic and presocratic traditions. In Timaeus , Plato presents the cosmos as a single, living organism that possesses a soul and intelligence. The demiurge, a divine craftsman, creates the universe by imposing order on pre-existing chaotic matter. This creation is not ex nihilo but rather a process of organizing the cosmos according to the eternal Forms, which are perfect, immutable archetypes of all things. Plato explains that

8960-482: The prefect of Egypt Orestes during his feud with Cyril , Alexandria's dynastic archbishop. The extent of Cyril's personal involvement in her murder remains a matter of scholarly debate. Proclus Lycaeus (February 8, 412 – April 17, 485) was a Greek neoplatonist philosopher, one of the last major Greek philosophers (see Damascius ). He set forth one of the most elaborate, complex, and fully developed neoplatonic systems, providing also an allegorical way of reading

9072-682: The prominence of neoplatonic influences in the historical Muslim world was availability of neoplatonic texts: Arabic translations and paraphrases of neoplatonic works were readily available to Islamic scholars greatly due to the availability of the Greek copies, in part, because Muslims conquered some of the more important centres of the Byzantine Christian civilization in Egypt and Syria. Various Persian and Arabic scholars, including Avicenna (Ibn Sina), Ibn Arabi , al-Kindi , al-Farabi , and al-Himsi , adapted neoplatonism to conform to

9184-497: The pupil of Ammonius Saccas; and the sixth-century author known as Pseudo-Dionysius the Areopagite , whose works were translated by John Scotus in the ninth century for the West. Both authors had a lasting influence on Eastern Orthodox and Western Christianity , and the development of contemplative and mystical practices and theology. Neoplatonism also had links with Gnosticism, which Plotinus rebuked in his ninth tractate of

9296-409: The result is a conflict, a becoming and vanishing, an illusive existence. And the reason for this state of things is that bodies rest on a substratum of matter. Matter is the indeterminate: that with no qualities. If destitute of form and idea, it is evil; as capable of form, it is neutral. Evil here is understood as a parasite, having no-existence of its own (parahypostasis), an unavoidable outcome of

9408-417: The same term [REDACTED] This disambiguation page lists articles associated with the title World Soul . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=World_Soul&oldid=1187279655 " Category : Disambiguation pages Hidden categories: Short description

9520-667: The second Enneads : "Against Those That Affirm The Creator of The Cosmos and The Cosmos Itself to Be Evil" (generally known as "Against The Gnostics"). Because their belief was grounded in Platonic thought, the neoplatonists rejected Gnosticism's vilification of Plato's demiurge , the creator of the material world or cosmos discussed in the Timaeus . Neoplatonism has been referred to as orthodox Platonic philosophy by scholars like John D. Turner ; this reference may be due, in part, to Plotinus' attempt to refute certain interpretations of Platonic philosophy, through his Enneads. Plotinus believed

9632-490: The sixth century. After Plotinus there were three distinct periods in the history of neoplatonism: the work of his student Porphyry (third to early fourth century); that of Iamblichus (third to fourth century); and the period in the fifth and sixth centuries, when the academies in Alexandria and Athens flourished. Neoplatonism had an enduring influence on the subsequent history of Western philosophy and religion. In

9744-514: The soul may again return to the Eternal and Supreme. The system can be divided between the invisible world and the phenomenal world, the former containing the transcendent , absolute One from which emanates an eternal, perfect, essence ( nous , or intellect), which, in turn, produces the world-soul . For Plotinus, the first principle of reality is "the One", an utterly simple, ineffable, beyond being and non-being, unknowable subsistence which

9856-460: The time. Plato described the universe as a living being in his dialogue Timaeus (30b–d): Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason [...] a Living Creature, one and visible, containing within itself all the living creatures which are by nature akin to itself. Plato's Timaeus describes this living cosmos as being built by

9968-408: The tradition also departed substantively from Plotinus' teachings in regards to significant philosophical issues, such as the nature of evil. From the One emanated different levels of lesser realities known as "Hypostases." At the highest level of reality exists "the One" from which emanates the Nous or the mind. It is the first principle after the One and contains all knowledge in a unified form. It

10080-408: The traditional Greek gods, so one henad might be Apollo and be the cause of all things apollonian, while another might be Helios and be the cause of all sunny things. The henads serve both to protect the One itself from any hint of multiplicity and to draw up the rest of the universe towards the One, by being a connecting, intermediate stage between absolute unity and determinate multiplicity. In

10192-399: The unity and divinity of the cosmos and its connection to the One , the ultimate source of all existence. Neoplatonism, which flourished in the 3rd century CE, is a philosophical system that builds upon the teachings of Plato and incorporates metaphysical elements. Plotinus, the founder of Neoplatonism, articulated a vision of reality that centers on a hierarchical structure of existence. At

10304-417: The universe as a living creature endowed with a soul and reason, constructed by the demiurge according to a rational pattern expressed through mathematical principles. Plato describes the world soul as a mixture of sameness and difference, forming a unified, harmonious entity that permeates the cosmos. This soul animates the universe, ensuring its rational structure and function according to a divine plan, with

10416-427: The universe, making the cosmos a living, rational organism. The Stoics identified the world soul with the concept of pneuma , a life-giving force that pervades and sustains all things. Pneuma is a mixture of air and fire, elements considered active and capable of bestowing life and motion. The Stoic philosopher Cleanthes described the world soul in his "Hymn to Zeus", where he praises Zeus (a personification of

10528-409: The universe. These texts describe the cosmos as a living being imbued with a divine spirit or soul. The world soul is seen as the intermediary between the divine intellect ( Nous ) and the material world, ensuring the harmonious functioning of the cosmos. In the Corpus Hermeticum , the world soul is often depicted as an emanation of the divine that sustains all creation. This soul is responsible for

10640-453: The vital force that animates and organizes the cosmos, imbuing it with life and intelligence. It is both one and many, maintaining unity while simultaneously generating individual souls and entities within the cosmos. Proclus, a prominent later Neoplatonist, further developed these ideas. He posited a more elaborate structure, with the World Soul divided into a higher, more divine aspect and a lower, more material aspect. This dual nature allows

10752-691: The work of his student Porphyry ; that of Iamblichus and his school in Syria; and the period in the 5th and 6th centuries, when the Academies in Alexandria and Athens flourished. Neoplatonism synthesized ideas from various philosophical and religious cultural spheres. The most important forerunners from Greek philosophy were the Middle Platonists , such as Plutarch , and the Neopythagoreans , especially Numenius of Apamea . Philo ,

10864-609: The works of Augustine and Pseudo-Dionysius , demonstrates the enduring legacy of the concept of the World Soul. During the 12th-Century Renaissance of the High Middle Ages , the analysis of Plato's Timaeus by members of the School of Chartres like William of Conches and Bernardus Silvestris led them to interpret the world soul as possibly or certainly the same as the Christian Holy Spirit under

10976-475: The works of Proclus , Simplicius of Cilicia , and Pseudo-Dionysius the Areopagite , and he knew about other Neoplatonists, such as Plotinus and Porphyry, through second-hand sources. The German mystic Meister Eckhart ( c.  1260  – c.  1328 ) was also influenced by Neoplatonism, propagating a contemplative way of life which points to the Godhead beyond the nameable God. Neoplatonism also had

11088-606: The works of neoplatonism during the failed attempt to reconcile the East–West Schism at the Council of Florence . At Florence, Plethon met Cosimo de' Medici and influenced the latter's decision to found a new Platonic Academy there. Cosimo subsequently appointed as head Marsilio Ficino, who proceeded to translate all Plato's works, the Enneads of Plotinus, and various other neoplatonist works into Latin. The major reason for

11200-493: The world soul as a vital force uniting the cosmos. Hermetic texts describe the cosmos as a living being imbued with a divine spirit, emphasizing the unity and interconnection of all things. Aligning oneself with the world soul is seen as a path to spiritual enlightenment and union with the divine, a belief that experienced a resurgence during the Renaissance when Hermeticism was revived and integrated into Renaissance thought, influencing various intellectual and spiritual movements of

11312-463: The world soul into his medical and alchemical theories. Paracelsus believed that the world soul, which he referred to as the Archeus , was the vital force that governed the processes of nature and the human body. He posited that health and disease were influenced by the balance and interaction of this vital force within individuals. Paracelsus' view of the world soul extended to his understanding of

11424-463: The world soul is a mixture of the same and the different, woven together to form a unified, harmonious entity. This soul permeates the entire cosmos, animating it and endowing it with life and intelligence. The world soul is responsible for the rational structure of the universe, ensuring that everything functions according to a divine plan. The rational pattern of the cosmos is expressed through mathematical principles and Pythagorean ratios, reflecting

11536-502: The world soul often played a crucial role in bridging the divine and material realms. In Gnostic thought, the world soul is often associated with the figure of Sophia (Wisdom) , who embodies both the divine wisdom and the tragic descent into the material world. Sophia's fall and subsequent redemption are central themes in many Gnostic texts. According to the Apocryphon of John , a key Gnostic scripture, Sophia's emanation resulted in

11648-413: The world soul to the ancient Greek personification of the sky, while Kosmos signifies order and beauty. By mediating between poetic and presocratic traditions, Plato integrates mythological and philosophical elements into a coherent cosmological vision. The Stoic school of philosophy , founded by Zeno of Citium in the early 3rd century BCE, significantly contributed to the development of the concept of

11760-547: The world soul's entrapment in the material realm and working towards its liberation. In Manichaeism , a major Gnostic religion founded by the prophet Mani in the 3rd century CE, the world soul was also called the Light Soul and the Living Soul ( Middle Persian : grīw zīndag ), contrasting it with matter, which was associated with lifelessness and death and within which the world soul was imprisoned. The world soul

11872-523: The world soul. In Mandaean cosmology, the soul's journey through the material world and its eventual return to the World of Light is a central narrative. The soul's purification and ascent are facilitated by esoteric knowledge and ritual practices. The concept of the world soul continued to influence later philosophical thought, particularly in the development of Neoplatonism . Neoplatonists such as Plotinus and Proclus expanded on Plato's ideas, emphasizing

11984-407: The world soul. Stoicism posits that the universe is a single, living entity permeated by a divine rational principle known as the logos . This principle organizes and animates the cosmos, functioning as its soul. Central to Stoic cosmology is the belief that the logos operates as the rational structure underlying all existence. This rational principle is equated with God, nature, and the soul of

12096-443: The world's rational structure, individuals could achieve a state of tranquility and virtue. Gnosticism , a diverse and syncretic religious movement that emerged in the early centuries of the Common Era, also incorporated the concept of the world soul into its cosmological and theological framework. Gnostic systems generally posited a dualistic worldview, contrasting the material world with a higher, spiritual reality. In this context,

12208-463: Was finally closed by Justinian I because of active paganism of its professors. Other schools continued in Constantinople , Antioch , Alexandria and Gaza which were the centers of Justinian's empire. After the closure of the neoplatonic academy, neoplatonic and/or secular philosophical studies continued in publicly funded schools in Alexandria and Gaza. In the early seventh century,

12320-547: Was personified as the Suffering Jesus ( Jesus patibilis ) who, like the historical Jesus , was depicted as being crucified in the world. This mystica cruxificio was present in all parts of the world, including the skies, soil, and trees, as expressed in the Coptic Manichaean psalms . Mandaeism , another Gnostic tradition that has survived to the present day, also incorporates a concept akin to

12432-441: Was so distinct from those of his predecessors that it should be thought to introduce a new period in the history of Platonism. Some contemporary scholars, however, have taken issue with this assumption and have doubted that neoplatonism constitutes a useful label. They claim that merely marginal differences separate Plotinus' teachings from those of his immediate predecessors. As a pupil of philosopher Ammonius Saccas , Plotinus used

12544-489: Was still tempered by neoplatonism. The term logos was interpreted variously in neoplatonism. Plotinus refers to Thales in interpreting logos as the principle of meditation, the interrelationship between the hypostases (Soul, Spirit (nous) and the 'One'). St. John introduces a relation between Logos and the Son, Christ , whereas Paul calls it 'Son', 'Image', and 'Form'. Victorinus subsequently differentiated

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