Neoplatonism and Christianity – Part 2

Georgi Stankov

translated from the German book “Neoplatonismus und Christentum“, 176 pages, 2007, into English by the author


Neoplatonism of Plotin (1)

In his preface to Plotin’s Enneads, the collected works of this unusual thinker, unparalleled in his gnostic depth and stringency, his disciple and editor Porphyry wrote that his master belonged to the kind of people who were ashamed to dwell in a physical body on earth. In writing so, he merely wanted to emphasize Plotin’s spiritualization, which is a salient characteristic of all ancient philosophers and achieves a masterly literary representation in the Platonic dialogues in the form of Socrates, beyond the philosophical background.

Those who have carefully read and understood Plotin’s Enneads will take Porphyry’s statement for granted. Unfortunately, all established  philosophers and philologists who wrote about Plotin’s teachings in the following period and were read by myself, including the German editor of the Enneads, Richard Harder, have imperfectly understood the Gnosis of Plotin, partly misinterpreted it, and in essential areas deliberately distorted it.

Considering the stringency and inner coherence of his thoughts, such secondary interpretations and unduly interferences not only prove to be unhelpful, but extremely obstructive, even harmful – they merely dilute Plotin’s thoughts and rob them of their gnostic content.

This deficit can be explained by the fact that all the interpreters of Neoplatonism did not have the old soul age of Plotin. For this reason they were not allowed by their souls to have similar transcendental experiences as the great philosopher made them during his lifetime and described them in detail in his Enneads.

Only from such a detached inner point of view of the astral worlds is it possible for the incarnated personality to obtain immediate certainty of the Whole, the Divine, beyond all earthly reservations, and to record this energetic, non-verbal experience and insight in verbal forms – in written Gnosis and Philosophy.

No wonder that it was only in the last years of his life, not least at the insistence of his pupils, that Plotin overcame his inner reservations and agreed to write down his teachings for future generations, which until then had only been accessible to a few initiates.

The young, immature soul age of the great majority of souls incarnated on earth is, as I have already explained in my other gnostic writings and in the introduction, the main reason for all the spiritual ignorance of mankind from antiquity to the present day. This ignorance begins with the inability of humans to depart from the Primary Term of human consciousness and to develop in a dialectical way logical, stringent and consistent categorical systems of the Phenomenology of Being, which is actually a Phenomenology of Spirit (Hegel), thus excluding all contradictions, paradoxes and antinomies (see Volume I and Volume II). This fundamental weakness of the human mind is being revealed not only in all religions, but also in all sciences, including philosophy. The present five world religions, with their many branches, and the countless esoteric schools are the collective expression of this cognitive misery.

We shall see below that this was also the main reason why Christianity failed in its attempt to dialectically interpret the neoplatonic teachings and to translate them into an adequate gnostic-religious doctrine, although all Church dogmas have their origin explicitly in the fundamental concepts of Neoplatonism.

But also all philosophical schools of the Occident after Plotin have failed in this respect. Of course, a scientifically based analysis of Neoplatonism was only possible after the discovery of the Universal Law and the development of the new pantheory of science and Human Gnosis as shown in this philosophical study.

The decisive advantage of the new Axiomatics lies in the fact that, for the first time in the known history of mankind, it perfectly captures the Primary Term of energyEverything is Energy – in a physical-mathematical sense and enables a consistent, empirically verifiable description of all phenomena of physical and organic matter. The main weakness of Neoplatonism and of all ancient and modern philosophic schools, lies, on the other hand, in their inability to develop a clear physical idea of energy; this will be a central theme of this treatise.

This is all the more astounding when one considers that the original approaches of Greek philosophy were quite correct. Already Heraclitus recognized in the energy, which he called “primordial fire”, the origin of all existence. According to him, energy transforms from one form into another according to the same “order of opposites” (7) behind which he saw the ruling force of the Law of One – the Logos. At the same time, the Milesian School, first Thales, was extensively occupied with the role of numbers in the gnostic assessment of the world.

Pythagoras was the first to recognize that Heraclitus’ Law of One is a numerical law – the Universal Law grasps the essence of space-time as a rule of three, which can also be presented in philosophical categories. He deserves the credit to have freed mathematics from practical concerns and to have developed it into a pure science. The aim of Pythagorean arithmetic was to study the abstract properties of numbers and not their concrete application, as was the case before their time in Mesopotamia and Egypt. The Pythagoreans had already reached a considerable height in geometry, which was completed and further developed by many later mathematicians and thinkers until it reached its provisional climax in the Euclidean Geometry.

Both Plato and Aristotle were deeply influenced by geometry and its axiomatics. The Pythagorean doctrine of ideal geometric forms was the epistemological point of departure for the Platonic theory of forms; their axiomatic approach was adopted by Aristotle in his theory of categories. Since then, mathematics and geometry have been regarded as recognized, indispensable means of every philosophical analysis and synthesis – from the Cartesians, Spinoza and Leibniz to Kant. For Descartes, “mathematics is the model of reliable science“. He explores the “mind, imagination, senses and memory” with a “scientific method” that makes use of geometry both in the “abstraction of the problem” and in its “pictorial representation“(8). Spinoza writes his “Ethics represented by the geometrical method “(9). Leibniz outlines his Monadology (10) from the essence of the differential calculus which strives to assess the infinitely small and the infinitely large in the continuity of motion.

The problem of the limited (finite, deterministic) and the unlimited (infinite, undeterministic) has not only occupied modern set theory since Cantor (11), but it is just as old as mathematics itself and a major concern of the Pythagoreans. They studied the role of numbers and their harmony in music, where they played a decisive role in promoting the theory of harmony, and in the physical world, in order to fathom the all-dominant principles to which all things are subjected.

The Pythagoreans were the first to realize that mathematics was the only correct reflection of the physical phenomena, a fact that could only be proved perfectly and comprehensively with the discovery of Universal Law and the development of the new physical-mathematical theory, and in this way they founded physics as a science:

“For the nature of numbers is knowledge-giving, leading and teaching to everyone about everything that is questionable and unknown to him. For nothing of things would be clear to anyone, neither in their relationship to themselves nor to each other if the number were not and their essence. Now, however, it brings all things within the soul into harmony with perception, thereby making them recognizable and corresponding to one another according to the “gnomon” (pointer) of nature, by giving them corporeality and separating the relationships of things for themselves, the boundless as well as the border-forming. ” (12)

I have proved that physics is merely Applied Mathematics for the physical world. By revealing the innumerable cognitive errors of physics resulting from not recognizing the obvious fact that only space and time relationships can be formed, I have confirmed the original findings of the Pythagoreans: The physical world can be completely grasped by dimensionless, absolute constants, which are pure numerical values (see Table 1).

The spatial relationships of the objects determine our optical sensory perceptions of the three-dimensionality (corporeality) of the visible material world, and are still primarily assessed by geometry in physics today.

Since space-time is a unity, and its constituents, space and time, are canonically conjugated reciprocal quantities, the spatial relationships can only be determined after “arresting time in the head“. In this psychological process of unimagined gnostic significance, which was first discovered by myself in 1995, the time relationships (where time f in the new Axiomatics is “frequency“, i.e. reciprocal “conventional time” t: f = 1/t) are represented as pure numbers. The same also applies to all spatial relationships.

Geometry and mathematics, especially algebra, are known to be commutative, transitive, axiomatic systems. From this it follows that geometry is only an optical, descriptive representation of numerical ratios. The unconscious psychological process of automatically arresting time in the mind is not only a precondition for the application of mathematics, but it also represents the ultimate gnostic boundary of the incarnated personality and makes it impossible for her to grasp the energetic levels of the 7F-creationary realms (astral realms) as overlapping entities that penetrate and create matter.

This psycho-energetic deficit of human perception prevents the incarnated personality from scientifically understanding the continuity of energy and thus of all existence and to express this knowledge in relevant philosophical categories. I will show that at this gnostic limit not only Neoplatonism, which provided the best cognitive presentation of the soul worlds, has failed, but also all the religious, scientific and everyday views and conceptions that Western civilisation has produced so far and currently dominate the collective world view.

The entire physics thus has only one task: to determine space-time relationships and to introduce new physical quantities within the framework of mathematics. These build a set of numbers which is identical to the continuum of numbers in mathematics. Thus I have proved that:

The Primary Term is both the origin of mathematics and physics and thus of all sciences.

All findings of the Pre-Socratic and classical Greek philosophy were not only known to their legitimate heirs, the Neoplatonists, but they also had a correct, pre-scientific intuition of the future findings of the new theory of the Universal Law.

As I have pointed out numerous times in my gnostic writings, all events and human incarnations exist simultaneously in the higher realms – the past and the future. In other words: Michelangelo knew about the existence of Picasso, and Attila – about the existence of Hitler, Stalin and Bush, just as Jesus (at the soul level as there was no human being Jesus) knew about my future arrival. In this context I refer to the most important statement of Jesus Christ, which has not yet been understood by the Church: “God is not a God of the dead, but of the living“. We will see that the knowledge of the immortality of the soul and its incarnations was a central gnostic knowledge of Neoplatonism.

With their philosophical erudition, which remained unmatched in the Hellenistic period, and with their sure intuition for the transcendental, which the Neoplatonists, in contrast to the Early Christians, interpreted dialectically correctly, they created the solid epistemological foundation upon which they founded their gnostic teachings of the invisible worlds of the soul, also known as world soul (Weltseele).

However, the Neoplatonists and all philosophers before and after them did not know the concept of U-sets and could not implement this concept, which is indispensable for the formation of a consistent, free of any contradictions categorical system, either mathematically in science or as a dialectical Weltanschauung in philosophy.

The result was the inability of the ancient thinkers to develop a modern science in today’s sense, as well as to organize philosophy and Gnosis, whose range of topics they had extensively elaborated (13), into an objective science beyond any doubt. This methodological and epistemological weaknesses of Neoplatonism will become visible in the present discussion.


The teaching of Plotin is the greatest Gnostic system that mankind has brought forth in its written history, both intellectually and objectively. Apart from his inability to interpret the Whole in the sense of energy and to grasp the phenomenology of being, including the interactions of the astral worlds with the three-dimensional visible world of matter in the conceptuality of U-sets, which can also be represented mathematically, Plotin’s Neoplatonism can be incorporated without deduction into the new Gnosis of the Universal Law. This underlines the unbroken continuity of Western philosophy from its beginnings in ancient Hellas to the present day (when one discards all deliberate religious and philosophical obfuscations and fraud in the last 2000 years).

This is very important because the recognition of the importance and validity of Neoplatonism as synthesis and culmination point of Greek philosophy has almost disappeared nowadays from the collective memory of mankind, apart from some dusty philologists. It was not always like that.

Even the titles of the individual treatises in the Enneads read like a catalogue of the basic principles of Human Gnosis. They cover all conceivable esoteric and eschatological topics, which to this day have retained their unrestricted validity and are at the centre not only of philosophy, but also of all religions. No thinker or school of thought has ever solved them with a brilliance and sovereignty comparable to that of the Neoplatonist Plotin.

Here is an abbreviated list of Plotin’s most important treatises: “The Essence of the Soul, The Immortality of the Soul, The Descent of the Soul into the Body World, The First and the After, The Beautiful, The Good (The One), The Unity of the Individual Souls, The Three Original Beings (forming the Gnostic and Semantic Foundation of the Christian Trinitarian Dogma), The Origin and Order of Things after the First, The Two Matter (Compare with “natura naturans” and “natura naturata” in Spinoza, see Volume IV), Fate, Justified Suicide, The Virtues, whether there are also ideas of the individual things, Dialectics (or about that which Christian doctrine completely lacks until the present day), etc.

Until the rise of positivism and empiricism in the second half of the 19th century (14), there was no philosophical current in Western civilization that was not deeply influenced by Neoplatonism and made the above themes the main object of its philosophical discourses.

Plotin’s language is still unsurpassed today in its conciseness and clarity and should only be read in the original. Any secondary representation is a dilution and falsification of Neoplatonism. I will illustrate this advantage of Plotin by quoting his second treatise on the essence of the soul in full (15). I don’t know of any other gnostic, philosophical or esoteric text that can even come close to this treatise in the compression of information, the clarity of language and the unconditional correctness of its gnostic content:

“In the Intellectual Cosmos dwells Authentic Essence, with the Intellectual-Principle [Spirit – Divine Mind] as the noblest of its content, but containing also souls, since every soul in this lower sphere has come thence: that is the world of unembodied souls while to our world belong those that have entered body and undergone bodily division. There the Intellectual-Principle is a concentrated All – nothing of it distinguished or divided – and in that Cosmos of unity all souls are concentrated also, with no spatial discrimination. But there is a difference: The Intellectual-Principle is for ever repugnant to distinction and to partition. Soul, there without distinction and partition, has yet a nature lending itself to divisional existence: its division is secession, entry into body. In view of this seceding and the ensuing partition we may legitimately speak of it as a particle thing. But if so, how can it still be described as indivisible? In that the secession is not of the soul entire; something of it holds its ground, that in it which recoils from separate existence. The entity, therefore, described as “consisting of the undivided soul and of the soul divided among bodies,” contains a soul which is at once above and below, attached to the Supreme and yet reaching down to this sphere, like a radius from a centre. Thus it is that, entering this realm, it possesses still the vision inherent to that superior phase in virtue of which it unchangingly maintains its integral nature. Even here it is not exclusively the particle soul: it is still the impartibly as well: what in it knows partition is parted without partibility; undivided as giving itself to the entire body, a whole to a whole, it is divided as being effective in every part.”

So Spirit (Divine Mind = Intellectual-Principle) is the best, the noblest, in the soul worlds. By this Plotin means that in a broader sense there is only Spirit as organized conscious energy. The souls are fragments of Spirit which also have emotional energies and thus have a lower frequency than the divine mind. These form not only the psychic structure of the incarnated personality, but also of the soul. For this reason Plotin distinguishes very precisely between spirit and soul.

The Spirit is understood as the comprehensive identity and semantically equated with the Logos – the divine mind manifests itself as Logos, as the Universal Law. Even if Plotin does not know the concept of energy, he understands the divine mind, Spirit, in the broadest sense as organized energy. Coincidence, an erroneous basic concept of modern science, which has become concrete in such ludicrous sciences as statistics and probability theory, is unthinkable for Plotin.

Souls are energetic units that have both spiritual and emotional energies. In his other essays, Plotin describes very precisely how the soul falls down into matter and how the psyche is dominated by the low-frequency, extremely polarizing emotional energies.

Note: The ancient Greeks called the soul “psyche” – for them the psyche was the outer emanation form of the soul. The emotional energies of the psyche are called “Daimons” in Greek philosophy. According to this, demons dominate the human psyche. They are usually perceived by the Greeks as gods of lower rank (see Plotin’s essay “The Daimon who redeemed us”). As the soul falls into materiality, it is subject to the influence of demons; as she liberates herself piece by piece from its influence, she rises again into the true existential level of Spirit – of Being. This is the eternal cycle of souls.

Since the ancient Greeks knew no teaching of the psyche in the sense of modern psychology, their terminology in this respect remained somewhat blurred and unclear. Thus, some ancient thinkers also called Eros a demon, of course the most distinguished of his kind.

Here, Greek philosophy tends towards popular interpretations that result in a hierarchical structure of the soul worlds (hypostases). Under the dominating influence of the Athenian Proclus, the last great Neoplatonist (410-485), this part of Neoplatonism was taken over by his mediocre Christian contemporary, the Bishop of Athens Pseudo-Dionysius the Areopagite, and adapted in a profane and extremely distorted way to the Christian doctrine; later it was made the basis of a popular doctrine of angels (Christian doctrine of emanation or doctrine about the divine hierarchies).

Pseudo-Dionysius, the Areopagite is also considered the father of medieval speculative mysticism. For a long time it was mistakenly believed that he was a contemporary of the four evangelists and was worshiped accordingly. Through this strange detour, the inferior Dionysian interpretation of Neoplatonism reached in the 5th century Western Europe and had a great influence on Augustine, John Scotus Eriugena (his translator), the Mystic School of the Victorians, the School of Chartre, Master Ekkehard, Thomas Aquinas and, last but not least, Nicholas of Kues, who enjoyed the historical advantage of knowing the works of the Neoplatonists in the original form and clearly distinguished himself intellectually from the primitive medieval interpretation of the Divine, the Mystical. He was a good mathematician and recognised the role of numbers in the symbolic representation of the Divine (16). For this reason some scientists consider him somewhat exaggerated as one of the fathers of modern mathematics (see below).

The teachings of Pseudo-Dionysius, the Areopagite also became the starting point of a mystical, God-oriented way of life, from which monasticism also emerged. Knowing the sober rationality that characterizes Proclus’ works (see below), this Christian interpretation of his neoplatonic teaching is more than daring.

It is an obvious matter for all Platonists that the soul is a self-sufficient creator of the lower, material “world of becoming”, independently of the extent to which the incarnated personality has insight into the predetermined soul plan, which manifests itself in the eyes of ancient man mostly as an inevitable fate (heirmarmenefatum).

In perceiving the soul as the ultimate creative entity, the Neoplatonists recognize in the spiritual perfection of the individual the eschatological meaning and purpose of every earthly existence. In the final phase of this doctrine one can find clear echoes of stoic attitude. The early Christian plagiarists, especially St. Paul, have usurped this stoic tradition from the very beginning for themselves and their martyrs. But in this respect Neoplatonism is exactly the opposite of Christianity, which sees and preaches the salvation of every believer in his unrestricted subordination under the unfathomable will of God, as the following quote from Proclus shows:

But no one is so powerful about the things in us that he could benefit from them, even if he possessed all human power. For if we were prudent, we will also be, if those external goods disappear, and if we like to look at the true things, we cannot be deprived of this attitude, but we will continue, even if there are still quite violent wounds of destiny, as you say, to praise us as those who rule over everything, and to ask about the causes of events. So we did not want to revile the soul from its last activities, because it is under the dictate of destiny, but to admire from the first activities of the soul its excellence “which is not subordinate to any Lord” (Plato). For if we think so, nothing under what we suffer down here (in the realm of becoming) will confuse us, but if we believe that we can endure something bad, if the body is confused by suffering, then it is not we ourselves who say it, but “it is an expression of our desire” (quote from Plotin). It includes the lust of the body, and therefore also grief. “ (17)

In view of the world economic crisis that has already broken out, which in the next few years will lead to sudden financial and material blows of fate for most people in the western industrial countries (the Third World lives daily under such adverse circumstances), one should take this recommendation and spiritual attitude of the last great Neoplatonist of antiquity Proclus to heart in order to survive the great Evolutionary Leap with an intact soul.

I will now make a semantic and gnostic analysis of this extremely condensed text by Plotin, from which one can derive and explain all the basic ideas not only of Neoplatonism, but also of Christian doctrine.

The ancient Greeks were the first to introduce the word “cosmos” (All-That-Is) for the Primary Term. By this, however, they did not mean the visible universe, as cosmologists understand it today, but the invisible astral worlds (the worlds of the soul), which I define as the causal 7F-creationary realms (see Gnosis). The visible universe, with all the celestial bodies, was described by them as the “lower world” or “the world in the making”. It was therefore accorded less importance.

The worlds of the soul are the true Being for the Neoplatonists. In Neoplatonism these are summarized under the concept of the “world soul” (Weltseele) in order to clarify the energetic unity and inseparability of the souls. The soul separates herself from the Whole, so that she can experience the energetic separation in human body with all consequences directly, so to speak, “on her own body”.

In this way the soul experiences the “last antinomy“: “Being is something, being is nothing” (see volume I). Since there is no non-existence, this state is existentially experienced by the incarnated soul only in the form of her artificial, subjective energetic separation from All-That-Is, whereby the degree of separation depends on the respective planet and the objectives of the incarnation experiment taking place. This is the alpha and omega of every Gnosis.

Plotin explains the willingness of the soul to separate from the Whole with her inherent urge, or rather her peculiar passion, to divide and fall off from the “One” (Nous) in order to gain experience in the lower world of the individual things: “Soul, there without distinction and partition, has yet a nature lending itself to divisional existence“. This formulation can be left as it is today.

Since the ancient Greeks had no concept of energy, they were also unable to develop a wave theory with the help of which they could describe the levels and systems of three-dimensional space-time and Spirit (the phenomenology of being) as superimposed, mutually dependent harmonic wave systems, starting from atoms and elementary particles up to the cosmos, as I did in the new theory of the Universal Law in an all-encompassing manner. This shortcoming is also an outstanding feature of modern empirical science, especially physics. Although the wave character of matter is recognized in quantum physics (as wave-particle dualism), this fact is considered very isolated there, so that modern physics completely fails to integrate the micro- and macro-world into a comprehensive axiomatic teaching of the space-time relationships of three-dimensional space-time.

At present, physics cannot integrate the gravitational force of macro-objects with the other three fundamental forces of the microcosm in the so-called “standard model” (read here). For this reason it is also unable to develop a general theory of physical interactions. But also all the new physical-mathematical approaches like string theory, M-theory and all other “theories for everything” fail to solve this problem.

Only the new theory of the Universal Law can integrate gravitation with the other three fundamental forces, by recognizing for the first time the existence of only two dimensions (constituents) of space-time and can prove this insight in a comprehensive way for all physical systems and levels both mathematically and epistemologically. In this context, the revolutionary insight that space and time are canonically conjugated, connected quantities that behave dialectically, i.e. elastic-dynamically within the framework of energy exchange, is of central importance.

Although the ancient Greeks had an intuitively correct idea of this dynamic exchange of energy since Heraclitus – this fact explains the Neoplatonists’ intense preoccupation with dialectical issues (see Plotin’s essay “On Dialectic“) – they, like all philosophers and scientists after them, were not able to recognize this all-encompassing quality of space-time as a product of limited sensory perception and human thought and prove it mathematically as I did in an unequivocal manner in the new Axiomatics of the Universal Law.

But it is only from this context that the diversity of manifestations – the Phenomenology of Being – can be grasped and interpreted consistently and without contradiction. Herein lies the decisive cognitive progress of the new theory and Gnosis of the Universal Law compared to conventional empirical science and Platonism, respectively Neoplatonism (see volume I and volume II, and all my books on Gnosis).

The current assumption of physics of the existence of wave-particle dualism, which physicists mistakenly interpret as an immanent property of matter, prevents them from recognizing this dualism as a semantic, verbal belief, which is haunting the minds of the scientists only through the unconscious, unreflected “arresting of time in their heads” in order to be able to make statical empirical measurements of space and time in the external world (18).

Without this gnostic knowledge, the Neoplatonists could not develop a detailed conception of the human psyche, of Spirit and body, as wave systems, as I explain in detail in the new Gnosis. For this reason they could not so clearly interpret the incarnation cycle of the souls as a school of experience, where the separated souls deal with extremely polarizing emotional and material energies of space-time, which they have created themselves from the higher realms, in order to grow up as self-sufficient creators for further more demanding, superordinate co-ordination tasks within All-That-Is.

The yardstick for evolution, which takes place both individually as a Light Body Process (LBP) and as an Evolutionary Leap of Mankind on the historical stage, is the raising of the frequency patterns of body, psyche and mind (of the human spirit); this process ends with a phase transition, and the separation of the incarnated, segregated soul is suspended forever.

This decisive process plays a central role in the considerations of the Neoplatonists, as we shall see in the works of Origen, even if they cannot correctly interpret this “union with the One”, which in Christianity is interpreted extremely anthropocentrically as a “union with God or Christ”.

The above essay by Plotin contains some statements that can be described as central teachings of Neoplatonism. They run like a red thread throughout the entire Greek philosophy and influence, as hardly to be expected otherwise, decisively the Christian doctrine. These statements are also at the center of every true Gnosis.

By separating herself from the energetic simultaneity of the astral realms (the divine mind and the soul are “there without distinction and partition”, “with no spatial discrimination”) the soul incarnates into a body (has yet a nature lending itself to divisional existence: its division is secession, entry into body”); she is now subject as an incarnated personality to the energetic amnesia of the human mind and its limited sensory perception. In this state she feels lonely and separated from the Whole, from the “Nous”: “Its division is secession, entry into body. In view of this seceding and the ensuing partition we may legitimately speak of it as a particle thing.”

And here Plotin comes to the most important gnostic question of all, which modern science does not even recognize as such, let alone knows how to answer it, because modern failed science a priori denies it and does not intend to investigate the existence of astral energies due to their non-verifiability with material devices (19).

This question is at the same time the greatest spiritual hurdle for any conventionally thinking person that prevents him from recognizing and affirming the causal existence of the soul worlds. This rejection, as I have explained in detail in all my gnostic writings, is closely related to the current fear structure of the people.

This fear-related mentality is essentially a product of Western man’s negative social adaptation to the many agnostic views and beliefs that emanate from both Christian doctrine and science, they extremely constrict social life and nip in the bud or severely punish the possibility of any expanded, transcendental thought. It was not always like that. At least at Plotin’s time, such a limited, agnostic view of things would have been very unusual.

Hence the fundamental gnostic question is:

But if so, how can it (the incarnated soul as a particle thing) still be described as indivisible?”

Plotin gives us the only correct answer:

In that the secession is not of the soul entire; something of it holds its ground, that in it which recoils from separate existence. The entity, therefore, described as “consisting of the undivided soul and of the soul divided among bodies,” contains a soul which is at once above and below, attached to the Supreme and yet reaching down to this sphere, like a radius from a centre.

It is a popular paraphrase for the fundamental energetic fact: Man is body being and “unembodied” soul at the same time.

As long as man confuses the limit of his individuality and identity with his epidermal boundary, he sees himself first and foremost as “a skin sack of flesh and bones” and cannot avoid feeling very weak and insignificant as “a fly shit in the infinity of the cosmos “(20).

The Church tells man that he is a born sinner, that he should repent, and determine what he should repent daily before God. Modern biogenetics reinforces this shattering impression by intimidating him that he is a product of defective genes that have to be replaced by genetic manipulations so that the insufficient image of man created by God can be improved at least slightly. What an arrogance, even blasphemy, of bio-science in view of the fact that even today it does not even know how a single cell functions and is regulated, but at the same time has the audacity not to even admit this blatant ignorance (see Volume III).

Physicists and modern philosophers, e.g. J. Monod, want to convince man that he is a product of “chance”, of an unbelievable concatenation of happy coincidences, the beginning of which was in an unimaginably tiny lump of energy; this lump of energy had unfolded into the present cosmos in an equally unimaginable explosion, the “Big Bang”, whereby all elementary particles had emerged simultaneously and just as coincidentally in a fraction of a second after the Big Bang. If the initial conditions were a tiny little bit different, the universe in which we live today would not exist.

It is no wonder that modern man has to carry his inferiority complex towards the deficient nature of his own body like a Sisyphus throughout his whole life and deeply mistrusts Nature – this random product of evolution.

All current scientific theories about the beginning of the world and its evolution are, each in its own way, as ludicrous and crazy as the Genesis in the Bible. They are creative projections of the inherent feeling of separation which humans, as incarnated souls separated from the Whole, project onto nature and the universe in a creative, albeit extremely distorted manner in order to give the “accidental” exquisiteness of human existence a scientific sham legitimization.

It goes without saying that this extreme view of separation, however creative it may be, holds considerable dangers for the survival of mankind: For just as mankind “was created by chance”, it can also destroy itself by chance. In this way only the responsibility of humans for the creation of their environment, which is very rudimentary in young souls (see Gnosis and below), is shifted to accidental nature. Whether nuclear catastrophes, iathrogenic mass murder through treatment with cell-inhibiting drugs (21), environmental pollution, etc., – science always washes its hands in innocence.

The identity of the incarnated personality, however, is not to be found in the genes, just as human mind and thinking are not to be found in the cranial cavity, least of all human feelings – in the heart. Both the psyche and the human mind are local systems of astral energies which are part of the soul and suitable for specific, limited control tasks. Their connection is through the seven body chakras, which are energetic interfaces between the astral energies of the soul and the bio-electromagnetic energy of the body.

There the actual transformation of the astral energies takes place, first into subatomic electromagnetic units which then form complex supramolecular, electromagnetic energy patterns and regulate the metabolism and transformation of the human body like a kind of software program (22).

The biological body is an energetic wave system – it consists of countless superimposed waves, not only on the level of organic matter, as I have shown in volume III, but also on the level of astral energies, which create the incarnated personality and keep it alive. All this takes place without the human mind taking any notice of. From the point of view of the human mind, which is at present still very weakly developed, this regulation takes place in the “subconscious”, whereby modern psychology attributes to the subconscious a chaotic, uncontrolled mode of action in total ignorance of its own object of study, what “psyche” truly is, namely SOUL. In other words, wherever you look, you only find ignorance and superstition.

In reality, the whole regulation of body metabolism is accomplished from the main “unembodied” part of the soul in a very conscious, intelligent, for the human mind unimaginably complex, simultaneous manner. Due to its very high frequency, this part is located in the astral realms (known in esoteric circles as “I AM Presence”) and is not visible to the human eye, which can only perceive a very narrow, electromagnetic spectrum of visible light.

Plotin has also captured this fact in an intuitively correct manner. However, since he had no physical knowledge – this was only acquired peu á peu in the 19th and 20th centuries – he had to put up with general statements in this respect. Here one recognizes the fundamental cognitive dilemma of Neoplatonism.

Plotin does not know the concept of energetic U-sets and has clear language problems in describing this fundamental characteristic of space-time levels and systems in a scientifically clear way, even if he tries to the best of his ability (23):

“Thus it is that, entering this realm, it (the soul) possesses still the vision inherent to that superior phase in virtue of which it unchangingly maintains its integral nature. Even here it is not exclusively the particle soul: it is still the impartibly as well: what in it knows partition is parted without partibility; undivided as giving itself to the entire body, a whole to a whole, it is divided as being effective in every part.”

The last statement fully coincides with the concept of entelechy in Aristotle.

This cognitive dilemma also gave rise to the cardinal, semantically ambiguous statement of Neoplatonism, which has led in the last two thousand years to so much confusion, countless cruel conflicts and persecutions among the Christians, who borrowed it from the Neoplatonists without any understanding. At the same time, with that I intend to prove that all evil in this world comes solely from the spiritual ignorance of human beings, as Plotin already knew (24).

The main teaching of Neoplatonism on the essence of the soul is: “consisting of the undivided soul and of the soul divided among bodies...”. There are many variations of this formula, both in Plotin and in Origen, as we shall see below, such as: “Therefore, the soul must be… unity and multiplicity, divided and undivided at the same time” (4,18) and “Thus in this sense the soul is one and many, the forms in the bodies many and one, the bodies only many, the highest however only One“. (4,19) (25).

From this theorem, Plotin comes to the “three original entities” (26) and builds a tripartite system, which is not entirely without contradictions, because he does not apply the original connotation of the concepts consistently enough, despite his dialectical versatility. In this context he speaks of the “first” and that which comes after it (7), which he calls “Nous”. By “Nous” he understands in the widest sense Spirit, which he defines as “the totality of all ideas” (5,32).

Although Plotin sees Spirit as “different from the soul” and as “something higher” (5,4), he cannot completely separate it from the world soul or from the world of souls. This is also not possible, since spirit and souls are U-sets and contain each other as an element. Since souls are the actual carriers of the ideas that they implement in the lower world, they participate in both “Nous” and Spirit. In this sense Plotin uses the two terms “Nous” and “Spirit” as synonyms – the “Nous” is at the same time the unity of all individual souls (27). In third place comes the single soul, which, as explained above, remains with its main part both in “Nous” and in Spirit and from there acts in the “world of becoming”.

This tripartite structure is neither apodictic nor fixed for all times in Plotin. He tries hard to explain these energetic interactions within the astral realms and with the visible world of matter dialectically-dynamically in various idioms.

He underlines the old hermetic rule “as above so below”, which means that much as there is an energetic harmony, a constructive interference in the frequency superposition between the astral worlds and the three-dimensional world of matter. As I argue in my gnostic writings with regard to the imminent Evolutionary Leap of Mankind, this constructive interference will very soon lead to a visible energetic convergence of the two worlds – the old 3D holographic matrix will converge into the 5D ascended Gaia and will disappear more or less gradually.

At this point I must express a fundamental theoretical knowledge of the new theory of the Universal Law, which is indispensable both for an understanding of Neoplatonism and Christianity. It is an ancient Gnostic knowledge that goes back to the old hermetic schools in Egypt. Their background, however, is anything but mystical, as is claimed in many esoteric writings.

I mean the universal meaning of the number “3” as Trinity: Everything in the visible, three-dimensional world of matter and becoming can be described sufficiently and completely with this number. The number “3” is the number of the three-dimensionality of space-time. The gnostic background is unambiguously clarified in the new theory.

Space-time is a unity that consists only of two canonically conjugated constituents (dimensions, quantities), space and time. They cannot be separated in real terms, but only by arresting time in the head, which is a psycho-logical (emotional-mental) process and a precondition for the limited human sensory perception. Space and time are dialectical aspects of space-time and form a unity as a trinity.

Space-time is at the same time the Primary Term of human thinking. Its essence is completely assessed mathematically by the Universal Law, which is a law of space-time relationships. All known physical and social laws can be derived from the Universal Law (see Tetralogy of Science).

The Universal law is, however, a simple rule of three: The number “3” is thus the universal, mathematical, platonic reflection of space-time. For this reason, the outer world is assessed as an accumulation of three-dimensional objects with volume and spatial limitation. In reality, this is a collective holographic hallucination of limited human perception deliberately constructed by the souls to maintain the illusion of separation in a human body as realistically as possible.

Space-time, as perceived and mathematically represented by the human mind, is only a camouflage for the underlying (28) astral energies – a psycho-mental U-subset of it; only through the subjective formation of spatial, holographic sensory perceptions in human consciousness can this camouflage be maintained in an all-encompassing manner. In reality, the causal astral energies exist without a spatial dimension.

This deep insight into the subjective nature of space-time is not only the ultimate limit of any Gnosis, but also the ultimate limit of science, no matter how stubbornly it denies it. Even if this statement may sound very disillusioning to the reader, there is nothing to shake its validity.

In reality, material objects do not have a fixed spatial boundary, nor are they as solid and stable as they appear to us. They are embedded in their astral fields and pulsate with their frequencies. Since human visual faculty has its reference point in the photons of visible light, and these are only emanated from the outer electron orbits of the surface atoms of the objects (see Bohr model in volumes I and volume II), these optical sensory perceptions can be holographically processed by the astral program of the mind in such a way that they simulate a fixed frame of reference, within which the individual things are perceived by the human eye as solid material objects with surface and volume.

If the eye were also able to receive higher-frequency photons, such as X-rays, then we would also be able to perceive the inner structure of the objects, and our understanding of space and time would certainly be quite different. This process is comparable to the possibility of remodeling faithful digital representations of reality on the computer and in this way to create virtual worlds with new, altered forms.

I mention these fundamental insights of the new Gnosis here, because they are closely related to the Neoplatonic notions of the higher, invisible world of souls and the lower, visible world of forms and becoming.

Within the framework of the Light Body Process, LBP, for example, my senses have evolved to such an extent that I can see the flickering, the fluctuations and smoothing of the astral energies all around me and in the solid objects. I can observe how these energies penetrate the objects, how these supposedly solid objects constantly flicker and vibrate, how they constantly change their surface, for example, how they bulge or become concave, how their astral energy fields mix with mine and so on.

The reason for this expanded vision is that the frequencies of my biological body have increased so much in the course of the LBP that they have already reached the lowest frequencies of the invisible astral realms, where the excarnated soul fragments exist between the incarnations. Since my eyes are part of my body, all cells involved in the optical sensory perception, such as light receptors, neurons of the optic nerve tract (N. opticus), neuronal synapses and circuits in the brain, etc., vibrate at this higher frequency, which is many magnitudes higher than the electromagnetic spectrum of visible light.

In this way, my eyes can adjust to both the spectrum of visible light and the spectrum of astral energies. When my eyes are adjusted to the visible spectrum, I perceive the objects as solid, fixed objects with surface and volume as usual. If, on the other hand, I am in a state of expanded, unbounded consciousness, e.g. shortly after waking up or after a meditation, the objects suddenly begin to flicker and move in synchronicity with the fluctuations and vibrations of their astral fields, which mix with the astral field of my body and interact constantly.

However, I can only maintain this ability of astral vision for a short period of time, because I soon notice that my brain is overwhelmed by these optical impressions and can no longer endure them. As soon as it gets exhausting, I can deliberately stop the astral vision, and my eyes adjust like lightning to the spectrum of visible light. The same is true for my hearing, which I do not want to describe here.

The only problem I have is at the level of communication: How can I convey to other people that there is also an astral vision if they have not yet experienced it? They would rather think that I am crazy, someone who has hallucinations, regardless of the fact that modern psychology still does not know what hallucination is, instead to admit that their perceptual horizon is very limited.

This attitude is observed not only at the sensory level, but to an even greater extent at the level of the intelligent mind. It is, as I have explained in the Gnosis, a manifestation of the human fear structure and a main obstacle on the way to expanded cognition.

Since all levels are energetic U-sets and contain themselves as an element – the element being energy – the astral realms of the souls are not spatially separated from the visible material world, but only by a frequency leap. Plotin also expresses this insight:

“There the Intellectual-Principle is a concentrated All – nothing of it distinguished or divided – and in that Cosmos of unity all souls are concentrated also, with no spatial discrimination.

Since every organic and inorganic body has an astral field that mixes and overlaps with the astral fields of the other objects, the energies of the 7F-creationary realms are constantly around us and cannot be separated from matter. They are only many octaves higher than the frequency range of matter and cannot be detected either by the normal human eye or by material devices whose ability to register the quantized energy fails at the discrimination limit of Planck’s constant (see Tetralogy and Gnosis). Through the constant exchange of astral energies with matter, which arises secondarily from them, the creation of matter takes place anew at every moment in the Now.

Only modern science denies the existence of the astral realms because it cannot measure its energy with material devices. By paying homage to empirical dogma, modern science deprives itself of the possibility of perceiving the incessant creation of organic and inorganic matter at every present moment and making it an object of its investigations.

Hence, there has been neither a “Genesis” nor a “Big Bang”: Matter and its elementary particles are continuously created from the energy of the astral worlds and vice versa; matter and photon space time are constantly transformed into astral energy according to the law of conservation of energy, because the Whole is a self-contained, closed entity.

Gnostic ignorance and prejudice are the main hindrance to knowledge, as the Neoplatonists already knew (see “Hardening of the Heart” by Origen below).

In the course of the LBP, the human body changes dramatically, even if this change is not visible externally. By raising the frequencies of the entire body by many octaves, the spectrum of perception of the senses also changes.

This excursion into the new scientific Gnosis, which is also confirmed by my personal experience with the LBP, is indispensable for the present discussion as it touches upon and illuminates the basic ideas of Origenism and Christianity.

At its current stage of evolution, man perceives only the energy of matter as substance by having to put up with the narrow electromagnetic spectrum of photon space-time as a medium. Although the information coming from matter is transmitted optically by photons – man is essentially an “eye animal” – he cannot see photon space-time. For this reason it is regarded as a vacuum in physics. Over 100 years ago, this misconception led to the rejection of the ether hypothesis and plunged this science into its deepest epistemological crisis to date (29).

The astral energies, which lie above the electromagnetic spectrum, are currently not perceivable by humans. They are characterized above all by their comprehensive, simultaneous harmony as an expression of the constructive interference of the Whole. Man perceives this harmony with his mind and psyche as all-encompassing love and bliss.

The psyche and the mind are thus at this moment the only organs which humans possess, with the help of which they can directly perceive astral energies because they themselves are local astral-energetic systems. In every incarnated personality there are, however, latent inner senses which are not dependent on the electromagnetic spectrum and which, after unfolding within the framework of the LBP, can directly perceive the astral energies in form of holographic images, telepathy, omniscience, etc.

It is not intended that humans must first develop new, material devices in order to measure these energies. What will be indispensable for every human being though, is to fundamentally change the current materialistic worldview by accepting the primal existence of astral energies. Only this acceptance will trigger the evolution of the inner senses on the individual level.

The energies of space-time, on the other hand, are extremely polarizing. The two poles are often so far apart that they appear to humans as independent entities. In a universal way, this applies to the two dimensions, space and time. One always has to arrest one of the two quantities to measure the other. But this is an artificial separation of space-time, which in reality does not exist.

Euclidean space, which is the primary reference system of physics, especially of classical Newtonian mechanics, is for this reason empty: it cannot contain any energy, because time f, which is an observable of energy, E ~ f, must be artificially eliminated, so that this abstract, geometric space can first be constructed. Likewise, time f, measured as frequency, cannot give any idea of space, because in physics it is only determined by the elimination of space (30).

From this limited human perception, it seems as if the two irreconcilable polarities, space and time, which can only be formed by the exclusion of each other, are independent entities connected to each other in an invisible, quasi miraculous way and form a new unity – hence the universal idea of the Trinity of Space-Time. The Universal Law, with the help of which one can describe the essence of space-time and every conceivable energy exchange, is, as already mentioned, a rule of three.

Since the whole physical and organic world consists only of these two dimensions (constituents) that can be described mathematically as space-time relationships (see Tetralogy), the polarity of space-time is a universal fact that humans perceive in a deep, existential manner and believe to exist in every phenomenon.

Due to energy conversion, the relationship between space and time is of a very dynamic, elastic character. For this reason, the teaching that describes this universal relationship must also have the same dynamic, elastic character. Herein lies the birth of dialectics, which is a correct teaching of the nature of space-time. From this, not only Heraclitus’ philosophy of the “eternal struggle of opposites” emerged, but also the dialectics of classical Greek philosophy, which continues in Neoplatonism.

From this perspective, Hegel’s dialectics, not to speak of Marxist-Leninist dialectics at all, appears as a pale epigone – a poor intellectual attempt to grasp the polarity of space-time in ideologically ambiguous terms.

We owe to the universal, inherent sensation of the polarity of all things also the creation and popularity of all dualistic religious and esoteric teachings, which humanity has produced so far, starting with Manichaeism up to Mesmerism.

Also present-day politics is characterized by dualistic beliefs through and through, even if this is not always obvious. New antagonisms, such as “the clash of civilisations”, Bush’s “axis of evil”, western oligarchies disguised as democracies against theocratic oligarchies and dictatorships, just believers against unjust atheists, Islam against unbelievers, the rich north against the poor south, have substituted the old dualistic antagonisms – inquisition against free spirit, revolution against social oppression, idealism against materialism, communism against capitalism, state enslavement against individual freedom, Aryans against Jews and “inferior” Slavic races – without having improved anything in the dualistic, separating thinking of the people.

The key to overcoming dualistic thinking is as old as philosophy itself and thus a contemporary of Western civilization: the dialectics of thinking. Without perfect, dialectical thinking in the sense of the new Axiomatics of the Universal Law, there can be no peace on earth, as our treatise on the Trinitarian strife below will make clear.

But there will be no final peace until all men have learned to accept the unity of all incarnated souls in a profound way and to think and act as true Gnostics; on this pathway to perfection they should look up at the Neoplatonists as their role model.

The reason for the universal ability of the human mind to dialectical thinking has not been understood until today, because until the discovery of the Universal Law the essence of space-time, its subjective existence as a product of limited human perception has not been revealed. This will be the greatest Revelation = Apocalypse in the current End Time. The human mind, especially that of the many young souls of today, is not yet ready to deal with such self-reflections and to translate them into adequate thought forms and abstract conceptions. In this respect, the Neoplatonists were far ahead of modern-day people.

Because of its amnesia about the inter-connectedness of all existence, the current collective and individual human mind cannot accept that all the questions it asks about the world and itself already contain the right answers, which are easily obtained through an introspection into the soul dimension. Instead, at its present stage of development, human thinking is directed exclusively outwardly and seeks answers to all the questions which are imposed upon it, exclusively in the extroverted manipulation of matter and human beings.

It is no exaggeration to say that the human mind is so one-sidedly constructed that while people believe that they are solving the questions they are asking for, they are constantly generating new problems with which they have to deal anew. That is how their whole life passes. This is at least the prevailing psycho-mental motor that drives humanity in the age of capitalism and empiricism and can currently be observed at all levels of society in the form of blatant contradictions, paradoxes and oxymorons (31).

Depending on the age of the soul and the point of view, this self-deception of mankind could also be regarded as the greatest joke of the current earthly incarnation experiment, but my experience has shown that most people do not yet understand or appreciate this kind of heavenly humor. They are energetically programmed in such a way because of their psycho-mental fear structure, so that they can only think, feel and act in the narrow-minded, intransigent way described above.

This kind of extroverted motivation is, however, intended by the souls in their present stage of soul unfolding in order to strengthen the weakly developed human mind, before it is able to deal with the all-encompassing primal dimensions of the soul without losing its independence as a thinking entity and a separate point of reference to the soul. This gnostic theme is so extensive and multi-layered that I can only mention it here in passing, not least because Plotin also touches upon it in his Enneads in many ways, but without understanding its basic features.

The energetic polarity of space-time – its dialectical essence – is assessed in the third axiom on the reciprocal behavior of the energy gradients of two adjacent levels of a system in a scientifically unambiguous and exhaustive way. It is an operative axiom on the essence of the Primary Term. With the help of this axiom, all physical laws and natural constants known to us can be derived from the Universal Law (see Table 1).

Moreover, with the help of this axiom, I have made the whole economic theory much simpler and more stringent than it was before. With its help I was the first to recognize and describe the world inflation, which will soon be visible to everyone with the onset of the world economic crisis, and its disintegrating role for the economy. At present, the world inflation is not recognised as a problem either by the experts or the general public.

This evidence should be sufficient to underline the universal validity of the third axiom. All previous, inadequate, philosophical and profane statements on the subject, which appear in the world literature and lead to an indescribable spiritual confusion, will thus be eliminated once and for all. In order for this to happen, the people must first recognize all dualistic beliefs that decisively shape their lives as such and trace them back to the essence of space-time.

Unfortunately many statements on the “polarity and trinity” of space-time are so inescapably interwoven with the usual trivial, religious, and scientific conceptions of mankind – having arisen historically, they claim an imperturbable social legitimacy – that their eradication will be a very laborious affair, as the coming events of the Evolutionary leap will show.

A classic example of an erroneous understanding of duality is the Christian doctrine of the “objective existence of good and evil” in this world. They are perceived as real, cleanly separated entities that are in an antagonistic relationship to each other and have to fight each other constantly. The entire political life of the present is shaped by this primitive, dualistic belief.

Not only the political cretin Bush, but also the whole political establishment of the “enlightened” western world – not to mention the rest of the world – acts according to this narrow-minded doctrine. The Germans, who in comparison to all other nations have the greatest experience with the peaceful, dialectical overcoming of extreme political opposites, have, contrary to better knowledge, been fighting a hopeless battle for several years in the wild, distant Afghanistan against the alleged enemies of their Central European “democracy” that survived unscathed (because it has never been a real democracy) the Cold War, an unprecedented nuclear armament and threat, the firing order at the Eastern border, the RAF terrorism, the double decision and many other calamities on their doorstep. This is just one example of the absurd behaviour to which the duality concept of good and evil leads.

According to the crazy evolutionary doctrine of modern bio-science, biological life consists of a merciless struggle for survival within and between the species, in which the individual is thrown under the bus in order for the species to survive. Transferred to the nations, more than 600,000 people had to die in Iraq to this day and four million Iraqis had to leave the ruined country so that a dictator who himself persecuted terrorists could be eliminated by another usurper of political power who defined his political responsibility exclusively as a “fight of the good ones” against the “axis of evil”. In the name of the “good” and “democracy”, Bush (who stole the elections to usurp the presidency) and the USA unleashed hell on earth in Iraq; or to paraphrase Goethe: “The Americans are the “good guys” who always create evil.

I could cite countless other examples from the current political and social life without the need to resort to further glaring examples from the bloodthirsty history of humanity on this subject. It is one thing, however, to write about the fact that evil and good do not really exist, but are merely projections of the polarizing views of the people who materialize into corresponding aggressive actions, quite a different thing to convince even a single person – I have no illusions about that.

Since the people have to live with strongly polarizing psychic energies in order to learn to transform these polarizations step by step, i.e. life by life, into the harmonious vibrations of love within their full incarnation cycle (see Gnosis), they, like the former alcoholic and born again Christian Bush, project this subjective perception of their own psychic dissension onto the outer world and regard it as a battlefield of opposites, where every participant is firmly convinced that he is on the right, good side.

All the evils of this world are based on people’s spiritual ignorance regarding the energetic foundations of their own nature. Instead of seeing themselves as connected, immortal soul beings participating in a great human experiment on Earth, they have to continuously kill each other because of the greatest idiocies, although they know fully well that the body is transient anyway, so that “on the long run, we are all dead” (Keynes). Given the many senseless conflicts on this earth that only bring destruction and death, is it really so difficult to grasp that any idea paid for with human lives is not worth a penny?

This transition from the present to Neoplatonism is necessary to illustrate the spiritual superiority of the ancient Greeks over the shabby, inhuman ignorance of our, oh, so progressive time.

Plotin deals extensively with ethical questions. Above all, in agreement with all representatives of Neoplatonism, he recognizes that evil has no existence of its own, but is merely a “consequence of lack, privation, imperfection” and thus a “fate of matter“. Even if this statement superficially has a lot in common with the simple, dualistic gnostic teachings of the early Christians, which in his day sprouted like weeds out of the ground, it was misunderstood by the Christians in a decisive point.

For the Neoplatonists, evil, as Leibniz later states in his Theodicy, is not an integral part of this world, but can be overcome if one looks up at the One, the Beautiful, and evolves spiritually. The same view is held by the last great Neoplatonist of ancient times, Proclus, two centuries later. The validity of this fundamental Neoplatonic view has not changed to the present day.

It is always, and at all times, only about the perfection of the individual soul, which can be realized most quickly and best by karmic challenges. Not all mankind is to be saved at once from all earthly evils, as the Christian “Advent Church of Redemption” falsely preaches, but each individual soul ends her cycle of incarnation, the labor of repeated falling into the materiality of the lower world, according to an individual soul plan, which cannot be shortened by a single jot, no matter how many vain earthly efforts one makes, and changes to the next higher, fear-free astral level. Hence no godly persons will be saved according to God’s unfathomed good will, but every single soul must complete her incarnation cycle with all its requirements before she leaves this world forever.

In this sense, the view of the Neoplatonists is opposed to that of early Christians. This is not surprising either, after all, all Neoplatonists were old souls who encountered their tasks on earth with the transcendental serenity of their eons of time long experience and enjoyed an unmistakable intuition about the imminent end of their incarnation cycle.

At the beginning of the new Christian era, their worldview met a substrate of warmongering child and young souls who were still very immature to have a similarly enlightened worldview. They saw in the forthcoming karmic trials an endless chain of earthly tribulations and poured this existential feeling into pronounced dualistic teachings: Here the evil in this world, there, far away, the longed-for divine salvation.

Although most of these dualistic gnostic teachings were later branded as heresies by the Church, this fundamental dualistic view is still pathognomonic for the Christian view of the world. And now a short summary of the most important statements of Plotin in his Enneads.


7. See the operative “third axiom for the reciprocal behaviour of two adjacent gradients of a system” in the new Axiomatics in volume I (German) and volume II, with which all physical and social laws can be formulated and mathematically derived from the Universal Law.

8. Descartes, Philosophical Writings, Felix Meiner Verlag, Hamburg, 1996.

9. Spinoza, Ethics, Reclam, 1990.

10. G. Leibniz, Monadology, Island, 1996.

11. See my discussion on set theory in volume I,  volume IV and “Philosophische Quellen“.

12. Philolaos on Physics, After Dumont 1988, Capelli 1953, in André Pichot, The Birth of Science, Campus, 1995, p. 387.

13. Most philosophers are of the unanimous opinion that Western philosophy is essentially an epigon, often a confused repetition of ancient philosophy for the respective historical epoch.

14. See my book “Gnostische Tradition der abendländischen Philosophie” and volume IV on philosophy.

15. This text is from Stephan MacKenna and B.S. Page, who translated the Enneads between 1917 and 1930. This English edition of the Enneads can be found on the Internet under the link: . The other original quotations of Plotin in this book are from the German translation of the Enneads by Richard Harder, Bd 1, Felix Meiner Verlag, Hamburg. Harder’s listing of the Enneads differs from the original order of Porphyry and that of MacKenna. In the present English translation all quotations of Plotin will refer to Harder’s order of the Enneads, the way it has been used by the author in the original German text.

16. Nikolaus von Kues, Philosophisch-theologische Schriften, ed. Leo Gabriel, Verlag Herder, Vienna, 1964.

17. Proklos Diadochus, Über die Vorsehung, das Schicksal und den freien Willen an Theodoros, the engineer (mechanic), translated by Michael Erler, Verlag Anton Hain, Meisenheim am Glon, 1980. By the way, this description of stoic endurance of all “slings and arrows of outrageous fortune” by enlightened men in the Antiquity fully applies to our destiny as the PAT (planetary ascension team) in the current End Time.

18.  See book “Gnostic Tradition of Western Philosophy“.

19. See discussion on “empirical dogma” in “Gnostic Tradition of Western philosophy”.

20. A quote from the movie comedy “Avanti, Avanti!” by B. Wilder.

21.  See Volume III.

22. See Gnosis.

23. See also Plotin’s second, longer essay on the “essence of the soul”.

24. Plotinus, Enneads, 5, Spirit, Ideas and Being.

25. Plotinus, Enneads, 4. The essence of the soul (2).

26. Plotin, Enneads, 10. The three original entities.

27. Plotinus, Enneads, 11. Origin and order of things after the first.

28. The term “substance” means the “underlying” (see volume IV and the discussion below). When in Greek philosophy one speaks of substance, he always means the underlying, invisible energy and not “matter” in today’s sense. This semantic difference causes the greatest difficulties for most philosophers and translators of ancient texts in our time.

29. Read this article: “The Concept of Relativity in Electromagnetism.

30. See volume I and volume II.

31. See Gnosis.

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