A Life in Pursuit of Unity

Biography of Plotinus of Lycopolis, the Founder of Neoplatonism (204–270 CE)

Modern Rendition of Plotinus

Plotinus, Plato’s greatest successor, despite his importance to the history of philosophy and Greco-Roman thought, his life remains a subject of speculation. Unlike Plato, who lived in a peak historical representation of classical Greece. Plotinus lived during the Crisis of the Third Century, a period of terminal imperial decline and the collapse of intellectual activity of history from the achievement of Suetonius, Plutarch, and Tacitus during the Pax Romana. Regardless of the limited sources available, we can construct an overview of the life of one of the greatest Platonists since Plato. According to the ancient Roman scholars Philostratus and Eunapius, in their work, the lives of the Sophists argue that Plotinus was born in 204CE in the town of Lycopolis in the Nile Delta, Roman Egypt.[1] Plotinus’s early life or identity is a mystery as Algis Uždavinys, in his book Heart of Plotinus, highlights the uncertainty regarding his lack of details of Pltonius's identity, such as his racial and cultural identity, noting that he may have been either a Greek or a member of a Hellenized Egyptian family.[2] Proclus, a later Neo-Platonist, referred to Plotinus as "the Egyptian," underscoring his ties to Egypt. However, it remains unclear whether this label denoted his ancestry or, most likely, his place of birth.[3] Plotinus was notably reserved about his personal life, heritage, and family and even refused to allow his confidant and editor Porphyry to capture his physical appearance in any future biographical endeavor, contributing to the mystery surrounding his origins. This deliberate silence of Plotinus might reflect his philosophical stance that emphasized the soul's transcendence over the value of physical and worldly matters.  Such reticence aligns with his later teachings in the Enneads, where he advocated for the soul’s elevation beyond material concerns to unite with the One. While little is known about his family or formative years, we can see is that his intellectual curiosity became evident in his late twenties. According to Porphyry in the Vita Plotini, Plotinus, at the age of twenty-eight, felt a deep “passion for philosophy and was directed to the highly reputed professors to be found in Alexandria”[4]. This intense yearning drove him to leave his home and travel to the cosmopolitan big city to attend lectures from Alexandria's leading philosophers. Alexandria, a bustling intellectual hub of the ancient world, provided an ideal setting for the young philosopher. The city was home to a vibrant exchange of ideas, including Greek philosophy, Eastern mysticism, and emerging Christian doctrines. However, despite the city's philosophical diversity, Plotinus found much of what he encountered unsatisfying. His discontent likely stemmed from a mismatch between his yearning for metaphysical depth and the more mundane, analytical discourses offered by many of Alexandria's philosophers, as these encounters left him "addended and discouraged."[5] In his search for deeper meaning, Plotinus encountered his Socrates in the form of Ammonius Saccas, a Platonic philosophy teacher in Alexandria. Ammonius, like his famous student, is shrouded in historical obscurity. Speculation regarding his name, Saccas, seems to bear similarities to the Vedic name of the Śākya, a Hindi noble house that produced the famous Buddha. Also, the Scythian and another Iranian Aryan invader of India were known as Saka. Some scholars have used this connection to connect Neoplatonism to Vedanta or schools of Buddhism because of “similarities” in doctrines. However, this is speculation with no serious evidence backing an Indo-Iranian origin to Ammonius. Logic dictates that Ammonius was Greek and a native to Alexandria. Neoplatonism was not influenced by Eastern thought but by the natural progression of Platonic thought seen since Plato. (Since Vedanta and Platonism are both Indo-European in origin, it would not be surprising if there was parallel thinking. Many Greek scholars in the Roman Empire, such as the Platonist Damascius, saw similarities between Platonism and Zoroastrianism, which is also Indo-European in origin. Thus, perhaps Monism is a baseline of Indo-European thought.) When Plotinus heard Ammonius ’s lecture for the first time, he was struck by an immediate sense of recognition and exclaimed to his companion: “This is the man I was looking for!”[6]

From that moment, Plotinus became Ammonius's devoted student, studying under him for eleven years. Under Ammonius's tutelage, Plotinus studied Plato, the Platonic tradition, and other classical philosophers such as Aristotle, Pythagoras, and the Stoic, all typical of Middle Platonism. Plotinus explored the broader questions of existence and transcendence under the guidance of Ammonius' NeoPythagoreanism, which was integral for Plotinus’ transformation of Middle Platonism to Neoplatonism.[7] These eleven years of disciplined study and reflection refined his ideas and prepared him for the next phase of his journey as the period with Ammonius profoundly shaped Plotinus's thought, laying the foundation for what would later become Neo-Platonism. Plotinus, now thirty-nine years old and having been under Ammonius's instruction for over a decade, had a sense of philosophical wanderlust—Plotinus's insatiable desire for knowledge extended beyond Alexandria's intellectual traditions. Inspired by the accounts of Persian and Indian wisdom, he resolved to investigate these systems himself and travel east. This ambition coincided with the military campaigns of the Roman Emperor Gordian III, who, in 243 CE, launched an expedition against the Persian Empire. Plotinus joined the Roman Legion motivated less by military allegiance and more by the opportunity to encounter Zoroastrian, Mithraic, Hindu, and Buddhist thinkers and absorb the Indo-Aryan wisdom of the East.[8]

Roman Emperor Gordian III (238 –244 CE)

In 243 CE, Emperor Gordian III launched a campaign against the Sassanid Empire, successfully pushing the Persians back across the Euphrates River at the Battle of Resaena, where Plotinus likely served in this battle. Despite this early success for the Romans, Emperor Gordian suffered a serious loss in the death of his father-in-law and key military advisor, Timesitheus, who died under mysterious circumstances(probably as a result of the machinations of future emperor Philip the Arab), leaving the inexperienced Gordian alone with Marcus Julius Philippus (known to English speakers as Philip the Arab) who took over as the new Praetorian Prefects and the plausible assassin of the Emperor. In the campaign season of 224 CE, the Persians defeated the Romans at the battle of Mische. Following Gordians death the new Emperor Philip the Arab negotiated a peace with the Sassanids, agreeing to pay 500,000 dinars to secure a peace while the Roman army collapsed, Plotinus narrowly escaped death, managing to flee to the safety of Antioch.[9] This perilous episode marked the end of Plotinus's aspirations to journey further eastward and his military career, yet his exposure to the turmoil of the Eastern campaign may have deepened his appreciation for the stability of inner contemplation over the instability of worldly pursuits.

After his failed expedition to the East, Plotinus probably returned to Egypt and the Platonic community of Alexandria. With the death of Ammonius Saccas in 243 CE, it seems that after a period of mourning, Plotinus left Egypt, sailed to the Empire's heart, and arrived in Rome in 245 CE, where he would spend the rest of his life. The city of Rome that Plotinus found was far from the splendor of the Rome of Augustus or Trajan but was a city in terminal decline. The Crisis of the Third Century saw successive emperors rise and fall rapidly, often through violence. External pressures from barbarian invasions compounded the internal turmoil, while the Plague of Cyprian decimated the population, with death tolls reportedly reaching 5,000 per day in Rome alone. Amid this existential uncertainty, traditional Roman religion appeared inadequate, and the people turned increasingly to mystery cults, syncretic practices, and philosophical systems for solace, which fits Oswald Spengler’s concept of the "Second Religiousness" which aptly describes this cultural moment as he relates in book Decline of the West Vol 2 Perspectives of World History, states,

Everywhere it is just a toying with myths that no one really believes, a tasting of cults that it is hoped might fill the inner void. The real belief is always the belief in atoms and numbers, but it requires this highbrow hocus-pocus to make it bearable in the long run. Materialism is shallow and honest, mock-religion shallow and dishonest. But the fact that the latter is possible at all foreshadows a new and genuine spirit of seeking that declares itself, first quietly, but soon emphatically and openly, in the civilized waking-consciousness... Second Religiousness is simply that of the first, genuine, young religiousness — only otherwise experienced and expressed. It starts with Rationalism's fading out in helplessness, then the forms of the Springtime become visible, and finally the whole world of the primitive religion, which had receded before the grand forms of the early faith, returns to the foreground, powerful, in the guise of the popular syncretism that is to be found in every Culture at this phase.[10]

Plotinus’ school provided a unifying philosophical framework that blended the ancient religious traditions of Plato with the contemporary intellectual rigor of the Middle Platonism of Ammonius Saccas. His students and followers embraced a way of life centered on spiritual contemplation, moral discipline, and the pursuit of union with the divine. His teachings suggested that through the purification of the soul and philosophical inquiry, one could transcend the material world and achieve a mystical unity with the One, the ultimate source of all existence.[11] Plotinus began to record his thoughts under the encouragement of his pupils. His works, later compiled as the Enneads, stemmed mainly from the lively discussions and debates that took place within his school.[12] These works, later collected into the Enneads by his student Porphyry, reflect a synthesis of Platonic, Aristotelian, and Neopythagorean thought, presented with an original focus on the ascent of the soul toward unity with the divine.[13] Among his devoted students were Amelius of Tuscany, known for his zealous study of philosophy; Porphyry of Tyre, who became Plotinus’s closest confidant and editor; and Eustochius of Alexandria, a physician who remained with him until his death.[14] Despite his initial obscurity, Plotinus quickly established himself as a preeminent teacher of philosophy, attracting a wide array of disciples from diverse social strata. His influence extended beyond the lecture halls, touching both the intellectual and spiritual lives of his followers as Plotinus’ school attracted Roman senators and local aristocrats, reflecting both the universal appeal and the high regard for his teachings.[15] This diverse circle reflected the broad appeal of Plotinus’s teachings, which bridged abstract metaphysical inquiry with practical ethical living. The school flourished under Plotinus’ guidance; like a new Plato, his lectures were characterized by an atmosphere of rigorous intellectual inquiry and spiritual aspiration. Porphyry, Plotinus’ devoted pupil and eventual biographer, described the philosopher as an extraordinary teacher whose concise, thought-laden expositions left listeners in awe; as Porphyry states, 

At the conferences he was competent in exposition, he showed the most remarkable power of invention and comprehension. When he was speaking the light of his intellect visibly illumined his face ; always of winning presence, he then appeared of still greater beauty ; a slight moisture gathered on his forehead ; he radiated benignity. He was as ready entertain objections as vigorous in meeting them. Once during three days I myself kept questioning as to how soul is associated with body and he continued explaining. In style he is concise; dense with | thought more lavish of ideas than of words, most often expressing himself with a fervid inspiration. In his writings both the Stoic and Peripatetic doctrines are sunk; Aristotle’s Metaphysic, especially, is condensed in them. He had a theoretical knowledge of geomechanics, optics and music, though he was not inclined to go thoroughly into these subjects…he used to have treatises by various authors read aloud-among the Platonists might be Severus or Cronius, Numenius, Caius or  Atticus; among the Peripatetics, Aspasius, Alexander, Adrastus and others. But he followed none these authors blindly ; he took a personal, original applying Ammonius’ method to the investigation of the problems.[16]

Plotinus Surrounded by his Students

Indeed, Plotinus seemed almost otherworldly, a perception heightened by his serene demeanor and gentle disposition. Central to his teachings was the ascent of the soul towards the ultimate reality, the One, through contemplation and intellectual discipline. This pursuit of the One formed the core of Plotinus’s system, and it reflected a broader philosophical commitment to transcendence, the escape from the material world, and union with the divine. In a world fraught with turmoil—the crises of the third century, political instability, and the disillusionment felt by many in the Roman Empire—Plotinus’s philosophy offered a spiritual path that transcended the fleeting concerns of the physical realm. As he engaged with the political, intellectual, and religious climate of Rome, Plotinus’s teachings resonated deeply with those searching for a familiar and transcendent faith, a return to a profound and more rational understanding of the divine. Plotinus’s own life mirrored his philosophy in the mold of a second religiosity, as, in a saintly manner, Plotinus lived in service to others. He was described as a man of extraordinary asceticism and spiritual intensity, a philosopher who not only espoused but embodied the principles he taught. "Thus he lived at once within himself and for others ; from his interior attention he never relaxed unless in sleep; and even that he kept light by often touching not so much as a piece of bread and by constantly concentrating upon the thought within."[17] Plotinus’s intense devotion to the divine manifested in his strict lifestyle. He adhered to a notably light diet, often forgoing even a piece of bread, and maintained a constant focus on the divine within. Such was his commitment to the pursuit of higher knowledge that he would spend much of his time in solitary contemplation, untouched by distractions. His discipline was not merely intellectual but extended to every aspect of his life, making him an example of the philosopher as a seeker of the divine in all things. Plotinus’s otherworldly quality was perceived by those around him, leading to anecdotes that reinforced his mystical reputation. One notable event involved an Egyptian priest who, upon meeting Plotinus, sought to summon his presiding spirit or daemon. The priest attempted an evocation, expecting to contact a spirit of a lower rank, but the outcome was nothing short of miraculous, as Porphyry relates,

A Divinity appeared; not a being of the spirit-ranks, spirit-ranks, and the Egyptian who arrived in Rome and had been presented to the philosopher, desirous of displaying his powers to him, offered to evoke a visible manifestation of Plotinus’ presiding spirit. Plotinus readily consented and the evocation was made. A Divinity appeared; not a being of the spirit-ranks, and the Egyptian exclaimed: ‘You are singularly graced; the guiding spirit within you is none of lower degree but a God.’[18]

This encounter underscored Plotinus’s extraordinary spiritual stature and reinforced his image as a man whose inner life radiated a divine presence. Plotinus's mystical experiences were not confined to external manifestations alone but formed the core of his philosophical pursuit. His teachings were infused with a deeply mystical dimension, setting him apart from other philosophers of his time. His goal was not merely to articulate abstract ideas but to achieve a union with "the One," the ultimate principle of existence. This union was a state of transcendence beyond both the sensory and intellectual realms, a return to the source of all being. Plotinus reportedly attained this union four times during his association with his pupil, Porphyry, whose accounts of these mystical experiences contribute to the understanding of Plotinus as a philosopher whose intellectual system was deeply intertwined with his personal spiritual practices.[19] The ascetic practices and contemplative life Plotinus led were not mere personal idiosyncrasies but essential components of his philosophical method. His life was dedicated to cultivating the conditions necessary for the soul’s ascent, which required a disciplined mind and a body purged of earthly desires. In this way, Plotinus achieved a state of continuous connection with the divine, with his soul consistently focused on the One. This profound connection, verified through mystical experiences and the teachings he imparted, illustrated the power of philosophy as a means to transform one’s relationship with reality. Through these practices, Plotinus taught his followers that union with the One was not an abstract or impossible ideal but a real and attainable experience for those who pursued it with genuine commitment and discipline. Plotinus’s unique blend of intellectual rigor, ascetic discipline, and mystical experience positioned him as one of the most influential thinkers of his time. His teachings provided a framework for understanding the divine and the cosmos that resonated deeply with the religious and intellectual currents of the age. By focusing on the ascent of the soul and the possibility of divine union, Plotinus provided a path for those seeking spiritual fulfillment in a time of deep social and political unrest. The mystical qualities of his philosophy, reinforced by the reports of his followers, elevated him to the status of a divinely inspired teacher, whose ideas would continue to influence later thinkers, including those like Porphyry, Iamblichus, and even later Neoplatonists such as Augustine. Plotinus’ philosophy, in a genuinely Platonic sense of practical application of virtue, advocated for a policy of compassion and a sense of responsibility to aid the declining social fabric of Rome. Porphyry states, “He was gentle and always at the call of those : having the slightest acquaintance with him. After spending twenty-six whole years at Rome, acting, too, as arbiter in many differences, he had never made an enemy of any citizen.”[20] While Plotinus was best known for his intellectual brilliance and spiritual insight, he was equally renowned for his deep care and concern for the lives of those around him. Plotinus became a trusted guide not only in intellectual matters but also in personal and familial affairs. Many wealthy Romans, recognizing his wisdom, integrity, and character, entrusted him with the guardianship of their children and estates, considering him a figure capable of both spiritual and worldly responsibility. His home, filled with orphans and young people, became a sanctuary for those in need. One of his wards was Polemon, a young boy whom Plotinus took great interest in; as Porphyry states,

Not a few men and women of position, on the approach of death, had left their boys and girls; with their property; to his care as to a guardian holy divine. His house therefore was filled with and lassies, amongst them Polemon, in whose education he took such interest as often to hear the boy recite verses of his own composition. He always endured patiently those that came to submit returns of the children’s property, and looked closely to the accuracy of the accounts: “Until the young people take to philosophy he used to say, their fortunes and revenues must be kept intact for them.[21]

Despite these many worldly obligations, Plotinus never allowed his attention to the divine to waver. His focus on the higher spiritual realities remained unbroken by his responsibilities on Earth. As Porphyry continues “And yet all this labor and thought thoughts over the worldly interests of so many people never caused tension towards the (Divine) Mind to slacken while he waked.”[22] Plotinus maintained a perfect balance between practical engagement with the material world and his inner devotion to the divine, living a life that was always deeply rooted in contemplation and spiritual focus. Plotinus also exhibited remarkable insight into human character, offering counsel that often transformed the lives of those around him. One of the most poignant examples of his compassionate wisdom occurred when Porphyry, his closest student, fell into a deep depression and contemplated ending his life. Plotinus, sensing the internal turmoil that led to this despair, intervened with understanding and care. He discerned that Porphyry’s desire to end his life did not stem from reason but from a place of melancholy and despair. With wisdom, he advised Porphyry to leave Rome and seek a change of environment, urging him to move to Sicily and seek a vacation from the decay of Rome, where he could find peace and perspective as Porphyry relates, "He told me that my decision sprang not from reason but from mere melancholy and advised me to leave Rome. I obeyed and left for Sicily."[23] This intervention saved Porphyry's life and contribution to the Platonic tradition from a short-term impulsive desire, illustrating Plotinus’s role as not only a philosopher but also a spiritual healer.

Plotinus and Porphyry

Beyond his philosophical efforts, Plotinus, like his predecessor Plato’s Syracuse project, attempted to implement Platonic philosophy into the political reality of third-century Rome. As mentioned previously, Plotinus’ influence reached into the heart of the Roman elite, where he sought to transform philosophical life into a practical reality. One of his most ambitious and visionary undertakings was his plan to create a city governed by Platonic principles, a Platonopolis. This ambitious project, which garnered the support of the Roman Emperor Gallienus was one of the few emperors during the crisis of the third century to foster a philosophical environment, and he extended his support to Plotinus, who used this patronage to push forward his project of Platonopolis. The Emperor granted Plotinus and his school an abandoned Campanian city devastated by the third-century crisis. This city was intended to be a tangible manifestation of the ideals of justice, virtue, and harmony laid out in Plato’s Republic and Plato’s practical political philosophy in his dialogue known as the Laws. [24] Through this city, Plotinus sought to create a model community where philosophy would not only be taught but would shape the very structure and daily life of its citizens in a Platonic alternative to the failing Roman system. However, this idea of Platonopolis, despite the imperial backing, the plan never came to fruition. It was thwarted by the jealous intrigues of Gallienus’ courtiers, who, for reasons of their own, sabotaged the project.[25] In the end, the idea of Platonopolis was left unrealized, but it nevertheless serves as a striking testament to Plotinus’ ambition and his unwavering commitment to the integration of philosophy into the fabric of everyday life.

Although Platonopolis failed, the fact that Plotinus even attempted such a project reveals the profound impact he sought to have on the world around him. His plan went beyond intellectual discourse; it aimed to transform the political and social order by creating a community where philosophy was not just a subject of study but the guiding principle of life. Plotinus’ ideas of governance, education, and communal living were directly inspired by his understanding of Plato’s philosophy, particularly the notion of the philosopher-king, who ruled not out of power or authority but out of wisdom and love for the good. Plotinus envisioned this ideal in a practical setting, where philosophy would take precedence over wealth, power, and material concerns. In this way, his proposed city would have been a model of the philosophical community, a place where the pursuit of truth and virtue would be the ultimate purpose. Plotinus’ influence continued to grow, and his vision of a philosophical community resonated with many in the Roman elite. The emperor’s patronage, while not leading to the creation of the city, certainly elevated Plotinus’ status in Roman society. He had a circle of students who were not only eager to learn but also deeply committed to the philosophical way of life. Among his closest disciples was Porphyry, who became one of the foremost exponents of Neo-Platonism after Plotinus' death, ensuring that the philosophical legacy of his teacher would endure. These students, along with the emperor and his court, were part of a broader movement that sought to revitalize the spiritual and intellectual life of Rome. In this sense, Plotinus’ work in Rome was part of a more considerable religious and philosophical revival, one that sought to provide a deeper meaning to life in a time of crisis. Furthermore, Plotinus’ attempt to create such a community should be understood in the broader context of the times. In the third century in Rome, amidst such chaos, many Romans searched for spiritual answers and a sense of purpose that transcended the turmoil of the world around them. In this environment, Plotinus' philosophy offered a compelling alternative to the materialism and political strife that characterized much of Roman society. His philosophy, especially in the form of Neo-Platonism, provided a framework for understanding the world that was deeply spiritual and idealistic, yet also intensely practical. Plotinus' influence, though most immediately felt within the intellectual and aristocratic circles of Rome, would extend far beyond his own lifetime. His ideas about the nature of the soul, the hierarchical structure of reality, and the possibility of returning to the One, or the Absolute, would form the foundation for later developments in Neo-Platonism, particularly in the works of his disciples like Porphyry, Iamblichus, and Proclus. These ideas would have a profound impact on the development of Christian thought, especially in the writings of Augustine, who drew on Plotinus’ concepts to shape his own theological system. Plotinus' vision of a world governed by philosophical principles, while never fully realized in the form of Platonopolis, nonetheless continued to influence the spiritual and intellectual currents of the Roman Empire and Medieval Europe for centuries to come.

As Plotinus' health deteriorated in the final years of his life, likely aggravated by the widespread effects of the Plague of Cyprian still affecting the empire, Plotinus withdrew from his public teaching in Rome and retired to a villa in Campania around 268 CE. This retreat followed the political turmoil caused by the assassination of Emperor Gallienus, the philosopher's main patron, and the resulting instability that affected the empire. Despite his declining health, Plotinus continued his philosophical work in seclusion, attended by his devoted disciples, notably Eustochius of Alexandria, a physician, and Porphyry, his literary executor. Porphyry, who had been a close companion of Plotinus for several years, described how, even in his final moments, Plotinus remained spiritually focused and serene. Porphyry writes that Plotinus,

Sleeplessly alert, ever striving towards the Divine which he loved with all being, he labored strenuously to free himself and rise above the bitter waves of this blood-drenched life ; and this is whys to Plotinus, God-like and lift himself often, by ways of meditation and by the methods Plato teaches} to the first and all-transcendent God, that God appeared, and the God enthroned above Divine Mind and all the Intellectual Sphere. The one end of his life was to approach and become one with the God over all [26]

The mystical focus that characterized Plotinus throughout his life intensified in his final days. Plotinus, already renowned for his deep contemplations and philosophical rigor, devoted himself even more fully to his ascetic practices, seeking to transcend the material world and unite with the divine. His disciples, excluding Porphyry, were at his side, tending to his needs as he made his final journey toward the ultimate reality. Porphyry recounts that during their five years together, Plotinus experienced direct visions of the One, a mystical accomplishment that few could claim, even among the greatest of mystics. This profound connection to the divine underscores the transformative power of Plotinus' philosophy, which sought not only to explain the cosmos but also to enable the soul to ascend toward unity with the divine source of all beings. Plotinus’ death, which occurred in 270 CE, was peaceful yet imbued with a sense of sanctity, befitting his life as a philosopher-sage. His passing was not seen as an end, but rather as a culmination of a spiritual ascent that had characterized his entire existence. According to Porphyry, when Plotinus died, his final words were: “I am trying to bring the divine in me to the divine in the All”[27]. These words encapsulate the essence of Plotinus’ philosophical and spiritual journey, which was centered on the soul’s ascent to the divine and union with the One. Eustochius, one of Plotinus’ most devoted followers, recorded a strange and symbolic occurrence at the time of his death. A snake reportedly slithered under the bed where Plotinus lay, only to slip away through a hole in the wall at the moment of his passing. This bizarre event, interpreted by his followers as a symbolic representation of the philosopher’s soul escaping the confines of the body, reinforced the idea that Plotinus’ death marked a transcendence from the material world to a higher, divine realm. His death was not just the end of his life but the fulfillment of his lifelong quest to merge with the ultimate, transcendent reality that he had so eloquently described in his teachings.

Following his death, Plotinus was revered by his disciples and followers as a philosopher-saint. His teachings, recorded in the Enneads, became the foundation of Neoplatonism and continued to inspire future generations. The veneration of Plotinus as a spiritual figure reached beyond his immediate circle of followers. His profound influence was recognized even by those who did not fully comprehend his philosophy. As noted by Philostratus and Eunapius, “Altars in honor of Plotinus are still warm, and his books are in the hands of educated men, more so than the dialogues of Plato.”[28] This reverence attests to the lasting impact of Plotinus' philosophy, which offered a way to reconcile ancient religious traditions with the intellectual rigor of Platonic thought. The aftermath of Plotinus' death also saw his followers celebrating his ascent to the divine realm. Amelius, one of his closest disciples, consulted the Oracle of Apollo to gain insight into Plotinus’ spiritual journey after death. The oracle delivered a message that celebrated Plotinus' transcendence from the mortal world:

Apollo was consulted by Amelius, who desired to learn where Plotinus’ soul had gone, and you shall hear what a full and lofty oracle he rendered upon Plotinus :…Celestial ! Man at first, but nearing now the lot of the divine! The bonds of human fate are loosed for You, and, strong of heart, you beat your eager way from out the roaring tumult of this fleshly life to the shores of that wave-washed coast * free from the thronging of the guilty, thence to take the grateful path of the sinless soul. Where glows the splendor of God, where Right is throned in the stainless place, far from the wrong that mocks at law, where all is unison and winning tenderness and guileless joy. Where dwell the just Aeacus, and Plato, consecrated power, and fair Pythagoras and all else that the choir of Immortal Love ; there where the heart is ever lifted in joyous festival. O Blessed One, you have fought your many fights ; now, crowned with unfading life, your days are with the Ever holy![29]

Plotnius joins Plato, Pythagoras, and other philosophers in heaven.

This oracle affirmed Plotinus' ascension to a higher divine state of existence, joining the significant figures of philosophical tradition like Plato, Pythagoras, and others who had become holy in a realm of unbroken unity, joy, and divine light. For Plotinus, the ultimate goal had always been to transcend the limitations of the physical body and unite with the One, the source of all existence had been achieved. His death was seen not as a defeat but as the triumphant culmination of a life lived in pursuit of the divine.

As both a philosopher and spiritual guide, Plotinus' life serves as an enduring testament to Platonic virtue and the values of a life oriented toward the divine. His unwavering commitment to pursuing the One, the ultimate source of reality and goodness, exemplified the Platonic ideal of the philosopher who contemplates higher truths while engaging compassionately with the world. Plotinus embodied the cardinal virtues—wisdom, courage, moderation, and justice—not as abstract ideals but as practical principles integrated into his daily life and teachings.

In his intellectual rigor, he demonstrated the Platonic virtue of wisdom, seeking to understand the cosmos and inspire others to recognize the divine order within themselves. His courage was evident in his willingness to navigate the turbulent political and social crises of the Roman Empire, remaining steadfast in his philosophical mission despite personal illness and the instability of the times. His ascetic lifestyle reflected his moderation, a discipline that underscored his focus on the inner life over worldly distractions. Lastly, his justice shone through his guardianship of orphans and his efforts to create Platonopolis, a community governed by the principles of Plato’s Laws.

Plotinus' life portrays him not merely as a thinker but as a saintly figure whose every action was aligned with the divine. His peaceful death, marked by the serene transcendence of the soul to the realm of the gods, epitomizes the ultimate Platonic value: the soul’s ascent to unity with the One. The reverence shown by his disciples and the enduring legacy of his Enneads underscores his role as a spiritual exemplar. In this way, Plotinus becomes not only a philosopher but a model for those who seek to live a life imbued with the highest Platonic virtues, demonstrating that such a life is both attainable and transformative.

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[1] Eunapius. 323

[2] Uždavinys, 5

[3] Ibid

[4] Porphyry of Tyre, Vita Plotini, 3

[5] ibid

[6] Ibid

[7] Uždavinys, 5–6

[8] Vita Plotini 3, Uždavinys 10

[9] Vita Plotini 3

[10] _{Spengler, Oswald. The Decline of the West: Perspectives of World History. Translated by Charles Francis Atkinson. London: Forgotten Books, 2018. Pg. 310-1}

[11] Vita Plot. 23

[12] Ibid

[13] Ibid

[14] Vita Plotini, 7

[15] Uždavinys, 11

[16] Vita Plotni,13-4

[17] Vita Plotni, 8

[18] Vita Plotni, 10

[19] Lives of the Sophists, 323

[20] Vita Plotni, 9

[21] Ibid

[22] Ibid

[23] Vita Plotni, 11

[24] Vita Plotni, 12

[25] Ibid

[26] Vita Plotni, 23

[27] Ibid

[28] Eunapius, 353

[29] Vita Plotni, 22