Henosis 1

HenosisHenosis is also a synonym of Bulbophyllum, a genus of orchid.

Henosis (Ancient Greek: ἕνωσις) is the word for "oneness," "union," or "unity" in classical Greek.In Platonism, and especially Neoplatonism, the goal of Henosis "unity, oneness" is union with what is fundamentalin reality: the One (Τὸ Ἕν), the Source or Monad.The Neoplatonic concept has precedents in the Greek mystery religions[1] as well as parallels in Orientalphilosophies.[2] It is further developed in the Corpus Hermeticum, in Christian theology, soteriology and mysticismand is an important factor in the historical development of monotheism during Late Antiquity.

Usage in Classical Texts and Lexicon definitionThe term is relatively common in classical texts, and has the meaning of "union" or "unity".[3]

Divine WorkTo get closest to the Monad, One, each individual must engage in divine work (theurgy) according to Iamblichus ofChalcis. This divine work can be defined as each individual dedicating their lives to making the created world andmankind's relationship to it, and one another, better. This is done by living a virtuous life seeking after one'sMagnum opus. Under the teachings of Iamblichus (see the Egyptian Mysteries), one goes through a series of theurgyor rituals that unites the initiate to the Monad. These rituals mimic the ordering of the chaos of the Universe into thematerial world or cosmos. They also mimic the actions of the demiurge as the creator of the material world.

The cosmos and orderEach individual as a microcosm reflects the gradual ordering of the universe referred to as the macrocosm. Inmimicking the demiurge (divine mind), one unites with The One or Monad. Thus the process of unification, of "TheBeing", and "The One", is called Henosis. The culmination of Henosis is deification. Deification here making eachman a God by completely unifying the concept of an external creator with themselves as creators, builders, craftmenof their own lives (ones' life as their greatest work their Magnum opus), understanding the interpendence betweenthe macro and microcosmical as the source of their activities. The divine unity here is a linear modalistic emanationi.e. Monad, Dyad, Triad and etc.

Fate and DestinyAs is specified in the writings of Plotinus on Henology,[4][5] the highest stage of deification is tabula rasa, or a blankstate where the individual may grasp or merge with The Source (or The One, this process being henosis orunity).[6][7] This absolute simplicity means that the nous or the person is then dissolved, completely absorbed backinto the monad. Here within the Enneads of Plotinus the monad can be referred to as the Good above thedemiurge.[8][9] The monad or dunamis (force) is of one singular expression (the will or the one is the good) all iscontained in the Monad and the Monad is all (pantheism). All division is reconciled in the one, the final stage beforereaching singularity, called duality (dyad), is completely reconciled in the Monad, Source or One (see monism). Asthe one, source or substance of all things the monad is all encompassing. As infinite and indeterminate all isreconciled in the dunamis or one. It is the demiurge or second emanation that is the nous in Plotinus. It is thedemiurge (creator, action, energy) or nous that "perceives" and therefore causes the force (potential or One) tomanifest as energy, or the dyad called the material world. Nous as being, being and perception (intellect) manifestwhat is called soul (World Soul).[10]

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ModalismHenosis for Plotinus was defined in his works as a reversing of the ontological process of consciousness viameditation (in the Western mind to uncontemplate) toward no thought (Nous or demiurge) and no division (dyad)within the individual (being). Plotinus words his teachings to reconcile not only Plato with Aristotle but also variousWorld religions that he had personal contact with during his various travels. Plotinus' works have an asceticcharacter in that they reject matter as an illusion (non-existent). Matter was strictly treated as immanent, with matteras essential to its being, having no true or transcendential character or essence, substance or ousia. This approach iscalled philosophical Idealism.[11]

Divine unity by returnIn Neoplatonic henology the individual is absorbed back into the primordial substance which is the substance (ousia)of all things, the uncaused cause. At the point of unity individuals become energy, and are then further reduced toforce, potential (once they are stripped of their person, nous); the energy of individuals is then returned to the infinitenon-sentient force—the Source or One—and reamalgamated back into the Universe.[12] The process then starts againand brings another part of the universe into line with the Monad (see Pantheism).[13][14] Hence the demiurge orcreator is treated as an intrinsic (immanence) concept. The creator as category as divine mind, is the mind, thereforenot outside the mind and is a construct called consciousness (nous) and does not objectively exist (per se). As nousor consciousness is but energy, activity in force. The actualization of things in potential. Potential can be calledspace, time as indeterminate, infinite, never ending. The demiurge or nous is the first sentience, a reflective dualitythat in the process of perpetual recurrence is man, himself. The monad, source or one is force, potential or dunamis itis the irrational or indeterminate vitality and is as irrational non-sentient. It is the substance of all things and that inits rich infinitiness reflected back on itself causing the demiurge, dyad, nous, as reflection or consciousness.[15]

Within the works of Iamblichus, The One and reconciliation of division can be obtained through the process oftheurgy. By mimicking the demiurge, the individual is returned to the cosmos to implement the will of the divinemind. Iamblichus used the rituals of the mystery religions to perform rituals on the individual to unite their outer andinner person. Thus one without conflict internal or external is united (henosis) and is The One (hen).Neoplatonism here is taking the concept of primordial unity (henosis) as rational and deterministic, emanating fromindeterminism an uncaused cause. Since consciousness is an emanation it is not created nor is a caused cause per se.Unity (henosis) is no longer strictly rationalization (reconciliation) of man with being and becoming (ontology) butin the works of Neoplatonism considered also, salvation (soteriology).

Notes[1] pg 52 The Mystery religions: A Study in the Religious Background of Early Christianity By Samuel Angus 1920 republished by Courier

Dover Publications, 1975 ISBN 0-486-23124-0, ISBN 978-0-486-23124-2 (http:/ / books. google. com/ books?id=3m61I6Q-dRUC&pg=PA300& lpg=PA300& dq=Theo+ Smyrnaeus& source=web& ots=ml_CULK2si& sig=iDH41z1tQBg7lGxTEQplcPVwwHo& hl=en&sa=X& oi=book_result& resnum=4& ct=result#PPA52,M1) (http:/ / books. google. com/ books?id=JmRVDo2_vegC& pg=PA13&lpg=PA13& dq=neoplatonism+ taoism& source=bl& ots=fpwT_f_0A_& sig=sPSv2zIeQqBtFbOv3z6nEU_Grgk& hl=en&ei=odE9TPeTCcL68AaI4KCmBg& sa=X& oi=book_result& ct=result& resnum=1& ved=0CBUQ6AEwADgK#v=snippet& q=oriental&f=false)

[2] Neoplatonism and Indian Philosophy By Paulos Gregorios, International Society for Neoplatonic Studies (http:/ / books. google. com/books?id=JmRVDo2_vegC& pg=PA13& lpg=PA13& dq=neoplatonism+ taoism& source=bl& ots=fpwT_f_0A_&sig=sPSv2zIeQqBtFbOv3z6nEU_Grgk& hl=en& ei=odE9TPeTCcL68AaI4KCmBg& sa=X& oi=book_result& ct=result& resnum=1&ved=0CBUQ6AEwADgK#v=onepage& q=henosis& f=false)

[3] LSJ entry for enosis (http:/ / www. perseus. tufts. edu/ hopper/ morph?l=e(nwsis& la=greek#lexicon) ἕνωσις, -εως, ἡ, (from ἑνόω "Ι unite")A. combination into one, union, Philol.10, Archyt. ap.Stob.1.41.2, Arist.Ph.222a20, GC328b22, Phld.Po.2.17, Ph.1.45, al.; “τοῦσυμφραζομένου” A.D.Synt.175.16, cf. Hermog.Id.2.11: pl., Procl.Inst.63. II. compression, Heliod. ap. Orib.46.11.20.

[4][4] Our thought cannot grasp the One as long as any other image remains active in the soul. To this end, you must set free your soul from alloutward things and turn wholly within yourself, with no more leaning to what lies outside, and lay your mind bare of ideal forms, as before ofthe objects of sense, and forget even yourself, and so come within sight of that One. [6.9.7]

Henosis 3

[5][5] If he remembers who he became when he merged with the One, he will bear its image in himself. He was himself one, with no diversity inhimself or his outward relations; for no movement was in him, no passion, no desire for another, once the ascent was accomplished. Norindeed was there any reason or though, nor, if we dare say it, any trace of himself. [6.9.11.]

[6][6] Our thought cannot grasp the One as long as any other image remains active in the soul. To this end, you must set free your soul from alloutward things and turn wholly within yourself, with no more leaning to what lies outside, and lay your mind bare of ideal forms, as before ofthe objects of sense, and forget even yourself, and so come within sight of that One. [6.9.7]

[7][7] If he remembers who he became when he merged with the One, he will bear its image in himself. He was himself one, with no diversity inhimself or his outward relations; for no movement was in him, no passion, no desire for another, once the ascent was accomplished. Norindeed was there any reason or though, nor, if we dare say it, any trace of himself. [6.9.11.]

[8] Neoplatonism and Gnosticism By Richard T. Wallis, Jay Bregman, International Society for Neoplatonic Studies (http:/ / books. google. com/books?id=WSbrLPup7wYC& pg=PA55& lpg=PA55& dq=Anti-Gnostic+ Polemic+ Francisco+ Garcia+ Bazan+ translated+ from+ Spanish+by+ Winifred+ T. + Slater+ Nous+ as+ a+ "Second+ God"+ According+ to+ Plotinus+ In+ Enneads& source=bl& ots=rSxQIFc5YE&sig=EgX8IOF26MK-n7CoWUpDONI1sFI& hl=en& sa=X& oi=book_result& resnum=1& ct=result#PPA55,M1)

[9] John M. Dillon, "Pleroma and Noetic Cosmos: A Comparative Study" in Neoplatonism and Gnosticism (1992), R.T. Wallis, ed., State Univ.of New York Press, ISBN 0-7914-1337-3, 2006 edition: ISBN 0-7914-1338-1 (http:/ / books. google. com/ books?id=WSbrLPup7wYC&pg=PA99& lpg=PA99& dq=John+ M. + Dillon,+ "Pleroma+ and+ Noetic+ Cosmos:+ A+ Comparative+ Study"+ in+ Neoplatonism+ and+Gnosticism& source=bl& ots=rSzPNIa7YB& sig=f8VOloI6Jaeghh2P8Uip6g8W2m0& hl=en& ei=NV2ZStAm2onxBof42b4F& sa=X&oi=book_result& ct=result& resnum=6#v=onepage& q=& f=false)

[10] Neoplatonism and Gnosticism By Richard T. Wallis, Jay Bregman, International Society for Neoplatonic Studies (http:/ / books. google.com/ books?id=WSbrLPup7wYC& pg=PA55& lpg=PA55& dq=Anti-Gnostic+ Polemic+ Francisco+ Garcia+ Bazan+ translated+ from+Spanish+ by+ Winifred+ T. + Slater+ Nous+ as+ a+ "Second+ God"+ According+ to+ Plotinus+ In+ Enneads& source=bl&ots=rSxQIFc5YE& sig=EgX8IOF26MK-n7CoWUpDONI1sFI& hl=en& sa=X& oi=book_result& resnum=1& ct=result#PPA55,M1)

[11] Schopenhauer wrote of this Neoplatonist philosopher: "With Plotinus there even appears, probably for the first time in Western philosophy,idealism that had long been current in the East even at that time, for it taught (Enneads, iii, lib. vii, c.10) that the soul has made the world bystepping from eternity into time, with the explanation: 'For there is for this universe no other place than the soul or mind' (neque est alter hujusuniversi locus quam anima), indeed the ideality of time is expressed in the words: 'We should not accept time outside the soul or mind'(oportet autem nequaquam extra animam tempus accipere)." (Parerga and Paralipomena, Volume I, "Fragments for the History ofPhilosophy," § 7)

[12] Neoplatonism and Gnosticism by Richard T. Wallis, Jay Bregman, International Society for Neoplatonic Studies, p. 173 (http:/ / books.google. com/ books?id=WSbrLPup7wYC& pg=PA173& dq=plotinus+ energeia& sig=_pNuhvtMY4HEJWulC7-WTIWGDTA)

[13] Neoplatonism and Gnosticism By Richard T. Wallis, Jay Bregman, International Society for Neoplatonic Studies (http:/ / books. google.com/ books?id=VrB53l4wNK0C& pg=PA5& lpg=PA5& dq=plotinus+ energy& source=web& ots=rbnlnnwui5&sig=84RfXY8ErxUowZm2xT21Nuk8_II#PPA6,M1)

[14][14] Enneads VI 9.6[15][15] Ennead III, 8 [30] 9, 29-40 A. H. Armstrong's translation.

External links• http:/ / www. theurgia. org - Site primarily devoted to the late antique hieratic praxis of Theurgy.• http:/ / www. theandros. com/ iamblichus. html Theurgy, Iamblichus and henosis.• http:/ / www. goddess-athena. org/ Encyclopedia/ Friends/ Iamblichus/ index. htm• On the Mysteries (http:/ / www. theurgia. org/ taylor_on_the_mysteries. html) Online edition of Thomas Taylor's

translation at theurgia.org (http:/ / www. theurgia. org)• http:/ / www. esotericarchives. com/ oracle/ iambl_th. htm - Online copy of On the Egyptian Mysteries (not public

domain).

Article Sources and Contributors 4

Article Sources and ContributorsHenosis  Source: http://en.wikipedia.org/w/index.php?oldid=531687604  Contributors: Antioco79, AstroHurricane001, Bmusician, Car Henkel, DVdm, Dan, Dbachmann, Dianelos, Firsfron,Fratrep, Gjs238, Grantsky, Gregbard, Haxwell, In ictu oculi, JEN9841, JoshuaZ, Jossi, Khazar, LilHelpa, LoveMonkey, Lycurgus, Mandarax, Mladifilozof, Muhandes, Nathanielfirst, Ndaco,Neilbeach, Oeropium, Omnipaedista, Peterdjones, Pollinosisss, Reyk, SchreiberBike, Skomorokh, StAnselm, Vahagn Petrosyan, Wakari07, 28 anonymous edits

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