The religious beliefs of Neoplatonism can be regarded as panentheistic. Plotinus taught that there was an ineffable transcendent God ("the One", to En, τὸ Ἕν) of which subsequent realities were emanations. From "the One" emanates the Divine Mind (Nous, Νοῦς) and the Cosmic Soul (Psyche, Ψυχή). In Neoplatonism the world itself is God (according to Plato's Timaeus 37). This concept of divinity is associated with that of the Logos (Λόγος), which had originated centuries earlier with Heraclitus (c. 535–475 BC). The Logos pervades the cosmos, whereby all thoughts and all things originate, or as Heraclitus said: "He who hears not me but the Logos will say: All is one." Neoplatonists such as Iamblichus attempted to reconcile this perspective by adding another hypostasis above the original monad of force or Dynamis (Δύναμις). This new all-pervasive monad encompassed all creation and its original uncreated emanations.
The religious beliefs of Neoplatonism :can be regarded as panentheistic. Plotinus taught that there was an ineffable transcendent God ("the One", to En, τὸ Ἕν) of which subsequent realities were emanations. From "the One" emanates the Divine Mind (Nous, Νοῦς) and the Cosmic Soul (Psyche, Ψυχή). In Neoplatonism the world itself is God (according to Plato's Timaeus 37). This concept of divinity is associated with that of the Logos (Λόγος), which had originated centuries earlier with Heraclitus (c. 535–475 BC). The Logos pervades the cosmos, whereby all thoughts and all things originate, or as Heraclitus said: "He who hears not me but the Logos will say: All is one." Neoplatonists such as Iamblichus attempted to reconcile this perspective by adding another hypostasis above the original monad of force or Dynamis (Δύναμις). This new all-pervasive monad encompassed all creation and its original uncreated emanations.