Beauty and art have main positions in PLOTINUS (203-273) philosophy. He specifically worked on art and beauty in three treatises of Enneades: sixth treatise of first ennead, eighth treatise of fifth ennead and seventh treatise of sixth ennead. In two parts of PLOTINUS' theory, beauty and art are the same. He says the artist should make himself beautiful and get far from dirt to see the intelligible beauty. Thereby he comes back to his self and realizes it as it is and therefore he comes beautiful and can see intelligible beauty. In another part he says that artistic creation is similar to creation of nature, soul and nous. In other word as they create the beauty by looking, artist also creates beauty by looking the intelligible forms. So what leads in all creations is knowledge. Therefore in PLOTINUS' opinion, aesthetics is epistemology and ontology. In this ideology, comprehending the being needs becoming beautiful and getting beautiful is becoming good.

Plato and PLOTINUS, both as the two of the most influential philosophers of the classical period, had special attention to intuition. Given the different approaches to the different philosophical issues that they have, it requires us to doubt their unique visions upon intuition. The exact matter of the present paper is to consider what it means “ intuition” to each of these two philosophers? By what method to be achieved? What are its characteristics and what things belong to? The response to the question, which will be clear in the end, is that the intuition for both of them is an immediate awareness that is happening to human intellect; though both Plato and PLOTINUS, in order to achieve intellectual intuition, recommend activities to the seekers which are primarily of two types of intellectual practice and self-purification activities. In addition, in the end, we will be led to the conclusion that, regardless of significant differences between the two philosophers on the philosophical line and the way they interpret the issues, they both apply the intuition in a single meaning that can be achieved with respect to both theoretical and practical aspects.

Cosmology has always been considered by the non-Islamic and Islamic thinkers. They have made use of various methods in order to achieve such knowledge. As one of the thinkers in the history of philosophy and like Muslim mystics, PLOTINUS offered a coherent and logical explanation of the universe and its hierarchy. PLOTINUS believes that the intellectual world is composed of three hypostases or elements. These hypostases are: The One, Nous and Soul.Muslim mystics have found a particular hierarchy of universe. “The position of essence”, they believe, is the best above all stages. Providing the documents, the author has used the analytical method to compare PLOTINUS’ theory of The One with the mystical “position of essence”. Important achievements of this study are finding common aspects between theory of The One and the “station of essence” such as: Excellence, absoluteness, referred to without a name and a description, unknowable and etc.

Plato and PLOTINUS, both as the two of the most influential philosophers of the classical period, had a special attention to intuition. Given the different approaches to the different philosophical issues that they have, it requires us to doubt on their unique visions upon intuition. The exact matter of the present paper is to consider what it means “ intuition” to each of these two philosophers? By what method to be achieved? What are its characteristics and what things belong to? The response to the question, which will be clear in the end, is that the intuition for both of them is an immediate manifestation that is happening to human intellect; though both Plato and PLOTINUS, in order to achieve intellectual intuition, recommend activities to the Seekers which are primarily of two types of intellectual practice and self-purification activities. Also at the end we will be led to the conclusion that, regardless of significant differences between the two philosophers on the philosophical line and the way they interpret the issues, they both apply the intuition in a single meaning that can be achieved with respect to both theory and practice.

In PLOTINUS Philosophical system of the world we can see three hypostases which result from each other vertically. They include: the One, the intellect, and the soul.There are various views concerning the genesis of the world, such as the theory of creation, which is suggested by holy books, the theory of theophany and manifestation, which belongs to gnostics, and the theory of emanation, in which most philosophers believe.Concerning the genesis of the world, PLOTINUS believed in emanation.This word is derived from the Latin word "emanatio", meaning eruption from somewhere. According to PLOTINUS, the One is not the creator of the world so that He could create voluntarily. The world is the overflow of Divine springing. The One cannot create the world according to His free will because creation is a kind of activity, and attributing an act to God disrupts His Stability and is, therefore, a mistake. Thus PLOTINUS resorted to the metaphor of "emanation". He believed that God does not decrease by being emanated. He tried to follow a middle way between monotheistic creation, on the one hand, and pantheism, on the other.

What is beyond existence, and superior to everything, and beyond all Being-Whether the true, the intermediate, and the apparent-is not recognizable by the acquired knowledge and the argumentative identification of the human mind, In the sense that the mind and the wisdom of man will never be able to acquire or understand the truth, and the essence of the absolute and supernatural nature of the first unit that is above being. In other words, the essence beyond being is not acquired by the knowledge and the logical analogies of human reason. It is only the being that can be the subject of the knowledge of mankind and the essence of the first unit, due to being beyond being and superior to being or existence, is free from the acquired knowledge. Therefore, knowledge is in the realm of the essence of the compound object, rather than in the essence of what is purely extensive or truthful and beyond the infinite.

The oneness of being is still one of the most exciting and, at the same time, critical and controversial issues in the field of religious sciences. However, a correct study of it can decrease the number of the involved controversies to some extent. The writer has chosen PLOTINUS for this study because the Neo-Platonic philosophy, which has PLOTINUS as its founder, has influenced the thoughts of Muslim thinkers in the fields of gnosis and philosophy. This influence has been exercised through the books Uthulugiya and The Book of Causes. When dealing with the degree that Neo-Platonic philosophy has influenced Islamic philosophy and, particularly, gnosis, some historians in the areas of philosophy and gnosis have gone into such extremes that they have introduced this school as the origin of all the ideas of Islamic thinkers. In this paper, it has been tried to inquire into one of the most important gnostic issues, namely, the oneness of being, from the viewpoints of PLOTINUS and some Neo-Platonists. It is also intended to clarify whether prominent gnostics, such as Ibn Arabi, and believers in the oneness of being had been influenced by PLOTINUS, or whether this issue was among the innovations of Muslim gnostics.