Just open your eyes and see, for this alone is the eye that sees the great beauty.

Plotinus, Ennead 1.6.9

If you are not yet able to transcend the momentum of pleasure seeking, a first step is to replace problematic pleasures or desires with less problematic ones. You will still be working within the framework of Pleasure = Good, which is incorrect. Therefore, this should not be a long term practice - it's a kind of spiritual Band-Aid. But it might sometimes be the best we can do, and it is better than doing nothing. In the meantime, you should continue to work towards transcending the Pleasure = Good framework, which will always hold you back spiritually.

A common misunderstanding of Platonism is that it is antagonistic to the body or the world. This is not true. Here is a simple way to understand how this is not true:

1. We are to imitate the Gods. Imitation of the Gods is essentially what it means to be virtuous.
2. The Gods are beyond petty pleasure seeking and petty ego complexes.
3. At the same time, the Gods are at all times providentially maintaining and caring for the entire universe.

How could we imitate the Gods if we do not also ultimately have this same care and love for the world (our bodies are a part of the world)?

In God there is no sort of wrong whatsoever; he is supremely just, and the thing most like him is the man who has become as just as it lies in human nature to be. And it is here that we see whether a man is truly able, or truly a weakling and a nonentity; for it is the realization of this that is genuine wisdom and goodness, while the failure to realize it is manifest folly and wickedness.

Plato, Theaetetus 176c

Philosophy is the purification and perfection of human life. It is the purification, indeed, from material irrationality, and the mortal body; but the perfection, in consequence of being the resumption of our proper felicity, and a reascent to the divine likeness. To effect these two is the province of Virtue and Truth; the former exterminating the immoderation of the passions; and the latter introducing the divine form to those who are naturally adapted to its reception.

Hierocles, Commentary on the Golden Verses

How to overcome bad habits and characteristics

1. Sincerely wish that you will be happy, fulfill your highest purpose, and live in tranquility. Sincerely wish to be beautiful before God. Commit to obtain the purity that lies within you and that comes from divinity.

2. Imitate great men, such as Socrates, or any others you know. Remember how they behaved in difficult situations.

3. When anything happens - a temptation or a problematic situation or anything else - call on the aid and support of God. (By the way, it is perfectly correct to use singular God within the context of polytheism. Of course you can call upon a specific God too.)

4. Tell your thoughts and feelings to wait a moment, so that you can see what they’re all about. Tell them you don’t want to be swept away by their speed and momentum. When they ask you to start imagining all sorts of things that might happen, say no and instead think of something beautiful and noble.

5. Offer a sacrifice and prayer. To whatever extent you committed a wrong, gave into temptation, etc., acknowledge that in your sacrifice and prayer.

6. Consciously note every day that goes by since you were last defeated by your problem. “The last time I lost my temper was yesterday.” “The last time I was overcome by lust was three days ago.” Enjoy your victory each time.

7. If you defeat your problem for thirty days in a row, offer a sacrifice to God.

Source: Epictetus, Discourses 2.18

“There is, then, no moral error in anything of this sort for a human being, but only the occasion for morally perfect acting. The focus is not on being exempt from moral error, but on being god.” Plotinus, Enneads 1.2.6

"Sin should be abstained from, not through fear, but for the sake of the becoming." The Golden Sentences of Democrates 7

Many people suffer because they have a burdensome and guilty concept of sin. This concept does not exist in our tradition.

Rather, the conception is, basically, health versus sickness.

"Virtue seems, then, to be a kind of health, fine condition, and well-being of the soul, while vice is disease, shameful condition, and weakness." Plato, Republic 444e

To be good is to be a healthy, flourishing human being whose actions flow out of good health, and to be evil is to be a sick human being whose actions flow out of sickness.

If you want to be healthy, this often entails ridding yourself of illness, but focusing on sickness is itself a sickness. It is spiritual hypochondria. The focus should be health and what it means to be healthy. Our tools for dealing with spiritual sickness are exactly like the procedures and medicines of a doctor - nothing more.

Therefore, strive to become like the sources of health: the Gods, and ultimately The Good itself.

What this requires, in part, is for you to set your soul in order; that is, to properly balance the different parts of your soul:

1. Intuition and Reason : King
2. Will : Military
3. Appetites, desires, etc. : Peasantry

Having achieved this balance, you will imitate Jupiter, King of the Gods, whose mind forms and orders the universe.

You are not cut off from the divine, hopelessly in need of salvation. No, there is divinity within you: "the race of man is divine" (Golden Verses 63). All you need to do is remember your divine lineage.

"Just shut your eyes, and change your way of looking, and wake up. Everyone has this ability but few use it. Go into yourself and look. If you do not yet see yourself as beautiful, then be like a sculptor who, making a statue that is supposed to be beautiful, removes a part here and polishes a part there so that he makes the latter smooth and the former just right until he has given the statue a beautiful face. ... Just open your eyes and see, for this alone is the eye that sees the great beauty." Plotinus, Enneads 1.6.8-9

The universe is a happy God.

Plato, Timaeus 34b

"Let us look first, if you agree, at our own bodies and see what the cause is that moves them and nourishes them and ‘weaves them anew’ and preserves them. Is this not also the vegetative power [of the soul], which serves a similar purpose in the other living beings, including those rooted in earth [i.e. plants]? ... If, then, not only in us and in the other animals and plants, but also in this whole world there exists, prior to bodies, the single nature of the world, which maintains the constitution of the bodies and moves them, as is also the case in human beings – for how else could we call all bodies ‘offspring’ of nature? –, this nature must be the cause of connected things and in this we must search for what we call fate. ... Thus we have discovered the meaning of fate and how it is the nature of this world, an incorporeal substance, as the patron of bodies, and life as well as substance, since it moves bodies from the inside and not from the outside, moving everything according to time and connecting the movements of all things that are dissociated in time and place. According to fate mortal beings are also connected with eternal beings and are set in rotation together with them, and all are in mutual sympathy. Also nature in us binds together all the parts of our body and connects their interaction, and this nature can also be viewed as a kind of ‘fate’ of our body."

Proclus, On Providence 11 & 12

"[The soul] loves then to be quiet, having closed its eyes to thoughts that go downward, having become speechless and silent in internal silence. For how else could it attach itself to the most ineffable of all things than by putting to sleep the chatter in it? Let it therefore become one, so that it may see the One, or rather not see the One. For by seeing, the soul will see an intelligible object and not what is beyond intellect, and it will think something that is one, not the One itself. … Thus, my friend, when someone actualises what really is the most divine activity of the soul, and entrusts himself only to the ‘flower of the intellect’ and brings himself to rest not only from the external motions, but also from the internal, he will become a god as far as this is possible for a soul, and will know only in the way the gods know everything in an ineffable manner, each according to their proper one."

Proclus, On Providence 31 & 32

“Now, no one goes willingly toward the bad or what he believes to be bad; neither is it in human nature, so it seems, to want to go toward what one believes to be bad instead of to the good. And when he is forced to choose between one of two bad things, no one will choose the greater if he is able to choose the lesser.” Plato, Protagoras 358d

Each “level” of the human soul has its own Good. The Good of the lower soul is Pleasure, and the evil of the lower soul is Pain. The Good of the middle soul is Power, and the evil of the middle soul is Weakness. But the Good of the higher soul is Wisdom which culminates in union with the real Good of all reality.

Therefore, you will always pursue the Good corresponding to the level of soul you are most identified with. As you continue to walk the lantern lit path of wisdom, your Good will change as your soul elevates towards the divine realm.

For [animals], it is enough merely to eat, drink, take rest and procreate, and perform such other functions as are appropriate to each, whereas for ourselves, who have been further endowed with the faculty of understanding, that is no longer enough, but unless we act in a methodical and orderly fashion, and in accordance with our own specific nature and constitution, we shall no longer attain our proper end. For in so far as beings have different constitutions, their works and their ends will differ too. So where a being's constitution is adapted for use alone, mere use suffices; but where a being also has the capacity to understand that use, unless that capacity be properly exercised in addition, he will never attain his end. What of the animals? God has constituted each according to its intended purpose, one to be eaten, another to be used in the fields, another to produce cheese, and another for some comparable use; and to be able to perform these functions, how is it necessary for them to be able to understand impressions and be capable of distinguishing between them? But God has brought the human race into the world to be a spectator of himself and of his works, and not merely to observe them, but also to interpret them. It is thus shameful for a human being to begin and end where the irrational animals do. Rather, he should start off where they do and end where nature ended with regard to ourselves. Now it ended with contemplation, and understanding, and a way of life that is in harmony with nature. Take care, then, that you don't die without having contemplated these realities.

Epictetus, Discourses 1.6

Asceticism often brings to mind very extreme images, but we can get an accurate sense of the real meaning of asceticism by looking at the etymology of the word.

The word “ascetic” ultimately derives from the ancient Greek word “askein,” which means “to train for athletic competition.”

Therefore, genuine asceticism is spiritual exercise, with the aim of gaining mastery over your impulses and appetites. Just as you lift weights to become stronger and healthier, you should practice asceticism to strengthen your soul.

Asceticism does not need to be (and shouldn’t be) extreme. It can be as simple as abstaining from pornography, eating only enough food to be healthy and no more, and the like. Of course, you know your own vices best and should find ascetic practices that aid you in your most problematic areas.

Just as with physical exercise, the heavier the weight, the greater the benefit. But asceticism should never be taken to the point of serious bodily harm, and it certainly should not have masochistic undertones. Remember, Plato instructs us (in the Timaeus) to be balanced physically and mentally!

Another common misconception is that asceticism means that enjoying things is bad. No, it is exercise for the soul, nothing more. It is perfectly fine to enjoy pleasant things, but you should never be a slave to pleasant things. Asceticism helps you break free of any chains you might have that are keeping you enslaved.

If you choose to take on an ascetic practice, you can use this guide as a tool along the way.

If you wish your children and your wife and your friends to live forever, you’re a fool because you wish things that aren’t up to you to be up to you and alien things to be your own. Likewise, if you wish your slave not to go wrong, you’re an idiot because you wish vice not to be vice but something else. But if you wish not to fail to attain what you desire, this you can do. So practice what you can do.

Epictetus, The Handbook 14

“But invocations,” the objection goes, “are addressed to the gods as if they were subject to external influence, so that it is not only daemons that are thus subject, but also the gods.” In fact, however, your assumption, (dear Porphyry), is not correct. For the illumination that comes about as a result of invocations that reveal and will themselves, and is far removed from being drawn down by force, but rather proceeds to manifestation by reason of its own divine energy and perfection, is as far superior to (human) voluntary motion as the divine will of the Good is to the life of ordinary deliberation and choice. It is by virtue of such will, then, that the gods in their benevolence and graciousness unstintingly shed their light upon theurgists, summoning up their souls to themselves and orchestrating their union with them, accustoming them, even while still in the body, to detach themselves from their bodies, and to turn themselves towards their eternal and intelligible first principle.

- Iamblichus

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"I think that, if there is anything beautiful besides the Beautiful itself, it is beautiful for no other reason than that it shares in that Beautiful, and I say so with everything. … I no longer understand or recognize those other sophisticated causes, and if someone tells me that a thing is beautiful because it has a bright color or shape or any such thing, I ignore these other reasons—for all these confuse me—but I simply, naively and perhaps foolishly cling to this, that nothing else makes it beautiful other than the presence of, or the sharing in, or however you may describe its relationship to that Beautiful we mentioned, for I will not insist on the precise nature of the relationship, but that all beautiful things are beautiful by the Beautiful. That, I think, is the safest answer I can give myself or anyone else. And if I stick to this I think I shall never fall into error. This is the safe answer for me or anyone else to give, namely, that it is through Beauty that beautiful things are made beautiful. Or do you not think so too?"

Plato, Phaedo 100c-e

Since the roots of our natures are established in divinity, from which also we are produced, we should tenaciously adhere to our root; for streams also of water, and other offspring of the earth, when their roots are cut off become rotten and dry.

The Pythagorean Sentences of Demophilus

There are, as we have said many times now, three distinct types of soul that reside within us, each with its own motions. So now too, we must say in the same vein, as briefly as we can, that any type which is idle and keeps its motions inactive cannot but become very weak, while one that keeps exercising becomes very strong. And so we must keep watch to make sure that their motions remain proportionate to each other.

Now we ought to think of the most sovereign part of our soul as god's gift to us, given to be our guiding spirit. This, of course, is the type of soul that, as we maintain, resides in the top part of our bodies. It raises us up away from the earth and toward what is akin to us in heaven, as though we are plants grown not from the earth but from heaven. In saying this, we speak absolutely correctly. For it is from heaven, the place from which our souls were originally born, that the divine part suspends our head, i.e., our root, and so keeps our whole body erect. So if a man has become absorbed in his appetites or his ambitions and takes great pain to further them, all his thoughts are bound to become merely mortal. And so far as it is at all possible for a man to become thoroughly mortal, he cannot help but fully succeed in this, seeing that he has cultivated his mortality all along. On the other hand, if a man has seriously devoted himself to the love of learning and to true wisdom, if he has exercised these aspects of himself above all, then there is absolutely no way that his thoughts can fail to be immortal and divine, should truth come within his grasp. And to the extent that human nature can partake of immortality, he can in no way fail to achieve this: constantly caring for his divine part as he does, keeping well-ordered the guiding spirit that lives within him, he must indeed be supremely happy.

Plato, Timaeus 90a-c

For when we are entirely ignorant of what we are, we will also be ignorant of what we show concern for, showing concern for everything rather than ourselves for whom we should show the chief concern. If that which uses the body is the soul, and the body in respect to the soul occupies the category of an instrument, and all other things have been discovered for the sake of the instrument to help its fluctuating nature, clearly our chief and first concern should be for that which leads and comes first, and our secondary concern for that which comes second. Hence the wise man will not be careless of his health, not because he thinks the body is pre-eminent, but because he instructs it for the use of the soul, so that it may obey without hindrance the soul’s functions; and in the third place he will take care of the third category of things, managing externals for the preservation of the instrument. Therefore he will take care of the soul first, perhaps even exclusively, given that the care shown for things after the soul is directed towards its progress.

Hierocles of Alexandria, Commentary on the Golden Verses