  For Classical Neoplatonism, especially in its Plotinian form, the real truths that undergird or form the origins, beginnings (archai) of the world of ordinary experience are the three hypostases or realities of soul, intellect, and the One. The hypostases are necessary, above all, to account for our experience of degrees of unity and organization. The life-world accessible to our senses is an organized, animated world, and this needs a more intensive degree of unity to account for it, namely, the principle of life, that is, soul and all souls. But even the world of soul is a “one and many”, organized from within yet also requiring a principle of unity and organization beyond itself. And the same is true even to a higher degree of intellect. Intellect is a “one-many”, an organized world of intellects, in each of which the whole of intellect is present. Each is a sort of holographic reality. And because intellect is still a world despite its more intensive unity than soul, it requires a unity beyond intellect and beyond being to organize it and to form the groundless ground of its own being from which it has emerged.