Transcendent philosophy is top down and proceeds by deductive reason. It begins with a God concept that is wholeness. The universe is created by fragmentation of wholeness into lower levels of reality producing fragmented facts. Transcendent philosophy needs a conception of the Source which can be built upon. Plotinus provides such a concept.
http://www.iep.utm.edu/plotinus/
Does this concept resonate with you? Do you feel it contains truth in it that a person could gradually become consciously able to experience or is it just nonsense that must be ridiculed and condemned by graduates of secular progressive education? This is not a debate about right or wrong. It is just a venture into our understanding.a. The One
The 'concept' of the One is not, properly speaking, a concept at all, since it is never explicitly defined by Plotinus, yet it is nevertheless the foundation and grandest expression of his philosophy. Plotinus does make it clear that no words can do justice to the power of the One; even the name, 'the One,' is inadequate, for naming already implies discursive knowledge, and since discursive knowledge divides or separates its objects in order to make them intelligible, the One cannot be known through the process of discursive reasoning (Ennead VI.9.4). Knowledge of the One is achieved through the experience of its 'power' (dunamis) and its nature, which is to provide a 'foundation' (arkhe) and location (topos) for all existents (VI.9.6). The 'power' of the One is not a power in the sense of physical or even mental action; the power of the One, as Plotinus speaks of it, is to be understood as the only adequate description of the 'manifestation' of a supreme principle that, by its very nature, transcends all predication and discursive understanding. This 'power,' then, is capable of being experienced, or known, only through contemplation (theoria), or the purely intellectual 'vision' of the source of all things. The One transcends all beings, and is not itself a being, precisely because all beings owe their existence and subsistence to their eternal contemplation of the dynamic manifestation(s) of the One. The One can be said to be the 'source' of all existents only insofar as every existent naturally and (therefore) imperfectly contemplates the various aspects of the One, as they are extended throughout the cosmos, in the form of either sensible or intelligible objects or existents. The perfect contemplation of the One, however, must not be understood as a return to a primal source; for the One is not, strictly speaking, a source or a cause, but rather the eternally present possibility -- or active making-possible -- of all existence, of Being (V.2.1). According to Plotinus, the unmediated vision of the 'generative power' of the One, to which existents are led by the Intelligence (V.9.2), results in an ecstatic dance of inspiration, not in a satiated torpor (VI.9.; for it is the nature of the One to impart fecundity to existents -- that is to say: the One, in its regal, indifferent capacity as undiminishable potentiality of Being, permits both rapt contemplation and ecstatic, creative extension. These twin poles, this 'stanchion,' is the manifested framework of existence which the One produces, effortlessly (V.1.6). The One, itself, is best understood as the center about which the 'stanchion,' the framework of the cosmos, is erected (VI.9.. This 'stanchion' or framework is the result of the contemplative activity of the Intelligence.