Plotinus inherits the Pythagorean idea of tolma, which inheres at all levels of generated beings in the Enneads – from Intellect to sensible matter – thus establishing itself as an irrational mark within a rational metaphysics. Alongside tolma, a second source of irrationality is soul’s polupragmatic nature – a nature that connotes a pejorative busyness or restlessness. In Plotinus’ cosmology Ennead III.7(45).11 stands out as the only chapter besides III.2(47).1, which refers directly to the disarray of polupragmatic activity. Here tolma is not used explicitly, yet soul’s polupragmatic nature is replete with tolmatic hues. This is to be expected, for the conjoint genesis of time and the universe is embedded within a monistic emanation punctuated by tolma, but with this difference – begetting now loses its customary aura of silence amidst the polupragmatic cacophony of soul.1 Plotinus juxtaposes contradictory phenomena – the genesis of the world of becoming alongside impedances that intone barrenness in a context of fecundity. The tolmatic restless nature of the hypostasis soul triggers, yet also tempers the lush fecundity of the genesis at hand.