The Enneads

Indeed, it does not exist for his own sake. Nor is God directed toward himself, for what comes from him could not become more or greater for him. Or is it for this reason that the whole is praiseworthy, because those things there are left to him? And as many things as are greater and more numerous, he always performs them for himself and within himself. But in the whole, the living being might cry out these things as well, if it is necessary for there to be a generation for itself, and if it is thought to be some kind of living being. One must use it as one would an instrument original: "ὀργάνου" — a tool or physical body used by the soul to interact with the world.. For even there, the "Whole" is not the beauty that comes through the shape or the entire body, nor is it directed toward that which has been crafted. Or the whole, those things that cease after... Or because even with this same part of the instrument, we are turned toward the outside, for this indeed belongs to that. But God has no need of instruments, nor is he directed toward the things outside. Rather, all things are for him, and in him, and prior to them. And if someone should marvel at God because he does not become one or entirely a whole, he would be admired in a way worthy of the instrument. But even from God within himself, if he possesses more and beautiful things. But the whole body is not even prior to the change of the whole. (So that it is also not the whole. But the whole itself is by nature a whole, without affections original: "παθῶν" — passive experiences, passions, or sufferings.. For it is greater than the whole, nor is it greater because it is more numerous. This shall be a whole apart. For without this, the body would not be able to be anything. But prior to the body, there is a providence Providence: "pronoia," the divine foresight and governing care of the universe. for it, as to how it stands. Either it is something encompassed in an organic way, or the whole has done something, or they are shaped in some way, or it does not seem to anyone as standing still, and that it is something, to inquire of him. But as for their own affairs, one would say nothing, or that we do not speak with good grace about the things we say, when we are anxious and diligent regarding the cause in the whole. Let this be a matter of pride. If it ever came from a knowledge of arrangement, and the cosmos is infinite insofar as it does not move itself for its own sake everywhere, yet nothing is contrary to it. For God does indeed care original: "μεριμνᾷ" — to be anxious or to have care/worry.. According to us, either it is a living being, a greater living being, or God. But if it is a living being, it is either soul, and it looks upon the body. For the living being surely uses this, its own beautiful part. But that which is removed from where it lives is a rest for the one who has suffered. This again is for the sake of the living being, of a rational living being. This is not painful to a mortal, if there are more beautiful things through the change. This cannot happen. For what is everywhere is in its own place. And the very fact of being destroyed is something, for either it is outside of the wandering, which is not possible. And one must seek another part of it, lest something is able to be blamed for the grief. And not—

—of the rest of the body, to have another nature. Either it is an evil because of grief, or because the present things are at least similar. But there is something impassive Impassive: "apathes," the state of being unaffected by external influences or physical pain. throughout. Since one might also say this regarding the soul: that it does not allow the body to yield to its suffering, or let it appear so. And especially let there be a reason, not one that is merely fashioned. Or regarding this variegated nature of things that come to be, that it is fashioned. But he himself is not in the body at all, but prior to it; this is not separate, but prior to it. And more so when it is coming to the outside. But if that which has come to be, or the shape, should need its own, then the slant is unambiguous. From where does the whole, not having its race regulated, remain in the cause? Or rather, the names from which there are so many springs of clay. For some things are this, by the power of the natural organic state having life. For again, this will appear to those who have the soul itself. Thus it is, lest it should die. But either the living being remains, or it is a living being. Or it is another thing for itself to come to be and to act. Or it has something else that has come to be for both. However it may be. If indeed we should say the soul is perceiving, having become the cause of causes without the affection original: "πάθους" — the experience of being acted upon, often used for pain or passion., if one should name it so. For even the thing that has suffered is thus a "beautiful" suffering. Or something sharp. Or everything with or after this will appear. Otherwise, it is appearing immediately or making war. But as for the body itself, nothing has been examined. But it perceives, as if it were in pain, of the Divine God, so that through its position, and especially with the sensation of the coming suffering. Since the sensation ends far off, an opposition, from which it feels pain. For the departure is from opinion original: "δόξης" — belief or common opinion. and mind original: "νοῦ" — the higher intellect. that it might take hold. But the evil from it, or concerning its own, or the world is the god's own admonition, if somehow it might approach or become a living being; but it is also based on opinion, from which it grieves some parts of the soul, or of the composite Composite: "sunamphoteron," the union of soul and body that makes up the biological human being.. For whether by opinion toward the evil, or the affection will lead to the things of grief. For even the one who hates, having persuaded the opinion, does he not do so to things that are coming to be? But indeed—one must not be angry, for the proof has come by opinion. One must not speak of the good according to existence. For these are not private. But honor and desire are the scientist and the principle. Of living, and generally of the body, it is as they say. And without being mixed and—