closely bound to the body, the logical reasoning human soul, and the
intellectual soul, which is one with the Divine Mind, from whence it
comes and of which it is an image.

Souls have forgotten then: divine origin because at first they were so
delighted with their liberty and surroundings (like children let loose
from their parents, says Plotinus), that they ran away in a direction as
far as possible from their source. They thus became clogged with the
joys and distractions of this lower life, which can never satisfy them,
and they are ignorant of their own true nature and essence. In order to
return home, the soul has to retrace the path along which she came, and
the first step is to get to know herself, and so to know God. (See
_Enn._ vi. 9, § 7.) Thus only can she be restored to the central unity
of the universal soul. This first stage on the upward path is the
purgative life, which includes all the civic and social virtues, gained
through general purification, self-discipline, and balance, with, at the
same time, a gradual attainment of detachment from the things of sense,
and a desire for the things of the spirit.

The next step is to rise up to mind (_Enn._ v. 1, § 3) to the world of
pure thought, the highest unity possible to a self-conscious being. This
is often called the illuminative life, and it might be summed up as
concentration of all the faculties--will, intellect, feeling--upon God.
And lastly comes the unitive life, which is contemplation, the intense
desire of the soul for union with God, the momentary foretaste of which
has been experienced by many of the mystics. This last stage of the
journey home, the supreme Adventure, the ascension to the One above
thought, this cannot be spoken of or explained in words, for it is a
state beyond words, it is "a mode of vision which is ecstasy." When the
soul attains to this state, the One suddenly appears, "with nothing