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But that which remains to him who passes beyond all things is that which is prior to all things. For the nature of the soul will never accede to that which is entirely non-being. But proceeding indeed downwards, it will fall into evil, and thus into non-being, yet not into that which is perfect non-entity. Running, however, in a contrary direction, it will arrive not at another thing, but at itself. And thus not being in another thing, it is not on that account in nothing, but is in itself. To be in itself alone, however, and not in being, is to be in God. For God also is something which is not essence, but beyond essence. Hence the soul, when in this condition, associates with him. He, therefore, who perceives himself to associate with God will have within himself the similitude of him. And if he passes from himself as an image to the archetype, he will then have the end of his progression. But when he falls from the vision of God, if he again excites the virtue which is in himself, and perceives himself to be perfectly adorned, he will again be elevated through virtue, proceeding to intellect and wisdom, and afterwards to the principle of all things. This, therefore, is the life of the Gods, and of divine and happy men, a liberation from all earthly concerns, a life unaccompanied with human pleasures, and a flight of the alone to the alone.