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Translated by Stephen MacKenna and B. S. Page.
Plotinus Resources OnLine and in Print
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» Contents of this Ennead
129 pages - You are on Page 64
The answer is that, while unchangeable identity is essential to the Intellectual-Principle, the soul, lying so to speak on the borders of the Intellectual Realm, is amenable to change; it has, for example, its inward advance, and obviously anything that attains position near to something motionless does so by a change directed towards that unchanging goal and is not itself motionless in the same degree. Nor is it really change to turn from the self to the constituents of self or from those constituents to the self; and in this case the contemplator is the total; the duality has become unity.
None the less the soul, even in the Intellectual Realm, is under the dispensation of a variety confronting it and a content of its own?
No: once pure in the Intellectual, it too possesses that same unchangeableness: for it possesses identity of essence; when it is in that region it must of necessity enter into oneness with the Intellectual-Principle by the sheer fact of its self-orientation, for by that intention all interval disappears; the soul advances and is taken into unison, and in that association becomes one with the Intellectual-Principle — but not to its own destruction: the two are one, and two. In such a state there is no question of stage and change: the soul, without motion [but by right of its essential being] would be intent upon its intellectual act, and in possession, simultaneously, of its self-awareness; for it has become one simultaneous existence with the Supreme.
Reference address : https://ellopos.net/elpenor/greek-texts/ancient-greece/plotinus/enneads-4.asp?pg=64
