Before obtaining the vision of the divinity, the soul desires what yet remains to be seen. For him, however, who has risen above all things, what remains to be seen is He who is above all other things. Indeed, the nature of the soul will never reach absolute nonentity. Consequently, when she descends, she will fall into evil, that is, nonentity, but not into absolute nonentity. Following the contrary path, she will arrive at something different, namely, herself. From the fact that she then is not in anything different from herself, it does not result that she is within anything, for she remains in herself. That which, without being in essence, remains within itself, necessarily resides in the divinity. Then it ceases to be "being," and so far as it comes into communion with the Divinity it grows superior to "being" (it becomes supra-being). Now he who sees himself as having become divinity, possesses within himself an image of the divinity. If he rise above himself, he will achieve the limit of his ascension, becoming as it were an image that becomes indistinguishable from its model. Then, when he shall have lost sight of the divinity, he may still, by arousing the virtue preserved within himself, and by considering the perfections that adorn his soul, reascend to the celestial region, by virtue rising to Intelligence, and by wisdom to the Divinity Himself. THE SOUL'S ULTIMATE FATE IS DETACHMENT AND FLIGHT. Such is the life of the divinities; such is also that of divine and blessed men; detachment from all things here below, scorn of all earthly pleasures, and flight of the soul towards the Divinity that she shall see face to face (that is, "alone with the alone," as thought Numenius).[215] FIFTH ENNEAD, BOOK ONE. The Three Principal Hypostases, or Forms of Existence. AUDACITY THE CAUSE OF HUMAN APOSTASY FROM THE DIVINITY.