Consequently, when we say that the soul is in hell (Hades), if we mean by "hades" an invisible place, that means that the soul is separated from the body; if, on the contrary, we understand hell to mean a lower locality, we may also offer a reasonable interpretation: for now our soul is with our body and is located with it. But what is meant by saying that the soul is in hell after the body no longer exists? If the soul be not separated from her image, why should she not be where her image is? If the soul were separated from her image by philosophy, this image will alone go to the lower locality, while the soul lives purely in the intelligible world, without any emanation. This is what we had to teach about the image born of some particular individual. As to the soul, if she concentrate in her breast the light that radiates around her, then, turned towards the intelligible world, she entirely re-enters into this world; she is no longer in actualization. But this does not cause her to perish (for when she is incarnated in a body, and is particular, she exists only potentially; while she attains to actualization when she becomes universal). So much for this point; now let us return to our subject. SIXTH ENNEAD, BOOK FIVE. The One Identical Essence is Everywhere Entirely Present. UNITY MUST BE SOUGHT FOR IN ESSENCE. 1. It is a common conception of human thought that a principle single in number and identical is everywhere present in its entirety; for it is an instinctive and universal truism that the divinity which dwells within each of us is single and identical in all.[3] It cannot be expected that the men who will use this expression should be able to explain how God is present in us, and without subjecting their opinion to the scrutiny of reason; they will only affirm that such is the state of the case; and resting in this conception which is the spontaneous result of their understanding, they will all hold to this something that is single and only, and will refuse to give up this unity. That is the most solid principle of all, a principle that our souls whisper instinctively, and which is not deduced from the observation of particular things, but which claims our attention far before them, even before the maxim that everything aspires to the Good. Now this principle is true if all the beings aspire to unity, form an unity and tend towards unity. This unity, advancing towards all other things, so far as it can advance seems to be manifold, and indeed becomes so, in certain respects, but the ancient nature which is the desire of the Good, that belongs to itself, really leads to unity; and every nature aspires to possess this unity by turning towards itself; for the good of the nature which is One, is to belong to oneself, to be oneself; that is, to unify oneself. That is why it is reasonably said that the Good peculiarly belongs to (this nature), and must not be sought outside of it. How indeed could the Good have fallen outside of the