30. Of the universal and perfect hypostatic substances, none turns towards its product. All perfect hypostatic substances return to the principles that generated them. The very body of the world, by the mere fact of its perfection, is converted to the intelligent Soul, and that is the cause of its motion being circular. The Soul of the world is converted to Intelligence, and this to the First.[332] All beings, therefore, aspire to the First, each in the measure of its ability, from the very lowest in the ranks of the universe up. This anagogical return of beings to the First is necessary, whether it be mediate or immediate. So we may say that beings not only aspire to the First, but that each being enjoys the First according to its capacity.[333] The individual hypostatic substances, however, that are subject to declining towards manifoldness, naturally turn not only towards their author, but also towards their product. That is the cause of (any subsequent) fall and unfaithfulness. Matter perverts them because they possess the possibility of inclining towards it, though they are also able to turn towards the divinity. That is how perfection makes second rank beings be born of the first principles, and then be converted towards them. It is, on the contrary, the result of imperfection, to turn higher entities to lower things, inspiring them with love for that which, before them, withdrew from the first principles (in favor of matter). FIFTH ENNEAD, BOOK THREE. Of the Hypostases that Mediate Knowledge, and of the Superior Principle. INTELLIGENCE KNOWS ITSELF BY A CONVERSION TO HERSELF. 31. (1) When one being subsists by dependence on any other, and not by self-dependence and withdrawal from any other, it could not turn itself towards itself to know itself by separating from (the substrate) by which it subsists. By withdrawing from its own existence it would alter and perish. But when one being cognizes itself by withdrawal from that to which it is united, when it grasps itself as independent of that being, and succeeds in doing so without exposing itself to destruction, it evidently does not derive its "being" or nature from the being from which it can, without perishing, withdraw, to face itself, and know itself independently. If sight, and in general all sensation do not feel itself, nor perceive itself on separating from the body, and do not subsist by itself; if, on the contrary, intelligence think better by separating from the body, and can be converted to itself without perishing, evidently sense-faculties are actualized only by help of the body, while intelligence actualizes and exists by itself, and not by the body. THE ACTUALIZATION OF INTELLIGENCE IS ETERNAL AND INDIVISIBLE.