conjoined with it through the intelligible, in the vestibule of which
it is beheld by the ascending soul.

In short, the cold, according to Plato, can only be restored while on
earth to the divine likeness, which she abandoned by her descent, and be
able after death to reascend to the intelligible world, by the exercise
of the cathartic and theoretic virtues; the former purifying her from the
defilements of a mortal nature, and the latter elevating her to the
vision of true being: for thus, as Plato says in the Timaeus, "the soul
becoming sane and entire, will arrive at the form of her pristine habit."
The cathartic, however, must necessarily precede the theoretic virtues;
since it is impossible to survey truth while subject to the perturbation
and tumult of the passions. For the rational soul subsisting as a medium
between intellect and the irrational nature, can then only without
revulsion associate with the intellect prior to herself, when she becomes
pure from copassivity with inferior natures. By the cathartic virtues,
therefore, we become sane, in consequence of being liberated from the
passions as diseases; but we become entire by the reassumption of
intellect and science as of our proper parts; and this is effected by
contemplative truth. Plato also clearly teaches us that our apostacy from
better natures is only to be healed by a flight from hence, when he
defines in his Theaetetus philosophy to be a flight from terrestrial
evils: for he evinces by this that passions are connascent with mortals
alone. He likewise says in the same dialogue, "that neither can evil
be abolished, nor yet do they subsist with the gods, but that they
necessarily revolve about this terrene abode, and a mortal nature." For
those who are obnoxious to generation and corruption can also be affected
in a manner contrary to nature, which is the beginning of evils. But in
the same dialogue he subjoins the mode by which our flight from evil
is to be accomplished. "It is necessary," says he "to fly from hence
thither: but the flight is a similitude to divinity, as far as is
possible to man; and this similitude consists in becoming just and holy
in conjunction with intellectual prudence." For it is necessary that he
who wishes to run from evils, should in the first place turn away from a
mortal nature; since it is not possible for those who are mingled with it
to avoid being filled with its attendant evils. As therefore, through our
flight from