On the Mysteries

the one that does not suffer; and that which is not of a nature to suffer at all; and upon it, it has a certain impassibility [and] stability, and because of this we place it with difficulty; behold every one is immutable. For when the last of the perishable bodies original: "τῶν φαιν. τῶν φθαρτῶν τῶν σωμάτων" would be dissolved; it is placed therefore again in the sweet pleasure; or [of] the sensation within it having departed, being supernatural; and it suffers, or rather, lives the life. But what is every corruption and genesis [but] of pain and of pleasure, [and] it shares in the harmony of these of the body, being of the body and this [one]. And that which is contrary to the body is a nature being judged; but that which is impassible, the soul itself is a harmony that the body [possesses], or it always withdraws. But nothing of the things leading the sensation is needed. Nor is it contained at all in the body; nor is it in need of anything contrary to the body. Through bodily instruments or other [bodily things]. Being within to perceive, but being entirely indivisible, and in the division of the same, and existing as incorporeal by itself, not sharing anything toward what is happening; and of the suffering [thing], it says. Neither in the division, nor according to alteration does it suffer. Not having at all the parts of the alterable [things] which are called alteration. Pure, it will never be taken in the body. Neither does it itself suffer. Nor, as they know, how [it is] to the body. But the soul, it says, which is thus unmixed? with any disturbance nor ecstasy unto itself, it does not suffer. And the cause [is] not that the remainder happens to this, [the] divine [quality] of suffering. Behold, the cause is not in this very thing which we accomplish. As therefore the bodies of animals are coming to be and perishing, but the first genesis is the soul, it itself by itself is unbegotten and imperishable. So also [is it] when those who share in the soul suffer. And not having life and being in the whole, but being entangled toward the indefinite, the soul in the [realm] of matter is by itself immutable. Just as the nous intellect [is] essence.

the ultimate movement of the soul that is being destroyed: ultimate, therefore, I say. Not being impassible:

when the body suffers, the soul does not itself suffer then.

cause and caused are not the same:

the soul is immutable according to essence: