perfection in the sense of having subdued all material cravings (except
as regards the bare necessities of life), and entered upon the
undisturbed life of contemplation
Happiness is unknown to Plotinus as distinct from perfection, and
perfection in the sense of having subdued all material cravings (except
as regards the bare necessities of life), and entered upon the
undisturbed life of contemplation. If this recalls, at least in name,
the Aristotelian ideal, there are points added that appear to be echoes
of Stoicism. Rapt in the contemplation of eternal verities, the
purified soul is indifferent to external circumstances: pain and
suffering are unheeded, and the just man can feel happy even in the
bull of Phalaris. But in one important respect the Neo-Platonic
teaching is at variance with Stoical doctrine. Though its first and
last precept is to rid the soul from the bondage of matter, it warns
against the attempt to sever body and soul by suicide. By no forcible
separation, which would be followed by a new junction, but only by
prolonged internal effort is the soul so set free from the world of
sense, as to be able to have a vision of its ancient home while still
in the body, and to return to it at death. Small, therefore, as is the
consideration bestowed by Neo-Platonism on the affairs of practical
life, it has no disposition to shirk the burden of them.