There is, then, essence, reason, thought, 1 <#fn_277> perception. 2
<#fn_278>

Opinion and sensation move towards perception; reason directs itself
towards essence; and thought sends itself forth through its own self.

And thought is interwoven with perception, and entering into one another
they become one form,—which is that of the Soul [itself].

Opinion and sensation move towards the Soul’s perception; but they do
not remain in the same state. Hence is there excess, and falling short,
and difference with them.

p. 85

When they are drawn away from the perception, they deteriorate; but when
they follow it and are obedient, they share in the perceptive reason
through the sciences. 1 <#fn_279>

2. We have the power to choose; it is within our power to choose the
better, and in like way [to choose] the worse, according to our will. 2
<#fn_280>

And if [our] choice clings to the evil things, it doth consort with the
corporeal nature; [and] for this cause Fate rules o’er him who makes
this choice.

Since, then, the intellectual essence 3 <#fn_281> in us is absolutely
free,—[namely] the reason that embraces all in thought,—and that it ever
is a law unto itself and self-identical, on this account Fate does not
reach it. 4 <#fn_282>

Thus furnishing it first from the First God, it 5 <#fn_283> sent forth
the perceptive reason, and the whole reason which Nature hath appointed
unto them that come to birth.

With these the Soul consorting, consorteth with their fates, though [in
herself] she hath no part [or lot] in their fates’ nature.

p. 86

(Patrizzi (p. 42) adds the following to the preceding; it is not found
in Stobæus, and appears to be a scholium.)

What is necessitated by the interwoven harmony 1 <#fn_284> of [all] the
parts, in no way differs from that which is fated.