To begin with, our souls, charged with the administration of bodies
less perfect than the world, had to penetrate within them profoundly in
order to manage them; for the elements of these bodies tend to scatter,
and to return to their original location, while, in the universe, all
things are naturally distributed in their proper places.[160] Besides,
our bodies demand an active and vigilant foresight, because, by the
surrounding objects they are exposed to many accidents; for they
always have a crowd of needs, as they demand continual protection
against the dangers that threaten them.[161] But the body of the world
is complete and perfect. It is self-sufficient; it has nothing to
suffer contrary to its nature; and consequently, it (acts) on a mere
order of the universal Soul. That is why the universal Soul can remain
impassible, feeling no need, remaining in the disposition desired by
her own nature. That is why Plato says that, when our soul dwells with
this perfect Soul, she herself becomes perfect, soaring in the ethereal
region, and governing the whole world.[162] So long as a human soul
does not withdraw from the (universal) Soul to enter into a body, and
to belong to some individual, she easily administers the world, in the
same manner, and together with the universal Soul. Communicating to the
body essence and perfection is therefore, for the soul, not an unmixed
evil; because the providential care granted to an inferior nature does
not hinder him who grants it from himself remaining in a state of
perfection.