9. What then are the things contained within the unity of Intelligence
which we separate in thinking of them? They must be expressed without
disturbing their rest, and we must contemplate the contents of
Intelligence by a science that somehow remains within unity. Since
this sense-world is an animal which embraces all animals, since it
derives both its general and special existence from a principle
different from itself,[138] a principle which, in turn, is derived
from intelligence, therefore intelligence must itself contain the
universal archetype, and must be that intelligible world of which
Plato[139] (well) says; "Intelligence sees the ideas contained within
the existing animal."[140] Since an animal, whose (seminal) reason
exists with the matter fit to receive it, must of course be begotten,
so the mere existence of a nature that is intellectual, all-powerful,
and unhindered by any obstacle--since nothing can interpose between it
and the (substance) capable of receiving the form--must necessarily be
adorned (or, created) by intelligence, but only in a divided condition
does it reveal the form it receives, so that, for instance, it shows
us on one hand a man, and on the other the sun, while intelligence
possesses everything in unity.
IN THE SENSE-WORLD ONLY THOSE THINGS THAT ARE FORMS PROCEED FROM
INTELLIGENCE.
10. Therefore, in the sense-world, all the things that are forms
proceed from intelligence; those which are not forms do not proceed
therefrom. That is, in the intelligible world we do not find any of
the things that are contrary to nature, any more than we find what is
contrary to the arts in the arts themselves. Thus the seminal reason
does not contain the defects, such as limping would be in a body.
Congenital lameness is due to the reason's failure to dominate matter,
while accidental lameness is due to deterioration of the form (idea?).
NATURAL CHARACTERISTICS ARE DERIVED FROM THE CATEGORIES IN THE
INTELLIGIBLE.
The qualities that are natural, quantities, numbers, magnitudes,
states, actions and natural experiences, movements and recuperations,
either general or particular, are among the contents of the
intelligible world, where time is replaced by eternity,[141] and space
is replaced by the "telescoping" of intelligible entities (that are
within each other). As all entities are together in the intelligible
world, whatever entity you select (by itself) is intellectual and
living "being," identity and difference, movement and rest;[142] it is
what moves, and what is at rest; it is "being," and quality; that is,
it is all. There every essence is in actualization, instead of merely
being in potentiality; consequently it is not separated from quality.