Why must these things be considered as goods, when considered from
this point of view? The solution of this problem may be arrived at
from the following consideration. When for the first time Intelligence
contemplated the Good, this its contemplation split the Good's unity
into multiplicity. Though itself were a single being, this its thought
divided the unity because of its inability to grasp it in its entirety.
To this it may be answered that Intelligence was not yet such the first
time it contemplated the Good. Did it then contemplate the Good without
intelligence? Intelligence did not yet see the Good; but Intelligence
dwelt near it, was dependent on it, and was turned towards it.[104]
Having arrived at its fulness, because it was operating on high, and
was trending towards the Good, the movement of Intelligence itself led
it to its fulness; since then it was, no longer a single movement, but
a movement perfect and complete. It became all things, and possessing
self-consciousness, it recognized that itself was all things. It thus
became intelligence, which possesses its fulness so as to contain what
it should see, and which sees by the light that it receives from Him
from whom it derives what it sees. That is why the Good is said to be
not only the cause of "being," but rather the cause of the vision of
"being." As for sense-objects, the sun is the cause that makes them
exist, and renders them visible, as it is also the cause of vision,
and as however the sun is neither the vision nor the visible objects,
likewise the Good is the cause of being and of intelligence,[105] it
is a light in respect of the beings that are seen and the Intelligence
that sees them; but it is neither the beings nor the Intelligence; it
is only their cause; it produces thought by shedding its light on the
beings and on Intelligence. It is thus that Intelligence has arrived
to fulness, and that on arriving at fulness it has become perfect and
has seen. That which preceded its fulness is its principle. But it has
another principle (which is the Good), which is somewhat exterior to
it, and which gave it its fulness, and while giving it this fulness
impressed on it the form (of itself, the Good).
ALL IS INTELLIGENCE; BUT THIS IS DIFFERENTIATED INTO UNIVERSAL AND
INDIVIDUAL.
17. How can (these beings) exist within Intelligence, and constitute
it, if they were neither in that which has given, nor in that which
has received this fulness, since, before receiving its fulness from
the Good, Intelligence had not yet received (these beings)? It is
not necessary that a principle should itself possess what it gives;
in intelligible things, it suffices to consider the giver superior,
and the receiver inferior; that (giving and receiving) is the content
of generation in the order of veritable beings.[106] What occupies
the front rank must be in actualization; posterior things must be
in potentiality of what precedes them. What occupies the front rank
is superior to what occupies the second rank; the giver, likewise
is superior to the gift, because it is better. If then there be a
Principle anterior to actualization, it must be superior both to
actualization and to life; and because it gave life to Intelligence it
is more beautiful, still more venerable than Life. Thus Intelligence
received life, without necessity for the principle from which it
received life having had to contain any variety. Life is the impress
of Him who gave it, but it is not his life. When Intelligence
glanced towards Him, it was indeterminate; as soon as it fixed its
glance on Him, it was determined by Him, although He himself had no
determination. As soon indeed as Intelligence contemplated the One,
Intelligence was determined by Him, and from Him it received its
determination, limit and form. The form exists in the receiver; the
giver has none of it. This determination has not been imposed from
without on Intelligence as is the case for the limit imposed on some
magnitude; it is the determination characteristic of that Life, which
is universal, multiple and infinite, because it has radiated from
the supreme Nature. That Life was not yet the life of any particular
principle; otherwise, it would have been determined as an individual
life. Nevertheless it has been determined, and by virtue of that
determination it is the life of a multiple unity. Each one of the
things that constitute its multiplicity has likewise been determined.
Indeed, life has been determined as multiplicity (of beings) because of
its own multiplicity; as unity, because of the very determination it
has received. What has been determined as unity? Intelligence, because
it is the determined life. What was determined as multiplicity? The
multiplicity of intelligences. Everything therefore is intelligence;
only, the Intelligence that is one is universal; while the
intelligences which form multiplicity are individual.