21. What then is the one and only cause to whose presence is due the
goodness (of life, intelligence and idea)? Let us not hesitate to say:
Intelligence and primary Life bear the form of Good; it is on this
account alone that they are desirable; they bear the form of Good in
this respect, that the primary Life is the actualization of the Good,
or rather the actualization that proceeds from the Good, and that
intelligence is determination of this actualization. (Intelligence and
primary Life) are fascinating, and the soul seeks them because they
proceed from the Good; nevertheless the soul aspires to them (only)
because they fit her, and not because they are good in themselves. On
the other hand, the soul could not disdain them because they bear the
form of good; though[112] we can disdain something even though it be
suitable to us, if it be not a good besides.[112] It is true that we
permit ourselves to be allured by distant and inferior objects, and
may even feel for them a passionate love; but that occurs only when
they have something more than their natural condition, and when some
perfection descends on them from on high. Just as the bodies, while
containing a light mingled with their (substance), nevertheless need
illumination by some other light to bring out their colors,[113] so the
intelligible entities, in spite of the light that they contain, need to
receive some other more powerful light, so as to become visible, both
for themselves, and for others.