The element of truth in all this, however, is that every action,
disposition and life is joined by some accessory (pleasure or pain)
that unites with it. Indeed, sometimes action meets an obstacle to its
natural accomplishment, and life is affected by the mixture of a little
of its contrary, which limits its independence; sometimes, however,
action is produced without anything troubling its purity and serenity,
and then life flows along a tranquil course. Those who consider that
this state of intelligence is desirable, and preferable to everything
else, in their inability to express their thoughts more definitely,
say that it is mingled with pleasure. Such likewise is the meaning of
expressions used by those who apply to divine things terms intended
to express joy here below, and who say, "He is intoxicated with
nectar! Let us to the banquet! Jupiter smiles!"[130] This happy state
of intelligence is that which is the most agreeable, the most worthy
of our wishes, and of our love; nor is it transitory, and does not
consist in a movement; its principle is that which colors intelligence,
illumines it, and makes it enjoy a sweet serenity. That is why
Plato[131] adds to the mixture truth, and puts above it that which
gives measure. He also adds that the proportion and the beauty which
are in the mixture pass from there into the beautiful. That is the
good that belongs to us, that is the fate that awaits us. That is the
supreme object of desire, an object that we will achieve on condition
of drawing ourselves up to that which is best in us. Now this thing
full of proportion and beauty, this form composed (of the elements of
which we have spoken), is nothing else but a life full of radiance,
intelligence and beauty.