Since Intelligence is thus anterior to all things, and since all
things are (rooted) in such an Intelligence as principle, Intelligence
cannot be what it is as a matter of chance. For, if on one hand,
Intelligence be multiple, on the other hand it is in perfect agreement
with itself, so that, by co-ordination of the elements it contains, it
forms a unity. Once more, such a principle that is both multiple and
co-ordinated manifoldness, which contains all ("seminal) reasons" by
embracing them within its own universality, could not be what it is as
a result of fortune or chance. This principle must have an entirely
opposite nature, as much differing from contingency, as reason from
chance, which consists in the lack of reason. If the above Intelligence
be the (supreme) Principle, then Intelligence, such as it has been here
described, is similar to this Principle, conforms to it, participates
in it, and is such as is wished by it and its power. (The Divinity)
being indivisible, is therefore a (single) Reason that embraces
everything, a single (unitary) Number, and a single (Divinity) that is
greater and more powerful than the generated (universe); than He, none
is greater or better. From none other, therefore, can He have derived
His essence or qualities. What He is for and in Himself, is therefore
derived from Himself; without any relation with the outside, nor with
any other being, but entirely turned towards Himself.
CHANCE COULD NOT CAUSE THE ONE THAT IS THE CENTRE OF THE CIRCULAR
INTELLIGENCE.
18. If then you seek this (Principle), do not expect to find anything
on the outside of Him; in Him seek all that is after Him, but do
not seek to penetrate within Him; for He is what is outside (of
everything), the comprehension of all things, and their measure.[194]
Simultaneously, He is the internal, being the most intimate depth of
all things; (in which case) the external would be (represented by)
Reason and Intelligence, which like a circumference fit around Him and
depend from Him. Indeed, Intelligence is such only because it touches
Him, and so far as it touches Him, and depends from Him[195]; for it is
its dependence from Him that constitutes its intelligence. It resembles
a circle which is in contact with its centre. It would be universally
acknowledged that such a circle would derive all its power from the
centre, and would, in a higher sense, be centriform. Thus the radii
of such a circle unite in a single centre by extremities similar to
the distal and originating (extremities). These (distal) extremities,
though they be similar to the centric ones, are nevertheless but faint
traces thereof; for the latter's potentiality includes both the radii
and their (distal) extremities; it is everywhere present in the radii,
manifests its nature therein, as an immature development. This is an
illustration how Intelligence and Essence were born from (the divinity)
as by effusion or development; and by remaining dependent from the
intellectual nature of the Unity, it thereby manifests an inherent
higher Intelligence, which (speaking strictly), is not intelligence,
since it is the absolute Unity. A centre, even without radii or
circumference, is nevertheless the "father" of the circumference and
the radii, for it reveals traces of its nature, and by virtue of an
immanent potency, and individual force, it begets the circumference
and the radii which never separate from it. Similarly, the One is the
higher archetype of the intellectual power which moves around Him,
being His image. For in the Unity there is a higher Intelligence which,
so to speak, moving in all directions and manners, thereby becomes
Intelligence; while the Unity, dwelling above Intelligence, begets it
by its power. How then could fortune, contingency and chance approach
this intelligence-begetting Power, a power that is genuinely and
essentially creative? Such then is what is in Intelligence, and such is
what is in Unity, though that which is in Him is far superior.