Therefore, everything here below derives from above there, and is more
beautiful in the superior world; for forms here below are mingled with
matter; on high, they are pure. Thus this universe proceeds from the
intelligible world, and is contained by the forms from beginning to
end. First matter receives the forms of the elements, later receiving
gradual accessions of other forms, so that ultimately matter becomes so
buried under forms that it becomes difficult to recognize. It receives
forms easily, because it (already) possesses a form which holds the
lowest rank. Likewise, the producing Principle uses a form as model,
and easily produces forms because it consists entirely of "being"
and form; as a result, its work has been easy and universal, because
itself was universal. Therefore it met no obstacle, and still exercises
an absolute sovereignty. Even of the things that act as obstacles to
each other, none, even until the present time, form an obstacle to the
demiurgic (Creator), because He preserves His universality. That is why
I am convinced that if even we were simultaneously the models, forms
and essence of things, and if the form which produces here below were
our essence, (that is, being), we would accomplish our work without
trouble, though man, in his present state here below, produces (his
individual body which is) a form different from himself; indeed, on
becoming an individual, man ceased being universal. But on ceasing
to be an individual, man, in the words of Plato,[228] "soars in the
ethereal region, and governs the whole world." For, becoming universal,
he administers the universe.
THE SUPREME PRINCIPLE ADMITS OF NO REASONING, DEMONSTRATION, FAITH OR
CAUSE.
Returning to our subject, you can perhaps explain why the earth is
located in the middle of the world, and why its form is spherical[229];
you may clear up why the equator is inclined towards the ecliptic; but
you would be wrong in thinking that the divine Intelligence proposed
to achieve these objects because it judged them to be reasonable;
these things are good only because Intelligence is what it is. Its
work resembles the conclusion of a syllogism, whose premises had been
withdrawn, and that was based on the intuition of its causes. In divine
Intelligence nothing is a consequence, nothing depends on a combination
of means; its plan is conceived independently of such considerations.
Reasoning, demonstration, faith--all these are posterior things. The
mere existence of the principle determines here below the existence
and nature of the entities depending from it. Never is one more right
in asserting that the causes of a principle should not be sought, than
when referring to a Principle which is perfect, and is both principle
and end. That which is simultaneously principle and end is all things
at the same time, and consequently leaves nothing to be desired.