Enneads V.8: Concerning Intelligible Beauty
How Creation of the World Took Place
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, “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; 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 Its work resembles the conclusion of a syllogism, whose premises had been withdrawn, and that was based on the intuition of its causes.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.
IF THIS PRINCIPLE IS NOT BEAUTIFUL, NOTHING ELSE COULD BE THAT.
8. This Principle is sovereignly beautiful; it is beautiful entirely and throughout, so that not a single one of its parts lacks beauty. Who could deny that this Principle is beautiful? Only such as do not entirely possess beauty, possessing it only partially, or even not at all. If this Principle were not sovereignly beautiful, surely none other could claim that distinction. As the superior Principle (the one, superior to Intelligence) is above beauty, that which first presents itself to our view, because it is a form, and the object of the contemplation of intelligence, is that whose aspect is amiable.