Beauty

This natural tendency must be made the starting-point to such a man; he must be drawn by the tone, rhythm and design in things of sense: he must learn to distinguish the material forms from the Authentic-Existent which is the source of all these correspondences and of the entire reasoned scheme in the work of art: he must be led to the BEAUTY that manifests itself through these forms; he must be shown that what ravished him was no other than the Harmony of the Intellectual world and the BEAUTY in that sphere, not some one shape of beauty but the All-BEAUTY, the Absolute BEAUTY; and the truths of philosophy must be implanted in him to lead him to faith in that which, unknowing it, he possesses within himself. What these truths are we will show later. Enneads I,3,

Sixth tractate – BEAUTY. Enneads I,6,

BEAUTY addresses itself chiefly to sight; but there is a beauty for the hearing too, as in certain combinations of words and in all kinds of music, for melodies and cadences are beautiful; and minds that lift themselves above the realm of sense to a higher order are aware of beauty in the conduct of life, in actions, in character, in the pursuits of the intellect; and there is the beauty of the virtues. What loftier beauty there may be, yet, our argument will bring to light. Enneads I,6,

And on what has thus been compacted to unity, BEAUTY enthrones itself, giving itself to the parts as to the sum: when it lights on some natural unity, a thing of like parts, then it gives itself to that whole. Thus, for an illustration, there is the beauty, conferred by craftsmanship, of all a house with all its parts, and the beauty which some natural quality may give to a single stone. Enneads I,6,

And the soul includes a faculty peculiarly addressed to BEAUTY – one incomparably sure in the appreciation of its own, never in doubt whenever any lovely thing presents itself for judgement. Enneads I,6,

This is the spirit that BEAUTY must ever induce, wonderment and a delicious trouble, longing and love and a trembling that is all delight. For the unseen all this may be felt as for the seen; and this the Souls feel for it, every soul in some degree, but those the more deeply that are the more truly apt to this higher love – just as all take delight in the beauty of the body but all are not stung as sharply, and those only that feel the keener wound are known as Lovers. Enneads I,6,

The Soul thus cleansed is all Idea and Reason, wholly free of body, intellective, entirely of that divine order from which the wellspring of BEAUTY rises and all the race of BEAUTY. Enneads I,6,

Hence the Soul heightened to the Intellectual-Principle is beautiful to all its power. For Intellection and all that proceeds from Intellection are the Soul’s beauty, a graciousness native to it and not foreign, for only with these is it truly Soul. And it is just to say that in the Soul’s becoming a good and beautiful thing is its becoming like to God, for from the Divine comes all the BEAUTY and all the Good in beings. Enneads I,6,

We may even say that BEAUTY is the Authentic-Existents and Ugliness is the Principle contrary to Existence: and the Ugly is also the primal evil; therefore its contrary is at once good and beautiful, or is Good and BEAUTY: and hence the one method will discover to us the BEAUTY-Good and the Ugliness-Evil. Enneads I,6,

And BEAUTY, this BEAUTY which is also The Good, must be posed as The First: directly deriving from this First is the Intellectual-Principle which is pre-eminently the manifestation of BEAUTY; through the Intellectual-Principle Soul is beautiful. The beauty in things of a lower order-actions and pursuits for instance – comes by operation of the shaping Soul which is also the author of the beauty found in the world of sense. For the Soul, a divine thing, a fragment as it were of the Primal BEAUTY, makes beautiful to the fulness of their capacity all things whatsoever that it grasps and moulds. Enneads I,6,

And one that shall know this vision – with what passion of love shall he not be seized, with what pang of desire, what longing to be molten into one with This, what wondering delight! If he that has never seen this Being must hunger for It as for all his welfare, he that has known must love and reverence It as the very BEAUTY; he will be flooded with awe and gladness, stricken by a salutary terror; he loves with a veritable love, with sharp desire; all other loves than this he must despise, and disdain all that once seemed fair. Enneads I,6,

This, indeed, is the mood even of those who, having witnessed the manifestation of Gods or Supernals, can never again feel the old delight in the comeliness of material forms: what then are we to think of one that contemplates Absolute BEAUTY in Its essential integrity, no accumulation of flesh and matter, no dweller on earth or in the heavens – so perfect Its purity – far above all such things in that they are non-essential, composite, not primal but descending from This? Beholding this Being – the Choragos of all Existence, the Self-Intent that ever gives forth and never takes – resting, rapt, in the vision and possession of so lofty a loveliness, growing to Its likeness, what BEAUTY can the soul yet lack? For This, the BEAUTY supreme, the absolute, and the primal, fashions Its lovers to BEAUTY and makes them also worthy of love. Enneads I,6,

But what must we do? How lies the path? How come to vision of the inaccessible BEAUTY, dwelling as if in consecrated precincts, apart from the common ways where all may see, even the profane? He that has the strength, let him arise and withdraw into himself, foregoing all that is known by the eyes, turning away for ever from the material beauty that once made his joy. When he perceives those shapes of grace that show in body, let him not pursue: he must know them for copies, vestiges, shadows, and hasten away towards That they tell of. For if anyone follow what is like a beautiful shape playing over water – is there not a myth telling in symbol of such a dupe, how he sank into the depths of the current and was swept away to nothingness? So too, one that is held by material beauty and will not break free shall be precipitated, not in body but in Soul, down to the dark depths loathed of the Intellective-Being, where, blind even in the Lower-World, he shall have commerce only with shadows, there as here. Enneads I,6,

This is the only eye that sees the mighty BEAUTY. If the eye that adventures the vision be dimmed by vice, impure, or weak, and unable in its cowardly blenching to see the uttermost brightness, then it sees nothing even though another point to what lies plain to sight before it. To any vision must be brought an eye adapted to what is to be seen, and having some likeness to it. Never did eye see the sun unless it had first become sunlike, and never can the soul have vision of the First BEAUTY unless itself be beautiful. Enneads I,6,

Therefore, first let each become godlike and each beautiful who cares to see God and BEAUTY. So, mounting, the Soul will come first to the Intellectual-Principle and survey all the beautiful Ideas in the Supreme and will avow that this is BEAUTY, that the Ideas are BEAUTY. For by their efficacy comes all BEAUTY else, but the offspring and essence of the Intellectual-Being. What is beyond the Intellectual-Principle we affirm to be the nature of Good radiating BEAUTY before it. So that, treating the Intellectual-Kosmos as one, the first is the Beautiful: if we make distinction there, the Realm of Ideas constitutes the BEAUTY of the Intellectual Sphere; and The Good, which lies beyond, is the Fountain at once and Principle of BEAUTY: the Primal Good and the Primal BEAUTY have the one dwelling-place and, thus, always, BEAUTY’s seat is There. Enneads I,6,

Such is the untroubled, the blissful, life of divine beings, and Evil has no place in it; if this were all, there would be no Evil but Good only, the first, the second and the third Good. All, thus far, is with the King of All, unfailing Cause of Good and BEAUTY and controller of all; and what is Good in the second degree depends upon the Second-Principle and tertiary Good upon the Third. Enneads I,8,

But such an evil in the eyes is no more than an occasion of evil, the Absolute Evil is something quite different. If then Vice is an impediment to the Soul, Vice is an occasion of evil but not Evil-Absolute. Virtue is not the Absolute Good, but a co-operator with it; and if Virtue is not the Absolute Good neither is Vice the Absolute Evil. Virtue is not the Absolute BEAUTY or the Absolute Good; neither, therefore, is Vice the Essential Ugliness or the Essential Evil. Enneads I,8,

We teach that Virtue is not the Absolute GoodGood and BEAUTY, because we know that These are earlier than Virtue and transcend it, and that it is good and beautiful by some participation in them. Now as, going upward from virtue, we come to the Beautiful and to the Good, so, going downward from Vice, we reach Essential Evil: from Vice as the starting-point we come to vision of Evil, as far as such vision is possible, and we become evil to the extent of our participation in it. We are become dwellers in the Place of Unlikeness, where, fallen from all our resemblance to the Divine, we lie in gloom and mud: for if the Soul abandons itself unreservedly to the extreme of viciousness, it is no longer a vicious Soul merely, for mere vice is still human, still carries some trace of good: it has taken to itself another nature, the Evil, and as far as Soul can die it is dead. And the death of Soul is twofold: while still sunk in body to lie down in Matter and drench itself with it; when it has left the body, to lie in the other world until, somehow, it stirs again and lifts its sight from the mud: and this is our “going down to Hades and slumbering there.” Enneads I,8,

Evil is not alone: by virtue of the nature of Good, the power of Good, it is not Evil only: it appears, necessarily, bound around with bonds of BEAUTY, like some captive bound in fetters of gold; and beneath these it is hidden so that, while it must exist, it may not be seen by the gods, and that men need not always have evil before their eyes, but that when it comes before them they may still be not destitute of Images of the Good and Beautiful for their Remembrance. Enneads I,8,

The Soul’s disaster falls upon it when it ceases to dwell in the perfect BEAUTY – the appropriate dwelling-place of that Soul which is no part and of which we too are no part – thence to pour forth into the frame of the All whatsoever the All can hold of good and beauty. There that Soul rests, free from all solicitude, not ruling by plan or policy, not redressing, but establishing order by the marvellous efficacy of its contemplation of the things above it. Enneads: II VIII.

For who that truly perceives the harmony of the Intellectual Realm could fail, if he has any bent towards music, to answer to the harmony in sensible sounds? What geometrician or arithmetician could fail to take pleasure in the symmetries, correspondences and principles of order observed in visible things? Consider, even, the case of pictures: those seeing by the bodily sense the productions of the art of painting do not see the one thing in the one only way; they are deeply stirred by recognizing in the objects depicted to the eyes the presentation of what lies in the idea, and so are called to recollection of the truth – the very experience out of which Love rises. Now, if the sight of BEAUTY excellently reproduced upon a face hurries the mind to that other Sphere, surely no one seeing the loveliness lavish in the world of sense – this vast orderliness, the Form which the stars even in their remoteness display – no one could be so dull-witted, so immoveable, as not to be carried by all this to recollection, and gripped by reverent awe in the thought of all this, so great, sprung from that greatness. Not to answer thus could only be to have neither fathomed this world nor had any vision of that other. Enneads: II VIII.

It is sound, I think, to find the primal source of Love in a tendency of the Soul towards pure beauty, in a recognition, in a kinship, in an unreasoned consciousness of friendly relation. The vile and ugly is in clash, at once, with Nature and with God: Nature produces by looking to the Good, for it looks towards Order – which has its being in the consistent total of the good, while the unordered is ugly, a member of the system of evil – and besides Nature itself, clearly, springs from the divine realm, from Good and BEAUTY; and when anything brings delight and the sense of kinship, its very image attracts. Enneads III,5,

Pure Love seeks the beauty alone, whether there is Reminiscence or not; but there are those that feel, also, a desire of such immortality as lies within mortal reach; and these are seeking BEAUTY in their demand for perpetuity, the desire of the eternal; Nature teaches them to sow the seed and to beget in beauty, to sow towards eternity, but in beauty through their own kinship with the beautiful. And indeed the eternal is of the one stock with the beautiful, the Eternal-Nature is the first shaping of beauty and makes beautiful all that rises from it. Enneads III,5,

The less the desire for procreation, the greater is the contentment with beauty alone, yet procreation aims at the engendering of beauty; it is the expression of a lack; the subject is conscious of insufficiency and, wishing to produce beauty, feels that the way is to beget in a beautiful form. Where the procreative desire is lawless or against the purposes of nature, the first inspiration has been natural, but they have diverged from the way, they have slipped and fallen, and they grovel; they neither understand whither Love sought to lead them nor have they any instinct to production; they have not mastered the right use of the images of beauty; they do not know what the Authentic BEAUTY is. Enneads III,5,

A garden is a place of beauty and a glory of wealth: all the loveliness that Zeus maintains takes its splendour from the Reason-Principle within him; for all this beauty is the radiation of the Divine Intellect upon the Divine Soul, which it has penetrated. What could the Garden of Zeus indicate but the images of his Being and the splendours of his glory? And what could these divine splendours and beauties be but the Ideas streaming from him? These Reason-Principles – this Poros who is the lavishness, the abundance of BEAUTY – are at one and are made manifest; this is the Nectar-drunkenness. For the Nectar of the gods can be no other than what the god-nature essentially demands; and this is the Reason pouring down from the divine Mind. Enneads III,5,

The perception of BEAUTY and the awe and the stirring of passion towards it are for those already in some degree knowing and awakened: but the Good, as possessed long since and setting up a natural tendency, is inherently present to even those asleep and brings them no wonder when some day they see it, since it is no occasional reminiscence but is always with them though in their drowse they are not aware of it: the love of BEAUTY on the contrary sets up pain when it appears, for those that have seen it must pursue. This love of BEAUTY then is later than the love of Good and comes with a more sophisticated understanding; hence we know that BEAUTY is a secondary: the more primal appetition, not patent to sense, our movement towards our good, gives witness that The Good is the earlier, the prior. Enneads V,5,

Again; all that have possessed themselves of The Good feel it sufficient: they have attained the end: but BEAUTY not all have known and those that have judge it to exist for itself and not for them, as in the charm of this world the beauty belongs only to its possessor. Enneads V,5,

The Good is gentle and friendly and tender, and we have it present when we but will. BEAUTY is all violence and stupefaction; its pleasure is spoiled with pain, and it even draws the thoughtless away from The Good as some attraction will lure the child from the father’s side: these things tell of youth. The Good is the older – not in time but by degree of reality – and it has the higher and earlier power, all power in fact, for the sequent holds only a power subordinate and delegated of which the prior remains sovereign. Enneads V,5,

Certainly neither Being nor BEAUTY springs from evil or from the neutral; the maker, as the more consummate, must surpass the made. Enneads V,5,

It is a principle with us that one who has attained to the vision of the Intellectual BEAUTY and grasped the beauty of the Authentic Intellect will be able also to come to understand the Father and Transcendent of that Divine Being. It concerns us, then, to try to see and say, for ourselves and as far as such matters may be told, how the BEAUTY of the divine Intellect and of the Intellectual Kosmos may be revealed to contemplation. Enneads V,8,

Whence shone forth the beauty of Helen, battle-sought; or of all those women like in loveliness to Aphrodite; or of Aphrodite herself; or of any human being that has been perfect in beauty; or of any of these gods manifest to sight, or unseen but carrying what would be beauty if we saw? In all these is it not the Idea, something of that realm but communicated to the produced from within the producer just as in works of art, we held, it is communicated from the arts to their creations? Now we can surely not believe that, while the made thing and the Idea thus impressed upon Matter are beautiful, yet the Idea not so alloyed but resting still with the creator – the Idea primal, immaterial, firmly a unity – is not BEAUTY. Enneads V,8,

Thus there is in the Nature-Principle itself an Ideal archetype of the beauty that is found in material forms and, of that archetype again, the still more beautiful archetype in Soul, source of that in Nature. In the proficient soul this is brighter and of more advanced loveliness: adorning the soul and bringing to it a light from that greater light which is beauty primally, its immediate presence sets the soul reflecting upon the quality of this prior, the archetype which has no such entries, and is present nowhere but remains in itself alone, and thus is not even to be called a Reason-Principle but is the creative source of the very first Reason-Principle which is the BEAUTY to which Soul serves as Matter. Enneads V,8,

So, too, Repose is not troubled, for there is no admixture of the unstable; and the BEAUTY is all beauty since it is not merely resident (as an attribute or addition) in some beautiful object. Each There walks upon no alien soil; its place is its essential self; and, as each moves, so to speak, towards what is Above, it is attended by the very ground from which it starts: there is no distinguishing between the Being and the Place; all is Intellect, the Principle and the ground on which it stands, alike. Thus we might think that our visible sky (the ground or place of the stars), lit, as it is, produces the light which reaches us from it, though of course this is really produced by the stars (as it were, by the Principles of light alone, not also by the ground as the analogy would require). Enneads V,8,

This then is BEAUTY primally: it is entire and omnipresent as an entirety; and therefore in none of its parts or members lacking in beauty; beautiful thus beyond denial. Certainly it cannot be anything (be, for example, BEAUTY) without being wholly that thing; it can be nothing which it is to possess partially or in which it utterly fails (and therefore it must entirely be BEAUTY entire). Enneads V,8,

It is not surprising if we fail to recognise what is passing within us: lovers, and those in general that admire beauty here, do not stay to reflect that it is to be traced, as of course it must be, to the BEAUTY There. That the admiration of the Demiurge is to be referred to the Ideal Exemplar is deliberately made evident by the rest of the passage: “He admired; and determined to bring the work into still closer likeness with the Exemplar”: he makes us feel the magnificent beauty of the Exemplar by telling us that the BEAUTY sprung from this world is, itself, a copy from That. Enneads V,8,

The power in that other world has merely Being and BEAUTY of Being. BEAUTY without Being could not be, nor Being voided of BEAUTY: abandoned of BEAUTY, Being loses something of its essence. Being is desirable because it is identical with BEAUTY; and BEAUTY is loved because it is Being. How then can we debate which is the cause of the other, where the nature is one? The very figment of Being needs some imposed image of BEAUTY to make it passable and even to ensure its existence; it exists to the degree in which it has taken some share in the beauty of Idea; and the more deeply it has drawn on this, the less imperfect it is, precisely because the nature which is essentially the beautiful has entered into it the more intimately. Enneads V,8,

This vision Zeus takes, and it is for such of us, also, as share his love and appropriate our part in the BEAUTY There, the final object of all seeing, the entire beauty upon all things; for all There sheds radiance, and floods those that have found their way thither so that they too become beautiful; thus it will often happen that men climbing heights where the soil has taken a yellow glow will themselves appear so, borrowing colour from the place on which they move. The colour flowering on that other height we speak of is BEAUTY; or rather all There is light and beauty, through and through, for the beauty is no mere bloom upon the surface. Enneads V,8,

Still the manifested God cannot think that he has come forth in vain from the father; for through him another universe has arisen, beautiful as the image of beauty, and it could not be’ lawful that BEAUTY and Being should fail of a beautiful image. Enneads V,8,

The God fettered (as in the Kronos Myth) to an unchanging identity leaves the ordering of this universe to his son (to Zeus), for it could not be in his character to neglect his rule within the divine sphere, and, as though sated with the Authentic-BEAUTY, seek a lordship too recent and too poor for his might. Ignoring this lower world, Kronos (Intellectual-Principle) claims for his own father (Ouranoo, the Absolute, or One) with all the upward-tending between them: and he counts all that tends to the inferior, beginning from his son (Zeus, the All-Soul), as ranking beneath him. Thus he holds a mid position determined on the one side by the differentiation implied in the severance from the very highest and, on the other, by that which keeps him apart from the link between himself and the lower: he stands between a greater father and an inferior son. But since that father is too lofty to be thought of under the name of BEAUTY, the second God remains the primally beautiful. Enneads V,8,

But how can they all be powers? BEAUTY or health of soul or body, very well: but surely not ugliness, disease, weakness, incapacity. In a word, is powerlessness a power? It may be urged that these are qualities in so far as qualia are also named after them: but may not the qualia be so called by analogy, and not in the strict sense of the single principle? Not only may the term be understood in the four ways (of Aristotle), but each of the four may have at least a twofold significance. Enneads: VI I

To pass to the consideration of beauty: If by beauty we mean the primary BEAUTY, the same or similar arguments will apply here as to goodness: and if the beauty in the Ideal-Form is, as it were, an effulgence (from that primary BEAUTY), we may observe that it is not identical in all participants and that an effulgence is necessarily a posterior. Enneads VI,2,

If, again, we mean beauty in relation to ourselves as spectators in whom it produces a certain experience, this Act (of production) is Motion – and none the less Motion by being directed towards Absolute BEAUTY. Enneads VI,2,

Again, why is not beauty classed as a relative? BEAUTY, unlike greatness, we regard as absolute and as a quality; “more beautiful” is the relative. Yet even the term “beautiful” may be attached to something which in a given relation may appear ugly: the beauty of man, for example, is ugliness when compared with that of the gods; “the most beautiful of monkeys,” we may quote, “is ugly in comparison with any other type.” Nonetheless, a thing is beautiful in itself; as related to something else it is either more or less beautiful. Enneads VI,3,

In sum, just as there is a Reason-Principle of BEAUTY, so there must be a Reason-Principle of greatness, participation in which makes a thing great, as the Principle of beauty makes it beautiful. Enneads VI,3,

When each of the entities bound up with the pseudo-substance is taken apart from the rest, the name of Quality is given to that one among them, by which without pointing to essence or quantity or motion we signify the distinctive mark, the type or aspect of a thing – for example, the beauty or ugliness of a body. This beauty – need we say? – is identical in name only with Intellectual BEAUTY: it follows that the term “Quality” as applied to the Sensible and the Intellectual is necessarily equivocal; even blackness and whiteness are different in the two spheres. Enneads VI,3,

It remains, then, poised in wisdom within itself; it could not enter into any other; those others look to it and in their longing find it where it is. This is that “Love Waiting at the Door,” ever coming up from without, striving towards the beautiful, happy when to the utmost of its power it attains. Even here the lover does not so much possess himself of the beauty he has loved as wait before it; that BEAUTY is abidingly self-enfolded but its lovers, the Many, loving it as an entire, possess it as an entire when they attain, for it was an entire that they loved. This seclusion does not prevent its sufficing to all, but is the very reason for its adequacy; because it is thus entire for all it can be The Good to all. Enneads VI,5,

Yet the universe has at once extension and beauty? Yes; because it has not been allowed to slip away into the limitless but is held fast by unity; and it has beauty in virtue of BEAUTY not of Magnitude; it needed BEAUTY to parry that magnitude; in the degree of its extension it was void of beauty and to that degree ugly. Thus extension serves as Matter to BEAUTY since what calls for its ordering is a multiplicity. The greater the expansion, the greater the disorder and ugliness. Enneads VI,6,

As then there is a Life-Form primal – which therefore is the Life-Form Absolute – and there is Intellectual-Principle or Being, Authentic Being, these, we affirm, contain all living things and all Number, and Absolute Justice and BEAUTY and all of that order; for we ascribe an existence of their own to Absolute Man, Absolute Number, Absolute Justice. It remains to discover, in so far as such knowledge is possible, how these distinct entities come to be and what is the manner of their being. Enneads VI,6,

What then is the actual cause? Unity is due to the presence of Unity; duality to that of Duality; it is precisely as things are white by Whiteness, just by Justice, beautiful by BEAUTY. Otherwise we must reject these universals and call in relation here also: justice would arise from a certain attitude in a given situation, BEAUTY from a certain pattern of the person with nothing present able to produce the beauty, nothing coming from without to effect that agreeable appearance. Enneads VI,6,

That light known, then indeed we are stirred towards those Beings in longing and rejoicing over the radiance about them, just as earthly love is not for the material form but for the BEAUTY manifested upon it. Every one of those Beings exists for itself but becomes an object of desire by the colour cast upon it from The Good, source of those graces and of the love they evoke. The soul taking that outflow from the divine is stirred; seized with a Bacchic passion, goaded by these goads, it becomes Love. Before that, even Intellectual-Principle with all its loveliness did not stir the soul; for that beauty is dead until it take the light of The Good, and the soul lies supine, cold to all, unquickened even to Intellectual-Principle there before it. But when there enters into it a glow from the divine, it gathers strength, awakens, spreads true wings, and however urged by its nearer environing, speeds its buoyant way elsewhere, to something greater to its memory: so long as there exists anything loftier than the near, its very nature bears it upwards, lifted by the giver of that love. Beyond Intellectual-Principle it passes but beyond The Good it cannot, for nothing stands above That. Let it remain in Intellectual-Principle and it sees the lovely and august, but it is not there possessed of all it sought; the face it sees is beautiful no doubt but not of power to hold its gaze because lacking in the radiant grace which is the bloom upon beauty. Enneads VI,7,

Every activity, state, and life, will be followed and as it were escorted by the over-dwelling consciousness; sometimes as these take their natural course they will be met by hindrance and by intrusion of the conflicting so that the life is the less self-guided; sometimes the natural activity is unmixed, wholly free, and then the life goes brilliantly; this last state is judged the pleasantest, the most to be chosen; so, for lack of an accurate expression, we hear of “Intellect in conjunction with pleasure.” But this is no more than metaphor, like a hundred others drawn by the poets from our natural likings – “Drunk with nectar,” “To banquet and feast,” “The Father smiled.” No: the veritably pleasant lies away in that other realm, the most to be loved and sought for, not something brought about and changing but the very principle of all the colour and radiance and brightness found here. This is why we read of “Truth introduced into the Mixture” and of the “measuring standard as a prior condition” and are told that the symmetry and beauty necessary to the Mixture come Thence into whatever has beauty; it is in this way that we have our share in BEAUTY; but in another way, also, we achieve the truly desirable, that is by leading our selves up to what is best within us; this best is what is symmetry, beauty, collective Idea, life clear, Intellective and good. Enneads VI,7,

But since Thence come the beauty and light in all, it is Thence that Intellectual-Principle took the brilliance of the Intellectual Energy which flashed Nature into being; Thence soul took power towards life, in virtue of that fuller life streaming into it. Intellectual-Principle was raised thus to that Supreme and remains with it, happy in that presence. Soul too, that soul which as possessing knowledge and vision was capable, clung to what it saw; and as its vision so its rapture; it saw and was stricken; but having in itself something of that principle it felt its kinship and was moved to longing like those stirred by the image of the beloved to desire of the veritable presence. Lovers here mould themselves to the beloved; they seek to increase their attraction of person and their likeness of mind; they are unwilling to fall short in moral quality or in other graces lest they be distasteful to those possessing such merit – and only among such can true love be. In the same way the soul loves the Supreme Good, from its very beginnings stirred by it to love. The soul which has never strayed from this love waits for no reminding from the beauty of our world: holding that love – perhaps unawares – it is ever in quest, and, in its longing to be borne Thither, passes over what is lovely here and with one glance at the beauty of the universe dismisses all; for it sees that all is put together of flesh and Matter, befouled by its housing, made fragmentary by corporal extension, not the Authentic BEAUTY which could never venture into the mud of body to be soiled, annulled. Enneads VI,7,

The Intellectual-Principle is the less for seeing things as distinct even in its act of grasping in unity the multiple content of its Intellectual realm; in its knowing of the particular it possesses itself of one Intellectual shape; but, even thus, in this dealing with variety as unity, it leaves us still with the question how we are to envisage that which stands beyond this all-lovely, beyond this principle at once multiple and above multiplicity, the Supreme for which the soul hungers though unable to tell why such a being should stir its longing-reason, however, urging that This at last is the Authentic Term because the Nature best and most to be loved may be found there only where there is no least touch of Form. Bring something under Form and present it so before the mind; immediately we ask what Beyond imposed that shape; reason answers that while there exists the giver having shape to give – a giver that is shape, idea, an entirely measured thing – yet this is not alone, is not adequate in itself, is not beautiful in its own right but is a mingled thing. Shape and idea and measure will always be beautiful, but the Authentic BEAUTY and the Beyond-BEAUTY cannot be under measure and therefore cannot have admitted shape or be Idea: the primal existent, The First, must be without Form; the beauty in it must be, simply, the Nature of the Intellectual Good. Enneads VI,7,

Shape is an impress from the unshaped; it is the unshaped that produces shape, not shape the unshaped; and Matter is needed for the producing; Matter, in the nature of things, is the furthest away, since of itself it has not even the lowest degree of shape. Thus lovableness does not belong to Matter but to that which draws upon Form: the Form upon Matter comes by way of soul; soul is more nearly Form and therefore more lovable; Intellectual-Principle, nearer still, is even more to be loved: by these steps we are led to know that the FirsFirst Principle, principle of BEAUTY, must be formless. Enneads VI,7,

Health, similarly, is the condition of a body acting as a co-ordinate unity. BEAUTY appears when limbs and features are controlled by this principle, unity. Moral excellence is of a soul acting as a concordant total, brought to unity. Enneads VI,8,