The dark element in the Intelligible, however, differs from that in the sense-world: so therefore does the Matter – as much as the forming-Idea presiding in each of the two realms. The Divine Matter, though it is the object of determination has, of its own nature, a life defined and intellectual; the Matter of this sphere while it does accept determination is not living or intellective, but a dead thing decorated: any shape it takes is an image, exactly as the Base is an image. There on the contrary the shape is a real-existent as is the Base. Those that ascribe Real Being to Matter must be admitted to be right as long as they keep to the Matter of the Intelligible Realm: for the Base there is Being, or even, taken as an entirety with the higher that accompanies it, is illuminated Being. Ennead II,4,5
Thus by what we call the Number and the Dyad of that higher realm, we mean Reason Principles and the Intellectual-Principle: but while the Dyad is, as regards that sphere, undetermined – representing, as it were, the underly [or Matter] of The One – the later Number [or Quantity] – that which rises from the Dyad [Intellectual-Principle] and The One – is not Matter to the later existents but is their forming-Idea, for all of them take shape, so to speak, from the ideas rising within this. The determination of the Dyad is brought about partly from its object – The One – and partly from itself, as is the case with all vision in the act of sight: intellection [the Act of the Dyad] is vision occupied upon The One. Ennead V,1,5
But what is the root of this evil state? how can it be brought under the causing principle indicated? Firstly, such a Soul is not apart from Matter, is not purely itself. That is to say, it is touched with Unmeasure, it is shut out from the Forming-Idea that orders and brings to measure, and this because it is merged into a body made of Matter. Ennead I,8,4
Our knowledge of the first is gained from the ultimate of all, from the very shadow cast by the fire, because this ultimate [the material world] itself receives its share of the general light, something of the nature of the Forming-Idea hovering over the outcast that at first lay in blank obscurity. It is brought under the scheme of reason by the efficacy of soul whose entire extension latently holds this rationalizing power. As we know, the Reason-Principles carried in animal seed fashion and shape living beings into so many universes in the small. For whatsoever touches soul is moulded to the nature of soul’s own Real-Being. Ennead IV,3,10
Perhaps we will be asked to consider body as a simple entity [disregarding the question of any constituent elements]: they will tell us, then, that no doubt, as purely material, it cannot have a self-springing life – since matter is without quality – but that life is introduced by the fact that the Matter is brought to order under Forming-Idea. But if by this Forming-Idea they mean an essential, a real being, then it is not the conjoint of body and idea that constitutes soul: it must be one of the two items and that one, being [by hypothesis] outside of the Matter, cannot be body: to make it body would simply force us to repeat our former analysis. Ennead IV,7,3
If on the contrary they do not mean by this Forming-Idea a real being, but some condition or modification of the Matter, they must tell us how and whence this modification, with resultant life, can have found the way into the Matter: for very certainly Matter does not mould itself to pattern or bring itself to life. Ennead IV,7,3
A thing of inactivity, even though alive, cannot include its own cause; but where could a Forming-Idea, a member of the Intellectual-Principle, turn in quest of its cause? We may be answered “In the Intellectual-Principle”; but the two are not distinct; the Idea is the Intellectual-Principle; and if that Principle must contain the Ideas complete, their cause must be contained in them. The Intellectual-Principle itself contains every cause of the things of its content; but these of its content are identically Intellectual-Principle, each of them Intellectual-Principle; none of them, thus, can lack its own cause; each springs into being carrying with it the reason of its being. No result of chance, each must rise complete with its cause; it is an integral and so includes the excellence bound up with the cause. This is how all participants in the Idea are put into possession of their cause. Ennead VI,7,2
Matter would have Forming-Idea for its good, since, were it conscious, it would welcome that; body would look to soul, without which it could not be or endure; soul must look to virtue; still higher stands Intellectual-Principle; above that again is the principle we call the Primal. Each of these progressive priors must have act upon those minors to which they are, respectively, the good: some will confer order and place, others life, others wisdom and the good life: Intellectual-Principle will draw upon the Authentic Good which we hold to be coterminous with it, both as being an Activity put forth from it and as even now taking light from it. This good we will define later. Ennead VI,7,25