(4) To those who assert that creation is the work of the Soul after the failing of its wings, we answer that no such disgrace could overtake the Soul of the All. If they tell us of its falling, they must tell us also what caused the fall. And when did it take place? If from eternity, then the Soul must be essentially a fallen thing: if at some one moment, why not before that?

We assert its creative act to be a proof not of decline but rather of its steadfast hold. Its decline could consist only in its forgetting the Divine: but if it forgot, how could it create? Whence does it create but from the things it knew in the Divine? If it creates from the memory of that vision, it never fell. Even supposing it to be in some dim intermediate state, it need not be supposed more likely to decline: any inclination would be towards its Prior, in an effort to the clearer vision. If any memory at all remained, what other desire could it have than to retrace the way?

What could it have been planning to gain by world-creating? Glory? That would be absurd- a motive borrowed from the sculptors of our earth.

Finally, if the Soul created by policy and not by sheer need of its nature, by being characteristically the creative power- how explain the making of this universe?

And when will it destroy the work? If it repents of its work, what is it waiting for? If it has not yet repented, then it will never repent: it must be already accustomed to the world, must be growing more tender towards it with the passing of time.

Can it be waiting for certain souls still here? Long since would these have ceased returning for such re-birth, having known in former life the evils of this sphere; long since would they have foreborne to come.

Nor may we grant that this world is of unhappy origin because there are many jarring things in it. Such a judgement would rate it too high, treating it as the same with the Intelligible Realm and not merely its reflection.

And yet- what reflection of that world could be conceived more beautiful than this of ours? What fire could be a nobler reflection of the fire there than the fire we know here? Or what other earth than this could have been modelled after that earth? And what globe more minutely perfect than this, or more admirably ordered in its course could have been conceived in the image of the self-centred circling of the World of Intelligibles? And for a sun figuring the Divine sphere, if it is to be more splendid than the sun visible to us, what a sun it must be.

(37) Thus is the Birth (and also the first Original) of all the Creatures; and it standeth yet in such a Birth in the Essence; and after such a Manner it is, out of the eternal Thoughts (viz. the Wisdom of God) by the Fiat, brought out of the Matrix; but being come forth out of the Darkness, out of the Out-Birth, out of the Center, (which yet was generated in the Time, in the Will,) therefore it is not eternal, but corruptible [or transitory,] like a Thought; and though it be indeed material, yet every again, as it was before the Beginning.

(6) Now a difference existed among the imperishable aeons. Let us, then, consider (it) this way: Everything that came from the perishable will perish, since it came from the perishable. Whatever came from imperishableness will not perish but will become imperishable, since it came from imperishableness. So, many men went astray because they had not known this difference; that is, they died.

(12) Seeing then God is all in all, and has created Man to his Image and Similitude, to live with him eternally in his Love, Light, Joy and Glory, therefore we cannot say, that he was merely created out of the Corruptibility of this World, for therein is no eternal perfect Life, but Death, and Perplexity, Anguish, and Necessity; but as God dwells in himself, and goes through all his Works incomprehensibly to them, and is hindered by nothing, so was the Similitude before him out of the pure Element; it was indeed created in this World, yet the Kingdom of this World should not comprehend that [Image,] but the Similitude (Man) should mightily, and in perfect [Power or] Virtue, rule through the Essences (with the Essences out of the pure Element of the paradisical holy Limbus) through the Dominion of this World.

(5) For this World makes a Time, therefore it must perish; and as it has been Nothing, so it will be Nothing again; for the Spirit moves in the Ether; and therein the Limbus (which is corruptible) is generated, from whence all Things proceed; and yet there was no Fashioner but the Spirit (or the Vulcan) in the Essences, and so also there were no Essences, they were generated in the Will of the Spirit, and in that Will is the Fashioner, which has fashioned all Things out of nothing but merely out of the Will.

(3) For the participation from the first could not be a thing of this kind, unless the recipient had some mutation. But if that which is participated is received as in another and different thing, this other thing in terrene natures is evil and disorderly. The participation, therefore, becomes the cause of the abundant difference in secondary natures, and also the commixture of material substances with immaterial effluxions; and besides these, another cause is this, that what is imparted in one way, is received in another by terrestrial substances. Thus, for instance, the efflux of Saturn is constipative, but that of Mars is motive; but the passive genesiurgic receptacle in material substances receives the former according to congelation and refrigeration, but the latter according to an inflammation which transcends mediocrity. Do not, therefore, the corruption and privation of symmetry arise from an aberration which is effective of difference, and which is material and passive? Hence the imbecility of material and terrene places, not being able to receive the genuine power and most pure life of the etherial natures, transfers its own passion to first causes. Just as if some one having a diseased body, and not being able to bear the vivific heat of the sun, should falsely dare to say, in consequence of looking to his own maladies, that the sun is not useful to health or life.

(8) To ask why the Soul has created the Kosmos, is to ask why there is a Soul and why a Creator creates. The question, also, implies a beginning in the eternal and, further, represents creation as the act of a changeful Being who turns from this to that.

Those that so think must be instructed- if they would but bear with correction- in the nature of the Supernals, and brought to desist from that blasphemy of majestic powers which comes so easily to them, where all should be reverent scruple.

Even in the administration of the Universe there is no ground for such attack, for it affords manifest proof of the greatness of the Intellectual Kind.

This All that has emerged into life is no amorphous structure- like those lesser forms within it which are born night and day out of the lavishness of its vitality- the Universe is a life organized, effective, complex, all-comprehensive, displaying an unfathomable wisdom. How, then, can anyone deny that it is a clear image, beautifully formed, of the Intellectual Divinities? No doubt it is copy, not original; but that is its very nature; it cannot be at once symbol and reality. But to say that it is an inadequate copy is false; nothing has been left out which a beautiful representation within the physical order could include.

Such a reproduction there must necessarily be- though not by deliberation and contrivance- for the Intellectual could not be the last of things, but must have a double Act, one within itself and one outgoing; there must, then, be something later than the Divine; for only the thing with which all power ends fails to pass downwards something of itself. In the Supreme there flourishes a marvellous vigour, and therefore it produces.

Since there is no Universe nobler than this, is it not clear what this must be? A representation carrying down the features of the Intellectual Realm is necessary; there is no other Kosmos than this; therefore this is such a representation.

This earth of ours is full of varied life-forms and of immortal beings; to the very heavens it is crowded. And the stars, those of the upper and the under spheres, moving in their ordered path, fellow-travellers with the universe, how can they be less than gods? Surely they must be morally good: what could prevent them? All that occasions vice here below is unknown there evil of body, perturbed and perturbing.

Knowledge, too; in their unbroken peace, what hinders them from the intellectual grasp of the God-Head and the Intellectual Gods? What can be imagined to give us a wisdom higher than belongs to the Supernals? Could anyone, not fallen to utter folly, bear with such an idea?

Admitting that human Souls have descended under constraint of the All-Soul, are we to think the constrained the nobler? Among Souls, what commands must be higher than what obeys. And if the coming was unconstrained, why find fault with a world you have chosen and can quit if you dislike it?

And further, if the order of this Universe is such that we are able, within it, to practise wisdom and to live our earthly course by the Supernal, does not that prove it a dependency of the Divine?

(3) Now when God was to create the World, and all things therein, he had no other a Matter to make it of, but his own which has neither Beginning nor End, and his Greatness and Depth is all. Yet a Spirit does nothing but ascend, flow, move, and continually generate itself, and in itself has chiefly a threefold Manner of Form in its Generating or Birth, vis. Bitterness, Harshness, and cHeat, and these three Manner of Forms are neither of them the first, second, nor third; for all these three are but one, and each of them generates the second and third. For between Harshness and Bitterness, Fire is generated: and the Wrath of the Fire is the Bitterness or Sting itself, and the Harshness is the Stock or Father of both these, and yet is generated of them both; for a Spirit is like a Will, Sense, [or Thought,] which rises up, and in its Rising beholds,perfects, and generates itself.

(33) Timaeus: inasmuch as there was nothing left over out of which another like Creature might come into existence; and further, that it might be secure from age and ailment, since He perceived that when heat and cold, and all things which have violent potencies, surround a composite body from without and collide with it they dissolve it unduly and make it to waste away by bringing upon it ailments and age. Wherefore, because of this reasoning, He fashioned it to be One single Whole, compounded of all wholes, perfect and ageless and unailing.

(3) For, even though the I is sovereign in choosing, yet by the fact of the choice the thing done takes its place in the ordered total. Your personality does not come from outside into the universal scheme; you are a part of it, you and your personal disposition.

But what is the cause of this initial personality?

This question resolves itself into two: are we to make the Creator, if Creator there is, the cause of the moral quality of the individual or does the responsibility lie with the creature?

Or is there, perhaps, no responsibility? After all, none is charged in the case of plants brought into being without the perceptive faculties; no one is blamed because animals are not all that men are- which would be like complaining that men are not all that gods are. Reason acquits plant and animal and, their maker; how can it complain because men do not stand above humanity?

If the reproach simply means that Man might improve by bringing from his own stock something towards his betterment we must allow that the man failing in this is answerable for his own inferiority: but if the betterment must come not from within the man but from without, from his Author, it is folly to ask more than has been given, as foolish in the case of man as in plant and animal.

The question is not whether a thing is inferior to something else but whether in its own Kind it suffices to its own part; universal equality there cannot be.

Then the Reason-Principle has measured things out with the set purpose of inequality?

Certainly not: the inequality is inevitable by the nature of things: the Reason-Principle of this Universe follows upon a phase of the Soul; the Soul itself follows upon an Intellectual Principle, and this Intellectual Principle is not one among the things of the Universe but is all things; in all things, there is implied variety of things; where there is variety and not identity there must be primals, secondaries, tertiaries and every grade downward. Forms of life, then, there must be that are not pure Soul but the dwindling of Souls enfeebled stage by stage of the process. There is, of course, a Soul in the Reason-Principle constituting a living being, but it is another Soul , not that from which the Reason-Principle itself derives; and this combined vehicle of life weakens as it proceeds towards matter, and what it engenders is still more deficient. Consider how far the engendered stands from its origin and yet, what a marvel!

In sum nothing can secure to a thing of process the quality of the prior order, loftier than all that is product and amenable to no charge in regard to it: the wonder is, only, that it reaches and gives to the lower at all, and that the traces of its presence should be so noble. And if its outgiving is greater than the lower can appropriate, the debt is the heavier; all the blame must fall upon the unreceptive creature, and Providence be the more exalted.

After the nature of the immortals was completed out of the infinite one, then a likeness called Sophia flowed out of Pistis, with the wish that something should come into being like the light that first existed. Immediately her wish appeared as a heavenly likeness with an incomprehensible greatness. This came between the immortals and those who came into being after them, like what is above. It was a veil separating people from the things above. Now, the eternal realm of truth has no shadow within it because the immeasurable light is everywhere within it. Outside it, however, is a shadow, and it was called darkness. From it appeared a power over the darkness. And the powers that came into being afterward called the shadow the limitless chaos. From it every kind of deity was brought forth, one after another, along with the whole place. Consequently, the shadow too is subsequent to what was in the beginning. The shadow appeared in the abyss, which is derived from Pistis, whom we have mentioned. The shadow perceived that there was one stronger than it. It was jealous, and when it became self-impregnated, it immediately bore envy. Since that day the principle of envy has appeared in all of the aeons and their worlds. But envy was found to be an aborted fetus without any spirit in it. It became like the shadows in a great watery substance. Then the bitter wrath that came into being from the shadow was cast into a region of chaos. Since that day a watery substance has appeared. What was enclosed in the shadow flowed forth, appearing in chaos. Just as all the useless afterbirth of one who bears a little child falls, likewise the matter that came into being from the shadow was cast aside. Matter did not come out of chaos, but it was in chaos, existing in a part of it.

(12) And how does this image set to its task immediately after it comes into being?

By memory of what it has seen?

But it was utterly non-existent, it could have no vision, either it or the Mother they bestow upon it.

Another difficulty: These people come upon earth not as Soul-Images but as veritable Souls; yet, by great stress and strain, one or two of them are able to stir beyond the limits of the world, and when they do attain Reminiscence barely carry with them some slight recollection of the Sphere they once knew: on the other hand, this Image, a new-comer into being, is able, they tell us- as also is its Mother- to form at least some dim representation of the celestial world. It is an Image, stamped in Matter, yet it not merely has the conception of the Supreme and adopts from that world the plan of this, but knows what elements serve the purpose. How, for instance, did it come to make fire before anything else? What made it judge fire a better first than some other object?

Again, if it created the fire of the Universe by thinking of fire, why did it not make the Universe at a stroke by thinking of the Universe? It must have conceived the product complete from the first; the constituent elements would be embraced in that general conception.

The creation must have been in all respects more according to the way of Nature than to that of the arts- for the arts are of later origin than Nature and the Universe, and even at the present stage the partial things brought into being by the natural Kinds do not follow any such order- first fire, then the several other elements, then the various blends of these- on the contrary the living organism entire is encompassed and rounded off within the uterine germ. Why should not the material of the Universe be similarly embraced in a Kosmic Type in which earth, fire and the rest would be included? We can only suppose that these people themselves, acting by their more authentic Soul, would have produced the world by such a process, but that the Creator had not wit to do so.

And yet to conceive the vast span of the Heavens- to be great in that degree- to devise the obliquity of the Zodiac and the circling path of all the celestial bodies beneath it, and this earth of ours- and all in such a way that reason can be given for the plan- this could never be the work of an Image; it tells of that Power next to the very Highest Beings.

Against their will, they themselves admit this: their "outshining upon the darkness," if the doctrine is sifted, makes it impossible to deny the true origins of the Kosmos.

Why should this down-shining take place unless such a process belonged to a universal law?

Either the process is in the order of Nature or against that order. If it is in the nature of things, it must have taken place from eternity; if it is against the nature of things, then the breach of natural right exists in the Supreme also; evil antedates this world; the cause of evil is not the world; on the contrary the Supreme is the evil to us; instead of the Soul's harm coming from this sphere, we have this Sphere harmed by the Soul.

In fine, the theory amounts to making the world one of the Primals, and with it the Matter from which it emerges.

The Soul that declined, they tell us, saw and illuminated the already existent Darkness. Now whence came that Darkness?

If they tell us that the Soul created the Darkness by its Decline, then, obviously, there was nowhere for the Soul to decline to; the cause of the decline was not the Darkness but the very nature of the Soul. The theory, therefore, refers the entire process to pre-existing compulsions: the guilt inheres in the Primal Beings.

(41) Timaeus: it is to be fully perfect. But if by my doing these creatures came into existence and partook of life, they would be made equal unto gods; in order, therefore, that they may be mortal and that this World-all may be truly All, do ye turn yourselves, as Nature directs, to the work of fashioning these living creatures, imitating the power showed by me in my generating of you. Now so much of them as it is proper to designate 'immortal,' the part we call divine which rules supreme in those who are fain to follow justice always and yourselves, that part I will deliver unto you when I have sown it and given it origin.

(7) Consider the universe: we are agreed that its existence and its nature come to it from beyond itself; are we, now, to imagine that its maker first thought it out in detail- the earth, and its necessary situation in the middle; water and, again, its position as lying upon the earth; all the other elements and objects up to the sky in due place and order; living beings with their appropriate forms as we know them, their inner organs and their outer limbs- and that having thus appointed every item beforehand, he then set about the execution?

Such designing was not even possible; how could the plan for a universe come to one that had never looked outward? Nor could he work on material gathered from elsewhere as our craftsmen do, using hands and tools; feet and hands are of the later order.

One way, only, remains: all things must exist in something else; of that prior- since there is no obstacle, all being continuous within the realm of reality- there has suddenly appeared a sign, an image, whether given forth directly or through the ministry of soul or of some phase of soul, matters nothing for the moment: thus the entire aggregate of existence springs from the divine world, in greater beauty There because There unmingled but mingled here.

From the beginning to end all is gripped by the Forms of the Intellectual Realm: Matter itself is held by the Ideas of the elements and to these Ideas are added other Ideas and others again, so that it is hard to work down to crude Matter beneath all that sheathing of Idea. Indeed since Matter itself is in its degree, an Idea- the lowest- all this universe is Idea and there is nothing that is not Idea as the archetype was. And all is made silently, since nothing had part in the making but Being and Idea further reason why creation went without toil. The Exemplar was the Idea of an All, and so an All must come into being.

Thus nothing stood in the way of the Idea, and even now it dominates, despite all the clash of things: the creation is not hindered on its way even now; it stands firm in virtue of being All. To me, moreover, it seems that if we ourselves were archetypes, Ideas, veritable Being, and the Idea with which we construct here were our veritable Essence, then our creative power too would toillessly effect its purpose: as man now stands, he does not produce in his work a true image of himself: become man, he has ceased to be the All: ceasing to be man- we read- "he soars aloft and administers the Kosmos entire"; restored to the All he is maker of the All.

But- to our immediate purpose- it is possible to give a reason why the earth is set in the midst and why it is round and why the ecliptic runs precisely as it does, but, looking to the creating principle, we cannot say that because this was the way therefore things were so planned: we can say only that because the All is what it is, therefore there is a total of good; the causing principle, we might put it, reached the conclusion before all formal reasoning and not from any premises, not by sequence or plan but before either, since all of that order is later, all reason, demonstration, persuasion.

Since there is a Source, all the created must spring from it and in accordance with it; and we are rightly told not to go seeking the causes impelling a Source to produce, especially when this is the perfectly sufficient Source and identical with the Term: a Source which is Source and Term must be the All-Unity, complete in itself.

(3) And of the matter stored beneath it , the Father made of it a universal body, and packing it together made it spherical - wrapping it round the life - [a sphere] which is immortal in itself, and that doth make materiality eternal. But He, the Father, full-filled with His ideas, did sow the lives as in a cave, willing to order forth the life with every kind of living. So He with deathlessness enclosed the universal body, that matter might not wish to separate itself from body's composition, and so dissolve into its own [original] unorder. For matter, son, when it was yet incorporate , was in unorder. And it doth still retain down here this [nature of unorder] enveloping the rest of the small lives - that increase-and-decrease which men call death.

(2) For truly first of all, eternal and transcending birth, is God the universals' Maker. Second is he "after His image", Cosmos, brought into being by Him, sustained and fed by Him, made deathless, as by his own Sire, living for aye, as ever free from death. Now that which ever-liveth, differs from the Eternal; for He hath not been brought to being by another, and even if He have been brought to being, He hath not been brought to being by Himself, but ever is brought into being. For the Eternal, in that It is eternal, is the all. The Father is Himself eternal of Himself, but Cosmos hath become eternal and immortal by the Father.

(17) But seeing the light in the outermost birth was extinguished, the heat also was captivated in the comprehensibility or palpability, and could no more generate its life. From thence death came into nature, so that nature or the corrupt earth could no more help it, and thereupon another creation of light must needs follow, or else the earth would have been an eternal indissolvable death; but now the earth generateth or bringeth forth fruit in the power and kindling of the created light. Now one might ask, What is the condition then of this twofold birth or geniture? Is God then extinguished in the kindling of the wrath-fire, in the place of this world, so that nothing else is there but a mere wrath-fire? Or is the one only God become a twofold God? Answer.

(16) How then, O son, could there be in the God, the image of the Father, in the plenitude of Life - dead things? For that death is corruption, and corruption destruction. How then could any part of that which knoweth no corruption be corrupted, or any whit of him the God destroyed? Tat: Do they not, then, my father, die - the lives in it, that are its parts? Hermes: Hush, son! - led into error by the term in use for what takes place. They do not die, my son, but are dissolved as compound bodies. Now dissolution is not death, but dissolution of a compound; it is dissolved not so that it may be destroyed, but that it may become renewed. For what is the activity of life? Is it not motion? What then in Cosmos is there that hath no motion? Naught is there, son!

(1) The Logos was a cause of those who came into being and he continued all the more to be at a loss and he was astonished. Instead of perfection, he saw a defect; instead of unification, he saw division; instead of stability, he saw disturbances; instead of rests, tumults. Neither was it possible for him to make them cease from loving disturbance, nor was it possible for him to destroy it. He was completely powerless, once his totality and his exaltation abandoned him.

(12) We have told how this vision is to be procured, whether by the mode of separation or in identity: now, seen in either way, what does it give to report?

The vision has been of God in travail of a beautiful offspring, God engendering a universe within himself in a painless labour and- rejoiced in what he has brought into being, proud of his children- keeping all closely by Him, for pleasure He has in his radiance and in theirs.

Of this offspring- all beautiful, but most beautiful those that have remained within- only one has become manifest without; from him the youngest born, we may gather, as from some image, the greatness of the Father and of the Brothers that remain within the Father's house.

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.

This second Kosmos at every point copies the archetype: it has life and being in copy, and has beauty as springing from that diviner world. In its character of image it holds, too, that divine perpetuity without which it would only at times be truly representative and sometimes fail like a construction of art; for every image whose existence lies in the nature of things must stand during the entire existence of the archetype.

Hence it is false to put an end to the visible sphere as long as the Intellectual endures, or to found it upon a decision taken by its maker at some given moment.

That teaching shirks the penetration of such a making as is here involved: it fails to see that as long as the Supreme is radiant there can be no failing of its sequel but, that existing, all exists. And- since the necessity of conveying our meaning compels such terms- the Supreme has existed for ever and for ever will exist.