IN THE INTELLIGIBLE WORLD EACH BEING IS ACCOMPANIED BY ITS WHYNESS.
Since all intelligible (entities) have a hypostatic consubstantial existence affording no room for chance; and as they are not separated from each other, things that are caused must bear these their causes within themselves, and each of them has some sort of a cause, though without really possessing one. If there be no cause for the existence of the intelligibles; and if, though isolated from all causes, they be self-sufficient; it can only be because they carry their cause along with them, when they are considered in themselves. As they contain nothing fortuitous, and as each of them is manifold, and as its cause is all that they contain, we might assign this cause to themselves. Thus in the intelligible world "being" is preceded, or rather accompanied by its cause, which is still more "being" than cause, or rather which becomes identified with it. What superfluousness, indeed, could there be in intelligence, unless its conceptions resemble imperfect productions? If its conceptions be perfect, one could neither discover what they lack, nor define their cause, and, since they possess everything, they also possess their cause. There, "being" and cause are united; the presence of both is recognized in each conception, in each actualization of intelligence. Let us, for instance, consider the intelligible Man; he seems complete, in his totality; all his attributes were his simultaneously from the beginning; he was always entirely complete. It is the characteristic of that which is generated not always to be what it ought to be, and to need to acquire something. The intelligible Man is eternal; he is therefore always complete; but that which becomes man must be generated (being).