9. What then are the things contained within the unity of Intelligence which we separate in thinking of them? They must be expressed without disturbing their rest, and we must contemplate the contents of Intelligence by a science that somehow remains within unity. Since this sense-world is an animal which embraces all animals, since it derives both its general and special existence from a principle different from itself,[138] a principle which, in turn, is derived from intelligence, therefore intelligence must itself contain the universal archetype, and must be that intelligible world of which Plato[139] (well) says; "Intelligence sees the ideas contained within the existing animal."[140] Since an animal, whose (seminal) reason exists with the matter fit to receive it, must of course be begotten, so the mere existence of a nature that is intellectual, all-powerful, and unhindered by any obstacle--since nothing can interpose between it and the (substance) capable of receiving the form--must necessarily be adorned (or, created) by intelligence, but only in a divided condition does it reveal the form it receives, so that, for instance, it shows us on one hand a man, and on the other the sun, while intelligence possesses everything in unity. IN THE SENSE-WORLD ONLY THOSE THINGS THAT ARE FORMS PROCEED FROM INTELLIGENCE. 10. Therefore, in the sense-world, all the things that are forms proceed from intelligence; those which are not forms do not proceed therefrom. That is, in the intelligible world we do not find any of the things that are contrary to nature, any more than we find what is contrary to the arts in the arts themselves. Thus the seminal reason does not contain the defects, such as limping would be in a body. Congenital lameness is due to the reason's failure to dominate matter, while accidental lameness is due to deterioration of the form (idea?). NATURAL CHARACTERISTICS ARE DERIVED FROM THE CATEGORIES IN THE INTELLIGIBLE. The qualities that are natural, quantities, numbers, magnitudes, states, actions and natural experiences, movements and recuperations, either general or particular, are among the contents of the intelligible world, where time is replaced by eternity,[141] and space is replaced by the "telescoping" of intelligible entities (that are within each other). As all entities are together in the intelligible world, whatever entity you select (by itself) is intellectual and living "being," identity and difference, movement and rest;[142] it is what moves, and what is at rest; it is "being," and quality; that is, it is all. There every essence is in actualization, instead of merely being in potentiality; consequently it is not separated from quality. THE INTELLIGIBLE WORLD FAILS TO CONTAIN EARTHLY IMPERFECTIONS.