The born lover, to whose degree the musician also may attain – and then either come to a stand or pass beyond – has a certain memory of beauty but, severed from it now, he no longer comprehends it: spellbound by visible loveliness he clings amazed about that. His lesson must be to fall down no longer in bewildered delight before some, one embodied form; he must be led, under a system of mental discipline, to beauty everywhere and made to discern the One Principle underlying all, a Principle apart from the material forms, springing from another source, and elsewhere more truly present. The beauty, for example, in a noble course of life and in an admirably organized social system may be pointed out to him – a first training this in the loveliness of the immaterial – he must learn to recognise the beauty in the arts, sciences, virtues; then these severed and particular forms must be brought under the one principle by the explanation of their origin. From the virtues he is to be led to the Intellectual-Principle, to the Authentic-Existent; thence onward, he treads the upward way. Enneads I,3,2
What, then, is it that gives comeliness to material forms and draws the ear to the sweetness perceived in sounds, and what is the secret of the beauty there is in all that derives from Soul? Is there some One Principle from which all take their grace, or is there a beauty peculiar to the embodied and another for the bodiless? Finally, one or many, what would such a Principle be? Consider that some things, material shapes for instance, are gracious not by anything inherent but by something communicated, while others are lovely of themselves, as, for example, Virtue. Enneads I,6,1
Thus each entity takes its origin from one Principle and, therefore, while executing its own function, works in with every other member of that All from which its distinct task has by no means cut it off: each performs its act, each receives something from the others, every one at its own moment bringing its touch of sweet or bitter. And there is nothing undesigned, nothing of chance, in all the process: all is one scheme of differentiation, starting from the Firsts and working itself out in a continuous progression of Kinds. Enneads II,3,7
Men possess, then, a distinctive Principle: but not all men turn to account all that is in their Nature; there are men that live by one Principle and men that live by another or, rather, by several others, the least noble. For all these Principles are present even when not acting upon the man – though we cannot think of them as lying idle; everything performs its function. Enneads III,3,4