For, according to Plotin, the world is not Divine, but it is only a shadow of God's being, only His reflection, as is the reflection of the objects in the mirror. The expiration of the First Being of the Primacy is due to a natural necessity, but not by any necessity of the First, nor by any change in Himself. The derivative entirely depends on what it originates, and strives for it, because in its being there is nothing that is not of it; from it it is fulfilled and maintained, carried, therefore, it only exists; the producer in his turn remains indivisible and outside the derivative. 

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But the fact that the producer, essentially outside the derivative, deprives the latter of the actual bitterness and perfection. And since production is repeated three times, it is increasingly imperfect in every subsequent derivative, so that ultimately the ultimate derivative being is bordering on it and going into non-existence, and the light eventually turns into darkness. The first thing that comes from God is the intellect, the intellect of the world or the world of ideas. This spiritual world can no longer be called a being, and it is precisely the thinking behind it, since Plotin thought, as we have seen, that One, the First is super-bitter and over-thinking. He could not be attributed to being and thinking, so as not to be it's somewhat limited. 

But the attribution of thinking to Ecumenical Reason is not a progressively sophisticated discourse, and it is complete, timely, immediate, and at any moment - complete. The object of this thinking is the First, for Which however and this and the most - perfect thinking can not have any complete, complete idea. Its object is itself, as existing, as thinking. But for nothing inferior to himself, the World Reason does not think.  Plotin has five qualities: Being, Movement, Abiding, Identity and Difference. Some of his disciples attributed to the spiritual world not these five, but all ten Aristotelian categories. Moreover, all ideas as prototypes of things, Plotin considered as having a form. And while they are supernatural and over-dimensional, they are not the first everywhere, but they are mutually restrictive, so where one of them can not be the others.  As for the number of ideas, Plotin considers that each individual subject in the world has its own idea that links its unique purpose, so there are countless ideas - just as the objects themselves. On this issue, as we know, Plato taught that ideas are only one for all homogeneous subjects. It was thus possible for them to unite the diversity of subjects, while at the same time making it possible to explore the world by exploring common ideas.