3.If this principle is the Authentic Existent and holds unchanging identity, does not go forth from itself, is untouched by any process of becoming or, as we have said, by any situation in place, then it must be always self-gathered, never in separation, not partly here and partly there, not giving forth from itself: any such instability would set it in thing after thing or at least in something other than itself: then it would no longer be self-gathered;nor would it be immune, for anything within which it were lodged would affect it; immune, it is not in anything.If, then, not standing away from itself, not distributed by part, not taking the slightest change, it is to be in many things while remaining a self-concentrated entire, there is some way in which it has multipresence; it is at once self-enclosed and not so: the only way is to recognise that while this principle itself is not lodged in anything, all other things participate in it- all that are apt and in the measure of their aptitude.
Thus, we either cancel all that we have affirmed and the principles laid down, and deny the existence of any such Nature, or, that being impossible, we return to our first position:
The One, numerically identical, undistributed, an unbroken entire, yet stands remote from nothing that exists by its side; but it does not, for that, need to pour itself forth: there is no necessity either that certain portions of it enter into things or again that, while it remains self-abiding, something produced and projected from it enter at various points into that other order.Either would imply something of it remaining there while the emanant is elsewhere: thus separated from what has gone forth, it would experience local division.And would those emanants be, each in itself, whole or part? If part, the One has lost its nature, that of an entire, as we have already indicated; if whole, then either the whole is broken up to coincide point for point with that in which it is become present or we are admitting that an unbroken identity can be omnipresent.
This is a reasoning, surely, founded on the thing itself and its essential nature, not introducing anything foreign, anything belonging to the Other Order.
4.Then consider this god [in man] whom we cannot think to be absent at some point and present at another.All that have insight into the nature of the divine beings hold the omnipresence of this god and of all the gods, and reason assures us that so it must be.
Now all-pervasion is inconsistent with partition; that would mean no longer the god throughout but part of the god at one point and part at another; the god ceases to be one god, just as a mass cut up ceases to be a mass, the parts no longer giving the first total.
Further, the god becomes corporeal.
If all this is impossible, the disputed doctrine presents itself again; holding the god to pervade the Being of man, we hold the omnipresence of an integral identity.
Again, if we think of the divine nature as infinite- and certainly it is confined by no bounds- this must mean that it nowhere fails; its presence must reach to everything; at the point to which it does not reach, there it has failed; something exists in which it is not.
Now, admitting any sequent to the absolute unity, that sequent must be bound up with the absolute; any third will be about that second and move towards it, linked to it as its offspring.In this way all participants in the Later will have share in the First.The Beings of the Intellectual are thus a plurality of firsts and seconds and thirds attached like one sphere to one centre, not separated by interval but mutually present; where, therefore, the Intellectual tertiaries are present, the secondaries and firsts are present too.
5.Often for the purpose of exposition- as a help towards stating the nature of the produced multiplicity- we use the example of many lines radiating from one centre; but, while we provide for individualization, we must carefully preserve mutual presence.Even in the case of our circle we need not think of separated radii; all may be taken as forming one surface: where there is no distinction even upon the one surface but all is power and reality undifferentiated, all the beings may be thought of as centres uniting at one central centre: we ignore the radial lines and think of their terminals at that centre, where they are at one.Restore the radii; once more we have lines, each touching a generating centre of its own, but that centre remains coincident with the one first centre; the centres all unite in that first centre and yet remain what they were, so that they are as many as are the lines to which they serve as terminals; the centres themselves appear as numerous as the lines starting from gem and yet all those centres constitute a unity.
Thus we may liken the Intellectual Beings in their diversity to many centres coinciding with the one centre and themselves at one in it but appearing multiple on account of the radial lines- lines which do not generate the centres but merely lead to them.The radii, thus, afford a serviceable illustration for the mode of contact by which the Intellectual Unity manifests itself as multiple and multipresent.
6.The Intellectual Beings, thus, are multiple and one; in virtue of their infinite nature their unity is a multiplicity, many in one and one over many, a unit-plurality.They act as entire upon entire; even upon the partial thing they act as entire; but there is the difference that at first the partial accepts this working only partially though the entire enters later.Thus, when Man enters into human form there exists a particular man who, however, is still Man.
From the one thing Man- man in the Idea- material man has come to constitute many individual men: the one identical thing is present in multiplicity, in multi-impression, so to speak, from the one seal.
