Now, in beings whose unity does not reproduce the entire nature of that principle, any presence is presence of an emanant power: even this, however, does not mean that the principle is less than integrally present; it is not sundered from the power which it has uttered; all is offered, but the recipient is able to take only so much.But in Beings in which the plenitude of these powers is manifested, there clearly the Authentic itself is present, though still as remaining distinct; it is distinct in that, becoming the informing principle of some definite thing, it would abdicate from its standing as the total and from its uttermost self-abiding and would belong, in some mode of accident, to another thing as well.Still it is not the property of what may seek to join with it; it chooses where it will and enters as the participant's power may allow, but it does not become a chattel; it remains the quested and so in another sense never passes over.There is nothing disquieting in omnipresence after this mode where there is no appropriation: in the same accidental way, we may reasonably put it, soul concurs with body, but it is soul self-holding, not inbound with Matter, free even of the body which it has illuminated through and through.
Nor does the placelessness of Being make it surprising that it be present universally to things of place; on the contrary, the wonder would be- the more than wonder, the impossibility- if from a place of its own it were present to other things in their place, or if having place it were present at all- and, especially present, as we assert, integrally.
But set it outside of place, and reason tells us that it will be present entire where it is present at all and that, present to the total, it must be present in the same completeness to every several unity; otherwise something of it is here and something there, and at once it is fragmentary, it is body.
How can we so dispart Being? We cannot break Life into parts; if the total was Life, the fragment is not.But we do not thus sunder Intelligence, one intelligence in this man, another in that? No;such a fragment would not be Intelligence.But the Being of the individual? Once more, if the total thing is Being, then a fragment could not be.Are we told that in a body, a total of parts, every member is also a body? But here we are dividing not body but a particular quantity of body, each of those divisions being described as body in virtue of possessing the Form or Idea that constitutes body; and this Idea has no magnitude, is incapable of magnitude.
4.But how explain beings by the side of Being, and the variety of intelligences and of souls, when Being has the unity of omnipresent identity and not merely that of a species, and when intellect and soul are likewise numerically one? We certainly distinguish between the soul of the All and the particular souls.
This seems to conflict with our view which, moreover, for all its logical necessity, scarcely carries conviction against our mental reluctance to the notion of unity identically omnipresent.It would appear more plausible to suppose a partition of the All-the original remaining undiminished- or, in a more legitimate phrase, an engendering from the All.
Thus the Authentic would be left self-gathered, while what we think of as the parts- the separate souls- would come into being to produce the multiple total of the universe.
But if the Authentic Being is to be kept unattached in order to remove the difficulty of integral omnipresence, the same considerations must apply equally to the souls; we would have to admit that they cannot be integrally omnipresent in the bodies they are described as occupying; either, soul must be distributed, part to body's part, or it is lodged entire at some one point in the body giving forth some of its powers to the other points; and these very powers, again, present the same difficulty.
A further objection is that some one spot in the body will hold the soul, the others no more than a power from it.
Still, how account for the many souls, many intelligences, the beings by the side of the Being?
No doubt the beings proceed from the Priors in the mode only of numerical distinction and not as concrete masses, but the difficulty remains as to how they come to constitute the plenitude of the material universe.
This explanation by progression does not clear the problem.
We are agreed that diversity within the Authentic depends not upon spatial separation but sheerly upon differentiation; all Being, despite this plurality, is a unity still; "Being neighbours Being";all holds together; and thus the Intellectual-Principle [which is Being and the Beings] remains an integral, multiple by differentiation, not by spatial distinction.
Soul too? Souls too.That principle distributed over material masses we hold to be in its own nature incapable of distribution;the magnitude belongs to the masses; when this soul-principle enters into them- or rather they into it- it is thought of as distributable only because, within the discrimination of the corporeal, the animating force is to be recognised at any and every point.For soul is not articulated, section of soul to section of body; there is integral omnipresence manifesting the unity of that principle, its veritable partlessness.
Now as in soul unity does not debar variety, so with Being and the Beings; in that order multiplicity does not conflict with unity.