Of course, we must understand this adding of extension not as a literal increase but in the sense that the soul, essentially a unity, becomes adequate to omnipresence; its unity sets it outside of quantitative measurement, the characteristic of that other order which has but a counterfeit unity, an appearance by participation.
The essential unity is no aggregate to be annulled upon the loss of some one of the constituents; nor is it held within any allotted limits, for so it would be the less for a set of things, more extensive than itself, outside its scope; or it must wrench itself asunder in the effort to reach to all; besides, its presence to things would be no longer as whole to all but by part to part; in vulgar phrase, it does not know where it stands; dismembered, it no longer performs any one single function.
Now if this principle is to be a true unity- where the unity is of the essence- it must in some way be able to manifest itself as including the contrary nature, that of potential multiplicity, while by the fact that this multiplicity belongs to it not as from without but as from and by itself, it remains authentically one, possessing boundlessness and multiplicity within that unity; its nature must be such that it can appear as a whole at every point; this, as encircled by a single self-embracing Reason-Principle, which holds fast about that unity, never breaking with itself but over all the universe remaining what it must be.
The unity is in this way saved from the local division of the things in which it appears; and, of course, existing before all that is in place, it could never be founded upon anything belonging to that order of which, on the contrary, it is the foundation; yet, for all that they are based upon it, it does not cease to be wholly self-gathered; if its fixed seat were shaken, all the rest would fall with the fall of their foundation and stay; nor could it be so unintelligent as to tear itself apart by such a movement and, secure within its own being, trust itself to the insecurity of place which, precisely, looks to it for safety.
10.It remains, then, poised in wisdom within itself; it could not enter into any other; those others look to it and in their longing find it where it is.This is that "Love Waiting at the Door," ever coming up from without, striving towards the beautiful, happy when to the utmost of its power it attains.Even here the lover does not so much possess himself of the beauty he has loved as wait before it;that Beauty is abidingly self-enfolded but its lovers, the Many, loving it as an entire, possess it as an entire when they attain, for it was an entire that they loved.This seclusion does not prevent its sufficing to all, but is the very reason for its adequacy;because it is thus entire for all it can be The Good to all.
Similarly wisdom is entire to all; it is one thing; it is not distributed parcelwise; it cannot be fixed to place; it is not spread about like a colouring, for it is not corporeal; in any true participation in wisdom there must be one thing acting as unit upon unit.So must it be in our participation in the One; we shall not take our several portions of it, nor you some separate entire and Ianother.Think of what happens in Assemblies and all kinds of meetings; the road to sense is the road to unity; singly the members are far from wise; as they begin to grow together, each, in that true growth, generates wisdom while he recognizes it.There is nothing to prevent our intelligences meeting at one centre from their several positions; all one, they seem apart to us as when without looking we touch one object or sound one string with different fingers and think we feel several.Or take our souls in their possession of good; it is not one good for me and another for you; it is the same for both and not in the sense merely of distinct products of an identical source, the good somewhere above with something streaming from it into us; in any real receiving of good, giver is in contact with taker and gives not as to a recipient outside but to one in intimate contact.
The Intellectual giving is not an act of transmission; even in the case of corporeal objects, with their local separation, the mutual giving [and taking] is of things of one order and their communication, every effect they produce, is upon their like; what is corporeal in the All acts and is acted upon within itself, nothing external impinging upon it.Now if in body, whose very nature is partition, there is no incursion of the alien, how can there be any in the order in which no partition exists?
It is therefore by identification that we see the good and touch it, brought to it by becoming identical with what is of the Intellectual within ourselves.In that realm exists what is far more truly a kosmos of unity; otherwise there will be two sensible universes, divided into correspondent parts; the Intellectual sphere, if a unity only as this sphere is, will be undistinguishable from it- except, indeed, that it will be less worthy of respect since in the nature of things extension is appropriate in the lower while the Intellectual will have wrought out its own extension with no motive, in a departure from its very character.
And what is there to hinder this unification? There is no question of one member pushing another out as occupying too much space, any more than happens in our own minds where we take in the entire fruit of our study and observation, all uncrowded.
We may be told that this unification is not possible in Real Beings; it certainly would not be possible, if the Reals had extension.
11.But how can the unextended reach over the defined extension of the corporeal? How can it, so, maintain itself as a unity, an identity?
This is a problem often raised and reason calls vehemently for a solution of the difficulties involved.The fact stands abundantly evident, but there is still the need of intellectual satisfaction.