Failure to attain may be due to such impediment or to lack of the guiding thought that establishes trust; impediment we must charge against ourselves and strive by entire renunciation to become emancipate; where there is distrust for lack of convincing reason, further considerations may be applied:
5.Those to whom existence comes about by chance and automatic action and is held together by material forces have drifted far from God and from the concept of unity; we are not here addressing them but only such as accept another nature than body and have some conception of soul.
Soul must be sounded to the depths, understood as an emanation from Intellectual-Principle and as holding its value by a Reason-Principle thence infused.Next this Intellect must be apprehended, an Intellect other than the reasoning faculty known as the rational principle; with reasoning we are already in the region of separation and movement: our sciences are Reason-Principles lodged in soul or mind, having manifestly acquired their character by the presence in the soul of Intellectual-Principle, source of all knowing.
Thus we come to see Intellectual-Principle almost as an object of sense: the Intellectual Kosmos is perceptible as standing above soul, father to soul: we know Intellectual-Principle as the motionless, not subject to change, containing, we must think, all things; a multiple but at once indivisible and comporting difference.It is not discriminate as are the Reason-Principles, which can in fact be known one by one: yet its content is not a confusion;every item stands forth distinctly, just as in a science the entire content holds as an indivisible and yet each item is a self-standing verity.
Now a plurality thus concentrated like the Intellectual Kosmos is close upon The First- and reason certifies its existence as surely as that of soul- yet, though of higher sovereignty than soul, it is not The First since it is not a unity, not simplex as unity, principle over all multiplicity, must be.
Before it there is That which must transcend the noblest of the things of Being: there must be a prior to this Principle which aiming towards unity is yet not unity but a thing in unity's likeness.
From this highest it is not sundered; it too is self-present: so close to the unity, it cannot be articulated: and yet it is a principle which in some measure has dared secession.
That awesome Prior, The Unity, is not a being, for so its unity would be vested in something else: strictly no name is apt to it, but since name it we must there is a certain rough fitness in designating it as unity with the understanding that it is not the unity of some other thing.
Thus it eludes our knowledge, so that the nearer approach to it is through its offspring, Being: we know it as cause of existence to Intellectual-Principle, as fount of all that is best, as the efficacy which, self-perduring and undiminishing, generates all beings and is not to be counted among these its derivatives, to all of which it must be prior.
This we can but name The Unity, indicating it to each other by a designation that points to the concept of its partlessness while we are in reality striving to bring our own minds to unity.We are not to think of such unity and partlessness as belong to point or monad;the veritable unity is the source of all such quantity which could not exist unless first there existed Being and Being's Prior: we are not, then, to think in the order of point and monad but to use these- in their rejection of magnitude and partition- as symbols for the higher concept.
6.In what sense, then, do we assert this Unity, and how is it to be adjusted to our mental processes?
Its oneness must not be entitled to that of monad and point: for these the mind abstracts extension and numerical quantity and rests upon the very minutest possible, ending no doubt in the partless but still in something that began as a partible and is always lodged in something other than itself.The Unity was never in any other and never belonged to the partible: nor is its impartibility that of extreme minuteness; on the contrary it is great beyond anything, great not in extension but in power, sizeless by its very greatness as even its immediate sequents are impartible not in mass but in might.
We must therefore take the Unity as infinite not in measureless extension or numerable quantity but in fathomless depths of power.
Think of The One as Mind or as God, you think too meanly; use all the resources of understanding to conceive this Unity and, again, it is more authentically one than God, even though you reach for God's unity beyond the unity the most perfect you can conceive.
For This is utterly a self-existent, with no concomitant whatever.
This self-sufficing is the essence of its unity.Something there must be supremely adequate, autonomous, all-transcending, most utterly without need.
Any manifold, anything beneath The Unity, is dependent; combined from various constituents, its essential nature goes in need of unity;but unity cannot need itself; it stands unity accomplished.Again, a manifold depends upon all its factors; and furthermore each of those factors in turn- as necessarily inbound with the rest and not self-standing- sets up a similar need both to its associates and to the total so constituted.
The sovranly self-sufficing principle will be Unity-Absolute, for only in this Unity is there a nature above all need, whether within itself or in regard to the rest of things.Unity seeks nothing towards its being or its well-being or its safehold upon existence; cause to all, how can it acquire its character outside of itself or know any good outside? The good of its being can be no borrowing: This is The Good.Nor has it station; it needs no standing ground as if inadequate to its own sustaining; what calls for such underpropping is the soulless, some material mass that must be based or fall.This is base to all, cause of universal existence and of ordered station.