Thus the essence and its reason are one and the same.The constituent parts arise from the one source not because that source has so conceived each separately but because it has produced simultaneously the plan of the thing and its existence.This therefore is author at once of the existence of things and of their reasons, both produced at the one stroke.It is in correspondence with the things of process but far more nearly archetypal and authentic and in a closer relation with the Better, their source, than they can be.
Of things carrying their causes within, none arises at hazard or without purpose; this "So it happened to be" is applicable to none.
All that they have comes from The Good; the Supreme itself, then, as author of reason, of causation, and of causing essence- all certainly lying far outside of chance- must be the Principle and as it were the examplar of things, thus independent of hazard: it is, the First, the Authentic, immune from chance, from blind effect and happening: God is cause of Himself; for Himself and of Himself He is what He is, the first self, transcendently The Self.
15.Lovable, very love, the Supreme is also self-love in that He is lovely no otherwise than from Himself and in Himself.Self-presence can hold only in the identity of associated with associating; since, in the Supreme, associated and associating are one, seeker and sought one the sought serving as Hypostasis and substrate of the seeker- once more God's being and his seeking are identical: once more, then, the Supreme is the self-producing, sovereign of Himself, not happening to be as some extern willed but existing as He wills it.
And when we say that neither does He absorb anything nor anything absorb Him, thus again we are setting Him outside of all happening- not only because we declare Him unique and untouched by all but in another way also.Suppose we found such a nature in ourselves; we are untouched by all that has gathered round us subjecting us to happening and chance; all that accruement was of the servile and lay exposed to chance: by this new state alone we acquire self-disposal and free act, the freedom of that light which belongs to the order of the good and is good in actuality, greater than anything Intellectual-Principle has to give, an actuality whose advantage over Intellection is no adventitious superiority.
When we attain to this state and become This alone, what can we say but that we are more than free, more than self-disposing? And who then could link us to chance, hazard, happening, when thus we are become veritable Life, entered into That which contains no alloy but is purely itself?
Isolate anything else and the being is inadequate; the Supreme in isolation is still what it was.The First cannot be in the soulless or in an unreasoning life; such a life is too feeble in being; it is reason dissipated, it is indetermination; only in the measure of approach towards reason is there liberation from happening; the rational is above chance.Ascending we come upon the Supreme, not as reason but as reason's better: thus God is far removed from all happening: the root of reason is self-springing.
The Supreme is the Term of all; it is like the principle and ground of some vast tree of rational life; itself unchanging, it gives reasoned being to the growth into which it enters.
16.We maintain, and it is evident truth, that the Supreme is everywhere and yet nowhere; keeping this constantly in mind let us see how it bears on our present enquiry.
If God is nowhere, then not anywhere has He "happened to be"; as also everywhere, He is everywhere in entirety: at once, He is that everywhere and everywise: He is not in the everywhere but is the everywhere as well as the giver to the rest of things of their being in that everywhere.Holding the supreme place- or rather no holder but Himself the Supreme- all lies subject to Him; they have not brought Him to be but happen, all, to Him- or rather they stand there before Him looking upon Him, not He upon them.He is borne, so to speak, to the inmost of Himself in love of that pure radiance which He is, He Himself being that which He.loves.That is to say, as self-dwelling Act and Intellectual-Principle, the most to be loved, He has given Himself existence.Intellectual-Principle is the issue of Act: God therefore is issue of Act, but, since no other has generated Him, He is what He made Himself: He is not, therefore, "as He happened to be" but as He acted Himself into being.
Again; if He preeminently is because He holds firmly, so to speak, towards Himself, looking towards Himself, so that what we must call his being is this self-looking, He must again, since the word is inevitable, make Himself: thus, not "as He happens to be" is He but as He Himself wills to be.Nor is this will a hazard, a something happening; the will adopting the Best is not a thing of chance.
That his being is constituted by this self-originating self-tendence- at once Act and repose- becomes clear if we imagine the contrary; inclining towards something outside of Himself, He would destroy the identity of his being.This self-directed Act is, therefore, his peculiar being, one with Himself.If, then, his act never came to be but is eternal- a waking without an awakener, an eternal wakening and a supra-Intellection- He is as He waked Himself to be.This awakening is before being, before Intellectual-Principle, before rational life, though He is these; He is thus an Act before Intellectual-Principle and consciousness and life; these come from Him and no other; his being, then, is a self-presence, issuing from Himself.Thus not "as He happened to be"is He but as He willed to be.