All that demands place is in need; a First cannot go in need of its sequents: all need is effort towards a first principle; the First, principle to all, must be utterly without need.If the Unity be seeking, it must inevitably be seeking to be something other than itself; it is seeking its own destroyer.Whatever may be said to be in need of a good is needing a preserver; nothing can be a good to The Unity, therefore.
Neither can it have will to anything; it is a Beyond-Good, not even to itself a good but to such beings only as may be of quality to have part with it.Nor has it Intellection; that would comport diversity: nor Movement; it is prior to Movement as to Intellection.
To what could its Intellection be directed? To itself? But that would imply a previous ignorance; it would be dependent upon that Intellection in order to knowledge of itself; but it is the self-sufficing.Yet this absence of self-knowing does not comport ignorance; ignorance is of something outside- a knower ignorant of a knowable- but in the Solitary there is neither knowing nor anything unknown.Unity, self-present, it has no need of self-intellection:
indeed this "self-presence" were better left out, the more surely to preserve the unity; we must eliminate all knowing and all association, all intellection whether internal or external.It is not to be though of as having but as being Intellection; Intellection does not itself perform the intellective act but is the cause of the act in something else, and cause is not to be identified with caused: most assuredly the cause of all is not a thing within that all.
This Principle is not, therefore, to be identified with the good of which it is the source; it is good in the unique mode of being The Good above all that is good.
7.If the mind reels before something thus alien to all we know, we must take our stand on the things of this realm and strive thence to see.But, in the looking, beware of throwing outward; this Principle does not lie away somewhere leaving the rest void; to those of power to reach, it is present; to the inapt, absent.In our daily affairs we cannot hold an object in mind if we have given ourselves elsewhere, occupied upon some other matter; that very thing must be before us to be truly the object of observation.So here also; preoccupied by the impress of something else, we are withheld under that pressure from becoming aware of The Unity; a mind gripped and fastened by some definite thing cannot take the print of the very contrary.As Matter, it is agreed, must be void of quality in order to accept the types of the universe, so and much more must the soul be kept formless if there is to be no infixed impediment to prevent it being brimmed and lit by the Primal Principle.
In sum, we must withdraw from all the extern, pointed wholly inwards; no leaning to the outer; the total of things ignored, first in their relation to us and later in the very idea; the self put out of mind in the contemplation of the Supreme; all the commerce so closely There that, if report were possible, one might become to others reporter of that communion.
Such converse, we may suppose, was that of Minos, thence known as the Familiar of Zeus; and in that memory he established the laws which report it, enlarged to that task by his vision There.Some, on the other hand, there will be to disdain such citizen service, choosing to remain in the higher: these will be those that have seen much.
God- we read- is outside of none, present unperceived to all; we break away from Him, or rather from ourselves; what we turn from we cannot reach; astray ourselves, we cannot go in search of another; a child distraught will not recognise its father; to find ourselves is to know our source.
8.Every soul that knows its history is aware, also, that its movement, unthwarted, is not that of an outgoing line; its natural course may be likened to that in which a circle turns not upon some external but on its own centre, the point to which it owes its rise.
The soul's movement will be about its source; to this it will hold, poised intent towards that unity to which all souls should move and the divine souls always move, divine in virtue of that movement; for to be a god is to be integral with the Supreme; what stands away is man still multiple, or beast.
Is then this "centre" of our souls the Principle for which we are seeking?
We must look yet further: we must admit a Principle in which all these centres coincide: it will be a centre by analogy with the centre of the circle we know.The soul is not a circle in the sense of the geometric figure but in that it at once contains the Primal Nature [as centre] and is contained by it [as circumference], that it owes its origin to such a centre and still more that the soul, uncontaminated, is a self-contained entity.
In our present state- part of our being weighed down by the body, as one might have the feet under water with all the rest untouched- we bear- ourselves aloft by that- intact part and, in that, hold through our own centre to the centre of all the centres, just as the centres of the great circles of a sphere coincide with that of the sphere to which all belong.Thus we are secure.
If these circles were material and not spiritual, the link with the centres would be local; they would lie round it where it lay at some distant point: since the souls are of the Intellectual, and the Supreme still loftier, we understand that contact is otherwise procured, that is by those powers which connect Intellectual agent with Intellectual Object; this all the more, since the Intellect grasps the Intellectual object by the way of similarity, identity, in the sure link of kindred.Material mass cannot blend into other material mass: unbodied beings are not under this bodily limitation;their separation is solely that of otherness, of differentiation; in the absence of otherness, it is similars mutually present.