Indeed, the (supreme) Principle is that to which all other things
relate, that in which they all simultaneously exist, thus constituting
the totality. All things proceed from the Principle, while it remains
wrapt in itself. Thus, from a single root, which remains wrapt in
itself, issue a host of parts, each of which offers the image of their
root under a different form. Some of them touch the root; others
trend away from it, dividing and subdividing down to the branches,
twigs, leaves and fruits; some abide permanently (like the branches);
others swirl in a perpetual flux, like the leaves and fruits. These
latter parts which swirl in a perpetual flux contain within themselves
the ("seminal) reasons" of the parts from which they proceed (and
which abide permanently); they themselves seem disposed to be little
miniature trees; if they engendered before perishing, they would
engender only that which is nearest to them. As to the parts (which
abide permanently), and which are hollow, such as the branches, they
receive from the root the sap which is to fill them; for they have
a nature different (from that of the leaves, flowers, and fruits).
Consequently, it is the branches' extremities that experience
"passions" (or modifications) which they seem to derive only from the
contiguous parts. The parts contiguous to the Root are passive on one
end, and active on the other; but the Principle itself is related to
all. Although all the parts issue from the same Principle,[96] yet they
differ from each other more as they are more distant from the root.
Such would be the mutual relations of two brothers who resemble each
other because they are born from the same parents.