6. Thus Intelligence actually constitutes all beings; it contains them
all, but not locally; it contains them as it possesses itself; it is
identical with them. All entities are simultaneously contained within
it, and in it remain distinct, as many kinds of knowledge may exist
within the soul without their number causing any confusion; each of
them appears when needed, without involving the others. If in the soul
each thought be an actualization independent of other thoughts, so much
the more must Intelligence be all things simultaneously, with this
restriction, however, that each of them is a special power. Considered
in its universality, Intelligence contains all entities as the genus
contains all species, as the whole contains all parts. Even the seminal
powers bear the impress of this universality. Each one, considered in
its totality, is a centre which contains all the parts of the organism
in an undivided condition; nevertheless in it the reason of the eyes
differs from that of the hands, and this diversity is manifested by
that of the organs begotten (therefrom).[129] Each of the powers of
the seed, therefore, is the total unity of the seminal reason when this
power is united to the others which are implied therein. What in the
seed is corporeal contains matter, as, for instance, humidity; but the
seminal reason is the entire form; it is identical with the generative
power, a power which itself is the image of a superior power of the
soul. This generative power contained in seeds is[130] usually called
"nature." Proceeding from the superior powers as light radiates from
the fire, it tames and fashions matter, imparting thereto the seminal
reason[131] without pushing it, or moving it as by levers.
THERE ARE SCIENTIFIC NOTIONS THAT ARE POSTERIOR, BUT SOME THAT ARE
PRIOR.
7. The scientific notions that the soul forms of sense-objects, by
discursive reason, and which should rather be called opinions,[132]
are posterior to the objects (they deal with); and consequently,
are no more than images of them. But true scientific notions
received from intelligence by discursive reasons do not contain any
sense-conceptions. So far as they are scientific notions, they are
the very things of which they are the conceptions; they reveal the
intimate union of intelligence and thought. Interior Intelligence,
which consists of the primary (natures) possesses itself intimately,
resides within itself since all eternity, and is an actualization. It
does not direct its glances outside of itself, because it possesses
everything within itself; it does not acquire, and does not reason to
discover things that may not be present to them. Those are operations
characteristic of the soul. Intelligence, remaining fixed within
itself, is all things simultaneously. Nevertheless, it is not thought
which makes each of them subsist; it is only because intelligence
thought the divinity or movement, for instance, that the divinity
or movement exists.[133] When we say that thoughts are forms, we
are mistaken if thereby we mean that the intelligible exists only
because Intelligence thinks it. On the contrary, it is only because
the intelligible exists, that Intelligence can think. Otherwise, how
would Intelligence come to think the intelligible? It cannot meet the
intelligible by chance, nor waste itself in fruitless efforts.