2. There exists a genuinely universal (Being). The world that we
see is no more than its image. This veritably universal (Being) is
in nothing; for nothing has proceeded from its existence. What is
posterior to this universal (Being) must, to exist, be in it, since it
would depend on it, and without it could neither subsist nor move. Do
not therefore place our world in this genuinely universal (being) as in
a place, if by place you understand the limit of the body containing
so far as it contains, or a space which before had, and which still
has emptiness for nature. Conceive of the foundation on which our
world rests as existing in the (Being) which exists everywhere, and
contains it. Conceive their relation exclusively by the mind, setting
aside all local nomenclature. Indeed, when one speaks of place, it is
only in relation with our visible world; but the universal (being),
being the First, and possessing genuine existence, has no need of
being in a place, nor in anything whatever. Being universal, it could
not fail to support itself, for it fills itself, equals itself, and
is where is the universal because it is this itself. What has been
built on the universal, being other than it, participates in it, and
approaches it, receives strength from it, not by dividing it, but
because it finds it in itself, because it approaches it, since the
universal ("being") is not outside of itself; for it is impossible for
the essence to be in non-essence; on the contrary, it is non-essence
that must subsist in essence, and consequently unite entirely with
the whole essence. We repeat, the universal could not separate itself
from itself; and if we say that it is everywhere, it is only in this
sense that it is in essence, that is, in itself. It is not surprising
that what is everywhere is in essence and in itself; for that which
is everywhere is in the unity. We, however, positing that the (Being)
in question is sense-(existence), believe that it is everywhere here
below; and, as the sense-(existence) is great, we wonder how nature
(that is, the intelligible essence) can extend in that which has so
great a magnitude. In reality, the (Being) which is called great is
small; the (Being) which is regarded as small is great, since the
whole of it penetrates in every part of all; or rather, our world,
by its parts everywhere approaching the universal (Being), finds it
everywhere entire, and greater than itself. Consequently, as it would
receive nothing more by a greater extension (for, if it were possible,
it would thereby exclude itself from the universal Being), it circles
around this Being. Not being able to embrace it, nor to pierce into
its innermost, it contented itself with occupying a place, and with
having a place where it might preserve existence while approaching the
universal (Being), which in one sense is present to it, and in another,
is not present; for the universal (Being) is in itself, even when
something else wishes to unite itself to it. Therefore, approaching it,
the body of the universe finds the universal "Being"; having no need
of going any farther, it turns around the same thing because the thing
around which it turns is the veritably universal (Being), so that in
all its parts it enjoys the presence of this whole entire Being. If
the universal (Being) were in a place, our world should (instead of
having a circular motion), rush towards it in a straight line, touching
different parts of this Being by different parts of its own, and find
itself on one side distant from it, and on the other side near it. But
as the universal (Being) is neither near one place, nor distant from,
another, it is necessarily entirely present as soon as it is at all
present. Consequently, it is entirely present to each of these things
from which it is neither near nor far; it is present to the things that
are able to receive it.