9. If this unity (of the universal Soul) divided itself in a multitude
of parts such that each would resemble the total unity, there would be
a multitude of primary (beings); for each one of these (beings) would
be primary. How then could one distinguish from each other all these
primary (beings), so that they might not all in confusion blend into a
single one? They would not be separated by their bodies, for primary
(beings) could not be forms of bodies; as they would be similar to
the primary (Being) which is their principle. On the other hand, if
the things named parts were potentialities of the universal (Being),
(there would be two results). First, each thing would no longer be
the total unity. Then, one might wonder how these potentialities
separated from the universal (Being), and abandoned it; for if they
abandoned it, it could evidently only be to go somewhere else. There
might also be reason to ask oneself if the potentialities which are
in the sense-world are still or no longer in the universal (Being).
If they be no longer in it, it is absurd to suppose it diminished or
became impotent, by being deprived of the powers it possessed before.
It is equally absurd to suppose that the potentialities would be
separated from the beings to which they belong. On the contrary, if
the potentialities exist simultaneously in the universal (Being) and
elsewhere, they will, here below, be either wholes or parts; if they be
parts, that part of them that will remain on high will also form parts;
if they be wholes, they are here below the same as above; they are not
divided here below in any way, and thus the universal (Being) is still
the same without any division. Or again, the potentialities are the
particularized universal (Being), which has become the multitude of
the things of which each is the total unity; and these potentialities
are mutually similar. In this way, with each being there will be but
a single potentiality, united to Being, and the other things will be
no more than mere potentialities. But it is not easier to conceive of
a being without potentiality, than a potentiality without a being;
for above (among the ideas) the potentiality consists of hypostatic
existence and being; or rather, it is something greater than being.
Here below there are other potentialities, less energetic or lively;
they emanate from the universal (Being) as from a brilliant light would
emanate another less brilliant light; but the beings inhere in these
potentialities, as there could be no potentiality without being.
THE UNIVERSAL SOUL IS EVERYWHERE ENTIRE, INCLUDING SOULS SPLIT
INFINITELY.
Among such potentialities, which are necessarily conformable to each
other, the universal Soul must be the same everywhere, or, if she be
not absolutely everywhere, she must, at least, in every place, be
entire without division, as in one and the same body. In this case, why
could she not also be thus in the whole universe? If we were to suppose
that each particular soul were divided into infinity, the universal
Soul will no longer be entire, and, as a result of this division,
she will become completely impotent. Then, as there will be entirely
different powers in different parts of the world, there will be no
more sympathy among souls. Last, the image, separated from the essence
it represents, and the light, separated from the source of which it
is only a weakened emanation, could no longer subsist; for in general
everything that derives its existence from anything else and its image
could no longer subsist without its model. Likewise, these powers
which radiate from the universal Soul would cease to be if they found
themselves separated from their principle. If so, the Principle which
begets these powers will exist everywhere they are; consequently, from
this standpoint also, the universal (Being) must be everywhere present
as a whole, without undergoing any divisions.