1. It is a common conception of human thought that a principle single
in number and identical is everywhere present in its entirety; for it
is an instinctive and universal truism that the divinity which dwells
within each of us is single and identical in all.[3] It cannot be
expected that the men who will use this expression should be able to
explain how God is present in us, and without subjecting their opinion
to the scrutiny of reason; they will only affirm that such is the state
of the case; and resting in this conception which is the spontaneous
result of their understanding, they will all hold to this something
that is single and only, and will refuse to give up this unity.
That is the most solid principle of all, a principle that our souls
whisper instinctively, and which is not deduced from the observation
of particular things, but which claims our attention far before them,
even before the maxim that everything aspires to the Good. Now this
principle is true if all the beings aspire to unity, form an unity and
tend towards unity. This unity, advancing towards all other things, so
far as it can advance seems to be manifold, and indeed becomes so, in
certain respects, but the ancient nature which is the desire of the
Good, that belongs to itself, really leads to unity; and every nature
aspires to possess this unity by turning towards itself; for the good
of the nature which is One, is to belong to oneself, to be oneself;
that is, to unify oneself. That is why it is reasonably said that
the Good peculiarly belongs to (this nature), and must not be sought
outside of it. How indeed could the Good have fallen outside of the
essence, or be found in non-essence? It must evidently be sought in
essence, since itself is not non-essence. If then the Good be essence,
and may be found in essence, it must be within itself in each of us. We
cannot, therefore, be far from essence, but we are in it. Neither is it
far from us. All (beings), therefore, constitute but a unity.
"BEING" IS THE BASIS OF JUDGMENT IN THINGS PARTICIPATING IN BEING.
2. As the human reason which undertakes to examine the question here
raised is not one, but divided, it makes use of corporeal nature in its
researches, by borrowing its principles. That is why reason, thinking
it intelligible being, similar to bodies, divides it, doubting its
unity. It could not be otherwise, because its investigation was not
founded on the proper immanent principles. We must, therefore, in our
discussion about the one universal Essence, choose principles capable
of enlisting support, principles that would be intellectual, that is,
would connect with intelligible entities, and veritable being. For
since our sense-nature is agitated by continual flux, being subject
to all kinds of changes, trending towards all directions of space;
it should consequently be called not "being," but generation, or
becoming. The eternal Essence, on the contrary, is not divided; it
subsists ever in the same manner and in the same state, neither is
born, nor perishes; occupies neither place nor space; does not reside
in any determinate location; neither enters, nor issues, but remains
in itself. A discussion about the nature of bodies begins with this
(physical) nature, and the things that are related to it, which
(deductively) give rise to probable proofs by the aid of syllogisms
equally probable. But when we deal with intelligible entities, our
starting-point must be the nature of the being considered; principles
have to be legitimately derived therefrom; and then, without
surreptitiously substituting any other nature (inductively), borrow
from the intelligible Being itself the conception formed about it; for
being, or whatness, is everywhere taken as principle; and it is said
that the definition of an object, when well made, sets forth many of
its accidents. Therefore, when we are dealing with things where being
is everything, we must, so much the more, apply our whole attention to
this being; base all our (arguments) thereon, and refer everything to
it.