(8) Imagine that beyond the heavenly system there existed some solid mass, and that from this sphere there was directed to it a vision utterly unimpeded and unrestricted: it is a question whether that solid form could be perceived by what has no sympathetic relation with it, since we have held that sympathetic relation comes about in virtue of the nature inherent in some one living being.

Obviously, if the sympathetic relationship depends upon the fact that percipients and things perceived are all members of one living being, no acts of perception could take place: that far body could be known only if it were a member of this living universe of ours- which condition being met, it certainly would be. But what if, without being thus in membership, it were a corporeal entity, exhibiting light and colour and the qualities by which we perceive things, and belonging to the same ideal category as the organ of vision?

If our supposition is true, there would still be no perception- though we may be told that the hypothesis is clearly untenable since there is absurdity in supposing that sight can fail in grasping an illuminated object lying before it, and that the other senses in the presence of their particular objects remain unresponsive.

This absurdity shows that the hypothesis contains a contradiction which naturally leads to untenable results. In fact, under one and the same heading, it presents mind and no mind, it makes things kin and no kin, it confuses similar and dissimilar: containing these irreconcilable elements, it amounts to no hypothesis at all. At one and the same moment it postulates and denies a soul, it tells of an All that is partial, of a something which is at once distinct and not distinct, of a nothingness which is no nothingness, of a complete thing that is incomplete: the hypothesis therefore must be dismissed; no deduction is possible where a thesis cancels its own propositions.

(15) Now the objects attracting the sun-rays to themselves- illuminated by a fire of the sense-order- are necessarily of the sense-order; there is perceptibility because there has been a union of things at once external to each other and continuous, contiguous, in direct contact, two extremes in one line. But the Reason-Principle operating upon Matter is external to it only in a very different mode and sense: exteriority in this case is amply supplied by contrariety of essence and can dispense with any opposite ends ; or, rather, the difference is one that actually debars any local extremity; sheer incongruity of essence, the utter failure in relationship, inhibits admixture .

The reason, then, of the immutability of Matter is that the entrant principle neither possesses it nor is possessed by it. Consider, as an example, the mode in which an opinion or representation is present in the mind; there is no admixture; the notion that came goes in its time, still integrally itself alone, taking nothing with it, leaving nothing after it, because it has not been blended with the mind; there is no "outside" in the sense of contact broken, and the distinction between base and entrant is patent not to the senses but to the reason.

In that example, no doubt, the mental representation- though it seems to have a wide and unchecked control- is an image, while the Soul is in its nature not an image : none the less the Soul or Mind certainly stands to the concept as Matter, or in some analogous relation. The representation, however, does not cover the Mind over; on the contrary it is often expelled by some activity there; however urgently it presses in, it never effects such an obliteration as to be taken for the Soul; it is confronted there by indwelling powers, by Reason-Principles, which repel all such attack.

Matter- feebler far than the Soul for any exercise of power, and possessing no phase of the Authentic Existents, not even in possession of its own falsity- lacks the very means of manifesting itself, utter void as it is; it becomes the means by which other things appear, but it cannot announce its own presence. Penetrating thought may arrive at it, discriminating it from Authentic Existence; then, it is discerned as something abandoned by all that really is, by even the dimmest semblants of being, as a thing dragged towards every shape and property and appearing to follow- yet in fact not even following.

(6) It is easy to show that if the Soul were a corporeal entity, there could be no sense-perception, no mental act, no knowledge, no moral excellence, nothing of all that is noble.

There can be no perception without a unitary percipient whose identity enables it to grasp an object as an entirety.

The several senses will each be the entrance point of many diverse perceptions; in any one object there may be many characteristics; any one organ may be the channel of a group of objects, as for instance a face is known not by a special sense for separate features, nose, eyes; etc., but by one sense observing all in one act.

When sight and hearing gather their varying information, there must be some central unity to which both report. How could there be any statement of difference unless all sense-impressions appeared before a common identity able to take the sum of all?

This there must be, as there is a centre to a circle; the sense-impressions converging from every point of occurrence will be as lines striking from a circumference to what will be a true centre of perception as being a veritable unity.

If this centre were to break into separate points- so that the sense-impressions fell upon the two ends of a line- then, either it must reknit itself to unity and identity, perhaps at the mid-point of the line, or all remains unrelated, every end receiving the report of its particular field exactly as you and I have our distinct sense experiences.

Suppose the sense-object be such a unity as a face: all the points of observation must be brought together in one visual total, as is obvious since there could be no panorama of great expanses unless the detail were compressed to the capacity of the pupils.

Much more must this be true in the case of thoughts, partless entities as they are, impinging upon the centre of consciousness which must itself be void of part.

Either this or, supposing the centre of consciousness to be a thing of quantity and extension, the sensible object will coincide with it point by point of their co-expansion so that any given point in the faculty will perceive solely what coincides with it in the object: and thus nothing in us could perceive any thing as a whole.

This cannot be: the faculty entire must be a unity; no such dividing is possible; this is no matter in which we can think of equal sections coinciding; the centre of consciousness has no such relation of equality with any sensible object. The only possible ratio of divisibility would be that of the number of diverse elements in the impinging sensation: are we then to suppose that each part of the soul, and every part of each part, will have perception? Or will the part of the parts have none? That is impossible: every part, then, has perception; the magnitude, of soul and each part of soul, is infinitely divisible; there will therefore be in each part an infinite number of perceptions of the object, and therefore an infinitude of representations of it at our centre of consciousness.

If the sentient be a material entity sensation could only be of the order of seal-impressions struck by a ring on wax, in this case by sensible objects on the blood or on the intervenient air.

If, at this, the impression is like one made in liquids- as would be reasonable- it will be confused and wavering as upon water, and there can be no memory. If the impressions are permanent, then either no fresh ones can be stamped upon the occupied ground- and there can be no change of sensations- or, others being made, the former will be obliterated; and all record of the past is done away with.

If memory implies fresh sensations imposed upon former ones, the earlier not barring their way, the soul cannot be a material entity.

(9) In answer: It must, first, be noted that there are a variety of modes in which an object may be said to be present to another or to exist in another. There is a "presence" which acts by changing the object- for good or for ill- as we see in the case of bodies, especially where there is life. But there is also a "presence" which acts, towards good or ill, with no modification of the object, as we have indicated in the case of the Soul. Then there is the case represented by the stamping of a design upon wax, where the "presence" of the added pattern causes no modification in the substance nor does its obliteration diminish it. And there is the example of Light whose presence does not even bring change of pattern to the object illuminated. A stone becoming cold does not change its nature in the process; it remains the stone it was. A drawing does not cease to be a drawing for being coloured.

The intermediary mass on which these surface changes appear is certainly not transmuted by them; but might there not be a modification of the underlying Matter?

No: it is impossible to think of Matter being modified by, for instance, colour- for, of course we must not talk of modification when there is no more than a presence, or at most a presenting of shape.

Mirrors and transparent objects, even more, offer a close parallel; they are quite unaffected by what is seen in or through them: material things are reflections, and the Matter on which they appear is further from being affected than is a mirror. Heat and cold are present in Matter, but the Matter itself suffers no change of temperature: growing hot and growing cold have to do only with quality; a quality enters and brings the impassible Substance under a new state- though, by the way, research into nature may show that cold is nothing positive but an absence, a mere negation. The qualities come together into Matter, but in most cases they can have no action upon each other; certainly there can be none between those of unlike scope: what effect, for example, could fragrance have on sweetness or the colour-quality on the quality of form, any quality on another of some unrelated order? The illustration of the mirror may well indicate to us that a given substratum may contain something quite distinct from itself- even something standing to it as a direct contrary- and yet remain entirely unaffected by what is thus present to it or merged into it.

A thing can be hurt only by something related to it, and similarly things are not changed or modified by any chance presence: modification comes by contrary acting upon contrary; things merely different leave each other as they were. Such modification by a direct contrary can obviously not occur in an order of things to which there is no contrary: Matter, therefore cannot be modified: any modification that takes place can occur only in some compound of Matter and reality, or, speaking generally, in some agglomeration of actual things. The Matter itself- isolated, quite apart from all else, utterly simplex- must remain immune, untouched in the midst of all the interacting agencies; just as when people fight within their four walls, the house and the air in it remain without part in the turmoil.

We may take it, then, that while all the qualities and entities that appear upon Matter group to produce each the effect belonging to its nature, yet Matter itself remains immune, even more definitely immune than any of those qualities entering into it which, not being contraries, are not affected by each other.

(35) Now the Question is, May not the Mind stand in one only Will (viz. in mere Love) like God himself? Here sticks the Mark, the Ground, and the Knowledge: Behold, if the Will were in one only Essence, then the Mind would also have but one Quality that could give the Will to be so, and it should be an immoveable Thing, which should always lie still, and should do no more but that one Thing always: In it there would be no Joy, no Knowledge, also no Art or Skill of any Thing at all, and there would be no Wisdom in it: Also if the Quality was not in infinitum, it would be altogether a Nothing, and there would be no Mind nor Will to any Thing at all.

(8) The light of our world can be allocated because it springs from a corporeal mass of known position, but conceive an immaterial entity, independent of body as being of earlier nature than all body, a nature firmly self-based or, better, without need of base: such a principle, incorporeal, autonomous, having no source for its rising, coming from no place, attached to no material mass, this cannot be allotted part here and part there: that would be to give it both a previous position and a present attachment. Finally, anything participating in such a principle can participate only as entirety with entirety; there can be no allotment and no partition.

A principle attached to body might be exposed, at least by way of accident, to such partition and so be definable as passive and partible in view of its close relationship with the body of which it is so to speak a state or a Form; but that which is not inbound with body, which on the contrary body must seek, will of necessity go utterly free of every bodily modification and especially of the very possibility of partition which is entirely a phenomenon of body, belonging to its very essence. As partibility goes with body, so impartibility with the bodiless: what partition is possible where there is no magnitude? If a thing of magnitude participates to any degree in what has no magnitude, it must be by a participation without division; divisibility implies magnitude.

When we affirm unity in multiplicity, we do not mean that the unity has become the multiples; we link the variety in the multiples with the unity which we discern, undivided, in them; and the unity must be understood as for ever distinct from them, from separate item and from total; that unity remains true to itself, remains itself, and so long as it remains itself cannot fail within its own scope , yet it is not to be thought of as coextensive with the material universe or with any member of the All; utterly outside of the quantitative, it cannot be coextensive with anything.

Extension is of body; what is not of body, but of the opposed order, must be kept free of extension; but where there is no extension there is no spatial distinction, nothing of the here and there which would end its freedom of presence. Since, then, partition goes with place- each part occupying a place of its own- how can the placeless be parted? The unity must remain self-concentrated, immune from part, however much the multiple aspire or attain to contact with it. This means that any movement towards it is movement towards its entirety, and any participation attained is participation in its entirety. Its participants, then, link with it as with something unparticipated, something never appropriated: thus only can it remain intact within itself and within the multiples in which it is manifested. And if it did not remain thus intact, it would cease to be itself; any participation, then, would not be in the object of quest but in something never quested.

(12) We may be told that unity and monad have no real existence, that the only unity is some definite object that is one thing, so that all comes to an attitude of the mind towards things considered singly.

But, to begin with, why at this should not the affirmation of Being pass equally as an attitude of mind so that Being too must disappear? No doubt Being strikes and stings and gives the impression of reality; but we find ourselves just as vividly struck and impressed in the presence of unity. Besides, is this attitude, this concept itself, a unity or a manifold? When we deny the unity of an object, clearly the unity mentioned is not supplied by the object, since we are saying it has none; the unity therefore is within ourselves, something latent in our minds independently of any concrete one thing.

"But the unity we thus possess comes by our acceptance of a certain idea or impression from things external; it is a notion derived from an object. Those that take the notion of numbers and of unity to be but one species of the notions held to be inherent in the mind must allow to numbers and to unity the reality they ascribe to any of the others, and upon occasion they must be met; but no such real existence can be posited when the concept is taken to be an attitude or notion rising in us as a by-product of the objects; this happens when we say "This," "What," and still more obviously in the affirmations "Crowd," "Festival," "Army," "Multiplicity." As multiplicity is nothing apart from certain constituent items and the festival nothing apart from the people gathered happily at the rites, so when we affirm unity we are not thinking of some Oneness self-standing, unrelated. And there are many other such cases; for instance "on the right," "Above" and their opposites; what is there of reality about this "On-the-right-ness" but the fact that two different positions are occupied? So with "Above": "Above" and "Below" are a mere matter of position and have no significance outside of this sphere.

Now in answer to this series of objections our first remark is that there does exist an actuality implicit in each one of the relations cited; though this is not the same for all or the same for correlatives or the same for every reference to unity.

But these objections must be taken singly.

(7) We are thus brought back to the nature of that underlying matter and the things believed to be based upon it; investigation will show us that Matter has no reality and is not capable of being affected.

Matter must be bodiless- for body is a later production, a compound made by Matter in conjunction with some other entity. Thus it is included among incorporeal things in the sense that body is something that is neither Real-Being nor Matter.

Matter is no Soul; it is not Intellect, is not Life, is no Ideal-Principle, no Reason-Principle; it is no limit or bound, for it is mere indetermination; it is not a power, for what does it produce?

It lives on the farther side of all these categories and so has no tide to the name of Being. It will be more plausibly called a non-being, and this in the sense not of movement or station (in Not-Being) but of veritable Not-Being, so that it is no more than the image and phantasm of Mass, a bare aspiration towards substantial existence; it is stationary but not in the sense of having position, it is in itself invisible, eluding all effort to observe it, present where no one can look, unseen for all our gazing, ceaselessly presenting contraries in the things based upon it; it is large and small, more and less, deficient and excessive; a phantasm unabiding and yet unable to withdraw- not even strong enough to withdraw, so utterly has it failed to accept strength from the Intellectual Principle, so absolute its lack of all Being.

Its every utterance, therefore, is a lie; it pretends to be great and it is little, to be more and it is less; and the Existence with which it masks itself is no Existence, but a passing trick making trickery of all that seems to be present in it, phantasms within a phantasm; it is like a mirror showing things as in itself when they are really elsewhere, filled in appearance but actually empty, containing nothing, pretending everything. Into it and out of it move mimicries of the Authentic Existents, images playing upon an image devoid of Form, visible against it by its very formlessness; they seem to modify it but in reality effect nothing, for they are ghostly and feeble, have no thrust and meet none in Matter either; they pass through it leaving no cleavage, as through water; or they might be compared to shapes projected so as to make some appearance upon what we can know only as the Void.

Further: if visible objects were of the rank of the originals from which they have entered into Matter we might believe Matter to be really affected by them, for we might credit them with some share of the power inherent in their Senders: but the objects of our experiences are of very different virtue than the realities they represent, and we deduce that the seeming modification of matter by visible things is unreal since the visible thing itself is unreal, having at no point any similarity with its source and cause. Feeble, in itself, a false thing and projected upon a falsity, like an image in dream or against water or on a mirror, it can but leave Matter unaffected; and even this is saying too little, for water and mirror do give back a faithful image of what presents itself before them.

(1) Perceptions are no imprints, we have said, are not to be thought of as seal-impressions on soul or mind: accepting this statement, there is one theory of memory which must be definitely rejected.

Memory is not to be explained as the retaining of information in virtue of the lingering of an impression which in fact was never made; the two things stand or fall together; either an impression is made upon the mind and lingers when there is remembrance, or, denying the impression, we cannot hold that memory is its lingering. Since we reject equally the impression and the retention we are obliged to seek for another explanation of perception and memory, one excluding the notions that the sensible object striking upon soul or mind makes a mark upon it, and that the retention of this mark is memory.

If we study what occurs in the case of the most vivid form of perception, we can transfer our results to the other cases, and so solve our problem.

In any perception we attain by sight, the object is grasped there where it lies in the direct line of vision; it is there that we attack it; there, then, the perception is formed; the mind looks outward; this is ample proof that it has taken and takes no inner imprint, and does not see in virtue of some mark made upon it like that of the ring on the wax; it need not look outward at all if, even as it looked, it already held the image of the object, seeing by virtue of an impression made upon itself. It includes with the object the interval, for it tells at what distance the vision takes place: how could it see as outlying an impression within itself, separated by no interval from itself? Then, the point of magnitude: how could the mind, on this hypothesis, define the external size of the object or perceive that it has any- the magnitude of the sky, for instance, whose stamped imprint would be too vast for it to contain? And, most convincing of all, if to see is to accept imprints of the objects of our vision, we can never see these objects themselves; we see only vestiges they leave within us, shadows: the things themselves would be very different from our vision of them. And, for a conclusive consideration, we cannot see if the living object is in contact with the eye, we must look from a certain distance; this must be more applicable to the mind; supposing the mind to be stamped with an imprint of the object, it could not grasp as an object of vision what is stamped upon itself. For vision demands a duality, of seen and seeing: the seeing agent must be distinct and act upon an impression outside it, not upon one occupying the same point with it: sight can deal only with an object not inset but outlying.

(10) Further: If Matter were susceptible of modification, it must acquire something by the incoming of the new state; it will either adopt that state, or, at least, it will be in some way different from what it was. Now upon this first incoming quality suppose a second to supervene; the recipient is no longer Matter but a modification of Matter: this second quality, perhaps, departs, but it has acted and therefore leaves something of itself after it; the substratum is still further altered. This process proceeding, the substratum ends by becoming something quite different from Matter; it becomes a thing settled in many modes and many shapes; at once it is debarred from being the all-recipient; it will have closed the entry against many incomers. In other words, the Matter is no longer there: Matter is destructible.

No: if there is to be a Matter at all, it must be always identically as it has been from the beginning: to speak of Matter as changing is to speak of it as not being Matter.

Another consideration: it is a general principle that a thing changing must remain within its constitutive Idea so that the alteration is only in the accidents and not in the essential thing; the changing object must retain this fundamental permanence, and the permanent substance cannot be the member of it which accepts modification.

Therefore there are only two possibilities: the first, that Matter itself changes and so ceases to be itself, the second that it never ceases to be itself and therefore never changes.

We may be answered that it does not change in its character as Matter: but no one could tell us in what other character it changes; and we have the admission that the Matter in itself is not subject to change.

Just as the Ideal Principles stand immutably in their essence- which consists precisely in their permanence- so, since the essence of Matter consists in its being Matter it must be permanent in this character; because it is Matter, it is immutable. In the Intellectual realm we have the immutable Idea; here we have Matter, itself similarly immutable.

(8) It can be shown also that the intellectual act would similarly be impossible if the soul were any form of body.

If sensation is apprehension by means of the soul's employment of the body, intellection cannot be a similar use of the body or it would be identical with sensation. If then intellection is apprehension apart from body, much more must there be a distinction between the body and the intellective principle: sensation for objects of sense, intellection for the intellectual object. And even if this be rejected, it must still be admitted that there do exist intellections of intellectual objects and perceptions of objects not possessing magnitude: how, we may then ask, can a thing of magnitude know a thing that has no magnitude, or how can the partless be known by means of what has parts? We will be told "By some partless part." But, at this, the intellective will not be body: for contact does not need a whole; one point suffices. If then it be conceded- and it cannot be denied- that the primal intellections deal with objects completely incorporeal, the principle of intellection itself must know by virtue of being, or becoming, free from body. Even if they hold that all intellection deals with the ideal forms in Matter, still it always takes place by abstraction from the bodies and the separating agent is the Intellectual-Principle. For assuredly the process by which we abstract circle, triangle, line or point, is not carried through by the aid of flesh or Matter of any kind; in all such acts the soul or mind must separate itself from the material: at once we see that it cannot be itself material. Similarly it will be agreed that, as beauty and justice are things without magnitude, so must be the intellective act that grasps them.

When such non-magnitudes come before the soul, it receives them by means of its partless phase and they will take position there in partless wise.

Again: if the Soul is a body, how can we account for its virtues- moral excellence , justice, courage and so forth? All these could be only some kind of rarefied body , or blood in some form; or we might see courage as a certain resisting power in that pneuma; moral quality would be its happy blending; beauty would lie wholly in the agreeable form of impressions received, such comeliness as leads us to describe people as attractive and beautiful from their bodily appearance. No doubt strength and grace of form go well enough with the idea of rarefied body; but what can this rarefied body want with moral excellence? On the contrary its interest would lie in being comfortable in its environments and contacts, in being warmed or pleasantly cool, in bringing everything smooth and caressing and soft around it: what could it care about a just distribution?

Then consider the objects of the soul's contemplation, virtue and the other Intellectual forms with which it is occupied; are these eternal or are we to think that virtue rises here or there, helps, then perishes? These things must have an author and a source and there, again, we are confronted by something perdurable: the soul's contemplation, then, must be of the eternal and unchanging, like the concepts of geometry: if eternal and unchanging, these objects are not bodies: and that which is to receive them must be of equivalent nature: it cannot therefore be body, since all body-nature lacks permanence, is a thing of flux.

(2) Now to begin with, the unity of soul, mine and another's, is not enough to make the two totals of soul and body identical. An identical thing in different recipients will have different experiences; the identity Man, in me as I move and you at rest, moves in me and is stationary in you: there is nothing stranger, nothing impossible, in any other form of identity between you and me; nor would it entail the transference of my emotion to any outside point: when in any one body a hand is in pain, the distress is felt not in the other but in the hand as represented in the centralizing unity.

In order that my feelings should of necessity be yours, the unity would have to be corporeal: only if the two recipient bodies made one, would the souls feel as one.

We must keep in mind, moreover, that many things that happen even in one same body escape the notice of the entire being, especially when the bulk is large: thus in huge sea-beasts, it is said, the animal as a whole will be quite unaffected by some membral accident too slight to traverse the organism.

Thus unity in the subject of any experience does not imply that the resultant sensation will be necessarily felt with any force upon the entire being and at every point of it: some transmission of the experience may be expected, and is indeed undeniable, but a full impression on the sense there need not be.

That one identical soul should be virtuous in me and vicious in someone else is not strange: it is only saying that an identical thing may be active here and inactive there.

We are not asserting the unity of soul in the sense of a complete negation of multiplicity- only of the Supreme can that be affirmed- we are thinking of soul as simultaneously one and many, participant in the nature divided in body, but at the same time a unity by virtue of belonging to that Order which suffers no division.

In myself some experience occurring in a part of the body may take no effect upon the entire man but anything occurring in the higher reaches would tell upon the partial: in the same way any influx from the All upon the individual will have manifest effect since the points of sympathetic contact are numerous- but as to any operation from ourselves upon the All there can be no certainty.

(4) But immaterial things are capable of being apprehended by the mind alone, by primary application. And of those things that are classed under the ten Categories, some are predicated by themselves (as the nine Categories), and others in relation to something.

(8) For my part I am satisfied that anyone considering the mode in which Matter participates in the Ideas will be ready enough to accept this tenet of omnipresence in identity, no longer rejecting it as incredible or even difficult. This because it seems reasonable and imperative to dismiss any notion of the Ideas lying apart with Matter illumined from them as from somewhere above- a meaningless conception, for what have distance and separation to do here?

This participation cannot be thought of as elusive or very perplexing; on the contrary, it is obvious, accessible in many examples.

Note, however, that when we sometimes speak of the Ideas illuminating Matter this is not to suggest the mode in which material light pours down on a material object; we use the phrase in the sense only that, the material being image while the Ideas are archetypes, the two orders are distinguished somewhat in the manner of illuminant and illuminated. But it is time to be more exact.

We do not mean that the Idea, locally separate, shows itself in Matter like a reflection in water; the Matter touches the Idea at every point, though not in a physical contact, and, by dint of neighbourhood- nothing to keep them apart- is able to absorb thence all that lies within its capacity, the Idea itself not penetrating, not approaching, the Matter, but remaining self-locked.

We take it, then, that the Idea, say of Fire- for we had best deal with Matter as underlying the elements- is not in the Matter. The Ideal Fire, then, remaining apart, produces the form of fire throughout the entire enfired mass. Now let us suppose- and the same method will apply to all the so-called elements- that this Fire in its first material manifestation is a multiple mass. That single Fire is seen producing an image of itself in all the sensible fires; yet it is not spatially separate; it does not, then, produce that image in the manner of our visible light; for in that case all this sensible fire, supposing that it were a whole of parts , must have generated spatial positions out of itself, since the Idea or Form remains in a non-spatial world; for a principle thus pluralized must first have departed from its own character in order to be present in that many and participate many times in the one same Form.

The Idea, impartible, gives nothing of itself to the Matter; its unbreaking unity, however, does not prevent it shaping that multiple by its own unity and being present to the entirety of the multiple, bringing it to pattern not by acting part upon part but by presence entire to the object entire. It would be absurd to introduce a multitude of Ideas of Fire, each several fire being shaped by a particular idea; the Ideas of fire would be infinite. Besides, how would these resultant fires be distinct, when fire is a continuous unity? and if we apply yet another fire to certain matter and produce a greater fire, then the same Idea must be allowed to have functioned in the same way in the new matter as in the old; obviously there is no other Idea.

(5) Therefore, he requires neither Mind nor Life nor indeed anything at all.

(14) But would this mean that if there were no Matter nothing would exist?

Precisely as in the absence of a mirror, or something of similar power, there would be no reflection.

A thing whose very nature is to be lodged in something else cannot exist where the base is lacking- and it is the character of a reflection to appear in something not itself.

Of course supposing anything to desert from the Authentic Beings, this would not need an alien base: but these Beings are not subject to flux, and therefore any outside manifestation of them implies something other than themselves, something offering a base to what never enters, something which by its presence, in its insistence, by its cry for help, in its beggardom, strives as it were by violence to acquire and is always disappointed, so that its poverty is enduring, its cry unceasing.

This alien base exists and the myth represents it as a pauper to exhibit its nature, to show that Matter is destitute of The Good. The claimant does not ask for all the Giver's store, but it welcomes whatever it can get; in other words, what appears in Matter is not Reality.

The name, too , conveys that Matter's need is never met. The union with Poros, Possession, is designed to show that Matter does not attain to Reality, to Plenitude, but to some bare sufficiency- in point of fact to imaging skill.

It is, of course, impossible that an outside thing belonging in any degree to Real-Being- whose Nature is to engender Real-Beings- should utterly fail of participation in Reality: but here we have something perplexing; we are dealing with utter Non-Being, absolutely without part in Reality; what is this participation by the non-participant, and how does mere neighbouring confer anything on that which by its own nature is precluded from any association?

The answer is that all that impinges upon this Non-Being is flung back as from a repelling substance; we may think of an Echo returned from a repercussive plane surface; it is precisely because of the lack of retention that the phenomenon is supposed to belong to that particular place and even to arise there.

If Matter were participant and received Reality to the extent which we are apt to imagine, it would be penetrated by a Reality thus sucked into its constitution. But we know that the Entrant is not thus absorbed: Matter remains as it was, taking nothing to itself: it is the check to the forthwelling of Authentic Existence; it is a ground that repels; it is a mere receptacle to the Realities as they take their common path and here meet and mingle. It resembles those reflecting vessels, filled with water, which are often set against the sun to produce fire: the heat rays- prevented, by their contrary within, from being absorbed- are flung out as one mass.

It is in this sense and way that Matter becomes the cause of the generated realm; the combinations within it hold together only after some such reflective mode.

(6) Something besides a unity there must be or all would be indiscernibly buried, shapeless within that unbroken whole: none of the real beings would exist if that unity remained at halt within itself: the plurality of these beings, offspring of the unity, could not exist without their own nexts taking the outward path; these are the beings holding the rank of souls.

In the same way the outgoing process could not end with the souls, their issue stifled: every Kind must produce its next; it must unfold from some concentrated central principle as from a seed, and so advance to its term in the varied forms of sense. The prior in its being will remain unalterably in the native seat; but there is the lower phase, begotten to it by an ineffable faculty of its being, native to soul as it exists in the Supreme.

To this power we cannot impute any halt, any limit of jealous grudging; it must move for ever outward until the universe stands accomplished to the ultimate possibility. All, thus, is produced by an inexhaustible power giving its gift to the universe, no part of which it can endure to see without some share in its being.

There is, besides, no principle that can prevent anything from partaking, to the extent of its own individual receptivity in the Nature of Good. If therefore Matter has always existed, that existence is enough to ensure its participation in the being which, according to each receptivity, communicates the supreme good universally: if on the contrary, Matter has come into being as a necessary sequence of the causes preceding it, that origin would similarly prevent it standing apart from the scheme as though it were out of reach of the principle to whose grace it owes its existence.

In sum: The loveliness that is in the sense-realm is an index of the nobleness of the Intellectual sphere, displaying its power and its goodness alike: and all things are for ever linked; the one order Intellectual in its being, the other of sense; one self-existent, the other eternally taking its being by participation in that first, and to the full of its power reproducing the Intellectual nature.

(13) It cannot reasonably be thought that the notion of unity is derived from the object since this is physical- man, animal, even stone, a presentation of that order is something very different from unity ; if that presentation were unity, the mind could never affirm unity unless of that given thing, man, for example.

Then again, just as in the case of "On the right" or other such affirmation of relation, the mind does not affirm in some caprice but from observation of contrasted position, so here it affirms unity in virtue of perceiving something real; assuredly the assertion of unity is not a bare attitude towards something non-existent. It is not enough that a thing be alone and be itself and not something else: and that very "something else" tells of another unity. Besides Otherness and Difference are later; unless the mind has first rested upon unity it cannot affirm Otherness or Difference; when it affirms Aloneness it affirms unity-with-aloneness; thus unity is presupposed in Aloneness.

Besides, that in us which asserts unity of some object is first a unity, itself; and the object is a unity before any outside affirmation or conception.

A thing must be either one thing or more than one, manifold: and if there is to be a manifold there must be a precedent unity. To talk of a manifold is to talk of what has something added to unity; to think of an army is to think of a multitude under arms and brought to unity. In refusing to allow the manifold to remain manifold, the mind makes the truth clear; it draws a separate many into one, either supplying a unity not present or keen to perceive the unity brought about by the ordering of the parts; in an army, even, the unity is not a fiction but as real as that of a building erected from many stones, though of course the unity of the house is more compact.

If, then, unity is more pronounced in the continuous, and more again where there is no separation by part, this is clearly because there exists, in real existence, something which is a Nature or Principle of Unity. There cannot be a greater and less in the non-existent: as we predicate Substance of everything in sense, but predicate it also of the Intellectual order and more strictly there- since we hold that the greater and more sovereign substantiality belongs to the Real Beings and that Being is more marked in Substance, even sensible Substance, than in the other Kinds- so, finding unity to exhibit degree of more and less, differing in sense-things as well as in the Intellectual, we must similarly admit that Unity exists under all forms though still by reference, only, to that primal Unity.

As Substance and Real Being, despite the participation of the sensible, are still of the Intellectual and not the sensible order, so too the unity observed present in things of sense by participation remains still an Intellectual and to be grasped by an Intellectual Act. The mind, from a thing present to it, comes to knowledge of something else, a thing not presented; that is, it has a prior knowledge. By this prior knowledge it recognises Being in a particular being; similarly when a thing is one it can affirm unity as it can affirm also duality and multiplicity.

It is impossible to name or conceive anything not making one or two or some number; equally impossible that the thing should not exist without which nothing can possibly be named or conceived; impossible to deny the reality of that whose existence is a necessary condition of naming or affirming anything; what is a first need, universally, to the formation of every concept and every proposition must exist before reasoning and thinking; only as an existent can it be cited to account for the stirring of thought. If Unity is necessary to the substantial existence of all that really is- and nothing exists which is not one- Unity must precede Reality and be its author. It is therefore, an existent Unity, not an existent that develops Unity; considered as Being-with-Unity it would be a manifold, whereas in the pure Unity there is no Being save in so far as Unity attends to producing it. As regards the word "This," it is nat a bare word; it affirms an indicated existence without using the name, it tells of a certain presence, whether a substance or some other existent; any This must be significant; it is no attitude of the mind applying itself to a non-existent; the This shows a thing present, as much as if we used the strict name of the object.

(5) "There is nothing which is not objective: there is nothing which is not subjective. But it is impossible to start from the objective. Only from subjective knowledge is it possible to proceed to objective knowledge. Hence it has been said, 'The objective emanates from the subjective; the subjective is consequent upon the objective. This is the Alternation Theory.' Nevertheless, when one is born, the other dies. When one is possible, the other is impossible. When one is affirmative the other is negative. Which being the case, the true sage rejects all distinctions of this and that. He takes his refuge in God, and places himself in subjective relation with all things. "And inasmuch as the subjective is also objective, and the objective also subjective, and as the contraries under each are indistinguishably blended, does it not become impossible for us to say whether subjective and objective really exist at all? "When subjective and objective are both without their correlates, that is the very axis of Tao. And when that axis passes through the centre at which all Infinities converge, positive and negative alike blend into an infinite One. Hence it has been said that there is nothing like the light of nature. "To take a finger in illustration of a finger not being a finger is not so good as to take something which is not a finger. To take a horse in illustration of a horse not being a horse is not so good as to take something which is not a horse.

(2) But if perception does not go by impression, what is the process?

The mind affirms something not contained within it: this is precisely the characteristic of a power- not to accept impression but, within its allotted sphere, to act.

Besides, the very condition of the mind being able to exercise discrimination upon what it is to see and hear is not, of course, that these objects be equally impressions made upon it; on the contrary, there must be no impressions, nothing to which the mind is passive; there can be only acts of that in which the objects become known.

Our tendency is to think of any of the faculties as unable to know its appropriate object by its own uncompelled act; to us it seems to submit to its environment rather than simply to perceive it, though in reality it is the master, not the victim.

As with sight, so with hearing. It is the air which takes the impression, a kind of articulated stroke which may be compared to letters traced upon it by the object causing the sound; but it belongs to the faculty, and the soul-essence, to read the imprints thus appearing before it, as they reach the point at which they become matter of its knowledge.

In taste and smell also we distinguish between the impressions received and the sensations and judgements; these last are mental acts, and belong to an order apart from the experiences upon which they are exercised.

The knowing of the things belonging to the Intellectual is not in any such degree attended by impact or impression: they come forward, on the contrary, as from within, unlike the sense-objects known as from without: they have more emphatically the character of acts; they are acts in the stricter sense, for their origin is in the soul, and every concept of this Intellectual order is the soul about its Act.

Whether, in this self-vision, the soul is a duality and views itself as from the outside- while seeing the Intellectual-Principal as a unity, and itself with the Intellectual-Principle as a unity- this question is investigated elsewhere.