Or imagine a small luminous mass serving as centre to a transparent sphere, so that the light from within shows upon the entire outer surface, otherwise unlit: we surely agree that the inner core of light, intact and immobile, reaches over the entire outer extension; the single light of that small centre illuminates the whole field.The diffused light is not due to any bodily magnitude of that central point which illuminates not as body but as body lit, that is by another kind of power than corporeal quality: let us then abstract the corporeal mass, retaining the light as power: we can no longer speak of the light in any particular spot; it is equally diffused within and throughout the entire sphere.We can no longer even name the spot it occupied so as to say whence it came or how it is present; we can but seek and wonder as the search shows us the light simultaneously present at each and every point in the sphere.So with the sunlight: looking to the corporeal mass you are able to name the source of the light shining through all the air, but what you see is one identical light in integral omnipresence.Consider too the refraction of light by which it is thrown away from the line of incidence; yet, direct or refracted, it is one and the same light.And supposing, as before, that the sun were simply an unembodied illuminant, the light would no longer be fixed to any one definite spot: having no starting point, no centre of origin, it would be an integral unity omnipresent.
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 [and therefore does reach over the multiple], 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 ******* 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.
9.If in such a partition of the unity, that which entered into each participant were an entire- always identical with the first-then, in the progressive severance, the firsts would become numerous, each particular becoming a first: and then what prevents these many firsts from reconstituting the collective unity?
Certainly not the bodies they have entered, for those firsts cannot be present in the material masses as their Forms if they are to remain identical with the First from which they come.On the other hand, taking the part conceived as present in the multiple to be simply a power [emanating from the First], at once such a part ceases to be the unity; we have then to ask how these powers come to be cut off, to have abandoned their origin; they certainly have not moved away with no purpose in their movement.
Again, are those powers, entering the universe of sense, still within the First or not?
If they are not, we have the absurdity that the First has been lessened, disempowered, stripped of power originally possessed.