All the forms of Authentic Existence spring from vision and are a vision.Everything that springs from these Authentic Existences in their vision is an object of vision-manifest to sensation or to true knowledge or to surface-awareness.All act aims at this knowing; all impulse is towards knowledge, all that springs from vision exists to produce Ideal-Form, that is a fresh object of vision, so that universally, as images of their engendering principles, they all produce objects of vision, Ideal-forms.In the engendering of these sub-existences, imitations of the Authentic, it is made manifest that the creating powers operate not for the sake of creation and action but in order to produce an object of vision.This same vision is the ultimate purpose of all the acts of the mind and, even further downward, of all sensation, since sensation also is an effort towards knowledge; lower still, Nature, producing similarly its subsequent principle, brings into being the vision and Idea that we know in it.It is certain, also, that as the Firsts exist in vision all other things must be straining towards the same condition; the starting point is, universally, the goal.
When living things reproduce their Kind, it is that the Reason-Principles within stir them; the procreative act is the expression of a contemplation, a travail towards the creation of many forms, many objects of contemplation, so that the universe may be filled full with Reason-Principles and that contemplation may be, as nearly as possible, endless: to bring anything into being is to produce an Idea-Form and that again is to enrich the universe with contemplation: all the failures, alike in being and in doing, are but the swerving of visionaries from the object of vision: in the end the sorriest craftsman is still a maker of forms, ungracefully.So Love, too, is vision with the pursuit of Ideal-Form.
8.From this basis we proceed:
In the advancing stages of Contemplation rising from that in Nature, to that in the Soul and thence again to that in the Intellectual-Principle itself- the object contemplated becomes progressively a more and more intimate possession of the Contemplating Beings, more and more one thing with them; and in the advanced Soul the objects of knowledge, well on the way towards the Intellectual-Principle, are close to identity with their container.
Hence we may conclude that, in the Intellectual-Principle Itself, there is complete identity of Knower and Known, and this not by way of domiciliation, as in the case of even the highest soul, but by Essence, by the fact that, there, no distinction exists between Being and Knowing; we cannot stop at a principle containing separate parts; there must always be a yet higher, a principle above all such diversity.
The Supreme must be an entity in which the two are one; it will, therefore, be a Seeing that lives, not an object of vision like things existing in something other than themselves: what exists in an outside element is some mode of living-thing; it is not the Self-Living.
Now admitting the existence of a living thing that is at once a Thought and its object, it must be a Life distinct from the vegetative or sensitive life or any other life determined by Soul.
In a certain sense no doubt all lives are thoughts- but qualified as thought vegetative, thought sensitive and thought psychic.
What, then, makes them thoughts?
The fact that they are Reason-Principles.Every life is some form of thought, but of a dwindling clearness like the degrees of life itself.The first and clearest Life and the first Intelligence are one Being.The First Life, then, is an Intellection and the next form of Life is the next Intellection and the last form of Life is the last form of Intellection.Thus every Life, of the order strictly so called, is an Intellection.
But while men may recognize grades in life they reject grade in thought; to them there are thoughts [full and perfect] and anything else is no thought.
This is simply because they do not seek to establish what Life is.
The essential is to observe that, here again, all reasoning shows that whatever exists is a bye-work of visioning: if, then, the truest Life is such by virtue of an Intellection and is identical with the truest Intellection, then the truest Intellection is a living being; Contemplation and its object constitute a living thing, a Life, two inextricably one.
The duality, thus, is a unity; but how is this unity also a plurality?
The explanation is that in a unity there can be no seeing [a pure unity has no room for vision and an object]; and in its Contemplation the One is not acting as a Unity; if it were, the Intellectual-Principle cannot exist.The Highest began as a unity but did not remain as it began; all unknown to itself, it became manifold; it grew, as it were, pregnant: desiring universal possession, it flung itself outward, though it were better had it never known the desire by which a Secondary came into being: it is like a Circle [in the Idea] which in projection becomes a figure, a surface, a circumference, a centre, a system of radii, of upper and lower segments.The Whence is the better; the Whither is less good:
the Whence is not the same as the Whence-followed-by-a-Whither; the Whence all alone is greater than with the Whither added to it.
The Intellectual-Principle on the other hand was never merely the Principle of an inviolable unity; it was a universal as well and, being so, was the Intellectual-Principle of all things.Being, thus, all things and the Principle of all, it must essentially include this part of itself [this element-of-plurality] which is universal and is all things: otherwise, it contains a part which is not Intellectual-Principle: it will be a juxtaposition of non-Intellectuals, a huddled heap waiting to be made over from the mass of things into the Intellectual-Principle!