17.Or consider it another way: We hold the universe, with its content entire, to be as all would be if the design of the maker had so willed it, elaborating it with purpose and prevision by reasonings amounting to a Providence.All is always so and all is always so reproduced: therefore the reason-principles of things must lie always within the producing powers in a still more perfect form;these beings of the divine realm must therefore be previous to Providence and to preference; all that exists in the order of being must lie for ever There in their Intellectual mode.If this regime is to be called Providence it must be in the sense that before our universe there exists, not expressed in the outer, the Intellectual-Principle of all the All, its source and archetype.
Now if there is thus an Intellectual-Principle before all things, their founding principle, this cannot be a thing lying subject to chance- multiple, no doubt, but a concordance, ordered so to speak into oneness.Such a multiple- the co-ordination of all particulars and consisting of all the Reason-Principles of the universe gathered into the closest union- this cannot be a thing of chance, a thing "happening so to be." It must be of a very different nature, of the very contrary nature, separated from the other by all the difference between reason and reasonless chance.And if the Source is precedent even to this, it must be continuous with this reasoned secondary so that the two be correspondent; the secondary must participate in the prior, be an expression of its will, be a power of it: that higher therefore [as above the ordering of reason] is without part or interval [implied by reasoned arrangement], is a one- all Reason-Principle, one number, a One greater than its product, more powerful, having no higher or better.Thus the Supreme can derive neither its being nor the quality of its being.God Himself, therefore, is what He is, self-related, self-tending; otherwise He becomes outward-tending, other-seeking- who cannot but be wholly self-poised.
18.Seeking Him, seek nothing of Him outside; within is to be sought what follows upon Him; Himself do not attempt.He is, Himself, that outer, He the encompassment and measure of all things;or rather He is within, at the innermost depth; the outer, circling round Him, so to speak, and wholly dependent upon Him, is Reason-Principle and Intellectual-Principle-or becomes Intellectual-Principle by contact with Him and in the degree of that contact and dependence; for from Him it takes the being which makes it Intellectual-Principle.
A circle related in its path to a centre must be admitted to owe its scope to that centre: it has something of the nature of that centre in that the radial lines converging on that one central point assimilate their impinging ends to that point of convergence and of departure, the dominant of radii and terminals: the terminals are of one nature with the centre, separate reproductions of it, since the centre is, in a certain sense, the total of terminals and radii impinging at every point upon it; these lines reveal the centre;they are the development of that undeveloped.
In the same way we are to take Intellectual-Principle and Being.
This combined power springs from the Supreme, an outflow and as it were development from That and remaining dependent upon that Intellective nature, showing forth That which, in the purity of its oneness, is not Intellectual-Principle since it is no duality.No more than in the circle are the lines or circumference to be identified with that Centre which is the source of both: radii and circle are images given forth by indwelling power and, as products of a certain vigour in it, not cut off from it.
Thus the Intellective power circles in its multiple unity around the Supreme which stands to it as archetype to image; the image in its movement round about its prior has produced the multiplicity by which it is constituted Intellectual-Principle: that prior has no movement; it generates Intellectual-Principle by its sheer wealth.
Such a power, author of Intellectual-Principle, author of being-how does it lend itself to chance, to hazard, to any "So it happened"?
What is present in Intellectual-Principle is present, though in a far transcendent mode, in the One: so in a light diffused afar from one light shining within itself, the diffused is vestige, the source is the true light; but Intellectual-Principle, the diffused and image light, is not different in kind from its prior; and it is not a thing of chance but at every point is reason and cause.
The Supreme is cause of the cause: it is cause preeminently, cause as containing cause in the deepest and truest mode; for in it lie the Intellective causes which are to be unfolded from it, author as it is not of the chance- made but of what the divine willed: and this willing was not apart from reason, was not in the realm of hazard and of what happened to present itself.
Thus Plato, seeking the best account of the necessary and appropriate, says they are far removed from hazard and that what exists is what must exist: if thus the existence is as it must be it does not exist without reason: if its manner of being is the fitting, it is the utterly self-disposing in comparison with its sequents and, before that, in regard to itself: thus it is not "as it happened to be" but as it willed to be: all this, on the assumption that God wills what should be and that it is impossible to separate right from realization and that this Necessary is not to God an outside thing but is, itself, His first Activity manifesting outwardly in the exactly representative form.Thus we must speak of God since we cannot tell Him as we would.
19.Stirred to the Supreme by what has been told, a man must strive to possess it directly; then he too will see, though still unable to tell it as he would wish.