In sum: The Unity cannot be the total of beings, for so its oneness is annulled; it cannot be the Intellectual-Principle, for so it would be that total which the Intellectual-Principle is; nor is it Being, for Being is the manifold of things.
3.What then must The Unity be, what nature is left for it?
No wonder that to state it is not easy; even Being and Form are not easy, though we have a way, an approach through the Ideas.
The soul or mind reaching towards the formless finds itself incompetent to grasp where nothing bounds it or to take impression where the impinging reality is diffuse; in sheer dread of holding to nothingness, it slips away.The state is painful; often it seeks relief by retreating from all this vagueness to the region of sense, there to rest as on solid ground, just as the sight distressed by the minute rests with pleasure on the bold.
Soul must see in its own way; this is by coalescence, unification;but in seeking thus to know the Unity it is prevented by that very unification from recognising that it has found; it cannot distinguish itself from the object of this intuition.Nonetheless, this is our one resource if our philosophy is to give us knowledge of The Unity.
We are in search of unity; we are to come to know the principle of all, the Good and First; therefore we may not stand away from the realm of Firsts and lie prostrate among the lasts: we must strike for those Firsts, rising from things of sense which are the lasts.
Cleared of all evil in our intention towards The Good, we must ascend to the Principle within ourselves; from many, we must become one; only so do we attain to knowledge of that which is Principle and Unity.We shape ourselves into Intellectual-Principle; we make over our soul in trust to Intellectual-Principle and set it firmly in That; thus what That sees the soul will waken to see; it is through the Intellectual-Principle that we have this vision of The Unity; it must be our care to bring over nothing whatever from sense, to allow nothing even of soul to enter into Intellectual-Principle: with Intellect pure, and with the summit of Intellect, we are to see the All-Pure.
If quester has the impression of extension or shape or mass attaching to That Nature he has not been led by Intellectual-Principle which is not of the order to see such things; the activity has been of sense and of the judgement following upon sense: only Intellectual-Principle can inform us of the things of its scope; its competence is upon its priors, its content and its issue: but even its content is outside of sense; and still purer, still less touched by multiplicity, are its priors, or rather its Prior.
The Unity, then, is not Intellectual-Principle but something higher still: Intellectual-Principle is still a being but that First is no being but precedent to all Being; it cannot be a being, for a being has what we may call the shape of its reality but The Unity is without shape, even shape Intellectual.
Generative of all, The Unity is none of all; neither thing nor quantity nor quality nor intellect nor soul; not in motion, not at rest, not in place, not in time: it is the self-defined, unique in form or, better, formless, existing before Form was, or Movement or Rest, all of which are attachments of Being and make Being the manifold it is.
But how, if not in movement, can it be otherwise than at rest?
The answer is that movement and rest are states pertaining to Being, which necessarily has one or the other or both.Besides, anything at rest must be so in virtue of Rest as something distinct:
Unity at rest becomes the ground of an attribute and at once ceases to be a simplex.
Note, similarly, that, when we speak of this First as Cause, we are affirming something happening not to it but to us, the fact that we take from this Self-Enclosed: strictly we should put neither a This nor a That to it; we hover, as it were, about it, seeking the statement of an experience of our own, sometimes nearing this Reality, sometimes baffled by the enigma in which it dwells.
4.The main part of the difficulty is that awareness of this Principle comes neither by knowing nor by the Intellection that discovers the Intellectual Beings but by a presence overpassing all knowledge.In knowing, soul or mind abandons its unity; it cannot remain a simplex: knowing is taking account of things; that accounting is multiple; the mind, thus plunging into number and multiplicity, departs from unity.
Our way then takes us beyond knowing; there may be no wandering from unity; knowing and knowable must all be left aside; every object of thought, even the highest, we must pass by, for all that is good is later than This and derives from This as from the sun all the light of the day.
"Not to be told; not to be written": in our writing and telling we are but urging towards it: out of discussion we call to vision: to those desiring to see, we point the path; our teaching is of the road and the travelling; the seeing must be the very act of one that has made this choice.
There are those that have not attained to see.The soul has not come to know the splendour There; it has not felt and clutched to itself that love-passion of vision known to lover come to rest where he loves.Or struck perhaps by that authentic light, all the soul lit by the nearness gained, we have gone weighted from beneath; the vision is frustrate; we should go without burden and we go carrying that which can but keep us back; we are not yet made over into unity.
From none is that Principle absent and yet from all: present, it remains absent save to those fit to receive, disciplined into some accordance, able to touch it closely by their likeness and by that kindred power within themselves through which, remaining as it was when it came to them from the Supreme, they are enabled to see in so far as God may at all be seen.
