11.Thus the Intellectual-Principle, in the act of knowing the Transcendent, is a manifold.It knows the Transcendent in very essence but, with all its effort to grasp that prior as a pure unity, it goes forth amassing successive impressions, so that, to it, the object becomes multiple: thus in its outgoing to its object it is not [fully realised] Intellectual-Principle; it is an eye that has not yet seen; in its return it is an eye possessed of the multiplicity which it has itself conferred: it sought something of which it found the vague presentment within itself; it returned with something else, the manifold quality with which it has of its own act invested the simplex.
If it had not possessed a previous impression of the Transcendent, it could never have grasped it, but this impression, originally of unity, becomes an impression of multiplicity; and the Intellectual-Principle, in taking cognisance of that multiplicity, knows the Transcendent and so is realized as an eye possessed of its vision.
It is now Intellectual-Principle since it actually holds its object, and holds it by the act of intellection: before, it was no more than a tendance, an eye blank of impression: it was in motion towards the transcendental; now that it has attained, it has become Intellectual-Principle henceforth absorbed; in virtue of this intellection it holds the character of Intellectual-Principle, of Essential Existence and of Intellectual Act where, previously, not possessing the Intellectual Object, it was not Intellectual Perception, and, not yet having exercised the Intellectual Act, it was not Intellectual-Principle.
The Principle before all these principles is no doubt the first principle of the universe, but not as immanent: immanence is not for primal sources but for engendering secondaries; that which stands as primal source of everything is not a thing but is distinct from all things: it is not, then, a member of the total but earlier than all, earlier, thus, than the Intellectual-Principle- which in fact envelops the entire train of things.
Thus we come, once more, to a Being above the Intellectual-Principle and, since the sequent amounts to no less than the All, we recognise, again, a Being above the All.This assuredly cannot be one of the things to which it is prior.We may not call it "Intellect"; therefore, too, we may not call it "the Good," if "the Good" is to be taken in the sense of some one member of the universe; if we mean that which precedes the universe of things, the name may be allowed.
The Intellectual-Principle is established in multiplicity; its intellection, self-sprung though it be, is in the nature of something added to it [some accidental dualism] and makes it multiple:
the utterly simplex, and therefore first of all beings, must, then, transcend the Intellectual-Principle; and, obviously, if this had intellection it would no longer transcend the Intellectual-Principle but be it, and at once be a multiple.
12.But why, after all, should it not be such a manifold as long as it remains one substantial existence, having the multiplicity not of a compound being but of a unity with a variety of activities?
Now, no doubt, if these various activities are not themselves substantial existences- but merely manifestations of latent potentiality- there is no compound; but, on the other hand, it remains incomplete until its substantial existence be expressed in act.If its substantial existence consists in its Act, and this Act constitutes multiplicity, then its substantial existence will be strictly proportioned to the extent of the multiplicity.
We allow this to be true for the Intellectual-Principle to which we have allotted [the multiplicity of] self-knowing; but for the first principle of all, never.Before the manifold, there must be The One, that from which the manifold rises: in all numerical series, the unit is the first.
But- we will be answered- for number, well and good, since the suite makes a compound; but in the real beings why must there be a unit from which the multiplicity of entities shall proceed?
Because [failing such a unity] the multiplicity would consist of disjointed items, each starting at its own distinct place and moving accidentally to serve to a total.
But, they will tell us, the Activities in question do proceed from a unity, from the Intellectual-Principle, a simplex.
By that they admit the existence of a simplex prior to the Activities; and they make the Activities perdurable and class them as substantial existences [hypostases]; but as Hypostases they will be distinct from their source, which will remain simplex; while its product will in its own nature be manifold and dependent upon it.
