The Fountain of Life (Fons Vitae) (excerpt), by Solomon Ibn Gabirol, tr. by Harry E. Wedeck [1962], at sacred-texts.com
All that has more than a single figure to contain it can receive all the figures. And whenever a thing receives all the figures, every form is in its essence. Now the simple substance receives all the figures. Therefore every form is in the essence of the simple substance.
All that receives numerous forms has not in itself one form that is peculiar to it. Now the simple substance, like the soul, the intelligence, nature, and matter, receives numerous forms. Therefore none of them has in it a form that is peculiar to it.
The spiritual simple substance is more apt to combine in itself numerous forms than the corporeal compound substance. Now the corporeal substance and the corporeal figure unite numerous forms and figures.
All that is perceived in action in a thing was in
potentiality before passing into act. Now the forms that are in the compound substance are in it in act. Therefore they were in potentiality before passing into act.
The universal soul that unites the faculties of the soul is more apt to have numerous forms than one of its faculties. Now the visual faculty among the faculties of the soul has numerous forms. Therefore the universal soul is more apt to have numerous forms than the visual faculty.
If sense is a faculty that embraces the sensible forms, it is necessary that the soul should be a substance that embraces the aggregate of the forms. Now the sensitive faculty embraces the sensible forms. Therefore the substance of the soul embraces the aggregate of the forms.
The more simple and subtle the substance is, the more it embraces forms: thus the soul, the intelligence, and the primal matter. Now the substance of the soul is more simple and more subtle than the compound substance. Therefore the substance of the soul embraces more forms than the compound substance.
Whenever a substance seizes the aggregate of the forms, all the forms are in its essence absolutely. Thus matter, intelligence and soul seize all the forms that are borne by the compound substance. Therefore all the forms are in the essence of the soul.
If the intelligence perceives the spirituality of things, this perception occurs through resemblance. Therefore the intelligence is similar to the power of everything. And if it is similar to the power of everything, the form of everything is in it. Similarly with the soul.
The intelligence and the soul know all things. Now knowledge is the subsistence in the soul and
in the intelligence of the form of the thing known. Therefore the forms of all things subsist in the soul and in the intelligence. Now the forms subsist in them by union. Therefore all the forms are united with the intelligence and the soul. Now the union takes place through resemblance. Therefore all the forms are similar to the intelligence and the soul.
The intelligence and the soul conceive knowledge from the forms of things. Now all that conceives something conceives it through its form. Therefore the intelligence and the soul conceive the forms of things by their form, and their knowledge of the forms of things is due to the union of their form with the forms of things. Therefore the intelligence and the soul unite their form with the forms of things. Now all things that unite are similar. Therefore the forms of the intelligence and the soul are similar to the forms of things.
Sensible things are in the soul simply, for their forms are in it without their matter. Similarly the forms of things are in the intelligence more simply and in a more general fashion. Therefore the inferior forms must be in all the superior forms, degree by degree, until the universal form is reached in which exists the aggregate of all the forms. But the superior forms are not in place, while the inferior forms are in place; the first participate in the union of the spiritual substance, while the second participate in the dispersal of the corporeal substance.
The sensitive soul perceives the sensible forms without perception of the matter that is their subject: and this is the case because the matter is outside the essence of the soul and the forms are in the essence of the soul. Hence I shall propose and say: If the soul does not perceive the matter that has the forms
because the matter is outside its essence, it is necessary that the object of its perception should be the forms that are in its essence. Now the soul does not perceive the matter because it is outside its essence. Therefore it perceives the forms because they are in its essence.
If the sensible forms were not similar to the soul, the soul would not receive them and these forms would not subsist in it. But the soul receives these forms and they subsist in it. Therefore they are similar to it.
The sensible forms that are in the compound substance are in the soul simply, for the forms are in it divested of their matter. They are similarly in the intelligence, but more absolutely. Now the substance of the soul is superior to the substance that has the sensible forms. It is therefore necessary that the inferior forms should be in the superior substances.
The forms that are in the compound substance are sensible in act for the soul. Now all that is in act was previously in potentiality. Therefore the forms that are in the compound substance in act were previously in potentiality in the substance of the soul. Now all that is in potentiality is spiritual with regard to that which is in act. Therefore the forms that are in potentiality in the substance of the soul are spiritual with regard to the forms that are in act. Now the forms that are borne by the compound substance are in act. Therefore the forms that are in potentiality in the substance of the soul are spiritual with respect to the forms that are borne by the compound substance.
If the substance of the intelligence and that of the soul detach the forms that are borne by the compound substance and carry them in themselves divested of
the substance that carries them, it is necessary that these forms should be in the essence of each of them. Now the soul and the intelligence detach the forms that are carried by the compound substance. Therefore these forms are in the essence of each of them.
If the particular form borne by the particular matter subsists in the substance of the particular soul divested of the matter that it bears, it is also necessary that the universal form borne by the universal matter, that is, the form borne by the compound substance, should be borne by the substance of the universal soul divested of the universal matter, that is, of the compound substance that bears it. The same assertion must be made of the forms of the universal soul borne by the substance that is superior to it, until the primal substance is reached that bears all things: for the case of the universal form is the same as the particular form.
If everything has a spiritual matter and a spiritual form, it is necessary that they should exist in everything: and if they exist in everything, it is necessary that there should be in each corporeal substance a spiritual matter and in each corporeal form a spiritual form. It is therefore necessary that in the corporeal color and in the corporeal figure there should be a spiritual color and,a spiritual figure and it is necessary that the spiritual color and the spiritual figure should subsist in the spiritual substance.
The corporeal forms emanate from the spiritual forms. Now all that emanates from something is the image of the thing from which it emanates. Therefore the corporeal forms are the image of the spiritual forms.
All that emanates from some origin is united with the origin and dispersed far from the origin. Now
the sensible forms are united with the spiritual substances and dispersed in the corporeal substances. Therefore the sensible forms derive from the spiritual substances and are nearer their origin in the spiritual substances than in the corporeal substances.
The forms dispersed in the corporeal substances are united with the spiritual substances. Now all that is dispersed in something is united with its origin. Therefore the spiritual substances are the origin of the forms that are dispersed in the corporeal substances.
The spiritual substances unite the sensible forms. Now every origin unites that of which it is the origin. Therefore the spiritual substances are the origin of the sensible forms.
All that derives from some origin is united with its origin. Now the sensible forms are united in the spiritual substances. Therefore the sensible forms derive from the spiritual substances.
The sensible forms unite. Now all that derives from an origin unites. Therefore the sensible forms derive from an origin. Now all that derives from an origin unites with the origin. Therefore the sensible forms unite with their origin. Now the sensible forms unite with the spiritual substances. Therefore the spiritual substances are the origin of the sensible forms.
Whenever a thing is an origin for another thing, the latter unites with it essentially. Now the sensible forms unite essentially with the spiritual substances. Therefore the spiritual substances are the origin of the sensible forms.
The sensible forms unite essentially with the spiritual substances. Now all that with which things unite essentially constitutes the origin of these things.
Therefore the spiritual substances are the origin of the sensible forms.
The simple substance, like the soul and the intelligence, perceives the essences of the sensible forms by itself. Now whenever a thing perceives the essence of another thing by itself, the essence of the first thing unites with the essence of the second thing. Therefore the essence of the simple substances unites with the essence of the sensible forms. Then I take this proposition as a premise: The essences of the simple substances and of the sensible forms are united: and whenever two essences are united, they form one. Therefore the essence of the simple substances and the essence of the sensible forms are one. Then I shall propose and say: the essence of the simple substance and of the sensible forms is one. Now whenever a thing emanates from another thing, its essence and that of the thing from which it emanates are one essence. Therefore the sensible forms emanate from the essence of the simple substance.
The union of the forms of things is much greater in the form of the intelligence than in the other forms. Now all that derives from an origin is more united with its origin than different from it. Therefore the form of the intelligence is the origin of the aggregate of the forms.
Every form that springs from the soul in matter was previously in the soul spiritually and it is to these spiritual forms that the corporeal forms owe their existence. Now the soul creates the forms and the corporeal figures that are borne by matter. Therefore these forms and these figures are in the soul spiritually.
The Master proceeds: We have just adduced as far as possible the proofs that demonstrate (A) that the
forms borne by the compound substance are impressed therein by the simple substance, which is superior to the compound substance: and they have all established (B) that these forms exist in the essence of the simple substance that impresses them and that they emanate and originate from this substance. We have demonstrated this synthetically. Now we shall also present the analytical proof, resolving the impressions that are in the compound substance and noting for each of them the simple substance whose characteristic is to produce it: for when we have done this, we shall know how many simple substances there are united with the compound substance, that impress in it its designs and figures.
Pupil: By the cumulative proofs that you have just presented, you maintained (B) that the sensible forms that are borne by the compound substance exist in the essence of the simple substance that impresses them: (C) you affirmed also that these forms are united in the essence of the soul and in that of the intelligence and that they emanate from these substances, and you postulated as a proof of this the faculty of the soul and of the intelligence to perceive all these forms. Show me then how it is possible that the sensible forms, like continuous quantity, figure, color, and the first qualities are united in the essence of the simple substance and how the faculty of the simple substance to perceive all these forms is proof that they are united and that they subsist in it, for to me nothing is more inadmissible than to say that the forms of this sensible world, however great and numerous they may be, exist in the substance of the soul and that of the intelligence. Show me this then, to the best of your ability.
Master: Do you consider it certain, after the
proofs that we have established, that the sensible forms are impressed by the simple substance?
Pupil: I consider it quite certain.
Master: Since the simple substance impresses these forms, it is necessary that it should impress either that which is in its essence only, or that which is in its essence and in the essence of the compound substance, or that which is not in its essence. But it does not impress that which is not in its essence. If indeed it impressed that which is not in its essence, it would be false to say it impresses, for that which impresses gives to the object impressed what it has in its essence. Or again: If the simple substance impressed that which is not in its essence, its action could not be an impression and this substance would create from nothing. But the First Author, sublime and holy, alone creates from nothing.
Pupil: Then assume that the simple substance impresses that which is in the compound substance.
Master: The essence of the compound substance has no form and that is why it receives the impression of the simple substance. For if it has a form, it receives it or not. Now if it receives it and if it is impossible for it to receive it by itself, it is necessary that it should receive it from something else. And if it does not receive it, the form and the essence of the substance are one thing: the form would be therefore the substance itself and the substance the form itself: which is inadmissible. In short, the substance is subject and receptivity, and before the existence of the form in it, it had only the possibility of receiving it from something else.
And in this way the proposition is also refuted according to which the simple substance impresses that which is in its essence and in the essence of the
compound substance. And since the proposition according to which the simple substance impresses that which is not in its essence is negated, just like the proposition according to which the simple substance impresses that which is in its essence and in the essence of the compound substance, the proof compels you to say that the simple substance impresses that which is in its essence only.
Pupil: If the proof compels me to say that the sensible forms exist in the essence of the simple substance, be careful that it does not constrain me to maintain that they are in the essence of the simple substance as they are in the compound substance.
Master: It is impossible that the form of the quantity, that figure, color, and the four qualities should be in the simple substance as they are in the compound substance, for it would follow that the simple substance would be similar in its form to the compound substance. But these forms are in the simple substance in a much more subtle and some simple manner. They are in it in so far as forms separated from their matter, perceived by the soul and divested of their substance. These forms are in fact more subtle and more simple than the forms borne by their matter, since they are borne by the essence of the soul divested of the corporeal matter. And since these simple forms have energies emanating necessarily, as has been proved, when these energies spread on the substance that is opposed to them, and when they unite with it, from their emanation on it and from their union with it arise the sensible forms borne by the compound substance. And the cause of the existence of these sensible forms is their union with the corporeal substance. That is why they differ from the simple forms borne by the simple substance. And
just as from the union of the simple bodies with the simple substances a form arises that is different from the different forms, so from the union of the simple substances with the compound substances there arises a form different from the different forms which is similar to the union of the light of the sun with bodies whose substance and colors differ, since from their union come lights that differ from the light of the sun and from each other.
Pupil: How can I imagine that this sensible form, so great and extended, that the corporeal substance has, can exist in the simple substance?
Master: Do not be surprised at this. For if the particular simple substance, that is, the particular soul, comprehends the universal compound substance and all the forms, and if it makes it stay in its essence, all the more so must the universal simple substance, that is, the universal soul, comprehend the compound substance and all its forms. Now I see that all the forms of the compound substance, so great and extended, are like an indivisible point to the form of the simple substance. If then this great form is plunged into the indivisible part of the universal simple substance, that is, into the particular soul, there is no reason for being surprised at its presence in the universal simple substance, that is, in the universal soul. For just as the forms of sensible things are in the substance of the universal soul simply, that is, divested of their matter, so there is no reason to be surprised that these forms are plunged into the universal simple substance superior to this substance, or the substance of the intelligence: for the forms of all things are in the substance of the intelligence in a more universal and more simple manner. The forms that are in a superior substance are more united and
do not occupy place. Inversely, those that are in the inferior substance are more dispersed and occupy place: the cause of this is the unity of the essence of the corporeal substance: and this occurs only through the union of the essences of the simple substances and the diffusion of the essence of the corporeal substance. And in general the inferior forms are enveloped by the superior forms, to the point where all the forms are reduced to the universal primal form that unites in it all the forms and in which all the forms are enveloped. Thus the universal form of the intelligence has all the forms and all the forms subsist in it, as I shall show you in what follows, when we examine what the form of the intelligence is and how it perceives all the forms.
Pupil: What you say makes me understand that the sensible forms are in the intelligible forms. But I entertain the following doubt: If all the corporeal forms are in the spiritual forms, more simply than in the corporeal substance, and if the inferior is the image of the superior and is in it, how can the ten corporeal genera be in the spiritual substance?
Master: Consider the inferior extremity of being, that is, each of the genera that are at the inferior extremity and consider likewise its superior extremity: and you will find for every genus of those things that are in the inferior extremity what is contrary to it in the superior extremity. You will find the universal matter corresponding to the substance. You will find the quantity corresponding to the form of the intelligence, as it results from that which precedes. You will find it corresponding also to the units that are borne by the forms of the substance. You will likewise find the seven simple species of quantity corresponding to the number seven of the simple substances, namely,
matter, form, intelligence, the soul and nature, and to the number of faculties of each of these substances. You will find the quality corresponding to the differences and to the forms of these substances. You will find the relation corresponding to the fact that they are causes and effects. You will find time corresponding to eternity. You will find space corresponding to the order of these substances that precede and follow each other. You will find location corresponding to subsistence. You will find the action corresponding in these substances to the faculty of impressing, communicating, and creating. You will find the object of the action corresponding in them to the impression from these substances. You will find possession corresponding to the existence of the universal form in the universal matter, to the existence of each of the forms of the simple substance in the matter that possesses it and to the existence, in each of these substances, of the faculties that are peculiar to it. Do you not see that the correlations that I point out to you or the opposition that there is between the forms of the compound substance and the forms of the simple substance prove that the forms of the compound substance emanate from the forms of the simple substance?
Pupil: Yes: that is the proof of what you said. Thanks to you I understand better the existence of the corporeal forms in the simple substance. You have in fact told me that these forms do not become corporeal and do not become so except by uniting with the corporeal substance. For they are similar to a white cloth, thin and transparent, that, applied on a black or reddish body, assumes its color and changes in respect of sensation, but not all in itself.
But show me how the perception that the intelligence
and the soul have of the sensible forms constitutes the proof that these forms exist in their essence and that they emanate and come from them.
Master: Did you grant or not that the substance of the soul and of the intelligence is a simple substance and that it perceives all the forms?
Pupil: That is necessarily so.
Master: Does the simple substance that perceives all the forms either perceive them by itself or not perceive them by itself?
Pupil: It must be so.
Master: If one said that the simple substance does not perceive by itself the aggregate of the forms, it would be necessary in consequence that it should not perceive them throughout all time.
Pupil: We assert that the soul does not perceive the sensible things throughout all time and however it may be, but that at times it perceives them and at other times it does not, and that it does not do so in every way.
Master: The soul is not prevented sometimes from perceiving the forms by itself. It would be if it perceived them by anything else but that whereby it does perceive them. The proof of this is that if the soul were prevented sometimes from perceiving the forms by itself, it would be impossible for it to perceive them sometimes by itself. And it would be necessary for it to perceive them by itself and at the same time not to perceive them by itself: which is impossible. Now this is the method of reasoning. It is impossible that at the same time the soul should perceive the forms by itself and should not perceive them by itself. Now the soul perceives the forms by itself. Therefore it is impossible that it should not perceive them by itself. And to this conclusion I add the following
proposition: It is said of the soul that it is prevented from perceiving the forms. The conclusion is therefore: The soul is not prevented from perceiving the forms by itself. Therefore it is necessary that it should perceive the forms by itself. It is therefore evident that the soul perceives the forms by itself.
Pupil: If the soul perceives the forms by itself, it is necessary that in it they should always be in act. But the forms in the soul are not always in act. Therefore it does not perceive them by itself.
Master: If the forms in the soul were in act, they would always be sensible. And the perception by itself that the soul has of the forms does not make it necessary that these forms should be in act in it, for it is not impossible that they are there in potentiality and that the soul then perceives them by itself when they pass into act.
Pupil: How is it possible for the forms to be in the essence of the soul in potentiality and then to be in its essence in act?
Master: Why should that not be possible, since it is a matter of two different times?
Pupil: If the forms are in the essence of the soul in potentiality, how is it possible for the soul to act on them and fail to impress them?
Master: The forms that are in the essence of the soul are not those on which it acts: on the contrary, the forms that are in the bodies act on the essence of the soul and this action is possible because these forms differ from the essence of the soul.
Pupil: Then if the forms are in the essence of the soul, why does it not perceive them without an organ, as the intelligence perceives things without an organ?
Master: The forms that are in the essence of the soul are not the forms borne by the bodies, for these
forms are corporeal in act, and that is why the soul requires an organ to perceive them. The intelligence too does not perceive all things without an organ, since it requires the organ to perceive the sensible forms.
Pupil: You have forced me to grant that the substance of the soul perceives the forms by itself. But what do you say of the substance of the intelligence?
Master: If the substance of the soul perceives the forms by itself on account of its simplicity and its spirituality, all the more so is it necessary that the substance of the intelligence should perceive the forms by itself, since the substance of the intelligence is of far greater simplicity and spirituality than that of the soul, and that is why it knows all things by itself.
Pupil: All that you have just said makes me understand that the simple substance perceives all the forms by itself. But what follows?
Master: It follows that the forms exist in its essence.
Pupil: What is now the method of reasoning?
Master: The method of reasoning is as follows: The simple substance perceives all the forms by itself. Now whenever a substance perceives things by itself, between it and that which it perceives there is no intermediary. Therefore between the simple substance and the forms that it perceives there is no intermediary. Then I assert: The forms that the simple substance perceives by itself without an intermediary either subsist in its essence or are next to its essence. But it is not possible that they should be next to its essence, for they require a support that bears them and there is no other support except the essence of the substance of the soul. Therefore the forms subsist in the essence of the soul.
This becomes still more evident if it is observed that the simple substance is similar to the forms in this respect that the forms are in themselves simple and spiritual and that they become corporeal only through the corporeal matter that they bear. Now the concept of similar things implies that they join and unite together. It is therefore necessary that the forms should unite with the simple substance. Now if the forms unite with the simple substance, they are then with the essence of this substance a single thing. And if the essence of the forms and the essence of the simple substance are a single thing, it is necessary that the forms should be in the essence of the simple substance.
The following arguments can make this proposition still more evident. All that has an interior and an exterior is a compound substance, and every compound substance has an interior and an exterior. And if we add to one of these propositions the following one; The simple substance is not a compound, it follows; Therefore the simple substance has neither an interior nor an exterior. Therefore there is not something in the interior or in the exterior of its essence. Therefore there is nothing in the interior or the exterior of its essence. And to this conclusion I add this proposition: All the forms are in the simple substance. Therefore the forms that are in the simple substance are not in the interior or in the exterior of its essence. To the preceding conclusion I add this proposition: Whenever a thing is not in the interior or in the exterior of another thing and it is yet in it, the essence of this latter thing and the essence of that which is in it are one essence. Therefore the forms that are in the simple substance and the essence of this substance are one thing.
The following arguments clarify this proposition still more. The simple substance perceives the form through union. Now the union of the substance with the form occurs through motion. Therefore the simple substance perceives the forms through motion. Now all motion is in time. Therefore the simple substance perceives the forms in time. Now all that perceives something in time perceives many dispersed things in more time than a single thing. Therefore the simple substance perceives numerous forms dispersed in more time than it takes to perceive only one form. Now all that perceives numerous forms dispersed in more time than it takes to perceive only one form cannot perceive at the same time numerous forms dispersed. Therefore it is impossible that the simple substance should perceive at the same time numerous forms dispersed.
To this conclusion I add this proposition: The simple substance perceives by itself numerous forms at the same time. Therefore the numerous forms that the simple substance perceives at the same time are not these forms dispersed. To this conclusion I add the following proposition: The sensible forms in the corporeal substances are dispersed. Therefore the forms that the simple substance perceives at the same time are not in the forms that are in the corporeal substances.
Similarly in another way. The numerous forms that the simple substance perceives at the same time are not dispersed. Now the forms that are not dispersed are in the essence of the simple substance. Therefore the numerous forms that the simple substance perceives at the same time are in the essence of the simple substance.
Similarly in another way. The forms that the
simple substance perceives at the same time must necessarily be united. Now the united forms are in the simple substance. Therefore it follows necessarily that the forms with which the simple substance unites are in the simple substance.
The same proposition can be clarified still more by the following method of reasoning. The numerous forms that the simple substance perceives unite spiritually with its essence. Now the essence of the simple substance is united spiritually. Therefore the forms that the simple substance perceives are united spiritually. Now all things united spiritually exist in a thing united spiritually. Therefore the numerous forms that the simple substance perceives exist in a single thing, united spiritually. Now the simple substance is a single thing, united spiritually. Therefore the numerous forms that the simple substance perceives exist in the simple substance.
The same proposition is again proved by the following reasoning. The simple substance perceives all the forms by itself. Now the form of everything is the thing itself. Therefore the simple substance perceives all the forms by its form. Then I assert: The simple substance perceives all the forms by its form. Now it perceives all the forms by its form when its form unites with these forms. Therefore the form of the simple substance unites with all the forms. Similarly I assert: the form of the simple substance unites with all the forms. Now whenever the form of a thing unites with all the forms, this form comprehends all the forms with which it is united. Therefore the form of the simple substance comprehends all the forms with which it unites. To this conclusion I add the following proposition: The form of the simple substance comprehends all the forms with which it
unites. Now whenever a thing comprehends many forms, these numerous things that it comprehends exist in it. Therefore all the forms that the simple substance comprehends exist in it. Then I take this conclusion and I assert: All the forms are in the form of the simple substance. Now the form of the simple substance is its essence. Therefore all the forms are in the essence of the simple substance.
The same proposition is clarified again by the following reasoning: The sensible forms are effects of the form of the simple substance. Now every effect is in its cause. Therefore the sensible forms are in the form of the simple substance. Now the form of the simple substance is its essence. Therefore the sensible forms are in the essence of the simple substance.
Pupil: All the arguments that you have just advanced make me understand that the sensible forms are in the essence of the simple substance from the fact that the simple substance perceives all the forms by itself. But another doubt assails me. Did you mean that the simple substance perceives all the forms by itself although these forms are in their support and not in it, and that thus, when the simple substance wants to imagine them by itself and it takes up a position by itself confronting them, it perceives what these forms are although they are not in it?
Master: Is it possible that the essence of the substance perceives the form while the essence of one does not unite with the essence of the other to become a single thing?
Pupil: It can be very well said that the essence of the substance perceives the form although it is different from it: thus, when it perceives the sensible forms divested of their matter, although these forms are very different from it, it imagines them nevertheless
necessarily, perceives and represents them to itself as if they were present in it.
Master: When a form is perceived, it signifies that the essence of the substance is impressed by the form. Now the impression results from the conjunction of the impresser and the impressed. Therefore when a form is perceived by the substance, it is the result of their conjunction and union with each other.
Pupil: If the form unites with the essence of the simple substance, it is necessary that the form that unites should be the form borne by the matter of another form. If this form is that which is borne by the matter, it cannot unite with the essence of the substance except by separation from the matter. But it does not separate from the matter. Therefore it does not unite with the essence of the substance. If on the contrary the form that unites with the essence of the substance is not the form borne by the matter, then it is false to assert that the form borne by the matter is the form that is in the essence of the simple substance.
Master: The union of the form borne by the matter with the essence of the substance is not a corporeal union like its union with the matter, so that the form cannot unite with the essence of the simple substance except by separation from the matter. But this union is a spiritual union. For the form of this form unites with the essence of the form that is in potentiality in the essence of the simple substance, by means of which this form in potentiality passes into act.
Pupil: I understand that it is impossible that the simple substance should perceive the forms without their being in it. But I am worried about the concept of a single thing that assimilates with all things, that
is all things, that bears and contains all things without contracting or thickening. And I should like you to show me how many things exist in one simple thing, so that I can grasp this doctrine and increase my enjoyment.