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The Mind's Road To God
CHAPTER FIVE -- OF THE REFLECTION OF THE DIVINE UNITY IN ITS PRIMARY NAME WHICH IS BEING
1. It happens that we may contemplate God not only outside of us but also within us and above us. [Thus we contemplate Him] outside through His traces, inside through His image, and above us through His light, which has signed upon our minds the light of eternal Truth, since the mind itself is immediately formed by Truth itself. Those who exercise themselves in the first manner have already entered into the atrium of the tabernacle; the second have entered into the sanctum; but the third have entered into the Holy of Holies with the High Priest, the Holy of Holies where above the ark are the Cherubim of glory overshadowing the propitiatory. By these modes we understand two ways or degrees of contemplation of the invisible and eternal things of God, of which one deals with God's essential attributes, the other with the properties of the Persons.
2. The first way first and foremost signifies Him in Being itself, saying He Who Is is the primary name of God. The second signifies Him in His goodness, saying this [goodness] is the primary name of God. The former refers above all to the Old Testament, which preaches the unity of the divine essence, whence it was said to Moses, "I am Who I am." The second refers to the New Testament, which lays down the plurality of the Persons, by baptizing in the name of the Father and of the Son and of the Holy Spirit. Therefore our Master Christ, wishing to elevate the youth who had served the law to evangelical perfection, attributed the name of goodness principally and precisely to God. No one, He said, is good but God alone [Luke, 18, 19]. Damascenus ["De fide orthodox.," 1, 9] therefore, following Moses, says that "He Who Is" is the primary name of God. Dionysius, following Christ, says that goodness is God's primary name.
3. If you wish then to contemplate the invisible traits of God in so far as they belong to the unity of His essence, fix your gaze upon Being itself, and see that Being is most certain in itself; for it cannot be thought not to be, since the purest Being occurs only in full flight from Non-Being, just as nothingness is in full flight from Being. Therefore, just as the utterly nothing contains nought of Being nor of its conditions, so contrariwise Being itself contains no Non-Being, neither in actuality nor in potency, neither in matters of fact nor in our thinking. Since, however, Non-Being is the privation of Being, it cannot enter the intellect except through Being; Being, however, cannot enter through anything other than itself. For everything which is thought of is either thought of as Non-Being or as Being-in-potency or as Being-in-actuality. If, therefore, Non-Being is intelligible only through Being, and if Being-in-potency can be understood only through Being-in-actuality, and if Being is the name of that pure actuality of Being, Being then is what first enters the intellect, and that Being is pure actuality. But this is not particular Being, which is restricted Being, since that is mixed with potentiality. Nor is this analogous Being, for such has a minimum of actuality since it has only a minimum of being. It remains, therefore, that that Being is divine Being.
4. Marvelous then is the blindness of the intellect which does not consider that which is its primary object and without which it can know nothing. But just as the eye intent upon the various differences of the colors does not see the light by which it sees the other things
and, if it sees it, does not notice it, so the mind's eye, intent upon particular and universal beings, does not notice Being itself, which is beyond all genera, though that comes first before the mind and through it all other things. Wherefore it seems very true that just as the bat's eye behaves in the light, so the eye of the mind behaves before the most obvious things of nature. Because accustomed to the shadows of beings and the phantasms of the sensible world, when it looks upon the light of the highest Being, it seems to see nothing, not understanding that darkness itself is the fullest illumination of the mind [Ps., 138, 11], just as when the eye sees pure light it seems to itself to be seeing nothing.
5. See then purest Being itself, if you can, and you will understand that it cannot be thought of as derivative from another. And thus necessarily that must be thought of as absolutely primal which can be derivative neither from nothing nor from anything. For what exists through itself if Being does not exist through itself and of itself? You will understand that, lacking Non-Being in every respect and therefore having no beginning nor end, it is eternal. You will understand also that it contains nothing in itself save Being itself, for it is in no way composite, but is most simple. You will understand that it has no potentialities within it, since every possible has in some way something of Non-Being, but Being is the highest actuality. You will understand that it has no defect, for it is most perfect. Finally, you will understand that it has no diversity, for it is One in the highest degree.
Being, therefore, which is pure Being and most simply Being and absolutely Being, is Being primary, eternal, most simple, most actual, most perfect, and one to the highest degree.
6. And these things are so certain that Being itself cannot be thought of by an intellect as opposed to these, and one of these traits implies the others. For since it is simply Being, therefore it is simply primary; because it is simply primary, therefore it is not made from another nor from itself, and therefore it is eternal. Likewise, since it is primary and eternal, and therefore not from others, it is therefore most simple. Furthermore, since it is primary, eternal, and most simple, therefore it contains no potentiality mixed with actuality, and therefore it is most actual. Likewise, since it is primary, eternal, most simple, most actual, it is most perfect. To such a Being nothing is lacking, nor can anything be added, Since it is primary, eternal, most simple, most actual, most perfect, it is therefore one to the highest degree. For what is predicated because of its utter superabundance is applicable to all things. For what is simply predicated because of superabundance cannot possibly be applied to anything but the one. Wherefore, if God is the name of the primary, eternal, most simple, most actual, most perfect Being, it is impossible that He be thought of as not being nor as anything save One alone. "Hear, O Israel, the Lord our God is one God." If you see this in the pure simplicity of your mind, you will somehow be infused with the illumination of eternal light.
7. But you have ground for rising in wonder. For Being itself is first and last, is eternal and yet most present, is simplest and greatest, is most actual and immutable, is perfect and immense, is most highly one and yet all inclusive. If you wonder over these things with a pure mind, while you look further, you will be infused with a greater light, until you finally see that Being is last because it is first. For since it is first, it produces all things for its own sake alone; and therefore it must be the very end, the beginning and the consummation, the alpha and the omega. Therefore it is most present because it is eternal. For since it is eternal, it does not come from another; nor does it cease to be nor pass from one thing to another, and therefore has no past nor future but only present being. Therefore it is greatest because most simple. For since it is most simple in essence, therefore it is greatest in power; because power, the more greatly it is unified, the closer it is to the infinite. Therefore it is most immutable, because most actual. For that which is most actual is therefore pure act. And as such it acquires nothing new nor does it lose what it had, and therefore cannot be changed. Therefore it is most immense, because most perfect. For since it is most perfect, nothing can be thought of which is better, nobler, or more worthy. And on this account there is nothing greater. And every such thing is immense. Therefore it is all-inclusive ("omnimodal"), because it is one to the highest degree. For that which is one to the highest degree is the universal source of all multiplicity. And for this reason it is the universal efficient cause of all things, the exemplary and the final cause, as the cause of Being, the principle of intelligibility, the order of living. And therefore it is all-inclusive, not as the essence of all things, but as the superexcellent and most universal and most sufficient cause of all essences, whose power, because most highly unified in essence, is therefore most highly infinite and most fertile in efficacy.
8.Recapitulating, let us say: Because, then, Being is most pure and absolute, that which is Being simply is first and last and, therefore, the origin and the final cause of all. Because eternal and most present, therefore it encompasses and penetrates all duration, existing at once as their center and circumference. Because most simple and greatest, therefore it is entirely within and entirely without all things and, therefore, is an intelligible sphere whose center is everywhere and whose circumference nowhere. Because most actual and most immutable, then "remaining stable it causes the universe to move" [Boethius, Cons. III, met. 9]. Because most perfect and immense, therefore within all, though not included in them; beyond all, but not excluded from them; above all, but not transported beyond them; below all, and yet not cast down beneath them. Because most highly one and all-inclusive, therefore all in all, although all things are many and it is only one. And this is so since through most simple unity, clearest truth, and most sincere goodness there is in it all power, all exemplary causality, and all communicability. And therefore from it and by it and in it are all things. And this is so since it is omnipotent, omniscient, and all-good. And to see this perfectly is to be blessed. As was said to Moses, "I will show thee all good" [Exod. 33, 19].
1. The editors of the Latin text cite this as a quotation from Aristotle's Topics, V. 5, but I have not been able to find the passage which might be the source of it.
2. In Latin: "causa essendi, ratio intelligendi, et ordo vivendi."