remaining so…called genera； we have shown that they are reducible to those which we have posited。 With regard to the relative； we have maintained that Relation belongs to one object as compared with another； that the two objects coexist simultaneously； and that Relation is found wherever a substance is in such a condition as to produce it； not that the substance is a relative； except in so far as it constitutes part of a whole… a hand； for example； or head or cause or principle or element。 We may also adopt the ancient division of relatives into creative principles； measures； excesses and deficiencies； and those which in general separate objects on the basis of similarities and differences。 Our investigation into the kinds of Being is now complete。 FOURTH TRACTATE。
ON THE INTEGRAL OMNIPRESENCE OF THE AUTHENTIC EXISTENT （1）。
1。 How are we to explain the omnipresence of the soul？ Does it depend upon the definite magnitude of the material universe coupled with some native tendency in soul to distribute itself over material mass； or is it a characteristic of soul apart from body？ In the latter case； soul will not appear just where body may bring it； body will meet soul awaiting it everywhere； wheresoever body finds place； there soul lay before ever body was； the entire material mass of the universe has been set into an existent soul。 But if soul spread thus wide before material extension existed； then as covering all space it would seem to be of itself a thing of magnitude； and in what mode could it exist in the All before the All was in being； before there was any All？ And who can accept a soul described as partless and massless and yet； for all that absence of extension； extending over a universe？ We may perhaps be told that； though extended over the corporeal； it does not itself become so： but thus to give it magnitude as an accidental attribute leaves the problem still unsolved： precisely the same question must in all reason arise： How can the soul take magnitude even in the move of accident？ We cannot think of soul being diffused as a quality is； say sweetness or colour； for while these are actual states of the masses affected so that they show that quality at every point； none of them has an independent existence； they are attributes of body and known only as in body； such quality is necessarily of a definite extension。 Further； the colour at any point is independent of that at any other； no doubt the Form； White； is the same all over； but there is not arithmetical identity； in soul there is； it is one soul in foot and in hand； as the facts of perception show。 And yet in the case of qualities the one is observably distributed part for part； in the soul the identity is undistributed； what we sometimes call distribution is simply omnipresence。 Obviously； we must take hold of the question from the very beginning in the hope of finding some clear and convincing theory as to how soul； immaterial and without magnitude； can be thus broad…spread； whether before material masses exist or as enveloping them。 Of course； should it appear that this omnipresence may occur apart from material things； there is no difficulty in accepting its occurrence within the material。 2。 Side by side exist the Authentic All and its counterpart； the visible universe。 The Authentic is contained in nothing； since nothing existed before it； of necessity anything coming after it must； as a first condition of existence； be contained by this All； especially since it depends upon the Authentic and without that could have neither stability nor movement。 We may be reminded that the universe cannot be contained in the Authentic as in a place； where place would mean the boundaries of some surrounding extension considered as an envelope； or some space formerly a part of the Void and still remaining unoccupied even after the emergence of the universe； that it can only support itself； as it were； upon the Authentic and rest in the embrace of its omnipresence； but this objection is merely verbal and will disappear if our meaning is grasped； we mention it for another purpose； it goes to enforce our real assertion that the Authentic All； at once primal and veritable； needs no place and is in no way contained。 The All； as being an integral； cannot fall short of itself； it must ever have fulfilled its own totality； ever reached to its own equivalence； as far as the sum of entities extends； there this is； for this is the All。 Inevitably； also； anything other than this All that may be stationed therein must have part in the All； merge into it； and hold by its strength； it is not that the thing detaches a portion of the All but that within itself it finds the All which has entered into it while still unbrokenly self…abiding； since Being cannot lodge in non…Being； but； if anything； non…Being within Being。 Being； then； is present to all Being； an identity cannot tear itself asunder； the omnipresence asserted of it must be presence within the realm of Being； that is； it must be a self…presence。 And it is in no way strange that the omnipresence should be at once self…abiding and universal； this is merely saying omnipresence within a unity。 It is our way to limit Being to the sense…known and therefore to think of omnipresence in terms of the concrete； in our overestimate of the sensible； we question how that other Nature can reach over such vastness； but our great is small； and this； small to us； is great； it reaches integrally to every point of our universe… or； better； our universe； moving from every side and in all its members towards this； meets it everywhere as the omnipresent All ever stretching beyond。 The universe in all its reach can attain nothing further… that would mean overpassing the total of Being… and therefore is content to circle about it； not able to encompass or even to fill the All； it is content to accept place and subordination； for thus it preserves itself in neighbouring the higher present to it… present and yet absent； self…holding； whatever may seek its presence。 Wherever the body of the universe may touch； there it finds this All； it strives for no further advance； willing to revolve in that one circle； since to it that is the All and in that movement its every part embraces the All。 If that higher were itself in place there would be the need of seeking that precise place by a certain right path； part of seeker must touch part of sought； and there would be far and near。 But since there is no far and near there must be； if presence at all； presence entire。 And presence there indubitably is； this highest is present to every being of those that； free of far and near； are of power to receive。 3。 But are we to think of this Authentic Being as； itself； present； or does it remain detached； omnipresent in the sense only that powers from it enter everywhere？ Under the theory of presence by powers； souls are described as rays； the source remains self…locked and these are flung forth to impinge upon particular living things。 Now； in beings whose unity does not reproduce the entire nature of that principle； any presence is presence of an emanant power： even this； however； does not mean that the principle is less than integrally present； it is not sundered from the power which it has uttered； all is offered； but the recipient is able to take only so much。 But in Beings in which the plenitude of these powers is manifested； there clearly the Authentic itself is present； though still as remaining distinct； it is distinct in that； becoming the informing principle of some definite thing； it would abdicate from its standing as the total and from its uttermost self…abiding and would belong； in some mode of accident； to another thing as well。 Still it is not the property of what may seek to join with it； it chooses where it will and enters as the participant's power may allow； but it does not become a chattel； it remains the quested and so in another sense never passes over。 There is nothing disquieting in omnipresence after this mode where there is no appropriation： in the same accidental way； we may reasonably put it； soul concurs with body； but it is soul self…holding； not inbound with Matter； free even of the body which it has illuminated through and through。 Nor does the placelessness of Being make it surprising that it be present universally to things of place； on the contrary； the wonder would be… the more than wonder； the impossibility… if from a place of its own it were present to other things in their place； or if having place it were present at all… and； especially present； as we assert； integrally。 But set it outside of place； and reason tells us that it will be present entire where it is present at all and that； present to the total； it must be present in the same completeness to every several unity； otherwise something of it is here and something there； and at once it is fragmentary； it is body。 How can we so dispart Being？ We cannot break Life into parts； if the total was Life； the fragment is not。 But we do not thus sunder Intelligence； one intelligence in this man； another in that？ No； such a fragment would not be In