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.