But if it does not move, why does it not possess stability? Because either of these things, or both together, are suitable to nothing but essence. Besides, that which possesses stability is stable through stability, and is not identical with stability itself; consequently it possesses stability only by accident, and would no longer remain simple. BEING A PRIMARY CAUSE, UNITY IS NOTHING CONTINGENT. Nor let anybody object that something contingent is attributed to Unity when we call it the primary cause. It is to ourselves that we are then attributing contingency, since it is we who are receiving something from Unity, while Unity remains within itself. UNITY CANNOT BE DEFINED; WE CAN ONLY REFER TO IT BY OUR FEELINGS OF IT. Speaking strictly, we should say that the One is this or that (that is, we should not apply any name to it). We can do no more than turn around it, so to speak, trying to express what we feel (in regard to it); for at times we approach Unity, and at times withdraw from it as a result of our uncertainty about it. WE CANNOT COMPREHEND UNITY, WHICH WE APPROACH ONLY BY A PRESENCE. 4. The principal cause of our uncertainty is that our comprehension of the One comes to us neither by scientific knowledge, nor by thought, as the knowledge of other intelligible things, but by a presence which is superior to science. When the soul acquires the scientific knowledge of something, she withdraws from unity and ceases being entirely one; for science implies discursive reason and discursive reason implies manifoldness. (To attain Unity) we must therefore rise above science, and never withdraw from what is essentially One; we must therefore renounce science, the objects of science, and every other right (except that of the One); even to that of beauty; for beauty is posterior to unity, and is derived therefrom, as the day-light comes from the sun. That is why Plato[193] says of (Unity) that it is unspeakable and undescribable. Nevertheless we speak of it, we write about it, but only to excite our souls by our discussions, and to direct them towards this divine spectacle, just as one might point out the road to somebody who desired to see some object. Instruction, indeed, goes as far as showing the road, and guiding us in the way; but to obtain the vision (of the divinity), is the work suitable to him who has desired to obtain it. THOSE WHO SEE GOD WITHOUT EMOTION HAVE FAILED TO RID THEMSELVES OF PHYSICAL HINDRANCES, AND HAVE NOT BECOME UNIFIED.