(iii) For, at times, the fullest, deepest Action is still not conceived, even by St. Thomas, as a Harmony, an Organization of all Man’s essential powers, the more the better. “In the active life, which is occupied with many things, there is less of beatitude than in the contemplative life, which is busy with one thing alone,--the contemplation of Truth”; “beatitude must consist essentially in the action of the intellect; and only accidentally in the action of the will.”[291] God is still primarily intelligence: “God’s intelligence is His substance”; whereas “volition must be in God, since there is intelligence in Him,” and “Love must of necessity be declared to be in God, since there is volition in Him.”[292] God is still, in a certain sense, shut up in Himself: “As He understands things other than Himself, by understanding His own essence, so He wills things other than Himself, by willing His own goodness.” “God enjoys not anything beside Himself, but enjoys Himself alone.”[293]--And we get, in correspondence to this absorption of God in Himself, an absorption of man in God, of so direct and exclusive a kind, as, if pressed, to eliminate all serious, permanent value, for our soul, in God’s actual creation of our fellow-creatures. “He who knoweth Thee and creatures, is not, on this account, happier than if he knows them not; but he is happy because of Thee alone.” And “the perfection of Love is essential to beatitude, with respect to the Love of God, not with respect to the Love of one’s neighbour. If there were but one soul alone to enjoy God, it would be blessèd, even though it were without a single fellow-creature whom it could love.”[294]