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of their being as they are, so that, later, an observer can state the use for each of the constituent parts—why the eye, why feet of such and such a kind to such and such a being—and can recognise that the reason for the production of each organ is inherent in that particular being and that the parts exist for each other. Why feet of a certain length? Because another member is as it is: because the face is as it is, therefore the feet are what they are: in a word the mutual determinant is mutual adaptation and the reason of each of the several forms is that such is the plan of man.
Thus the essence and its reason are one and the same. The constituent parts arise from the one source not because that source has so conceived each separately but because it has produced simultaneously the plan of the thing and its existence. This therefore is author at once of the existence of things and of their reasons, both produced at the one stroke. It is in correspondence with the things of process but far more nearly archetypal and authentic and in a closer relation with the Better, their source, than they can be.
Of things carrying their causes within, none arises at hazard or without purpose; this "So it happened to be" is applicable to none. All that they have comes from The Good; the Supreme itself, then, as author of reason, of causation, and of causing essence—all certainly lying far outside of chance—must be the Principle and as it were the exemplar of things, thus independent of hazard: it is the First, the Authentic, immune from chance, from blind effect and happening: God is cause of Himself; for Himself and of Himself He is what He is, the first self, transcendently The Self.
15.
Lovable, very love, the Supreme is also self-love in that He is lovely no otherwise than from Himself and in Himself. Self-presence can hold only in the identity of associated with associating; since, in the Supreme, associated and associating are one, seeker and sought one—the sought serving as Hypostasis and substrate of the seeker—once more God's being and his seeking are identical: once