When you abstract the appearances and characteristics of the individual which constitute the various species included in the genus “animal”,* the individuals are gathered up into their respective species. When, again, you abstract the characteristics of each species, i.e. their “differences” and “properties”, all such species are gathered up into the reality of the genus “animal”. Again, when you abstract the characteristics of the genus “animal” and those of all other genera included in the higher genus “growing body”, all such genera coalesce under that genus “growing body”. So when you abstract the characteristics of “growing body”, and all other genera included along with it under the higher genus “body”, all such genera are united in the reality of the genus “body”. Furthermore, when you abstract the characteristics of “body” and those of all other genera included therewith in the higher genus “substance”, to wit, the “intelligences” and “souls”, all such genera will be united in the reality of the higher genus “substance”; so when you abstract the characteristics distinctive of “substance” and “accident”, these two genera are united into the [reality of the genus] “contingent”. Finally, when you abstract the characteristic distinctions of “contingent” and “necessary”, these two are united in the “Absolute Existence”, which is the veritable Being, existing of Himself, and not through another being beyond Himself. “Necessity” is His external quality, and “Contingency” His internal quality—i.e. they are the “archetypal ideas”* generated by His self-revelation to Himself when assuming His “modes”.

All these distinctions, whether called “difference” and “property” or “appearances” and “characteristics”, are “Divine Modes”, contained and involved in the “Unity of the One Real Being”. First, these modes are represented under the form of the “archetypal ideas” in the stage called the “Divine Thought” (or knowledge);* in the next place, in the stage of the “sensible world”, when clothed with the properties and attributes of external existence—which is the theatre of manifestation, a mirror reflecting the inner Divine Being—these modes assume the forms of external objects.

It follows, therefore, that in the external world there is only One Real Being, who, by clothing Himself with different modes and attributes, appears to be endued with multiplicity and plurality to those who are confined in the narrow prison of the “stages”, and whose view is limited to visible properties and results.

Creation's book I studied from my youth,
And every page examined, but in sooth
I never found therein aught save the “Truth”,
And attributes that appertain to “Truth”.

What mean Dimension, Body, Species,
In Mineral, Plant, Animal degrees?
The “Truth” is single, but His modes beget
All these imaginary entities.