The substance of each individual thing may be described either as the epiphany of Very Being* in the “intelligible world”, according to the particular facet whereof such thing is the monstrance, or as Very Being Himself made manifest immediately,* in the same intelligible world and according to the same facets. Consequently, each existing thing is either an epiphany of Very Being with the colour imparted to its exterior by the particular properties of its substance, or the Very Being Himself immediately made manifest with the same colouring.

The real substance of everything always abides, though concealed in the inner depth of the Very Being, while its sensible properties are manifest to outward sense. For it is impossible that the Divine “Ideas”* in the intelligible world should be susceptible of evanescence, as that would involve atheism. [God is too exalted for such evanescence to be ascribed to His “Ideas”.]*

We are the facets and the modes of Being,
Evolved “Ideas”* —accidents of Being;
We're hidden in the cloak of non-existence,
But yet reflected in the glass of Being.*

* [Consequently, everything is in reality and in fact either Being made manifest or an accident of Being thus manifested. The manifested accident is a quality of the manifested Being, and though in idea the quality is different from the thing qualified, yet in fact it is identical with it. Notwithstanding the difference in idea, the identity in fact justifies the attribution.*

In neighbour, friend, companion, Him we see,
In beggar's rags or robes of royalty;
In Union's cell or in Distraction's haunts,*
There's none but He—by God, there's none but He.*]