and in the sun from
Him divine fire and radiance, and from the sun spiritual heat and light;
and in each instance the two make one. It follows that this oneness is in
every created thing. All things in the world are referable, therefore, to
good and truth, in fact to the conjunction of them. Or, what is the same,
they are referable to love and wisdom and to the union of these; for good
is of love and truth of wisdom, love calling all its own, "good," and
wisdom calling all its own, "truth." It will be seen in what follows that
there is a conjunction of these in each created thing.

6. Many avow that there is a single substance which is also the first,
from which are all things, but what that substance is, is not known. The
belief is that it is so simple nothing is more so, and that it can be
likened to a point without dimensions, and that dimensional forms arose
out of an infinite number of such points. But this is a fallacy,
springing from an idea of space. To such an idea there seems to be such a
least thing. The truth is that the simpler and purer a thing is, the more
replete it is and the more complete. This is why the more interiorly a
thing is examined, the more wonderful, perfect, and well formed are the
things seen in it, and in the first substance the most wonderful, perfect
and fully formed of all. For the first substance is from the spiritual
sun, which, as we said, is from the Lord and in which He is. That sun is
therefore the sole substance and, not being in space, is all in all, and
is in the greatest and least things of the created universe.

[2] As that sun is the first and sole substance from which all things
are, it follows that in it are infinitely more things than can possibly
appear in substances arising from it, called substantial and lastly
material. This infinity cannot appear in derivative substances because
these descend from that sun by degrees of two kinds in accord with which
perfections decline. For that reason, as we said above, the more
interiorly a thing is regarded, the more wonderful, perfect and well
formed are the things seen. This has been said to establish the fact that
the divine is in some image in every created thing, but is less and less
manifest with the descent over degrees, and still less when a lower
degree, parted from the higher by being closed, is also choked with
earthy matter. These concepts cannot but seem obscure unless one has read
and understood what was shown in t