Marsilio Ficino’s Platonic Theology, Volume I

10Nothing is desired anywhere except good; nothing is found anywhere except truth. God is all good; God is all truth. Add that God himself is expanse and fullness. I do not see, therefore, why he should not extend himself throughout all things and fill each one.

11If visible light, which belongs to something, is in something, and is finite, can spread itself through the whole world, surely invisible light, which belongs to itself and is infinite in itself, extends itself through the world and beyond it. For just as finite light receives from infinite light the power to shine and to shine with the greatest brilliance, so too it receives the power to shine as widely as possible. If things fare so badly when the sun’s light is absent for the briefest time, whether through eclipse or night, and if we suppose that things would fare as badly as possible were God always absent from them, why should we not rather suppose that, if that which is being itself were absent for a single moment, they would suddenly fall into nothing? Orpheus wisely says in his Hymn to Saturn: ὃς ναίεις κατὰ πάντα μέρη κόσμοιο γενάρχα, that is, ‘You who inhabit all parts of the world, prince of generation.’

12We often conceive a certain utterly pure capacity, which no bounds anywhere can contain and which contains whatever can exist or be imagined. But since pure infinity itself is nothing other than God, when we conceive that capacity we are then conceiving God himself, even if we scarcely notice it.