In the constructive order, parts are composed into systemic wholes.

In the conceptive order, wholes comprise articulated parts.

In enworldment, conception and construction unify into one integral whole: a whole which is both an embodied soul and an ensouled body. An articulate gestalt is embodied by a system; a system of parts is ensouled by an articulate gestalt.

Enworldment establishes a vast finite one within the Infinite One. Each vast finite one is a quasi-infinite totality, which from within itself is interior without exterior: one everything comprising all conceivable things, bounded by nothing, for nothingness is essentially inconceivable, imperceptible and therefore incomprehensible — yet intuitible.

Intuition takes givens as given — immediately, spontaneously, usually with given form, but sometimes formlessly. Not all intelligibility comprehends. Intellection, nous, neshamah apprehends incomprehensibility and suprehends in it a call to take part and participate in what comprehends all comprehension.

To insist that either order — constructive or conceptive — is produced by the other precludes enworldment. To enworld, we must assume a present where unification of conception and construction requires conciliation of two orders.

Determining whether the conciliation is a reconciliation or whether the unification is reunification is unnecessary. The two may or may not share an original unity, but they certainly do not yet share a unifying destination, and it is the latter we must pursue.

Pursuit of enworlding unification must, in the beginning, acknowledge two: unformed matter and immaterial spirit. Two which converge to give us material forms and substantiated knowledge, neither of which produces the other.