On unity

My friends were wrong - in view of the overall unity - in view of the very unity by which i do not conceive myself to be separated from God or from contemplation when I am among other activities, so I am not necessarily cut off from others and from God when I take time out to contemplate. See here:

Reply to Objection 2. There is nothing to prevent a thing which in one way is divided, from being another way undivided; as what is divided in number, may be undivided in species; thus it may be that a thing is in one way "one," and in another way "many." Still, if it is absolutely undivided, either because it is so according to what belongs to its essence, though it may be divided as regards what is outside its essence, as what is one in subject may have many accidents; or because it is undivided actually, and divided potentially, as what is "one" in the whole, and is "many" in parts; in such a case a thing will be "one" absolutely and "many" accidentally. On the other hand, if it be undivided accidentally, and divided absolutely, as if it were divided in essence and undivided in idea or in principle or cause, it will be "many" absolutely and "one" accidentally; as what are "many" in number and "one" in species or "one" in principle. Hence in that way, being is divided by "one" and by "many"; as it were by "one" absolutely and by "many" accidentally. For multitude itself would not be contained under "being," unless it were in some way contained under "one." Thus Dionysius says (Div. Nom. cap. ult.) that "there is no kind of multitude that is not in a way one. But what are many in their parts, are one in their whole; and what are many in accidents, are one in subject; and what are many in number, are one in species; and what are many in species, are one in genus; and what are many in processions, are one in principle."

Unity can exist without every kind of accidental materially participation.