  Albert blends these three main sources of his metaphysics into a hierarchical structure of reality in which there is an emanation of forms directed by what Albert calls “a summoning of the good” (advocatio boni). The good operates metaphysically as the final cause of the order of forms in the universe of beings. But it is also the First Cause. And its operation in the created order of being is discovered as an attraction of all being back to itself. “We exist because God is good,” Albert explains, “and  we are good insofar as we  exist.”[6]  Thus the balanced relations of the exit and return of all things according to classical Neo-Platonism is skewed in favor of the relationship of return. This is because Albert, as a Christian philosopher, favors a creationist view of being over the doctrine of pure emanation. Rejecting also the doctrine of universal hylomorphism Albert argues that material beings are always composite in which the forms are inchoate until they are called forth by the ultimate good. Spiritual creatures (excluding man) have no material element. Their being summoned to the good is immediate and final. The summoning of the inchoate forms of material beings, however, is not direct. It depends upon the intervention of the celestial spheres.