In his Parmenides, Plato subjects two kinds of One to dialectical examination: the absolute One, without parts, which is neither in space nor in time, nor does it have being, and the One that is being, and therefore is the whole that has parts. These are two totally different Ones, two mutually transcendent worlds. Each of the two, considered independently of the other, ultimately proves to be aporetic within the narrow horizon of the act, within whose limits the thought of the Platonic dialogue is exhausted.However, by extending the ontological horizon to the sphere of potentiality, both, united, constitute the structure of Intention, which binds an "I" to its other. In Intention, the "I" does not exist without being, thanks to which it has a soul and a consciousness, and being makes no sense without the "I".The purpose of this article is to clarify this relationship between the absolute one, the "I", and the one of being, the whole, whose synthesis is the person, and to show that Intention, a true theory of everything, integrates both physical reality and aspects inherent to consciousness and the constitution of the I within a single explanatory framework.The distance of separation is reflected in the time of waiting in the mirror that is the three-dimensional space of Intention, and thus of the universe, as well as of every whole that is part of it. A mirror whose substance is desire and in which the Other is revealed.