The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 1 of 2) : $b translated from the Greek, to which a seventh book is added, in order to supply the deficiency of another book on this subject, which was written by Proclus, but since lost, also, a translation from the Greek of Proclus' Elements of theology, to which are added a translation of the treatise of Proclus, On providence and fate, a translation of extracts from his treatise, entitled, Ten doubts concerning — Plato — John Shaqi
The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 1 of 2) : $b translated from the Greek, to which a seventh book is added, in order to supply the deficiency of another book on this subject, which was written by Proclus, but since lost, also, a translation from the Greek of Proclus' Elements of theology, to which are added a translation of the treatise of Proclus, On providence and fate, a translation of extracts from his treatise, entitled, Ten doubts concerning
Plato · en
through the connectedly-containing Gods. For the mystic impressions
of intelligibles, shine forth in that place, and also the unknown
and ineffable beauty of characters. For _muesis_ and _epopteia_[214]
are symbols of ineffable silence, and of union with mystic natures
through intelligible visions. And that which is the most admirable of
all is this, that as theurgists order the whole body to be buried,
except the head, in the most mystic of initiations, Plato also has
anticipated this, being moved by the Gods themselves. “For being pure,”
says he, “and liberated from this surrounding vestment, which we now
denominate body, we obtained this most blessed _muesis_ and _epopteia_,
being full of intelligible light.” For the pure splendor [which he
mentions] symbolically unfolds to us intelligible light. Hence, when
we are situated in the intelligible, we shall have a life perfectly
liberated from the body. But elevating the head of the charioteer to
the place beyond the heaven, we shall be filled with the mysteries
which are there, and with intelligible silence. It also appears to
me that Plato sufficiently unfolds the three elevating causes, love,
truth, and faith, to those who do not negligently read what he has
written. For what besides love conjoins with beauty? Where is the plain
of truth, except in this place? And what else than faith is the cause
of this ineffable _muesis_? For _muesis_ in short, is neither through
intelligence nor judgment, but through the unical silence imparted by
faith, which is better than every gnostic energy, and which establishes
both whole souls and ours, in the ineffable and unknown nature[215] of
the Gods. These things however, have proceeded to this length from my
sympathy about such like concerns.
CHAPTER X.