The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 2 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 p — Plato — John Shaqi
The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 2 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 p
Plato · en
In short, all the genera[42] being mingled by the demiurgus in the
fountain of souls, in order to the generation of the different ranks
of souls, some of these ranks have one thing, but others a different
thing at hand. And in some indeed, the essential has dominion over
the remaining genera; in others sameness; and in others difference.
But those souls that are connascent with the assimilative Gods,
have[43] their whole hypostasis according to essence. Hence they are
near to an intellectual hyparxis, and are allotted in the genera of
souls, an intelligible and occult transcendency. But those[44] that
are co-arranged with the liberated Gods, characterize their proper
progression, according to sameness. Hence also, they are consubsistent
with the Gods that bind together and congregate the supermundane and
mundane Gods. And those souls that are co-divided with the mundane
Gods, define the essence of themselves according to difference: and
on this account also, the demiurgus, in constituting the soul of the
universe, is said to co-adapt difference to other souls by force.
Moreover, the separation into parts in these, the union through
harmony, and the energy according to time are effected through the
illuminations of difference. But [in the souls] above these essence and
sameness subsist, with which there are eternal life, and a union of
powers. And thus much concerning these particulars.
From what has been said, however, we may collect by a reasoning
process, that intellect, essence, and intellectual life, are suspended
from the liberated Gods. In them also soul, and the nature of the
supercelestial souls shine with a fore-running light. For they are
established above the celestial Gods who ride in bodies, just as the
celestial Gods are exempt from the sublunary divinities, and from those
who are allotted the government of matter. If, however, the genus of
the liberated Gods is of this kind, they are very properly said to
belong to the partial orders, in the same manner as the Gods prior to
them. But they indeed are more total, because the psychical peculiarity
was in them occultly. But the liberated Gods have that which is partial
in providential energies more apparent because the psychical power also
in these is more manifest, just as the mundane Gods who now preside
over partial allotments, perfectly unfold into light the psychical
essence. The whole, however, and impartible genera of the Gods shine
forth as far as to the intellectual hypostasis. For intellect according
to its own nature is impartible.