PROCLUS ON THE TIMAEUS OF PLATO by Proclus Thomas Taylor

Author:Proclus, Thomas Taylor
Language: eng
Format: epub
Published: 0101-01-01T00:00:00+00:00

It is proper therefore, to assert these things to those who place intelligibles external to intellect. For how can that which tends to other things, and as being deficient is indigent of externals, be blessed? Hence, if the world is through virtue converted to itself, must not intellect do this in a much greater degree? Intellect therefore intellectually perceives itself. And this is among the number of things immediately known.

This also deserves to be remarked, that Plato when he gives animation to the world, directly imparts virtue to it. For the participation of soul is immediately accompanied with the fullness of virtue, in the being which subsists according to nature; since the one cause of the virtues,12 is also co-arranged with the fountain of souls,13 and the progression of this fountain is conjoined with the progression of soul. For with respect to virtue, one indeed is unical, primary and all-perfect; but another subsists in the ruling supermundane Gods; another in the liberated Gods; and another is mundane,14 through which the whole world possesses undefiled intelligence, an undeviating life, an energy converted to itself, and a purity unmingled with the animals which it contains. From this virtue therefore, the world becomes known and friendly to itself. For knowledge precedes familiarity.

Since the universe also is intellectual, an animal, and a God, so far indeed, as it is intellectual, it becomes known to itself; but so far as it is a God, it is friendly to itself. For union is more perfect than knowledge. If therefore, the universe is known to itself, it is intellectual; for that which is primarily known to itself [p.9] is intellect. And if it is friendly to itself it is united. But that which is united is deified; for The One which is in intellect is a God. Again therefore, you have virtue, a knowledge of, and a friendship with itself, in the world; the first of these proceeding into it from soul; the second from intellect; and the third from deity. Hence Plato very properly adds, that on account of these things, the world was generated by the Demiurgus a blessed God; for the presence of soul, the participation of intellect, and the reception of union, render the universe a God. And the blessed God which he now mentions is the God "who at a certain time would exist," animated, endued with intellect, and united. Union however, is present with it according to the bond of analogy; but much more from the one soul and the one intellect which it participates. For through these, greater bonds, and a more excellent union proceeded into the universe. And still beyond these unions, divine friendship, and the supply of good, contain and connect the whole world. For the bond which proceeds from intellect and soul is strong, as Orpheus also says;14 but the union of the golden chain [i.e. of the deific series] is still greater15 and is the cause of greater good to all things.

Moreover, felicity must likewise be assumed in a way adapted to the universe.

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