On the Mysteries (De Mysteriis)

...distributing [itself] without mixture or division of itself, it illuminates diverse things everywhere; so also do the gods. Just as the light of the sun is the same, whole and continuous everywhere, and can neither be divided into parts, nor enclosed in any place, nor separated from its own source, nor mixed with the air, although it is present therein; and whereas it leaves nothing of its light behind (though heat is left by that which warms), so the light of each God, being entirely indivisible, is present deep within the whole world, although it may grant its power especially to some part that is most accommodated to it. Meanwhile, however, it somehow fills all things, by reason of its perfect power and its altogether immense causal transcendence. Whence it perfects all things, and joins extremes with extremes, comprehending all things in itself through intermediaries, and reflecting itself back upon itself as something entirely united to itself. This very office the world also imitates by its circular motion, and by the connection of its parts into one, and by a certain conciliation that transfers elements in turn into elements and sends the virtue of superior things to those below. He who accepts this manifest statue of the gods, which is united everywhere, ought to be altogether wary of holding views alien to the gods who are the causes of the world—namely, that they are (so to speak) locally separate. For if there is no communion of the world with the divine powers in respect of essence, power, and action, and no co-distribution or fellowship, then surely there is neither co-extension nor con-