On the Mysteries of the Egyptians - Pimander - Asclepius

...taining original: "nens," the conclusion of a word from the previous page, likely "continens" (containing). all things, without any mixing or division of itself, it illuminates diverse things far and wide; so do the gods. Just as the light of the sun is a single continuous whole everywhere, and cannot be divided into parts, nor shut up in any place, nor separated from its own source; nor is it mixed with the air, even though it is present within it. Indeed, while it leaves no part of its light behind original: "nihil relinquat luminis." Iamblichus argues that light is an "energy" or activity; unlike a physical object, it does not leave a piece of itself behind, even though its effect (heat) remains., though heat is left by the warming agent, so the light of each God is present deep within the whole world as an indivisible whole, even if it grants its power most specifically to some particular part that is most suited to receive it.

Meanwhile, however, it fills all things in a certain way, owing to its perfect power and its utterly immense causal excess causal excess: the Neoplatonic principle that a cause always possesses more reality and power than the things it creates (Latin: "excessum causalem"). From this, it brings all things to perfection and joins the furthest extremes together, encompassing all things within itself through the middle points, and reflecting back upon itself as something entirely unified.

The world also imitates this divine function through its circular motion, the connection of its parts into a single whole, and a certain harmony that transforms the elements into one another in turn, sending the power of higher things down to the lower. Anyone who accepts this visible world as a manifest statue of the gods original: "manifestam hanc... deorum statuam." Here, the "statue" is a metaphor for the entire physical universe, which reflects the divine just as a ritual statue does., unified in every part, must be entirely careful not to think anything improper about the gods who are the causes of the world—namely, that they are "locally" (so to speak) separated from it. For if there were no communion between the world and the divine spirits regarding their essence, power, and action, and no shared distribution or fellowship, then there would certainly be no co-extension and co-distribu[tion] The text cuts off here, continuing the word onto the next page.