Proclus: Commentary on Plato's Timaeus, Vol. I

original Greek: "ἀπετέλεσεν, ἐπὶ δὲ τούτῳ τὸν χρόνον ἐπέστησεν αὐτῷ..."
He completed it, and upon this he set time, it is clearly evident that time and living periodically according to time would be something superior both to the soul and to the blessed life which exists because it possesses a soul. Therefore, time would not be something such as the many say it is, but would possess an essence more divine than both souls and psychic goods. This, then, we will further on: p. 27, 18ff press with more arguments. But following the text, we will say that he thinks of it time not as the life, movement, order, and form-giving of the universe, looking toward the cosmos itself (for the cosmos is not at all intelligible in its entirety, but rather is something to be conjectured through irrational sensation according to its mass; nor does the demiurge carry himself somewhere outside by his own thoughts, but all has turned toward itself), but because, thinking itself and possessing within itself the generative and providential cause of all things, by the very act of thinking itself, it observes both the essence of its own products and their perfection.

He says the world was brought forth as a agalma statue/image of the eternal gods, not because it is a statue of the intra-cosmic gods (for he does not speak only of the bodily part of the universe, but also of the ensouled and intellectual animal, which indeed contains the intra-cosmic gods within itself), but because it is a statue of the intelligible gods. For it is filled with divinity from them, and the processions of the intra-cosmic gods into it are like certain channels and illuminations of the intelligible gods, and the cosmos receives these processions not only according to its heavenly part, but also throughout its whole self. For indeed, in air, in earth, and in sea there are presences of chthonic, aquatic, and aerial gods. Therefore, according to its whole self, the cosmos is filled with divinity, and for this reason it is a statue according to its whole self of the intelligible gods, not indeed receiving the intelligible gods themselves (for the statues do not receive the essences of the gods that are transcendent of the whole), but receiving illuminations flowing from there, being adorned by second orders, to which it is proportioned, and which are generated from them.