PROCLUS ON THE TIMAEUS IV [Tim. 37 CD]

he completed it, and upon this he set time over it, it is surely clear that time—and living periodically defined by time—would be something superior to both soul and to the blessed life that exists because it possesses soul. Thus, time would not be something such as the many say it is, but it would possess an essence more divine than both souls and psychic goods. We will press this point with more numerous arguments later original: "p. 27, 18 ss". Following the text, we will say that he perceives its life, motion, order, and the eidopoia form-making/specification of the whole, not by looking at the world itself (for the world, in its entirety, is not entirely intelligible; rather, it is something to be opined by doxa opinion combined with irrational sense-perception regarding its bulk, nor does the Creator carry his thoughts somewhere outside himself, as he is entirely turned toward himself), but because, by knowing himself and possessing within himself the generative and providential cause of all things, by the very act of knowing himself, he beholds both the essence of his own offspring and their completion. He says the world was made as a statue of the eternal gods, not because it is a statue of the en-cosmic within-the-world gods (for he does not speak only of the corporeal aspect of the whole, but also of the ensouled and intelligent living being, which indeed contains the en-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 en-cosmic gods into it are like certain conduits and illuminations from the intelligible gods; and the world receives these processions not only according to its heavenly part, but also according to its whole self. For indeed, in air, in earth, and in sea, there are presences of chthonic, aquatic, and aerial gods. Therefore, the world is filled with divinity throughout its whole self, and for this reason, it is a statue throughout its whole self of the intelligible gods, not by receiving the intelligible gods themselves (for the statues do not receive the essences that are transcendent of the all),