CHAPTER IX.
Through these things therefore, we may concisely answer him, as I have said, who doubts concerning these names. Here however, it is fit that we should admire the divine science of Plato, because he has narrated the mode of the ascent of the whole of things to the intelligible conformably to the highest of initiators. For in the first place, he elevates souls and the Gods themselves to the fountains, through the liberated leaders. For the blessed and most abundant spectacles and discursive energies are particularly in these fountains, in which also theurgists place all their hope of salvation. They are therefore blessed through the unpolluted monads; but they are most abundant through the cause of divine difference; and they are spectacles and discursive energies, through the intellectual and paternal powers. But in the second place, Plato elevates souls and Gods from the fountains, and through the fountains to the leaders of perfection. For after many and divided intellections the good of the perfective Gods shines forth, being supernally expanded from the intellectual Gods themselves, and illuminating us, and prior to our souls, whole souls, and prior to these, the Gods themselves. But from the perfective Gods Plato elevates souls and Gods to the divinities, who are connective of all the intellectual orders. For the perfective Gods are suspended from these divinities, subsist together with them, and are comprehended by them. Such also is the communion and union of these Gods, that some of the most celebrated [interpreters of Plato] have supposed that there is an all-perfect and indivisible sameness among them, in consequence of not being able to apprehend by a reasoning process the separation which is in them. For here also, it may appear to some one that Plato calls the extremity of the celestial circulation, the arch. This however is not the case. For he does not denominate the arch celestial, but subcelestial. As therefore, the supercelestial is essentially exempt from the heaven, thus also the subcelestial is inferior to the kingdom of the heaven. For the former indeed is indicative of transcendency, but the latter of a proximately-arranged diminution.
After this circulation however, which is connective of the whole of things, Plato elevates souls and the Gods to the supercelestial place, and the intelligible union of intellectuals, where also the Gods abiding, are nourished, are in a happy condition, and are filled with ineffable and unical goods. For with theurgists also, the ascent to the ineffable and intelligible powers which are the summits of all intellectuals, is through the connective Gods. In what manner however, the Gods are here conjoined to the first intelligibles, Plato no longer unfolds through words; for the contact with them is ineffable, and through ineffables, as he also teaches in what he says about them in the Phædrus. And through this order, the mystic union with the intelligible and first-producing causes is effected. With us therefore, there is also the same mode of conjunction. And through this, the mode of theurgic ascent is more credible. For as wholes ascend to exempt principles, through the natures proximately placed above them, thus also parts imitating the ascent of wholes, one conjoined through middle steps of ascent, with the most simple and ineffable causes. For what Plato has delivered in this dialogue concerning whole souls, he afterwards unfolds concerning ours. And in the first place indeed, he conjoins them with the liberated Gods. Afterwards, through these he elevates them to the perfective Gods. Afterwards, through these, to the connective Gods, and in a similar manner, as far as to the intelligible Gods. Socrates therefore, narrating the mode of ascent to intelligible beauty, and how following the Gods, prior to bodies and generation, we were partakers of that blessed spectacle, says: “For it was then lawful to see splendid beauty, when we obtained together with that happy choir, this blessed vision and spectacle, we indeed following Jupiter, but others in conjunction with some other God, perceiving, and being initiated in those mysteries, which it is lawful to call the most blessed of mysteries.” How then were we once conjoined with intelligible beauty? Through being initiated, says he, in the most blessed of mysteries. What else therefore, does this assert, than that we were conjoined with the perfective leaders, and were initiated by them, in order to our being replenished with beauty? Of what goods therefore, is the initiation the procurer? “Which orgies,” says he, “were celebrated by us, when we were entire and impassive, and were initiated in, and became spectators of entire, simple, and quietly stable visions.” The entire therefore, is derived to souls from the celestial circulation. For this contains, and is connective of all the divine genera, and also of our souls. Every thing however, which in the whole contains parts, comprehends also that which is divided, and collects that which is various into union and simplicity. But the entire, quietly stable, and simple visions, are unfolded to souls supernally from the supercelestial place, through the connectedly-containing Gods. For the mystic impressions of intelligibles, shine forth in that place, and also the unknown and ineffable beauty of characters. For muesis and epopteia[214] are symbols of ineffable silence, and of union with mystic natures through intelligible visions. And that which is the most admirable of all is this, that as theurgists order the whole body to be buried, except the head, in the most mystic of initiations, Plato also has anticipated this, being moved by the Gods themselves. “For being pure,” says he, “and liberated from this surrounding vestment, which we now denominate body, we obtained this most blessed muesis and epopteia, being full of intelligible light.” For the pure splendor [which he mentions] symbolically unfolds to us intelligible light. Hence, when we are situated in the intelligible, we shall have a life perfectly liberated from the body. But elevating the head of the charioteer to the place beyond the heaven, we shall be filled with the mysteries which are there, and with intelligible silence. It also appears to me that Plato sufficiently unfolds the three elevating causes, love, truth, and faith, to those who do not negligently read what he has written. For what besides love conjoins with beauty? Where is the plain of truth, except in this place? And what else than faith is the cause of this ineffable muesis? For muesis in short, is neither through intelligence nor judgment, but through the unical silence imparted by faith, which is better than every gnostic energy, and which establishes both whole souls and ours, in the ineffable and unknown nature[215] of the Gods. These things however, have proceeded to this length from my sympathy about such like concerns.