Shrine of Wisdom Magazine 83 (1940)
The Pillars of Memory: The Symbols
The pillars of memory and history: vocal song, letter, and symbol. A symbol is a form that is understood, and, being understood, shows at sight that that really exists which would require many letters, or much of vocal song, or speech and oration, before it could be properly understood.
There are three symbols: the symbol of number; the symbol of sound or tone, from which is justly shown the voice and tone of harmony; and the symbol of form and the sign which is understood by its formation. - (From Barddas)
There are three symbols: the symbol of number; the symbol of sound or tone, from which is justly shown the voice and tone of harmony; and the symbol of form and the sign which is understood by its formation. - (From Barddas)
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Proclus, The Elements of Theology
(For previous sections see Shrine of Wisdom Nos. 65 to 82)
Proposition XCVIII
Every thing which is in the Gods pre-exists in Them according to Their peculiarities; and the peculiarity of the Gods is unical and super essential. Hence all beings are contained in Them unically and superessentially.
For if everything subsists in a three-fold manner, namely, either according to cause, or according to hyparxis, or according to participation, but the first number of all things is the Divine number, nothing will be in the Gods according to participation, but all things will subsist in Them either according to hyparxis, or according to cause. Such things, however, as They antecedently comprehend, as being the causes of all things, They antecedently comprehend in a manner appropriate to Their own union. For every thing which is the leader of secondary natures causally, contains the cause of things subordinate in a way naturally adapted to itself. All things, therefore, are in the Gods unically and superessentially.
Proposition CXIX
Every God subsists according to superessential goodness, and is good neither according to participation, nor according to essence, but super essentially; since habits and essences are allotted a secondary and manifold order from the Gods.
For if the First God is The One and The Good, and as He is The One, He is also The Good, and as The Good, The One; if this be the case, every series of the Gods has the form of The One and the form of The Good, according to one peculiarity, and each of the Gods is not a unity and goodness according to anything else. But each, as he is a unity, is also a goodness, and as He is a goodness, is also a unity. So far also as the Gods posterior to the First God proceed from the First, They have the form of The Good and the form of The One, since the First is The One and The Good. But since They are Gods They are unities and goodnesses. As, therefore, The One of the Gods is superessential, so likewise is Their goodness, since It is nothing else than The One. Fore each of Them is not any thing else than The Good, but is good alone; as neither is each any thing else than The One, but is one alone.
Proposition CXX
Every God possesses in His own hyparxis a providential inspection of the whole of things. And a providential energy is primarily in the Gods.
For all other things, being posterior to the Gods, energize providentially through the participation of Them: but Providence is connascent with the Gods. For if to impart good to the subjects of providential energy is the prerogative of the providential peculiarity, but all the gods are goodnesses, either They do not impart of Themselves to anything, and thus nothing will be good in secondary natures (and whence will that be derived which subsists according to participation except from those natures that primarily possess peculiarities?); or if They do impart of Themselves, They impart good, and in consequence of this providentially attend to all things. Providence, therefore, subsists primarily in the Gods: for where is the energy which is prior to Intellect except in superessential natures? But Providence, as the name signifies, is an energy prior to Intellect. The Gods, therefore, from being Gods, and from being goodnesses, provide for all things, and fill all things with the goodness which is prior to Intellect.
We may further infer the necessity of Providence in the Gods from considering that as They are the producing causes of all things, so all things abide, and are radically established in Their natures. (For where can anything subsist which is not contained in Their unknown and all-pervading comprehension?) But if this be the case, since all things are in reality the offspring of the Gods, they must continually be the objects of Their providential operations. For as good is the characteristic of these Divine natures, it is impossible that They should abandon Their progeny, or cease to impart Their beneficent, unenvying, and all-powerful communications.
Nor must we think that these providential operations are laborious to the Gods; since, as Proclus observes, that which is according to nature is not laborious to any thing. “For neither (says he) is it laborious for fire to give warmth, nor for snow to refrigerate, nor for bodies themselves to energize according to their peculiar powers. Nor prior to bodies, is it laborious to natures themselves to nourish, or generate, or increase: for these are the operations of natures. Nor again, prior to these, is it laborious to souls to exert their peculiar energies: for many of their energies are attended with delight, many are the result of their essence; and many motions are produced by their presence alone.” Hence if the communication of good naturally belongs to the Gods, Providence also is natural to Them, which They express in a tranquil, unpolluted, and incorporeal manner.
Proposition XCVIII
Every thing which is in the Gods pre-exists in Them according to Their peculiarities; and the peculiarity of the Gods is unical and super essential. Hence all beings are contained in Them unically and superessentially.
For if everything subsists in a three-fold manner, namely, either according to cause, or according to hyparxis, or according to participation, but the first number of all things is the Divine number, nothing will be in the Gods according to participation, but all things will subsist in Them either according to hyparxis, or according to cause. Such things, however, as They antecedently comprehend, as being the causes of all things, They antecedently comprehend in a manner appropriate to Their own union. For every thing which is the leader of secondary natures causally, contains the cause of things subordinate in a way naturally adapted to itself. All things, therefore, are in the Gods unically and superessentially.
Proposition CXIX
Every God subsists according to superessential goodness, and is good neither according to participation, nor according to essence, but super essentially; since habits and essences are allotted a secondary and manifold order from the Gods.
For if the First God is The One and The Good, and as He is The One, He is also The Good, and as The Good, The One; if this be the case, every series of the Gods has the form of The One and the form of The Good, according to one peculiarity, and each of the Gods is not a unity and goodness according to anything else. But each, as he is a unity, is also a goodness, and as He is a goodness, is also a unity. So far also as the Gods posterior to the First God proceed from the First, They have the form of The Good and the form of The One, since the First is The One and The Good. But since They are Gods They are unities and goodnesses. As, therefore, The One of the Gods is superessential, so likewise is Their goodness, since It is nothing else than The One. Fore each of Them is not any thing else than The Good, but is good alone; as neither is each any thing else than The One, but is one alone.
Proposition CXX
Every God possesses in His own hyparxis a providential inspection of the whole of things. And a providential energy is primarily in the Gods.
For all other things, being posterior to the Gods, energize providentially through the participation of Them: but Providence is connascent with the Gods. For if to impart good to the subjects of providential energy is the prerogative of the providential peculiarity, but all the gods are goodnesses, either They do not impart of Themselves to anything, and thus nothing will be good in secondary natures (and whence will that be derived which subsists according to participation except from those natures that primarily possess peculiarities?); or if They do impart of Themselves, They impart good, and in consequence of this providentially attend to all things. Providence, therefore, subsists primarily in the Gods: for where is the energy which is prior to Intellect except in superessential natures? But Providence, as the name signifies, is an energy prior to Intellect. The Gods, therefore, from being Gods, and from being goodnesses, provide for all things, and fill all things with the goodness which is prior to Intellect.
We may further infer the necessity of Providence in the Gods from considering that as They are the producing causes of all things, so all things abide, and are radically established in Their natures. (For where can anything subsist which is not contained in Their unknown and all-pervading comprehension?) But if this be the case, since all things are in reality the offspring of the Gods, they must continually be the objects of Their providential operations. For as good is the characteristic of these Divine natures, it is impossible that They should abandon Their progeny, or cease to impart Their beneficent, unenvying, and all-powerful communications.
Nor must we think that these providential operations are laborious to the Gods; since, as Proclus observes, that which is according to nature is not laborious to any thing. “For neither (says he) is it laborious for fire to give warmth, nor for snow to refrigerate, nor for bodies themselves to energize according to their peculiar powers. Nor prior to bodies, is it laborious to natures themselves to nourish, or generate, or increase: for these are the operations of natures. Nor again, prior to these, is it laborious to souls to exert their peculiar energies: for many of their energies are attended with delight, many are the result of their essence; and many motions are produced by their presence alone.” Hence if the communication of good naturally belongs to the Gods, Providence also is natural to Them, which They express in a tranquil, unpolluted, and incorporeal manner.
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ON THE SUPREME GOD
The Pythagoreans called God The One, as the cause of union to the universe, and on account of His superiority to every being, to all life, and to all-perfect intellect. But they denominate Him the measure of all things, on account of His conferring on all things illumination, essence, and bound; and containing and bounding all things by the ineffable supereminence of His nature, which is extended beyond every bound. Syrianus
That which is The One, and the measure of all things, is not only entirely exempt from all things and mundane concerns, but likewise from intelligibles themselves: since He is the venerable Principle of beings, the measure of intelligibles, ingenerable, eternal, and alone, possessing absolute dominion, and Himself manifesting Himself. Clinius the Pythagorean
The Pythagoreans called God The One, as the cause of union to the universe, and on account of His superiority to every being, to all life, and to all-perfect intellect. But they denominate Him the measure of all things, on account of His conferring on all things illumination, essence, and bound; and containing and bounding all things by the ineffable supereminence of His nature, which is extended beyond every bound. Syrianus
That which is The One, and the measure of all things, is not only entirely exempt from all things and mundane concerns, but likewise from intelligibles themselves: since He is the venerable Principle of beings, the measure of intelligibles, ingenerable, eternal, and alone, possessing absolute dominion, and Himself manifesting Himself. Clinius the Pythagorean
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How to Obtain the Highest Good
(From the Sutta-Nipata)
By what virtue, by what conduct, and from the performance of what works, will a man be perfectly established in the precepts and obtain the highest good?
Let him honour old people, not be envious, let him know the right time for seeking his teachers, let him know the right moment for listening to their religious discourses, let him assiduously hearken to their well-spoken words.
Let him in due time enter the presence of his teachers, let him be humble after casting away obstinacy, let him remember and practice what is good, the Dharma*, self-restraint, and chastity.
Let his pleasure be in the Dharma, let him stand fast in the Dharma, let him know how to enquire into the meaning of the Dharma, and let him spend his time in uttering well spoken truths.
Having abandoned ridiculous talk, lamentation, corruption, deceit, hypocrisy, greed and haughtiness, glamour and harshness, depravity and foolishness, let him live free from infatuation, with a steady mind.
The words, the essence of which is understood, are well spoken, and what is heard, if understood, contains the essence of the meditations; but the understanding and learning of the man who is hasty and careless does not increase.
Those who delight in the Dharma proclaimed by the Venerable Ones, are unsurpassed in speech, thought, and work; they are established in peace, tenderness, and meditation, and are rooted in the essence of learning and understanding.
* Dharma signifies religion, law, and duty.
By what virtue, by what conduct, and from the performance of what works, will a man be perfectly established in the precepts and obtain the highest good?
Let him honour old people, not be envious, let him know the right time for seeking his teachers, let him know the right moment for listening to their religious discourses, let him assiduously hearken to their well-spoken words.
Let him in due time enter the presence of his teachers, let him be humble after casting away obstinacy, let him remember and practice what is good, the Dharma*, self-restraint, and chastity.
Let his pleasure be in the Dharma, let him stand fast in the Dharma, let him know how to enquire into the meaning of the Dharma, and let him spend his time in uttering well spoken truths.
Having abandoned ridiculous talk, lamentation, corruption, deceit, hypocrisy, greed and haughtiness, glamour and harshness, depravity and foolishness, let him live free from infatuation, with a steady mind.
The words, the essence of which is understood, are well spoken, and what is heard, if understood, contains the essence of the meditations; but the understanding and learning of the man who is hasty and careless does not increase.
Those who delight in the Dharma proclaimed by the Venerable Ones, are unsurpassed in speech, thought, and work; they are established in peace, tenderness, and meditation, and are rooted in the essence of learning and understanding.
* Dharma signifies religion, law, and duty.