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Elements of Theology, Proposition 19
Jul. 2nd, 2024 09:50 am Every thing which is primarily inherent in a certain nature of beings is present to all the beings which are arranged according to that nature, conformably to one reason, and in the same manner.
COMMENTARY
This one is, for once, fairly straightforward. Everything which is inherint in the nature of a certain type of being, is equally present to every being of that type, and in the same manner.
For a simple illustration of this concept we might think of number or of color. Color is equally present to red, green, and magenta; number is equally number in 3, 5, and 1,283.
Where it becomes interesting is when we call to mind the teaching in Plato's Phaedrus, that every human soul is arranged under one of the twelve Olympian Gods. The Olympians, bear in mind, are not the highest powers in the cosmos, either in that dialogue of Plato's or in the work of Proclus. In the Phaedrus, Plato explains that at the end of a cycle of creation all the souls arranged under each of the gods will be, in effect, gathered back into that God to return to the higher realms. (That is a simplified explanation, but it will do for now). Now, the twelve Olympians map to the twelve constellations of the Zodiac, and they also map to the spheres and elements of the astrological world thusly:
The Neoplatonic cosmos of Proclus is also the cosmology of the Middle Ages and the Renaissance, with its Great Chain of Being. In this way of looking at the world, all souls and all things generally are gathered under the natures of the planets and the elements. Old men, beggars, and friars; cats and crows; yew trees and barley; lead and obsidian; graveyards, monasteries, and the color black; all these are under the rulership of Saturn. When any is present, Saturn himself is, in a certain sense, present, constituting the being of each. Of course, it follows from there that if one wishes to increase the presence of Saturn in one's life, one could do worse than to wear black, and perhaps to dwell near a graveyard, or a monastery, and to keep cats around-- but of course, it being the case that the gods are the active forces in the universe, and we the passive, it should rather be said that if you find such things, you see the activity of Saturn Himself.
Of course, neither astrology nor astrological magic is a necessary component or consequence of Proclus's philosophy, much less Plato's. But for those of us interested in this sort of thing-- well, this is how it works.
For unless it was present to all of them in the same manner, but present to some and not to others, it is evident that it would not be primarily in that nature, but in some things primarily, and in others secondarily, which sometimes participate of it. For that which at one time exists, but at another time does not, does not exist primarily, nor of itself: but it is adventitious, and comes from some other place to the things in which it is thus inherent.
COMMENTARY
This one is, for once, fairly straightforward. Everything which is inherint in the nature of a certain type of being, is equally present to every being of that type, and in the same manner.
For a simple illustration of this concept we might think of number or of color. Color is equally present to red, green, and magenta; number is equally number in 3, 5, and 1,283.
Where it becomes interesting is when we call to mind the teaching in Plato's Phaedrus, that every human soul is arranged under one of the twelve Olympian Gods. The Olympians, bear in mind, are not the highest powers in the cosmos, either in that dialogue of Plato's or in the work of Proclus. In the Phaedrus, Plato explains that at the end of a cycle of creation all the souls arranged under each of the gods will be, in effect, gathered back into that God to return to the higher realms. (That is a simplified explanation, but it will do for now). Now, the twelve Olympians map to the twelve constellations of the Zodiac, and they also map to the spheres and elements of the astrological world thusly:
- Sphere of Saturn: Ceres
- Sphere of Jupiter: Jupiter
- Sphere of Mars: Mars
- Sphere of the Sun: Apollo
- Sphere of Venus: Venus
- Sphere of Mercury: Mercury
- Sphere of the Moon: Artemis
- Aether as a Whole: Athena
- Element of Fire: Hephastus
- Element of Air: Hera
- Element of Water: Poseidon
- Element of Earth: Hestia
The Neoplatonic cosmos of Proclus is also the cosmology of the Middle Ages and the Renaissance, with its Great Chain of Being. In this way of looking at the world, all souls and all things generally are gathered under the natures of the planets and the elements. Old men, beggars, and friars; cats and crows; yew trees and barley; lead and obsidian; graveyards, monasteries, and the color black; all these are under the rulership of Saturn. When any is present, Saturn himself is, in a certain sense, present, constituting the being of each. Of course, it follows from there that if one wishes to increase the presence of Saturn in one's life, one could do worse than to wear black, and perhaps to dwell near a graveyard, or a monastery, and to keep cats around-- but of course, it being the case that the gods are the active forces in the universe, and we the passive, it should rather be said that if you find such things, you see the activity of Saturn Himself.
Of course, neither astrology nor astrological magic is a necessary component or consequence of Proclus's philosophy, much less Plato's. But for those of us interested in this sort of thing-- well, this is how it works.
