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Elements of Theology, Proposition 41
Sep. 21st, 2024 09:44 am Every thing which is in another is alone produced, by another; but every thing which is in itself is self-subsistent.
For that which is in another and is indigent of a subject can never be generative of itself. For that which is naturally competent to generate itself does not require another base, because it is contained by itself, and is preserved in itself apart from a subject. But that which abides, and is able to be established in itself, is productive of itself, itself proceeding into itself, and being connective of itself: and thus it is in itself, as the thing caused is in its cause. For it is not in itself, as in place or as in a subject: since place is different from that which is in place, and that which is in a subject is different from the subject. But this which is in itself is the same with that in which it is inherent. It is therefore self-subsistent, and abides in itself as that which is from a cause is in the cause.
COMMENTARY
What does it mean for a thing to be "in itself"?
It is not the same, Proclus tells us, as being in a place, because "place" is different from "that which is in a place." A thing which is "in itself" is not located in itself. What then?
He tells us: "It is contained by itself, preserved in itself"... is "productive of itself, proceeding into itself, and connective of itself."
We must, then, be speaking of the Gods, the Henads: They are self-caused and self-convertive. They are still, if it can be said this way, subject to the threefold movement of abiding, proceeding, and returning, but that to which they return is themselves, that into which they proceed is themselves, they contain and produce themselves.
For that which is in another and is indigent of a subject can never be generative of itself. For that which is naturally competent to generate itself does not require another base, because it is contained by itself, and is preserved in itself apart from a subject. But that which abides, and is able to be established in itself, is productive of itself, itself proceeding into itself, and being connective of itself: and thus it is in itself, as the thing caused is in its cause. For it is not in itself, as in place or as in a subject: since place is different from that which is in place, and that which is in a subject is different from the subject. But this which is in itself is the same with that in which it is inherent. It is therefore self-subsistent, and abides in itself as that which is from a cause is in the cause.
COMMENTARY
What does it mean for a thing to be "in itself"?
It is not the same, Proclus tells us, as being in a place, because "place" is different from "that which is in a place." A thing which is "in itself" is not located in itself. What then?
He tells us: "It is contained by itself, preserved in itself"... is "productive of itself, proceeding into itself, and connective of itself."
We must, then, be speaking of the Gods, the Henads: They are self-caused and self-convertive. They are still, if it can be said this way, subject to the threefold movement of abiding, proceeding, and returning, but that to which they return is themselves, that into which they proceed is themselves, they contain and produce themselves.
