Elements of Theology, Proposition 27

[readoldthings]

Every producing cause, by reason of its perfection and abun­dance of power, is productive of secondary natures.

For if it produced not on account of the perfect, but through a defect of power, it would not be able to pre­serve its own order immovable. For that which imparts being to another thing through defect and imbecility imparts subsistence to it through its own mutation and change in quality. But every thing which produces re­mains such as it is, and in consequence of thus remain­ing that which is posterior to it proceeds into existence. Hence, being full and perfect, it constitutes secondary natures immovably and without diminution, it being that which it is, and neither being changed into them nor diminished. For that which is produced is not a distri­bution into parts of the producing cause; since this is neither appropriate to generation, nor to generating causes. Nor is it a transition of one nature into another: for it does not become the matter of that which pro­ceeds; since it remains such as it is, and that which is produced is different from it. Hence that which gener­ates abides without alteration and undiminished; through prolific power multiplies itself, and from itself imparts secondary hypostases or natures.

 

COMMENTARY

I think that we have here a subtle point of Platonic metaphysics.

How are the succeeding levels of existence created? The One itself gives subsistence to everything, but after the one we have the whole series of Henads, and after the Henads, the Intellectual forms. Does the One change when it creates the universe? Or does the One become the universe? If it creates from itself, is there less of it afterward, in the way that a child might take half of the play-dough out of a bucket? 

No. 

Creation, in this account of the universe, is a consequence of perfection. To be Good, or to be Perfect, which is to imitiate the Good, is to be productive. God and the Gods are always actively creating and upholding the universe, by their very nature. As Proclus tells us, "that which is produced is not a distribution into parts of the producing cause," like the play-dough being taken from the tub and divided in half. "Nor is it a transition of one nature into another." The color Red isn't divided into the red cup, the red candle and the red lighter. If you wanted to add a red crayon, you wouldn't have to check and see if enough red was left over in the universe. For Proclus, everything is like this, even the very highest things.  "Everything which produces remains such as it is, and in consequence of thus remaining that which is posterior to it proceeds into existence." It is from the One that all things come to be. Remaining perfectly what it is, the One causes Being; Being causes Intellect; Intellect causes Soul; Soul causes Body.