to him; but the one to which all the psychic powers of it converge is alone by nature able to lead us to that which is beyond all beings, and it is itself the unifier of all things in us; by which also we have been rooted in essence in that, and by having been rooted, even if we proceed forth, we shall not be separated from our own cause. 5 From Proclus, from the same philosophy. Philosophy assigns as the cause both the forgetting and the remembering of the eternal principles for both the departure from the gods and the return to them; but the oracles, the paternal tokens. But both are in harmony; for the soul is composed of the sacred principles and the divine symbols; of which some are from the intelligible forms, and others from the divine henads; and we are images of the intelligible substances, but statues of the unknowable tokens. And just as every soul is the fullness of all the forms, but has subsisted wholly according to one cause, so also it partakes of all the tokens, through which it is joined to God, but its existence is defined in one, by which the whole multitude in it is gathered to one peak. For it is necessary to know this also, that every soul is distinct from every other in form, and as many souls as there are, so many also are the forms of souls; for in the first place, according to one form, there is a subsistence of many uniform individuals both concerning matter and the composite beings, with one underlying nature partaking variously of the same form; for if the being of the soul is a simple principle and form, either one soul will differ in no way in essence from another, or it would differ in form; for that by which it will differ is only, and is only, form. From which it is clear that every soul, even if it be full of the same principles, yet has been allotted one form that distinguishes it from the others, just as the solar form characterizes the solar soul, and another form another soul.

αὐτῷ· τὸ δὲ ἓν εἰς ὃ πᾶσαι αἱ ψυχικαὶ δυνάμεις συννεύουσιν αὐτῆς [ὃ] μόνον πέφυκε προσάγειν ἡμᾶς τῷ πάντων ἐπέκεινα τῶν ὄντων, καὶ αὐτὸ πάντων ὃν τῶν ἐν ἡμῖν ἑνοποιόν· καθὸ καὶ ἐρριζώθημεν κατ' οὐσίαν ἐν ἐκείνῳ, καὶ τῷ ἐρρζῶσθαι κἂν προΐωμεν, οὐκ ἀποστησόμεθα τῆς ἑαυτῶν αἰτίας. 5 Πρόκλου ἐκ τῆς αὐτῆς φιλοσοφίας. Ἡ φιλοσοφία τήν τε λήθην καὶ ἀνάμνησιν τῶν ἀιδίων λόγων αἰτιᾶται τῆς τε ἀποφοιτήσεως τῆς ἀπὸ τῶν θεῶν καὶ τῆς ἐπ' αὐτοὺς ἐπιστροφῆς· τὰ δὲ λόγια, τῶν πατρικῶν συνθημάτων. Συνᾴδει δὲ ἀμφότερα· συνέστηκε γὰρ ἡ ψυχὴ ἀπὸ τῶν ἱερῶν λόγων καὶ τῶν θείων συμβόλων· ὧν οἱ μέν εἰσιν ἀπὸ τῶν νοερῶν εἰδῶν, τὰ δὲ ἀπὸ τῶν θείων ἑνάδων· καὶ ἐσμὲν εἰκόνες μὲν τῶν νοερῶν οὐσιῶν, ἀγάλματα [τὰ] δὲ τῶν ἀγνώστων συνθημάτων. Καὶ ὥσπερ πᾶσα ψυχὴ πάντων μέν ἐστι πλήρωμα τῶν εἰδῶν, κατὰ μίαν δὲ ὅλως αἰτίαν ὑφέστηκεν, οὕτω καὶ πάντων μὲν μετέχει τῶν συνθημάτων, δι' ὧν συνάπτεται τῷ θεῷ, ἀφώρισται δὲ ἡ ὕπαρξις ἐν ἑνί, καθὸ συνάγεται πᾶν τὸ ἐν αὐτῇ πλῆθος εἰς μίαν κορυφήν. ∆εῖ γὰρ καὶ τοῦτο εἰδέναι, ὡς πᾶσα ψυχὴ πάσης κατ' εἶδος διέστηκε, καὶ ὅσαι ψυχαί, τοσαῦτα καὶ τὰ εἴδη τῶν ψυχῶν ἐστι· πρῶτον μὲν γὰρ καθ' ἓν εἶδος, πολλῶν ἀτόμων ὑπόστασις ἑνοειδῶν περί τε τὴν ὕλην ἐστὶ καὶ τὰ σύνθετα τῶν ὄντων, μιᾶς ὑποκειμένης φύσεως ποικίλως τοῦ αὐτοῦ μετεχούσης εἴδους· εἰ γὰρ τὸ εἶναι τῆς ψυχῆς λόγος ἐστὶ καὶ εἶδος ἁπλοῦν, ἢ οὐδὲν διοίσει κατ' οὐσίαν ψυχή τις ἄλλης, ἢ κατ' εἶδος ἂν διαφέροι· ὃ γάρ ἐστι διοίσει μόνον, ἔστι δὲ εἶδος μόνον. Ὅθεν δῆλον ὡς πᾶσα ψυχή, κἂν τῶν αὐτῶν ᾖ λόγων πλήρης, ἀλλ' ἓν εἶδος ἔλαχεν ἀφοριστικὸν τῶν ἄλλων, ὥσπερ τὸ ἡλιακὸν εἶδος χαρακτηρίζει τὴν ἡλιακὴν ψυχήν, ἄλλο ἄλλην.