Proclus and Neoplatonism 2:

Proclus and Neoplatonism 2:

 "The ‘all in all’ principle allows that things that exist in their own right and are self constituted, as are the gods/henads, are not obliterated by unity. There is a simultaneous presence of the One, Being and at the material level, Existence. None of these levels can reduce to their higher hypostasis, continuity and discontinuity are reconcilable."

Ten Gifts of the Demiurge-Proclus' Commentary on the Timaeus:

I am a finite point in an infinite universe made up of all the essential elements of the macrocosm. This finiteness is my subjective experience. Above there are many worlds of abstract nature, there is the world of the gods, the intelligible world and then there is the One. The One is that infinite source of pure consciousness that in Thelema is called Nuit as No-thing, and qabalistically we refer to this state as Ain, Ain Soph and Ain Soph Aur. The last of these is the Limitless Light which establishes Kether, and it is within this sephirah that the Light and Darkness are still a perfect Unity. In context, this Unity is symbolised as the perfect union between Hadit and Nuit as one that has never experienced separateness, it is pure consciousness or the One continuity wherein all discontinuity exists. Hence from our purview these natures are associated with Agape and Will, that, respectively issue forth from Binah and Chokmah. The presence of these elements of light and darkness within Kether thus manifests the Dyad that again via the union of male and female the demiurge is created. As this infinite source of creativity moves down into the lower worlds its nature is reflected with more discontinuity until finally it is seen in the multiplicity of the sublunary world. These are all reflections of the same source and their natures are affected depending on their proximity to the Unity. Thus a god has unity, to whom in comparison we as humans seem flawed. However, a god cannot reside in the lower worlds just as you and I cannot debase our beingness to become demonic entities, although, we can raise ourselves to experience the qualities of the higher worlds. Humans are particularly gifted and have a special place within this hierarchy as the Soul is the only member of the celestial races able to experience all the worlds, albeit not entirely expressed. Within my makeup I am limited in my finiteness to only assimilate that which is in accordance with my beingness as received from the infinite as well as the lower races. The importance of this must not be overlooked, especially in a world where terms describing the death of the ego have been categorized as mystical attainments. The quote points out that when unity is attained it is merely glimpsed, that the perfection that follows the experience is always an expression of the self having awakened from the light of knowing. Of course, as the intelligible world -- the world of archetypes is perceived as ecstasy, one is incapable of rendering the nature thereof fully. Thus the experience leads to contemplation and a restructuring of the universe limited by the presence of the ego. The sublimation of the intellect is said not to be permanent in the above quote, illustrating the major difference between theurgy and the contemplative -- mystical school of neoplatonism, as well as, the importance these priests placed on maintaining the integrity of the ego after union was achieved. In summary, every constituent of the universe from a god to a soul even plants are entirely separate from and perfectly share in oneness with the all. If any of these were to lose their beingness, such as the death of the ego, it would result in a state comparable to No-thing.