The Six Books of Proclus on the Theology of Plato, Volume 2

Every divine body is divine through a deified soul. But every soul is divine through a divine intellect. And every intellect is divine through the participation of a divine unity. And unity indeed is of itself a God; intellect is most divine; soul is divine; but body is deiform. For if every number of the Gods is above intellect, but participations are effected through kindred and similar natures, the impartible essence will primarily participate of the superessential unities. But the nature which comes into contact with generation will participate of them secondarily. And generation in the third place. Each of these likewise participates of them through the proximately superior natures. And the peculiarity of the Gods indeed proceeds, as far as to the last of things, in its participants; but through media allied to itself. For unity indeed imparts the transcendent power of itself to the first intellect, among divine natures, and causes this intellect to be like itself according to unical multitude. But through intellect it is also present with soul, conjoining soul with intellect and co-inflaming it [with divine fire], when this intellect is participable. And through the echo[267] of soul, imparting also to body its own peculiarity, if it is a body which participates something of soul. And thus body becomes not only animated and intellectual, but also divine. For it receives life indeed and motion from soul; but indissoluble permanency from intellect; and divine union from participated unity.[268] For each of these imparts its own hyparxis to the subsequent natures.