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

Every intellect being a plenitude of forms, one indeed, is comprehensive of more total, but another of more partial forms. And the superior intellects contain in a more total manner, such things as those posterior to them contain more partially. But the inferior intellects contain more partially, such things as those that are prior to them contain more totally.

For the superior intellects employ greater powers, having more the form of the one than secondary intellects. But the inferior intellects being more multiplied, diminish the powers which they contain. For things that are more allied to the one, being contracted in quantity, surpass the natures that are posterior to them. And on the contrary, things more remote from the one, as they are increased in quantity, are inferior to the natures that are nearer to the one. Hence the superior intellects, being established according to a greater power, but being less in multitude, produce a greater number of effects, according to power, through fewer things according to the quantity of forms. But the intellects posterior to them produce fewer effects through a greater number of things, according to a defect of power.[298] If therefore, the former produce a greater number of effects, through fewer things, the forms in them are more total. And if the latter produce fewer effects, through a greater number of things, the forms in them are more partial.

Hence it happens that the natures which are generated from superior intellects according to one form, are produced [in a divided manner from secondary intellects[299]] according to many ideas. And again, those natures which are produced by inferior intellects through many and distinct forms, are produced by superior intellects through fewer, but more total forms. And that indeed which is a whole and common, accedes supernally to all its participants. But that which is divided and peculiar accedes from secondary intellects. Hence secondary intellects, by the more partial separation of peculiarities, accurately and subtly distinguish the formations of primary intellects.