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

For if progression is according to diminution, through things appropriate to producing causes, perfect natures will proceed from the all-perfect, and through these as media, imperfect natures will proceed in a well-ordered progression, so that some indeed will be self-perfect hypostases, but others will be imperfect. And these latter will become the forms of participants. For being imperfect, they will be indigent of subjects in their very nature. But the self-perfect hypostases will produce things which participate of themselves. For being perfect, they will indeed fill these from themselves, and establish them in themselves. But they will require nothing of inferior natures to their own subsistence. Self-perfect hypostases, therefore, through their separation into multitude, are indeed diminished with respect to their principal monad; but through their self-perfect hyparxis, they are in a certain respect assimilated to it. But imperfect hypostases, in consequence of subsisting in other things, are remote from that which subsists from itself, and through their imperfection are separated from that which perfects all things. Progressions, however, are through similars, as far as to natures which are entirely dissimilar. Every monad, therefore, which ranks as a principle, gives subsistence to a two-fold number.

From these things it is evident, that of the unities, some are self-perfect proceeding from the one, but others are illuminations of unions. And with respect to intellects, that some of them are self-perfect essences, but others belong to animated natures, being only the images of souls. And thus, neither is every union a God, but this is true of a self-perfect unity alone, nor is every intellectual peculiarity an intellect, but an essential peculiarity alone [is entitled to this appellation], nor is every illumination of soul a soul, but there are also images of souls.