  So (1) in Neoplatonism, there are 3 hypostases, on the one hand, namely, soul, intellect, and the One, and four cosmic or hypercosmic dimensions, on the other: (i) the sensible world as a world of things; (ii) the sensible world linked by the soul to the intelligible world; (iii) the intelligible world itself composed of all intellects; and finally (iv) the One or the Good, from which everything has come. And (2) while everything has its appropriate “place” in this hypostatic hierarchy, the presence of the Good is so immediate and so accessible, that the presence is closer to each thing even than intellect or soul. This is equally true in both Plotinus and Proclus. Furthermore, (3) in order to explicate the derivation of each entity from what comes before it, it is not sufficient as some scholars have supposed that Neoplatonism should just have multiplied intermediaries and indulged in an absurd proclivity for triads, such as Life, Wisdom, Mind; Neoplatonism should rather be seen as a form of thought that attempts to meditate upon, read the signs in, and represent how, as precisely as possible, all beings are derived from and relate to the One, to examine and explicate their dependence, open-endedness, and radical interconnectedness without losing sight of the multidimensional ordering of the universe (sensible/intelligible) and of the fact that even the simplicity of things that have no intellect or life, but only bare existence, springs from the power of the One.