  In distinguishing the various kinds of beings that constitute the hierarchical universe, Dietrich again follows Proclus. First there is God, Proclus’ One, followed by the intelligences, then souls and finally bodies. Using material found in Proclus, the Liber de causis, and Avicenna’s Metaphysics, Dietrich explains the order of the procession of these four kinds of beings as follows: From God there proceeds that which is called the first intelligence. Here the first stage in the procession has been reached and a kind of rank is established which corresponds to the traditional noûs of classical Neoplatonism. From the first intelligence the second intelligence flows forth along with the soul of the first celestial sphere and the first celestial sphere itself. This is the second stage.  Then the process is repeated with the procession of the third intelligence, the soul of the second heaven, the second heaven itself, on down through all the celestial worlds until the intelligence and soul of the lowest heaven and the lowest heaven itself is reached. This intelligence, Dietrich informs us, causes the substance of the sublunary beings that undergo generation and corruption, that is, bodies. Thus all four kinds of beings are accounted for and are ordered according to their place in the celestial procession.