  c. The relation of cause to its effect. The relation between a cause and its effect is characterized by both similarity and dissimilarity. For every cause produces something that is similar to it, and every effect thus resembles its cause, though in a secondary and less perfect way. But in so far as the effect is really distinguished from its cause, it acquires its own characteristic form of being, which was not yet developed on the level of its cause. For this reason each thing can be said to exist in three manners (Elem. Theol. § 65). First, it is in itself as expressing formally its own character (kath’ hyparxin). Second, it exists in a causal manner (kat’ aitian) being anticipated in its cause. Finally, it exists as being participated (kata methexin) by the next level of being, which is its effect. Thus life is a property of a living organism as being participated by it. Life characterizes the soul formally. Life also exists qua Form in the divine mind. Finally, Proclus stresses that the higher a cause, the more comprehensive it is, and the further its effects reach (Elem. Theol. § 57). All things, including matter, which has in itself, apart from the forms existing in it, no ‘being’, participate in the One; all beings participate in Being; all plants and animals participate in Life; all rational souls participate in Intellect.