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pythagoras :)

Iamblichus om mysterierna

which proceeded from it and were present not only in the Intellect,
but in each hypostasis below the One, and within all the irradiations
of each hypostasis.

For Proclus, the ascent of the soul was a gathering of itself into
a unity by dialectical exercises, allegorical interpretations, and contemplations, along with piety, asceticism, and the providential support of the gods. This unity (henosis) was the henad of soul. Proclus
expounded a participative theory of the Forms in the One (to hen)

For man is not self-perfect, but imperfect. He may become perfect partly from himself, and partly from some external cause.
Likewise, he may be perfect either according to nature or to life.
According to nature he is perfect if he becomes a good man, as the
virtue of everything is the climax and perfection of the nature of
that thing.

iii. Theages On the Virtues
The principles of all virtue are three: knowledge, power and deliberate choice.
Knowledge indeed is that by which we contemplate & form a judgment of things; power is a certain strength of nature from which we derive our subsistence, & which gives stability to our actions; & deliberate choice is, as it were, the hand of the soul by which we are impelled to, and lay hold on, the objects/.

1. Timaeus of Locri said the following:
Of all the things in the universe there are two causes: Mind, of
things existing according to reason; and Necessity, of things [existing] by force, according to the power of bodies. The former of these
causes is the nature of the good, and is called God, and the principle of things that are best, but what accessory causes follow are
referred to Necessity.

Philolaus of Tarentum (born c.474 B.C.E.) belongs to early
Pythagoreanism. He was the first member of the school to record
Pythagorean teachings in writing; these considerably influenced
Plato and the Old Academy, especially Speusippus.

4. The Monad expresses equality and measure, the Dyad
expresses excess and defect. Mean and measure cannot admit of
more or less, while excess and defect, which proceed to infinity,
admit it; that is why the Dyad is called indeterminate.

The Pythagoreans preach a difference between the Monad,
and the One; the Monad dwells in the intelligible realm, while the
One dwells among numbers. Likewise, the Two exists among
numerable things, while the Dyad is indeterminate.

By emphasizing the sacred (both cosmogonical and soteriological) aspect of Number as reflecting the One and its irradiations, Pythagoras maintained the presence of Truth, Goodness, and Beauty in the orderly hierarchical cosmos. While asserting that unity was the principle of all things, he set up Limit (peras) and the Unlimited (apeiron) as the two most basic archetypes of theophany.

In the original Orphico-Pythagorean sense, philosophy meant
wisdom (sophia) and love (eros) combined in a moral and intellectual purification in order to reach the “likeness to God” (homoiosis
theo, [Plato, Theaet. 176b]). This likeness was to be attained by gnosis, knowledge. The same Greek word nous (“intellect,” understood
in a macrocosmic and microcosmic sense) covers all that is meant
both by “spirit”

In this respect the Safavid Persian hakims were perhaps closer to
the truth when they identified the water of Thales with the Breath
of the Compassionate (nafas al-Rahman) of the Sufis, and considered the so-called Presocratic philosophers to have used a symbolic
language in order to reveal the unity of Being.