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In like manner, the human soul is a medium between a daemoniacal intellect proximately, established above our essence, which it also elevates and perfects, and that corporeal life which is distributed about our body, and which is the cause of its generation, nutrition and increase. This daemoniacal intellect is called by Plato, in the Phaedrus, theoretic and, the governor of the soul.
For the essence of many subsisting as a medium between daemoniacal natures, who always have an intellectual knowledge of divinity, and those beings who are never adapted by nature to understand him, it ascends to the former and descends to the latter, through the possession and desertion of intellect.
From this divine self-perfect and self-producing multitude, a series of self-perfect natures, viz. of beings, lives, intellects, and souls proceeds, according to Plato, in the last link of which luminous series he also classes the human soul; proximately suspended from the daemoniacal order: for this order, as he clearly asserts in the Banquet, "stands in the middle rank between the divine and human, fills up the vacant space, and links together all intelligent nature."
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