Demiurge

Iamblichus
See also: Panentheism

Later, the Neoplatonist Iamblichus changed the role of the "One", effectively altering the role of the Demiurge as second cause or dyad, which was one of the reasons that Iamblichus and his teacher Porphyry came into conflict.

The figure of the Demiurge emerges in the theoretic of Iamblichus, which conjoins the transcendent, incommunicable “One,” or Source. Here, at the summit of this system, the Source and Demiurge (material realm) coexist via the process of henosis.[11] Iamblichus describes the One as a monad whose first principle or emanation is intellect (nous), while among "the many" that follow it there's a second, super-existent "One" that is the producer of intellect or soul (psyche).

The "One" is further separated into spheres of intelligence; the first and superior sphere is objects of thought, while the latter sphere is the domain of thought. Thus, a triad is formed of the intelligible nous, the intellective nous, and the psyche in order to reconcile further the various Hellenistic philosophical schools of Aristotle's actus and potentia of the unmoved mover and Plato's Demiurge.

Then within this intellectual triad Iamblichus assigns the third rank to the Demiurge, identifying it with the perfect or Divine nous with the intellectual triad being promoted to a hebdomad (pure intellect).

In the theoretic of Plotinus, nous produces nature through intellectual mediation, thus the intellectualizing gods are followed with a triad of psychic gods.