Here's a rather larger chunk that I find confusing -- mostly because it contains rather technical spatial descriptions. I think I understand most of it, but would like to be sure. The passage relates to a section from the Consolation IIIM9: "Quae [sc. anima mundi] cum secta duos motum glomeravit in orbes,/In semet reditura meat mentemque profundam/Circuit et simili convertit imagine caelum." I've underlined the three parts I find most confusing. (His use of subjunctive tenses often seems off as well, but that's less of an issue.)
...neque tamen ex ipsis verbis [Timaeus 36e] Platonis elici poterat animam mentem circumire aut movere caelum simili imagine. Qui, si ad ipsam imaginem animo formatam spectatur, deum omne quod erat concretum atque corporeum, substravisse animae interiusque fecisse narrat, atque ita mediae animae medium accommodantem copulavisse; tum animam extremitatem caeli a superna regione rotundo ambitu circumiecisse et sese ipsam versare coepisse. Quod si quis eis perlectis interrogaretur, quidnam anima circumiret, "medium suum" responderet. Sin altius inquiret, quid sibi iste orbis velit, non ornamentum poeticum inanis delectationis causa eum fictum esse intelleget, sed motum utique non corporalem significare. Est enim orbis et Platoni et Platonicis simulacrum eius motus qui in sola mente agitur. Quam similitudinem si cum alia coniuxeris ea quoque Platonicis in primis cara, qua imperfecta res perfectas quasi chorea ambire animo fingitur [footnote: "ex Phaedro"], id efficitur quod apud Plotinum saepe invenitur, ut anima mentem circumeat, mens illud Unum. Quod a Timaeo, si ad imaginem animo oppositam spectas, alienum est.
"Neither from these words of Plato can it be drawn out that the soul goes around the mind or moves the heavens in a "similar image". Who [Plato] -- if one looks at the picture formed for the soul [i.e. "regarding the soul"?] -- says that the god subjugated everything that was concrete and corporeal to the soul and formed it [the concrete and corporeal] within, and thus, accommodating its middle to the middle of the soul, joined [the two]; then, that the soul, from a higher region, went around the outside of the heavens with a round orbiting and began to turn itself. Thus, if someone, having read these things, were asking what the soul went around, he would reply: "its own middle". If he were to further ask, what this orbit meant, he would understand it to not be a poetical ornament made for the sake of empty enjoyment, but assuredly to signify a non-corporeal motion. For [this] orbit, for both Plato and the Platonists, is a representation of the motion which is carried out in the mind alone. If you join this similarity to another, particularly dear to the Platonists, by which imperfect similarity [??] perfect things going around the soul like in a chorus are represented, it will turn out as is often found in Platonius, that the soul goes around the mind, the mind being that [famous] One. Which -- if you look at the image being opposed to the soul [??] -- is alien to the Timaeus."
 Tongue.gif "(1) Tongue out :p")
