And, given that I cannot seem to make a comment without tossing in some Pseudo-Dionysius these days, here's a fragment from The Divine Names that seems to, channeling Proclus, speak to the distinction between the henads (gods) and The One/The First Cause (the same sort of approach, that of "nesting" or participation, might be adapted to approaching the further distinction between hypercosmic and cosmic). It must be emphasized that here Pseudo-Dionysius is talking about the angels and their relation to The Godhead (the Beautiful and Good), but it's similar to Proclus's approach (the latter of which is more expressly polytheistic).

And the Heavenly Minds are spoken of as moving (1) in a circular manner, when they are united to the beginningless and endless illuminations of the Beautiful and Good;285 (2) straight forward, when they advance to the providential guidance of those beneath them and unerringly accomplish their designs;286 and (3) with spiral motion, because, even while providentially guiding their inferiors, they remain immutably in their self-identity,287 turning unceasingly around the Beautiful and Good whence all identity is sprung.

Apologies to our host and other guests, as usual, for the rambling ruminations.