Boethius’ description of Providence, Fate, and Fortune in Bk IV.

Lady Philosophy asks Boethius to “imagine a set of revolving concentric circles” in her effort to explain how Providence and Fate relate to one another. It is extraordinary how Boethius evokes a visual image to try and explain a deep and perennial mystery. The innermost circle is closest to “the simplicity of the centre” which is equated to the “high citadel of oneness” which is Providence or “Divine Reason.” Providence is also equated to the “Primary Intelligence.” Due to it being equated with Divine Reason, Providence does not itself orbit anything. It does not move. It is essentially the Unmoved Mover. The closer an orbit is to the simplicity of the centre, the more that thing which is the circle is freed from Fate (or “above the chain of Fate”). It seems to me this is essentially “rest”.
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Boethius’ Consolation of Philosophy – The significance of Lady Philosophy’s appearance

When Lady Philosophy appears to Boethius, he has lost his mind to the passions in the midst of his suffering (“wandered away from yourself” pg. 16). Lady Philosophy stands over him. “Understand” is the Old English word used to translate intellectus but I like the association here. The only way to “become aware” of Lady Philosophy is with this proper stance of humility beneath her, looking up. Her “awe-inspiring appearance” echos Plato – “philosophy begins in wonder” (Plato, Theaetetus 155c-d). “Her eyes burning and keen beyond the usual power of men” indicates that the rational mind is that which is able to illumine and perceive the hidden essence of things, whereas the “usual power of men” is limited and generally content with the appearances of things. “She was so full of years that I could hardly think of her as of my own generation, and yet she possessed a vivid colour and undiminished vigor” points towards the notion of there being a “Perennial Philosophy”. Lady Philosophy embodies all that is best and timeless of human wisdom, and yet remains fresh and alive in every contemporary situation. As Copleston states at the beginning of his History of Philosophy series, “Philosophy, which is the work of the human spirit and not the revelation of God, grows and develops; fresh vistas may be opened up by new lines of approach or application to new problems, newly discovered facts, fresh situations, etc” (Copleston, History of Philosophy Vol 1pg 4). “It was difficult to be sure of her height, for sometimes she was of average human size, while at other times she seemed to touch the very sky…” Lady Philosophy, as she is “the work of the human spirit” will always be on some level familiar to us and reflective of us, however, human reason in the variety of Philosophers with their unique insights and gifts will always transcend any individual as the various insights are shared and received and as the mind approaches the intellectual and eternal realms. “Her clothes were made of imperishable material” indicates that once truth has been apprehended, it cannot be destroyed. However, this doesn’t mean that it is always appreciated or recollected (Boethius is himself an example of someone in whom Lady Philosophy had become obscured due to neglect). The embroidered “Pi” and “Theta” shows the value of both practical and contemplative Philosophy, but again the relation of one beneath the other must be noted. Practical philosophy must serve to raise our intellects towards that which transcends the merely physical and practical. “Her dress had been torn by the hands of marauders who had each carried off such pieces as he could get.” This is where I enter into Boethius’ work. There are those who grab at fragments of philosophy without comprehending or appreciating the whole. The danger, we see later (pgs 8, 63), is especially acute if such people think and act as though they have the whole of Philosophy on the basis of their little fragmentary wisdom. The books indicate the way we are able to engage the wisdom of the past. The sceptre indicates the authority of Wisdom over human life and affairs.