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Pseudo-Dionysius: The Divine Names · 3 of 3 · tr. C.E. Rolt

Chapter 12, Section 1c

For while this emanation can be communicated the Godhead cannot. (Cf. Via Negativa. See esp. Myst. Theol. I.). 492 i. e. The higher ranks whether among angels or among human souls. (Cf. “I have said, ‘Ye are gods,’” “hath made us kings and priests,” etc.) 493 The highest ranks (i. e. the Seraphim and the Contemplative Saints) have a direct version of God, Whom they behold by an act of complete spiritual contemplation. Others, learning from them, behold God truly but less directly—by knowing rather than by Unknowing, by discursive Meditation rather than by intuitive Contemplation—or are called to serve Him chiefly in practical works. Contemplation is a complete activity of the concentrated spirit, unifying it within itself and uniting it to all kindred spirits (for true Mysticism is the same in every age and place). Meditation and practical works are partial activities which imply a succession of different images in the same mind and a shifting variety of different mental types and interests in the same Community.
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Themes
Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

The passage explicitly cites 'Via Negativa' and notes that God cannot be communicated through emanation.

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Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

The text emphasizes that God cannot be communicated and higher ranks have a direct version of Him.

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Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

The passage contrasts the communicable emanation with the non-communicable Godhead and distinguishes between higher ranks of angels and human souls.

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The passage describes Seraphim and Contemplative Saints who behold God by an act of complete spiritual contemplation rather than discursive meditation.

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Meditationpraxis

Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.

The text distinguishes between discursive Meditation and intuitive Contemplation as different paths to knowing God.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The passage describes the unifying effect of true Mysticism where the spirit is concentrated and united within itself and to all kindred spirits.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The text implies a movement back to God through contemplation and spiritual union.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The distinction between higher ranks and those called to serve in practical works implies a hierarchy of proximity to the divine.

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Related passages · 11 parallels
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