Pseudo-Dionysius: The Divine Names · 15 of 16 · tr. C.E. Rolt
Chapter 2, Section 1o
Yet It is a Whole because It includes the true existence of all things, and is Partitive because It contains the principle of separate Individuality whereby Christ possesses a Human Soul distinct from all other human souls, and whereby, too, we possess distinct and separate souls.
213 God is in us even before we are in Him.
Cf.
Luke xvii.
21 .
Cf.
St.
Aug., “Thou wast within; I was without.” Also cf.
c.
i.
3; c.
iii.
i: “For the Trinity,” etc.
See Intr., p.
6 on the use of the word ” outside.” 214 Perfection implies an objector purpose achieved.
Hence it implies a distinction between self and not self.
The Godhead is beyond such a distinction.
Compared with imperfection, It is perfect; compared with perfection, It is perfectionless (ἀτελής), or, rather, beyond Perfection (ὑπερτελής) and before it (προτέλειος), just as compared with impersonal things It is personal, and compared with personality It is non-personal, or, rather, supra-personal.
215 Cf.
p.
75, n.
3.
216 Cf.
St.
Paul on the Law and the Spirit.
The Law is deposited, as it were, by the Spirit; and yet the Law cramps the Spirit, and the Spirit must break loose from this bondage.
217 i.
e.
It gives the universe its bounds and distinctions.
218 Eternity, in the sense of ” Very Eternity” (αὐτοαιών), is an Emanation of the Godhead—a distinct view of Its transcendent state (cf.
Intr., p.
i7).
It is the Divine Rest taken in the abstract, as Very Life is perhaps the Divine Motion taken in the abstract.
The Godhead includes both rest and Motion by transcending them.
219 Behind Nature are certain higher supernatural possibilities (which are manifested, e.
g., in the Miracles of Christ and His Disciples), and beyond our personalities there is a mystery which is greater than our finite selves, and yet, in a sense, is our true selves.
The Godhead possesses in Itself the supernatural possibilities of Nature and the supra-personal possibilities of our personalities.
220 i.
e.
Christ did not merely keep His Godhead parallel, as it were, with His Manhood, but brought It into His Manhood and so exalted the Manhood.
221 e.
Let us explain what are the Names which belong indivisibly to all Three Persons of the Trinity.
222 The word “Emanation” is here used in its very widest sense as including (1) the Persons of the Trinity, (2) Their creative activity as manifested in the Universal and the Particular stream of energy.
See Intr., p.
17.
The Differentiated Being of the Trinity underlies all the Differentiations of the creative process.
The Trinity is differentiated on the plane of Eternity; then It emanates or energizes on the temporal plane, and thus It is manifested in all the differentiations of the universe, (especially in deified souls).
223 God is indivisibly present in each separate deified soul (see supra, p.
71), the sentence beginning: “And if the term ‘Differentiation’ be also applied to the bounteous act,” etc.
Themes
◆Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
The text explicitly states that God is 'beyond such a distinction' and 'transcending them,' using negation to define the divine nature.
All passages →◆Divine Hiddennesstheology
The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.
It notes that 'behind Nature are certain higher supernatural possibilities' and there is a 'mystery which is greater than our finite selves.'
All passages →◆Divine Simplicitytheology
The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.
The passage emphasizes that God is 'indivisibly present' and 'beyond such a distinction,' highlighting the lack of parts or composite attributes.
All passages →◆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 text describes 'Emanation' as including Persons of the Trinity and their creative activity flowing downward from the Godhead.
All passages →◆Kingdom Withinanthropology
The claim that the divine realm is present inside the individual, accessible without external mediation.
The passage asserts that 'God is in us even before we are in Him,' locating the divine presence within the individual prior to reciprocal inclusion.
All passages →◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The text describes God as possessing 'Very Life' and 'Divine Rest taken in the abstract,' indicating an active, dynamic nature.
All passages →◆Monadcosmology
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
The passage refers to 'It' as a singular source that includes all true existence and is indivisible.
All passages →◆Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
The text describes a reciprocal relationship where God is in us before we are in Him and the Trinity is present in each separate deified soul.
All passages →◆Opposites Transcendedanthropology
The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.
God is described as 'beyond such a distinction' between self and not self or personal and impersonal.
All passages →◆Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
The text presents the paradox that God is both 'Perfect' and 'Perfectionless,' transcending categories of perfection.
All passages →◆Return To Sourcesoteriology
The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.
The phrase 'before we are in Him' implies a movement back to the divine origin prior to reciprocal inclusion.
All passages →◆Self Knowledgesoteriology
The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.
The text states that God is in us even before we are in Him, implying an inherent divine presence within the self.
All passages →◆Unity Of Beingtheology
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
The passage describes God as a 'Whole' that includes the true existence of all things and is present in each separate deified soul.
All passages →Related passages · 25 parallels
◆neoplatonism|Iamblichus: On the Mysteries|Chapter Va
“In the next place, let us direct our attention to the solution of your inquiries.
There is, therefore, the good itself which is beyond essence, and there is that good which subsists according to essence; I mean the essence which is most an…”
Both passages discuss the hierarchical structure of divine and semi-divine beings and their relationship to the ultimate divine principle. They explore the concept of emanation and the differentiation of divine energies or aspects, though within different theological frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 17
“Section 13 13. And the principle that reasons out these matters? Is it We or the Soul? We, but by the Soul. But how "by the Soul"? Does this mean that the Soul reasons by possession [by contact with the matters of enquiry]? No; by the fact…”
Both passages discuss the relationship between the divine and the soul, emphasizing the soul's role in intellection and the divine's presence within the individual. They share a mystical perspective on the union of the divine and human aspects.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 82
“Section 7 7. But why does the existence of the Principle of Good necessarily comport the existence of a Principle of Evil? Is it because the All necessarily comports the existence of Matter? Yes: for necessarily this All is made up of contr…”
Both passages discuss the nature of the divine and the existence of evil or imperfection in relation to the divine. Passage A from Plotinus explores the necessity of evil as a counterpart to the Principle of Good, while Passage B from the Christian mystical tradition discusses the transcendence of the Godhead and the distinction between perfection and imperfection. Both texts grapple with the relationship between the divine and the imperfect or evil aspects of existence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 225
“Section 4 4. Does each individual Soul, then, contain within itself such a Love in essence and substantial reality? Since not only the pure All-Soul but also that of the Universe contain such a Love, it would be difficult to explain why our…”
Both passages discuss the relationship between the individual soul and a higher, universal principle. Passage A from Plotinus describes the individual soul's love as part of a universal love, while Passage B from the Christian mystical tradition discusses the individual soul's relationship to the Godhead and the Trinity, emphasizing the unity and distinction within the divine.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 228 (part 2)
“In a word; all that is truly good in a Soul acting to the purposes of nature and within its appointed order, all this is Real-Being: anything else is alien, no act of the Soul, but merely something that happens to it: a parallel may be foun…”
Both passages discuss the relationship between the divine and individual souls, emphasizing the existence of a higher, authentic reality within the individual. They explore the concept of true being and intellect, though from different theological perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 286 (part 1)
“Section 2 2.
It can be demonstrated that soul must, necessarily, be of just this nature and that there can be no other soul than such a being, one neither wholly partible but both at once.
If it had the nature of body it would consist of…”
Both passages explore the nature of the divine and the soul, emphasizing the unity and multiplicity of these concepts. Pseudo-Dionysius discusses the transcendence and immanence of God, while Plotinus examines the unity and multiplicity of the soul, both touching on the idea of a singular, overarching principle that encompasses and unifies all things.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 286 (part 2)
“In the case of things not endowed with intelligence, the "leading-principle" is their mere unity- a lower reproduction of the soul's efficiency.
This is the deeper meaning of the profound passage [in the Timaeus], where we read "By blendin…”
Both passages discuss the nature of unity and multiplicity in relation to divine and soul essence. They explore how the divine (or Supreme) is exclusively one, while also being present in the multiplicity of individual souls or forms, reflecting a similar mystical insight across different traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 289 (part 2)
“In a line, no doubt, the part is inevitably a line; but even here there is a necessary difference in size; and if, in the case of the soul we similarly called upon magnitude as the distinction between constituents and collective soul, then…”
Both passages discuss the nature of the soul and its relationship to a higher, collective entity (All-Soul or Godhead). They explore the concepts of unity and individuality, and the idea that the whole is not divided but rather each part contains the whole.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 290
“Section 3 3. Is it a question of part in the sense that, taking one living being, the soul in a finger might be called a part of the soul entire? This would carry the alternative that either there is no soul outside of body, or that- no sou…”
Both passages discuss the unity and multiplicity of the soul or divine essence. Passage A from Plotinus explores the idea of the soul as a unified, multi-present entity, while Passage B from the Christian mystical tradition discusses the Godhead's unity and its manifestation in individual souls and the universe. Both texts grapple with the concept of a singular, transcendent principle that is also immanent in diverse forms.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 293
“Section 6 6. But how comes it that while the All-Soul has produced a kosmos, the soul of the particular has not, though it is of the one ideal Kind and contains, it too, all things in itself? We have indicated that a thing may enter and dwe…”
Both passages discuss the relationship between a universal soul or divine principle and individual souls or entities. They explore how the universal principle creates and maintains order, while individual souls have distinct roles and connections to the universal. The passages share a mystical perspective on the nature of existence and the soul.
15 more
◆neoplatonism|Select Works of Plotinus|Select Works, Section 295 (part 2)
“This means that it is no external limit that defines the individual being or the extension of souls any more than of God; on the contrary each in right of its own power is all that it chooses to be: and we are not to think of it as going fo…”
Both passages discuss the nature of the soul and its relationship to the divine and the universe. They explore the ideas of unity, individuality, and the presence of the divine in all things, though from different theological perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 333
“Section 13 13. But what is the difference between the Wisdom thus conducting the universe and the principle known as Nature? This Wisdom is a first [within the All-Soul] while Nature is a last: for Nature is an image of that Wisdom, and, as…”
Both passages discuss the relationship between higher divine principles and lower manifestations, such as Nature or the material world. They explore the hierarchy and the flow of influence from the divine to the material, though within different theological frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 336
“Section 16 16. But if in the soul thing follows thing, if there is earlier and later in its productions, if it engenders or creates in time, then it must be looking towards the future; and if towards the future, then towards the past as wel…”
Both passages discuss the nature of the divine and its relationship to creation, emphasizing the unity and order within the divine realm and its emanation into the material world. They explore the concepts of unity, differentiation, and the hierarchical structure of reality, though from different theological perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 427
“Section 11 11. Since there is a Soul which reasons upon the right and good- for reasoning is an enquiry into the rightness and goodness of this rather than that- there must exist some permanent Right, the source and foundation of this reaso…”
Both passages discuss the nature of the divine and its relationship to individual souls, emphasizing the unity and transcendence of the divine principle. They also explore the idea of the divine being present within individuals, though expressed in different theological contexts.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 496
“Section 4 4. But, soul reached, why need we look higher; why not make this The First? A main reason is that the Intellectual-Principle is at once something other and something more powerful than Soul and that the more powerful is in the nat…”
Both passages discuss the hierarchical nature of existence and the existence of a higher principle or Godhead beyond the soul or individuality. They explore the relationship between the higher principle and the lower, emphasizing the necessity and prior existence of the higher principle.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 500
“Section 8 8. If, then, the Intellection is an act upon the inner content [of a perfect unity], that content is at once the Idea [as object: eidos] and the Idea itself [as concept: idea]. What, then, is that content? An Intellectual-Principl…”
Both passages discuss the nature of the divine and its relationship to existence and intellect. Passage A from Plotinus explores the unity of Being and Intellectual-Principle, while Passage B from the Christian mystical tradition discusses the Godhead and its relationship to creation and personality. Both texts emphasize the transcendent and immanent aspects of the divine, showing a genuine conceptual parallel.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 549 (part 1)
“Section 11 11.
We are bound however to enquire under what mode unity is contained in Being.
How is what is termed the "dividing" effected- especially the dividing of the genera Being and unity?
Is it the same division, or is it different…”
Both passages explore the concept of unity and its relationship to being and perfection. Passage A discusses unity in the context of Being and the Intellectual realm, while Passage B examines unity within the framework of the Godhead and its emanations. Both texts emphasize the aspiration towards unity and perfection, though from different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 552
“Section 14 14. Why is Quality, again, not included among the Primaries? Because like Quantity it is a posterior, subsequent to Substance. Primary Substance must necessarily contain Quantity and Quality as its consequents; it cannot owe its…”
Both passages discuss the nature of primary substance or the Godhead and its relationship to qualities, attributes, and emanations. They explore the idea of a fundamental reality that transcends and includes differentiated beings, though they use different terminology and frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 594
“Section 4 4. But how explain beings by the side of Being, and the variety of intelligences and of souls, when Being has the unity of omnipresent identity and not merely that of a species, and when intellect and soul are likewise numerically…”
Both passages discuss the nature of unity and multiplicity within a divine or metaphysical context. They explore how a singular, omnipresent principle can give rise to diverse beings or souls without compromising its unity, reflecting a conceptual parallel across different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 596
“Section 6 6. But why does not one same soul enter more than one body? Because any second body must approach, if it might; but the first has approached and received and keeps. Are we to think that this second body, in keeping its soul with a…”
Both passages explore the nature of the soul and its relationship to the divine or the universal. Passage A discusses the unity and individuality of the soul within different bodies, while Passage B examines the distinctness and unity of souls within the context of the Godhead and the Trinity. Both texts grapple with the concepts of individuality and unity in a mystical context.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 610
“Section 3 3. If this principle is the Authentic Existent and holds unchanging identity, does not go forth from itself, is untouched by any process of becoming or, as we have said, by any situation in place, then it must be always self-gathe…”
Both passages discuss the nature of the divine as a unified, omnipresent principle that is not divided or contained within anything else. They explore the concept of the divine being present in all things without being fragmented or altered, though they use different theological frameworks and terminology.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 641 (part 2)
“The why is inherent, therefore, in the entity, that is to say in every thought and activity of the Intellectual-Principle.
Take for example the Idea of Man; Man entire is found to contribute to it; he is in that Idea in all his fulness inc…”
Both passages discuss the concept of completeness and the inherent nature of entities within a divine or intellectual principle. Passage A talks about the completeness of the Idea of Man within the Intellectual-Principle, while Passage B discusses the completeness and perfection of the Godhead and its relationship with individual souls and the universe.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 656
“Section 17 17. But in what mode are these secondaries, and Intellectual-Principle itself, within the First? They are not in the Filling Principle; they are not in the filled since before that moment it did not contain them. Giving need not…”
Both passages discuss the relationship between a supreme, formless principle and its emanations or manifestations. They explore the concepts of unity, multiplicity, and the nature of being, with a focus on the transcendence of the ultimate reality.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 710 (part 2)
“Unity, self-present, it has no need of self-intellection: indeed this "self-presence" were better left out, the more surely to preserve the unity; we must eliminate all knowing and all association, all intellection whether internal or exter…”
Both passages discuss the nature of the divine principle, emphasizing its unity, transcendence, and the distinction between the divine and its manifestations. They explore the idea of the divine being beyond human comprehension and the source of all existence.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 4)
“"It is not the Adam of dust (of Chapter II) who is thus made in the divine image, but the Divine Androgyne (of Chapter I), or Adam Kadmon." ADAM KADMON is HUMANITY, or humankind— Homo Sapiens —the SPHYNX, i.e., "the being with the body of a…”
Both passages explore the concept of the divine within the human and the interconnectedness of the divine and human realms. Pseudo-Dionysius discusses the Godhead's presence within individuals and the transcendence of divine perfection, while the second passage describes the human being as a complex entity containing divine and higher principles, reflecting a similar theme of divine immanence and transcendence.