← Home
Pseudo-Dionysius: The Divine Names · 4 of 4 · tr. C.E. Rolt

Chapter 3, Section 1d

233 Cf p. 77, n. 1. 234 This is profound. Spatial metaphors are always dangerous, though unavoidable, in Theology. In space if A is touching B then B must be touching A. In the spiritual world this is not so. God is near me (or rather to me), and yet I may be far from God because I may be far from my own true self. I must seek my true self where it is, in God. It is the paradox of Personality that my true self is outside myself and I can only gain it by casting aside this counterfeit “self.” Cf. p. 77, n. 1, and Intr., p. 15. 235 Even the word “omnipresent” suggests that God is in space, whereas really His existence is non-spatial. 236 τὰς θεολογικὰς στοιχειώσεις ὑπερφυῶς συναγαγόντος. 237 Or “intelligible” (νοητῶν). Cf. p. 52, n. 1. The Scriptures are expressed in symbolic terms which our minds can grasp. Hierotheus was inspired to penetrate to the ultimate truth enshrined in these symbols. Thus he was able not only to assimilate this solid food himself but also to give it to others. Apparently Hierotheus passed through certain extraordinary psychic experiences, which are described in his writings. These particular experiences D. has not himself passed through. But he believes that his own teaching may clear the ground, and so be a preliminary to such flights. He is chiefly explaining principles, but these principles may lead the way to a true experience. St. Paul and other Scriptural writers experienced such extraordinary psychic states, though they do not speak of them in the extravagant terms apparently used by Hierotheus. Cf. 2 Cor. xii. 2–4 . 238 του ὑφειμένοις καθιερωταῖς καὶ ἱερωμένοις. 239 sc. It would be an impiety to do so, for he is almost equal to the Scriptural Writers, as he showed when he met with them to view the body of the B. V. M. 240 Cf. p. 1, n 1. 241 Ecclus. iii. 21 ; Ps. cxxxi. 1 . 242 2 Tim. ii. 2 .
Themes
◆Apophatic Theologytheology

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

The passage warns against spatial metaphors for God's existence, emphasizing that His reality is non-spatial.

All passages →
◆Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

The text contrasts the spiritual world with space and argues that the material self hinders true proximity to God.

All passages →
◆Divine Hiddennesstheology

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

The passage states that God is near but the seeker may be far because they are far from their own true self.

All passages →
◆Gnosis Direct Knowledgesoteriology

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

The text emphasizes seeking one's true self in God and assimilating truth through symbolic symbols rather than ordinary understanding.

All passages →
◆Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The passage notes that Scripture is expressed in symbolic terms which the mind can grasp to penetrate ultimate truth.

All passages →
◆Kingdom Withinanthropology

The claim that the divine realm is present inside the individual, accessible without external mediation.

The passage asserts that one must seek their true self where it is, implying the divine realm is accessible internally.

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 being near to the individual in a personal relationship.

All passages →
◆Mystical Unionsoteriology

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

The passage describes God's proximity and the need to seek one's true self where it is in God.

All passages →
◆Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The text explicitly discusses the paradox of Personality where the true self is outside oneself and proximity to God does not guarantee closeness.

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 instruction to seek one's true self in God implies a journey back to the divine origin.

All passages →
◆Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

The passage centrally argues that gaining one's true self is the path to proximity with God and liberation from the counterfeit self.

All passages →
Related passages · 3 parallels
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter VII (part 4)
“Along with Hinton, I postulated that our space itself bears within it the relations which permit us to establish its relations to higher space, and on the foundation of this postulate I built a whole series of analogies which somewhat clari…”
Both passages explore the limitations of spatial metaphors and analogies in understanding higher realities. Pseudo-Dionysius discusses the non-spatial nature of God and the need to seek one's true self in God, while the second passage critiques the use of analogies in understanding higher dimensions and proposes studying consciousness as a direct path to understanding space.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIX (part 7)
“In the reduction of your soul to its simplest self, its divine essence, you realize this union—this identity. But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation above the limi…”
Both passages discuss the concept of union with the divine and the transcendence of the self. They emphasize the idea that true spiritual experience involves moving beyond the limitations of the physical and individual self to achieve a higher state of being, though they come from different mystical traditions.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 5)
“______ Whatever we may think of this philosophy, we cannot deny its metaphysical boldness and its logical consistency. If Brahman is all in all, the One without a second, nothing can be said to exist that is not Brahman . there is no room…”
Both passages discuss the nature of the divine and the relationship between the divine and the individual. They explore the idea that the ultimate reality (God/Brahman) is beyond spatial and phenomenal limitations, and that the true self or soul is connected to this ultimate reality. The passages also touch on the idea that the divine can be experienced or perceived through certain practices or insights.