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Pseudo-Dionysius: The Divine Names · 2 of 39 · tr. C.E. Rolt

Chapter 4, Section 1b

Hence have they their celestial orders, their self-unities, their mutual indwellings, their distinct Differences, the faculties which raise the lower unto the higher ranks, the providences of the higher for those beneath them; their preservation of the properties belonging to each faculty, their unchanging introversions, 247 247 Lit. “Revolutions.” (αἱ . . . περὶ ἑαυτὰς ἀμετάπτωτοι συνελίξεις.) In Dante’s Paradiso the souls of the Redeemed all move with a circular motion. This symbolizes an activity of spiritual concentration. Cf. iv. 8, 9. their constancy and elevation in their search for the Good, and all the other qualities which we have described in our book concerning the Properties and Orders of the Angels. 248 248 The Celestial Hierarchy is among D’s extant works. It is referred to by Dante and was the chief source of medieval angelology. Moreover all things appertaining to the Celestial Hierarchy, the angelic Purifications, the Illuminations and the attainments which perfect them in all angelic perfection and come from the all-creative and originating Goodness, from whence it was given to them to possess their created goodness, and to manifest the Secret Goodness in themselves, and so to be (as it were) the angelic Evangelists of the Divine Silence and to stand forth as shining lights revealing Him that is within the shrine. And next those sacred and holy Minds, men’s souls and all the excellences that belong to souls derive their being from the Super-Excellent Goodness. So do they possess intelligence; so do they preserve their living being 249 249 τὴν οὐσιώδη ζωήν—i. e. life as such, mere life, the life which they share with animals and plants. immortal; so is it they exist at all, and can, by straining towards the living angelic powers, through 89 their good guidance mount towards the Bounteous Origin of all things; so can they (according to their measure) participate in the illuminations which stream from above and share the bounteous gift (as far as their power extends) and attain all the other privileges which we leave recounted in our book, Concerning the Soul. Yea, and the same is true, if it must needs be said, concerning even the irrational souls, or living creatures, which cleave the air, or tread the earth, or crawl upon the ground, and those which live among the waters or possess an amphibious life, and all that live buried and covered in the earth—in a word all that possess a sensitive soul or life. All these are endowed with soul and life because the Good exists. And all plants derive from the Good that life which gives them nourishment and motion, and even whatsoever has no life or soul exists through the Good, and thus came into the estate of being. 250 250 The existence of the whole creation—angels, men, animals, and vegetables, dead matter—is in the Good. It has not, in the ordinary sense, made them, but they are grounded in It and draw their existence from it and would not exist but for it. They exist not through any particular activity It exerts but solely because It Is. 3. Now if the Good is above all things (as indeed It is) Its Formless Nature produces all-form; and in It alone Not-Being is an excess of Being, 251 251 “Being” implies finite relations; for one thing must be distinguished from another. If a thing is itself, it is not something else; this thing is not that.
Themes
◆Active Contemplationpraxis

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

The text describes 'spiritual concentration' and 'search for the Good' as active states of being.

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◆Apophatic Theologytheology

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

The Good is described as Formless Nature producing all-form, transcending positive categories.

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◆Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The text links celestial orders to angelic faculties and human souls deriving being from the Good.

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◆Divine Hiddennesstheology

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

The Divine is described as 'within the shrine' and revealed through 'Divine Silence'.

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◆Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The text repeatedly uses imagery of 'shining lights', 'Illuminations', and 'revealing Him that is within'.

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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 explicitly describes celestial orders, angelic faculties, and the hierarchy of beings flowing from the Good.

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◆Evil As Privationtheology

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

Not-Being is described as an excess of Being, implying a lack or distortion rather than positive evil.

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◆Gnosis Direct Knowledgesoteriology

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

Salvation and perfection are linked to 'participate in the illuminations' and 'reveal Him'.

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◆Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

Souls are described as 'shining lights revealing Him that is within'.

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◆Kingdom Withinanthropology

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

The Divine is located 'within the shrine' and revealed through internal illumination.

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◆Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The Good is described as 'Bounteous Origin of all things' that actively grounds existence.

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◆Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

The Good is identified as the singular source from which all multiplicity and existence flows.

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◆Mystical Unionsoteriology

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

Souls are described as 'shining lights revealing Him' and standing forth as angelic Evangelists.

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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 passage emphasizes souls mounting towards the 'Bounteous Origin of all things' and searching for the Good.

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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 text details the movement of souls 'mounting towards the Bounteous Origin' through angelic powers.

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◆Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

All things derive their being from the Good, implying an underlying ontological unity.

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Related passages · 14 parallels
◆jewish_mysticism|Sefer Yetzirah (The Book of Formation)|Section 1g
“The Eighteenth Path is called the House of Influence (by the greatness of whose abundance the influx of good things upon created beings is increased) and from the midst of the investigation the arcana and hidden senses are drawn forth, whic…”
Both passages discuss the hierarchical structure of spiritual beings and their relationship to the divine. They describe how different levels of existence derive their being and qualities from a higher, transcendent source, emphasizing the flow of influence and intelligence from the divine to created beings.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter II
“It follows, therefore, that in the next place we should define the energies of them. And those of dæmons, indeed, must be surveyed as occupied about the world, and more widely extended in their effects; but those of heroes as less extended,…”
Both passages discuss the hierarchical structure of spiritual beings and their relationship to the divine. They explore the different levels of existence and the ways in which souls and other entities interact with higher orders of being, reflecting a common mystical theme of spiritual progression and unity.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter IIIa
“Let us, however, now proceed to the appearances of the Gods and their perpetual attendants, and show what the difference is in their appearance. For you inquire, “ by what indication the presence of a God, or an angel, or an archangel, or…”
Both passages discuss the hierarchical nature of spiritual beings and their attributes, emphasizing the distinctions between different levels of celestial or divine entities. They share a common theme of order, essence, and the manifestation of divine or celestial qualities.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter IIIb
“In addition also to these peculiarities, divine beauty, indeed, shines with an immense splendour as it were, fixes the spectators in astonishment, imparts a divine joy, presents itself to the view with ineffable symmetry, and is exempt from…”
Both passages discuss hierarchical structures of divine and spiritual beings, emphasizing their beauty, order, and relationship to a higher good. They share a conceptual parallel in their exploration of the nature and arrangement of celestial and spiritual entities.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter IVa
“Proceeding, therefore, to other peculiarities of them, we say, that with the Gods, indeed, there is acuteness and rapidity in the energies, which shine forth with greater celerity than those of intellect itself, though in themselves they ar…”
Both passages discuss the hierarchical nature of celestial beings and their manifestations, emphasizing the differences in their powers, lights, and forms. They share a common theme of ranking and describing various spiritual entities, though they come from different mystical traditions.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter V
“Moreover, that which purifies souls is perfect in the Gods; but in archangels it is anagogic. Angels alone dissolve the bond of generation. Dæmons draw souls down into nature; but heroes lead them to a providential attention to sensible wor…”
Both passages discuss the hierarchical structure of celestial beings and their relationship to the divine Good or Gods. They describe the roles and functions of various orders of beings in relation to the divine and the material world, showing a conceptual parallel in their mystical traditions.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VI
“Moreover, the gifts arising from the manifestations are not all of them equal, nor have the same fruits. But the presence [44] of the Gods, indeed, imparts to us health of body, virtue of soul, purity of intellect, and in one word elevates…”
Both passages discuss the hierarchical structure of celestial beings and their relationship to the divine. They describe how different orders of beings receive and manifest divine qualities, emphasizing the flow of goodness and light from a higher source.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VII
“Moreover, in the manifestations there is an indication of the order which the powers that are seen possess. For the Gods are surrounded by either Gods or angels; but archangels have angels either preceding or coarranged with them, or follow…”
Both passages discuss the hierarchical structure of spiritual beings and their respective orders. They describe how different levels of celestial or divine entities exhibit their own unique qualities and roles, and how these entities are interconnected in a structured manner.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter IX
“In the last place, the dispositions of the soul of those that invoke the Gods to appear receive, when they become visible, a liberation from the passions, a transcendent perfection, and an energy entirely more excellent, and participate of…”
Both passages discuss the hierarchical structure of celestial beings and their relationship to the divine. They explore how different levels of beings participate in the divine goodness and how this participation affects their nature and activities.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VIIIm
“Thus, for instance, if the allotment of the soul was as far as to philosophy, the soul would be able, though it should not choose a philosophic but some other life, to energize in that life somewhat philosophically. There are also said to…”
Both passages discuss the concept of divine illumination and the soul's connection to higher realms. Iamblichus describes how statues and souls can be illuminated by divine nature, while the second passage explains how souls and all beings derive their existence and perfection from the Good, participating in illuminations that stream from above.
4 more
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VIIIw
“Cathartic virtue, therefore, alone must be called the salvation of souls; since this cuts off, and vehemently obliterates, material natures, and the passions which adhere to us from generation; separates the soul and leads it to intellect;…”
Both passages discuss the hierarchical structure of reality and the soul's journey towards higher spiritual realms. They share a common theme of the soul's ascent and the existence of different orders or levels in the divine and cosmic structure.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 298
“Section 11 11. I think, therefore, that those ancient sages, who sought to secure the presence of divine beings by the erection of shrines and statues, showed insight into the nature of the All; they perceived that, though this Soul is ever…”
Both passages discuss the hierarchical and interconnected nature of existence, emphasizing the role of divine principles and the soul in linking different levels of reality. They share a metaphysical framework that explores the relationship between the divine and the created world.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 299
“Section 12 12. The souls of men, seeing their images in the mirror of Dionysus as it were, have entered into that realm in a leap downward from the Supreme: yet even they are not cut off from their origin, from the divine Intellect; it is n…”
Both passages discuss the relationship between the divine intellect or supreme goodness and the souls of beings, emphasizing the descent and ascent of souls, their connection to the divine, and the hierarchical order of existence. They share a mystical perspective on the unity and harmony of all things within a cosmic framework.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fourth Dialoguej
“This I understand right well, and also that which you would infer about the principal intention; that is to say, that these are the degrees of the loves, of the affections, and of the enthusiasms, according to the degrees of greater and les…”
Both passages discuss the concept of the soul's ascent and descent, and the influence of divine providence. They also explore the idea of circular motion as a symbol of spiritual concentration and the hierarchy of beings, showing a genuine conceptual parallel across different mystical traditions.