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Pseudo-Dionysius: The Divine Names · 8 of 39 · tr. C.E. Rolt

Chapter 4, Section 1h

Hence comes the bare existence of all things, and hence their unions, 277 277 ἑνώσεις, διακρίσεις, ταὐτότητες, ἑτερότητες. their differentiations, their identities, their differences, 278 278 Hence parts are united into wholes and wholes articulated into parts, and hence each thing is identical with itself and distinct from everything else. their similarities, their dissimilarities, their communions of opposite things, 279 279 e.g. Moisture interpenetrates the solid earth. the unconfused distinctions of their interpenetrating elements; 280 280 e.g. In a piece of wet ground the water is water and the earth is earth. the providences of the Superiors, 281 281 αἱ πρόνοιαι τῶν ὑπερτέρων. Lit. “the providences,” etc., e.g. the influence of the light without which, D. holds, the material world could not exist. Or this and the following may refer to different ranks of angels, or to angels and men. the interdependence of the Co-ordinates, the responses of the Inferiors, 282 282 αἱ ἐπιστροφαί τῶν καταδεεστέρων. Lit. “the conversions,” etc. e.g. Matter (according to his theory) responds to the influence of the light. And men are influenced by angels, and the lower angels by the higher. the states of permanence wherein all keep their own identity. And hence again the intercommunion of all things according to the power of each; their harmonies and sympathies (which do not merge them) and the co-ordinations of the whole 98 universe; 283 283 The point of this section is that besides the particular and partial harmonies already mentioned, there is a universal harmony uniting the whole world in one system. the mixture of elements therein and the indestructible ligaments of things; the ceaseless succession of the recreative process in Minds and Souls and in Bodies; for all have rest and movement in That Which, above all rest and all movement, grounds each one in its own natural laws and moves each one to its own proper movement. 284 284 In the two following sections the difference between angelic and human activity is that the angels confer spiritual enlightenment and men receive it. Angels are in a state of attainment and men are passing through a process of attainment. 8. And the Heavenly Minds are spoken of as moving (1) in a circular manner, when they are united to the beginningless and endless illuminations of the Beautiful and Good; 285 285 Vide supra on Introversion (p. 88, n. 1). (2) straight forward, when they advance to the providential guidance of those beneath them and unerringly accomplish their designs; 286 286 They are united to God in the centre of their being, by ceaselessly entering into themselves. They help us by going forth, as it were, from themselves. and (3) with spiral motion, because, even while providentially guiding their inferiors, they remain immutably in their self-identity, 287 287 Their true self-identity is rooted in God. See Intr., pp. 31 f. turning unceasingly around the Beautiful and Good whence all identity is sprung. 9. And the soul hath (1) a circular movement—viz.
Themes
◆Apophatic Theologytheology

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

The text describes divine states through negation ('unconfused distinctions', 'not merge'), emphasizing the ineffability of the divine source.

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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 passage explicitly states 'the interdependence of the Co-ordinates' and 'the unconfused distinctions of their interpenetrating elements'.

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◆Cosmic Sympathycosmology

The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.

The passage centrally describes 'communions of opposite things', 'harmonies and sympathies', and 'interpenetrating elements' binding all parts of the cosmos.

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◆Divine Hiddennesstheology

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

The text references 'the hidden root from which the Sephirot unfold' and describes divine states that are not immediately perceivable.

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◆Divine Lighttheology

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

Light is repeatedly invoked as the source of existence ('light without which... could not exist') and the medium through which matter responds.

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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 text references 'the providences of the Superiors' and 'responses of the Inferiors', implying a structured hierarchy of divine influence.

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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.

The text distinguishes between 'identities' and 'differences', suggesting that evil or deficiency is a lack of true unity rather than a positive substance.

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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 text describes angels conferring 'spiritual enlightenment' upon men as part of their activity.

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◆Living Godtheology

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

The divine is described as actively ordering the universe through providences and illuminations rather than being an abstract principle.

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◆Monadcosmology

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

The reference to 'the beginningless and endless illuminations' implies a singular source from which all existence flows.

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◆Mystical Unionsoteriology

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

Heavenly Minds are described as moving in a circular manner united to the illuminations of the Beautiful and Good.

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◆Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

The text mentions 'communions of opposite things' and 'unconfused distinctions', indicating a state where binary oppositions are harmonized.

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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 movement of Heavenly Minds is described as turning around the Beautiful and Good whence all identity is sprung.

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◆Separation From Sourcesoteriology

The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.

The text notes that men are 'passing through a process of attainment' while angels are in a state of attainment.

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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 movement of Heavenly Minds is described as advancing to the providential guidance of those beneath them and accomplishing designs.

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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.

The passage repeatedly emphasizes identities, communions, and the unconfused distinctions that bind all things into a single system.

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Related passages · 21 parallels
◆neoplatonism|Iamblichus: On the Mysteries|Chapter IXb
“For in things which are of a kindred nature, according to essence and power, or which are, in a certain respect, of the same species, or homogeneous, a certain comprehension, or conservation, may be discovered. But in such things as are en…”
Both passages discuss the interconnectedness and differentiation of elements or entities within a cosmic framework, emphasizing the unity and diversity of existence. They explore how different entities participate in divine or universal principles, showing a conceptual parallel in their mystical perspectives.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter XVII
“We will exchange, therefore, this division for the doubt which may be adduced by you against the present opinion. “ For ,” it may be said by you, “ how, conformably to what we assert, can the sun and moon, and the visible natures in the hea…”
Both passages discuss the relationship between divine entities and the physical world, emphasizing the incorporeal nature of the divine while acknowledging their interaction with bodily forms. They share a conceptual parallel in their exploration of how the divine transcends yet influences the physical realm.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter XVIIIb
“A certain thing of this kind also may take 71 place in the harmony and crasis of the universe: for the same things may be the salvation of the whole, through the perfection of the things inherent and the recipients; but may be noxious to th…”
Both passages discuss the harmony and interconnectedness of the universe, emphasizing the roles of parts and wholes, and the providential influences that maintain cosmic order. They share a mystical perspective on the unity and interdependence of all things.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter XIXa
“In the next place, therefore, we shall answer your question, “ What it is which conjoins the Gods that have a body in the heavens with the incorporeal Gods. ” What this is, therefore, is evident from what has been before said. For 72 if t…”
Both passages discuss the interconnectedness and unity of divine and cosmic entities, emphasizing the intellectual and spiritual bonds that connect different levels of existence. They share a mystical perspective on the unity and harmony of all things, though they come from different traditions.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter XIXb
“And secondary genera, indeed, remain with invariable sameness in the one of such as are primary; but the primary impart from themselves union to the secondary genera, and all of them possess in each other the communion of an indissoluble co…”
Both passages discuss the interconnectedness and union of different levels of reality, whether it be the visible and intelligible Gods in Iamblichus or the various elements and entities in the second passage. They both emphasize the unity and interdependence of these different levels.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter IX
“After the body of the universe, also, many things are generated by the nature of it. For the concord of similars, and the contrariety of dissimilars, effect not a few things. Farther still, the assemblage of many things into the one animal…”
Both passages discuss the interconnectedness and interdependence of all things in the universe, highlighting themes of unity, differentiation, and the harmonious interaction of elements. They explore how parts relate to wholes and the dynamic processes that maintain cosmic order, reflecting a mystical understanding of the universe's structure and functioning.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter XII
“It is, necessary, however, to discuss these things particularly, and to show how they subsist, and what reason they possess. It is requisite, therefore, to understand that the universe is one animal; and that the parts in it are, indeed, se…”
Both passages discuss the interconnectedness and harmony of the universe, emphasizing the unity of parts and wholes, and the principles that govern their interactions. They share a mystical perspective on the underlying unity and order of existence.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VIIId
“For it is necessary that every form in the universe should be never failing, in order that the universe may be perfect, and that, being generated from an immoveable cause, it may be immoveable in its essence. But every wholeness is a form,…”
Both passages discuss the interplay between divine and earthly realms, emphasizing the immutability of divine forms and the dynamic participation of earthly elements. They explore how divine influences manifest in the material world through various processes and conditions.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VIIIj
“the connective, perfective, demiurgic, assimilative, and such others as are celebrated posterior to these; so that all are in all, and yet each is at the same time separate and distinct. “Indeed we obtain this knowledge of their union and…”
Both passages discuss the interconnectedness and hierarchy of all things, emphasizing unity and distinction within a divine framework. They explore the relationships between different levels of existence, whether it be angels and humans in Pseudo-Dionysius or divine natures and their manifestations in Iamblichus.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 101
“Section 2 2. And what of lower things? [Why have they not this motion?] [Their case is very different]: the single thing here is not an all but a part and limited to a given segment of space; that other realm is all, is space, so to speak,…”
Both passages discuss the concept of circular motion as a metaphor for the soul's relationship with the divine. Plotinus describes the soul's circular movement around God due to its love and desire for union, while the second passage from Proclus discusses the circular movement of Heavenly Minds in their union with the Beautiful and Good.
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◆neoplatonism|Select Works of Plotinus|Select Works, Section 116
“Section 13 13. Of phenomena of this sphere some derive from the Kosmic Circuit and some not: we must take them singly and mark them off, assigning to each its origin. The gist of the whole matter lies in the consideration that Soul governs…”
Both passages discuss the hierarchical and interconnected nature of existence, with a focus on the role of higher principles (Soul, Reason-Principle, or the Superiors) governing the lower parts. They also explore the concept of unity and the interdependence of all things within a cosmic order.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 183
“Section 7 7. It remains to notice the theory of the one Causing-Principle alleged to interweave everything with everything else, to make things into a chain, to determine the nature and condition of each phenomenon- a Principle which, actin…”
Both passages discuss the interconnectedness of all things and the role of higher principles or causes in determining the nature and movement of phenomena. They explore the concept of a universal principle that governs the existence and interactions of all things, though from different philosophical and mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 274 (part 2)
“The Intellectual-Principle on the other hand was never merely the Principle of an inviolable unity; it was a universal as well and, being so, was the Intellectual-Principle of all things. Being, thus, all things and the Principle of all, i…”
Both passages discuss the nature of the Intellectual-Principle or universal essence, emphasizing its role in the unity and plurality of all things. They explore the interconnectedness and interdependence of existence, though from different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 597
“Section 7 7. Let us consider once more how it is possible for an identity to extend over a universe. This comes to the question how each variously placed entity in the multiplicity of the sense order can have its share in one identical Prin…”
Both passages explore the concept of unity and omnipresence within a multiplicity of entities. Plotinus uses the analogy of light and a hand to explain how a single principle can be present throughout a diverse universe without being divided, while the second passage discusses the interconnectedness and harmonies of all things within the universe, grounded in a higher principle.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 598
“Section 8 8. The light of our world can be allocated because it springs from a corporeal mass of known position, but conceive an immaterial entity, independent of body as being of earlier nature than all body, a nature firmly self-based or,…”
Both passages discuss the nature of unity and multiplicity, emphasizing the indivisibility and autonomy of a higher, immaterial principle. They explore how this principle interacts with the material world without being subject to its limitations, such as partition and extension.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 616
“Section 9 9. The elements in their totality, as they stand produced, may be thought of as one spheric figure; this cannot be the piecemeal product of many makers each working from some one point on some one portion. There must be one cause;…”
Both passages discuss the unity and multiplicity of existence, emphasizing a partless unity that encompasses and holds all things together. They explore the concept of a single, foundational principle that underlies the diversity of the cosmos, though they do so within different philosophical and mystical frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 627
“Section 7 7. It is inevitably necessary to think of all as contained within one nature; one nature must hold and encompass all; there cannot be as in the realm of sense thing apart from thing, here a sun and elsewhere something else; all mu…”
Both passages discuss the unity and interdependence of all things within a divine or intellectual principle. They emphasize the interconnectedness and harmony of elements while maintaining their distinct identities, reflecting a similar mystical insight into the nature of existence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 652 (part 2)
“To a traveller over land, all is earth but earth abounding in difference: so in this journey the life through which Intellectual-Principle passes is one life but, in its ceaseless changing, a varied life. Throughout this endless variation…”
Both passages discuss the concept of an unchanging principle that underlies the diversity and change in the universe. They explore the idea of unity and difference within a comprehensive, all-embracing principle, highlighting the importance of identity and variation in the structure of reality.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 653
“Section 14 14. On the nature of the Intellectual-Principle we get light from its manifestations; they show that it demands such diversity as is compatible with its being a monad. Take what principle you will, that of plant or animal: if thi…”
Both passages discuss the nature of unity and multiplicity within a divine or intellectual principle. They explore how diversity and unity coexist, with Plotinus emphasizing the multiple unity of the Intellectual-Principle and the second passage detailing the interconnections and distinctions within the universe.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 706
“Section 2 2. It may be suggested that, while in the unities of the partial order the essence and the unity are distinct, yet in collective existence, in Real Being, they are identical, so that when we have grasped Being we hold unity; Real…”
Both passages explore the relationship between unity, being, and multiplicity. Plotinus discusses the distinction between unity and being, while the second passage describes the interconnectedness and differentiation of all things, both of which reflect on the nature of unity and existence in a cosmic context.
◆platonism|Plato: Timaeus|Section 1j
“If the universal frame had been created a surface only and having no depth, a single mean would have sufficed to bind together itself and the other terms; but now, as the world must be solid, and solid bodies are always compacted not by one…”
Both passages discuss the creation of the universe and the harmony within it. Plato's Timaeus describes the creation of the world as a perfect, self-sufficient whole with a spherical form, while the second passage from Chapter 4 discusses the interconnectedness and harmony of all things in the universe, including the circular movement of Heavenly Minds.