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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.
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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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