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Pseudo-Dionysius: The Divine Names · 2 of 12 · tr. C.E. Rolt

Chapter 5, Section 1b

367 367 Sense-perception is a direct apprehension of that which we actually touch, see, hear, taste, or smell; Reason or Inference is an indirect apprehension of that which we do not actually touch, see, etc. Intuition is a direct apprehension of that which (by its very nature) we do not touch, see, etc. Sense perception, Reason, and Intuition are refractions from the perfect Light of Divine Wisdom; but the Divine Wisdom is beyond them because God apprehends all things, not as existent outside Himself, but as existent in Himself, under the form of a single Unity which is identical with His own Being. The Godhead is a Single Desire wherein alt the souls eternally exist as fused and inseparable elements. 2. These Names which reveal the Providence of God our Discourse would now consider. For we make no promise to express the Absolute Super-Essential Goodness and Being and Life and Wisdom of the Absolute Super-Essential Godhead which (as saith the Scripture) hath Its foundation in a secret place 368 368 See Ps. xvii. 22 . beyond all Goodness, Godhead, Being, Wisdom, and Life; but we are considering the benignant Providence which is revealed to us and are celebrating It as Transcendent Goodness and Cause of all good things, and as Existent as Life and as Wisdom, and as productive Cause of. Existence and of Life and the Giver of Wisdom, in those creatures which partake of Existence, Life, Intelligence, and 133 Perception. We do not regard the Good as one thing, the Existent as another, and Life or Wisdom as another; nor do we hold that there are many causes and different Godheads producing different effects and subordinate one to another; but we hold that one God is the universal Source of the emanations, 369 369 i. e. Is the Source of Goodness, existence, life, wisdom, etc. and the Possessor of all the Divine Names we declare; and that the first Name expresses the perfect Providence of the one God, and the other names express certain more general or more particular modes of His Providence. 370 370 The title “Good” applies to all God’s providential activity, for everything that He makes is good. And even evil is good depraved; and exists as good in the Good (see p. 132, n. i ). Or, rather, evil possesses not an existence but a non-existence in the Good. It is (according to D.) a kind of non-existent good. Hence the title “Existent” is not quite so general as the title “Good.” “Living” is a less general title still (since a stone, for instance, has no life), and “Wise” is yet less general (since a plant is not wise). Thus we get the following table of emanating activity: (1) Good (including and transcending existent and non-existent things, viz. “good,” and “evil”). (2) Existent ( existent things, viz. good). (3) Life (plants, animals, men, angels). (4) Wisdom (men and angels). 3. Now, some one may say: “How is it, since Existence transcends Life, and Life transcends Wisdom, that living things are higher than things which merely exist, and sentient things than those which merely live, and reasoning things than those which merely feel, and intelligences than those which have only reason? 371 371 Intuition is the faculty of the Intelligences or Angels, by which are meant, of course, angels and spiritual men; Discursive Reason is that of natural men. Why do the creatures rise in this order to the Presence of God and to a closer relationship with Him?
Themes
◆Apophatic Theologytheology

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

The text explicitly states that the Absolute Super-Essential Godhead is beyond all categories like Goodness, Being, Wisdom, and Life.

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◆Divine Hiddennesstheology

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

The text emphasizes that the Absolute Godhead is beyond all categories and has its foundation in a secret place.

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◆Divine Lighttheology

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

The passage describes Sense-perception, Reason, and Intuition as refractions from the perfect Light of Divine Wisdom.

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◆Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The passage centrally discusses the benignant Providence revealed to us and its nature as Transcendent Goodness and Cause of all good things.

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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 outlines a structured table of emanating activity from Good to Life to Wisdom.

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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 passage defines evil as a kind of non-existent good or a lack of existence in the Good.

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◆Gnosis Direct Knowledgesoteriology

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

Intuition is described as a direct apprehension of things not actually touched or seen.

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◆Living Godtheology

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

The text describes God as Existent as Life and a Giver of Wisdom.

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◆Monadcosmology

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

The Godhead is described as a Single Desire wherein all souls eternally exist as fused elements.

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◆Mystical Unionsoteriology

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

Soul and God are described as fused and inseparable elements in the Divine Desire.

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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 asks why creatures rise in order to the Presence of God and a closer relationship with Him.

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◆Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The text discusses the Divine Names which reveal the Providence of God and their ontological significance.

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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 questions why creatures rise in order to the Presence of God and a closer relationship with Him.

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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 Godhead is described as a Single Desire wherein all souls eternally exist as fused and inseparable elements.

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Related passages · 13 parallels
◆neoplatonism|Select Works of Plotinus|Select Works, Section 43
“Section 10 10. Perhaps the reason this continuous activity remains unperceived is that it has no touch whatever with things of sense. No doubt action upon material things, or action dictated by them, must proceed through the sensitive facul…”
Both passages discuss the nature of higher, non-sensory perception and the relationship between the divine and human understanding. They explore the idea of an intellectual or intuitive grasp of reality that transcends ordinary sense perception, highlighting the purity and immediacy of this higher mode of knowing.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 344
“Section 24 24. The next question is whether perception is concerned only with need. The soul, isolated, has no sense-perception; sensations go with the body; sensation itself therefore must occur by means of the body to which the sensations…”
Both passages explore the nature of perception and its relationship to the divine or the universe. They discuss the limitations and extensions of perception, comparing human perception to a higher, more encompassing awareness, whether it be the universe's self-awareness or God's divine wisdom.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 345
“Section 25 25. But the organ is not the only requisite to vision or to perception of any kind: there must be a state of the soul inclining it towards the sphere of sense. Now it is the soul's character to be ever in the Intellectual sphere,…”
Both passages discuss the nature of perception and the higher states of being or consciousness. They explore the idea of transcending sensory perception to attain a higher, more unified state of understanding or existence, though they do so within different philosophical and theological frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 377
“Section 2 2. But if perception does not go by impression, what is the process? The mind affirms something not contained within it: this is precisely the characteristic of a power- not to accept impression but, within its allotted sphere, to…”
Both passages discuss the nature of perception and knowledge, emphasizing the active role of the mind or soul in understanding. They both explore the idea that higher forms of knowledge (Intellectual or Intuitive) are distinct from sensory perception and involve an internal, active process rather than passive reception.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 385
“Section 6 6. It is easy to show that if the Soul were a corporeal entity, there could be no sense-perception, no mental act, no knowledge, no moral excellence, nothing of all that is noble. There can be no perception without a unitary perci…”
Both passages discuss the nature of perception and consciousness, emphasizing the unity and indivisibility of the perceiving subject. They explore how a unified center of consciousness is necessary for coherent perception and knowledge, though they do so within different philosophical and mystical frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 435
“Section 3 3. Sense sees a man and transmits the impression to the understanding. What does the understanding say? It has nothing to say as yet; it accepts and waits; unless, rather, it questions within itself "Who is this?"- someone it has…”
Both passages discuss the nature of perception and understanding, distinguishing between different faculties (sense perception, reason, and intuition) and their relationship to higher principles (Intellectual-Principle in Plotinus, Divine Wisdom in the second passage). They explore the hierarchy and interaction of these faculties within the human soul and their connection to a transcendent reality.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 439
“Section 7 7. The contemplating of God, we might answer. But to admit its knowing God is to be compelled to admit its self-knowing. It will know what it holds from God, what God has given forth or may; with this knowledge, it knows itself at…”
Both passages discuss the nature of divine knowledge and the relationship between the divine and the created. They explore the idea of self-knowledge and the emanation of divine attributes into the world, though from different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 440 (part 1)
“Section 8 8. Now comes the question what sort of thing does the Intellectual-Principle see in seeing the Intellectual Realm and what in seeing itself? We are not to look for an Intellectual realm reminding us of the colour or shape to be…”
Both passages discuss the nature of divine intellect and the relationship between the divine and the soul. They explore the idea of self-vision and the unity of the divine intellect, albeit within different philosophical and religious frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 567
“Section 6 6. Granted, it may be urged, that these observations upon the nature of Substance are sound, we have not yet arrived at a statement of its essence. Our critic doubtless expects to see this "Sensible": but its essence, its characte…”
Both passages explore the nature of existence and being, discussing the relationship between the sensible and the authentic or divine. They both delve into the idea of participation in a higher reality, though from different philosophical and mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 578
“Section 17 17. This procedure, if approved, will entail a distinction between psychic and bodily qualities, the latter belonging specifically to body. If we decide to refer all souls to the higher, we are still at liberty to perform for Sen…”
Both passages explore the nature of perception and the distinction between different types of apprehension. Plotinus discusses the division of sensory qualities and the challenges in categorizing them, while the second passage distinguishes between sense-perception, reason, and intuition as refractions of divine wisdom. Both delve into the nature of perception and the underlying principles that govern it.
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◆neoplatonism|Select Works of Plotinus|Select Works, Section 645
“Section 6 6. But how can that higher soul have sense-perception? It is the perception of what falls under perception There, sensation in the mode of that realm: it is the source of the soul's perception of the sense-realm in its corresponde…”
Both passages discuss the nature of perception and the hierarchy of existence, with Plotinus describing the soul's perception of the Intellectual realm and its correspondence with the material world, while the second passage from Dhun-nun Misri's Kitab al-tawhid talks about the different levels of apprehension (sense-perception, reason, intuition) and the emanation of divine wisdom.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 675
“Section 36 36. We need not carry this matter further; we turn to a question already touched but demanding still some brief consideration. Knowledge of The Good or contact with it, is the all-important: this- we read- is the grand learning,…”
Both passages discuss the concept of attaining knowledge or vision of the divine through a process of purification and ascent. They emphasize the unity and transcendence of the divine, which is beyond ordinary perception and intellect.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter I (part 5)
“It is not true because our experimental knowledge is not a confused perception of a real world . It is a very acute perception of an entirely unreal world appearing round about us at the moment of our contact with the world of true causes,…”
Both passages explore the nature of perception and reality, questioning the objective existence of the world as we perceive it. Passage A discusses Kant's view that our sensibility shapes our perception of reality, while Passage B describes how divine wisdom transcends human perception and reason, suggesting a similar theme of the limitations of human understanding.