On divine names

Ondivinenames——

Dionysius

TheAreopagite

_________________________________________________________________

ONTHE

DivineNames

ANDTHE

MysticalTheology

_________________________________________________________________

C.E.Rolt

ISBN0-922802-97-1

_________________________________________________________________

KessingerPublishingCompany

Montana,U.S.A.

_________________________________________________________________

PREFACE

Thetranslationsofwhichthepresentvolumeconsistsaretheworkof

ascholarwhodiedattheageofthirty-seven.Ithasbeenfeltthat

sincethetranslatordidnotlivetowriteaprefacehisworkshould

beintroducedbyafewprefatorywords.Myexcuseforacceptingthat

officeisthatIprobablyknewthelamentedwriteraswellasanyone

living.Hewasdeprivedofbothhisparentswhileveryyoung,left

almostfriendless,andentrustedtomycarefromtheageoffourteen.

Hehadalreadyshownpromiseofunusualability.IsenthimtoKing-s

CollegeSchool,whereintheopinionofitsdistinguishedHead,the

Rev.Dr.Bourne,hecouldhavedoneanythingifonlyhehadbeengiven

thehealth.AtOxfordhewasawardedtheLiddonStudentship.

Nothingcanshowmoreclearlywhatwasthoughtofhimbycompetent

judgesinOxfordthanthefollowingletterwrittenbytheProfessorof

Latin,A.C.Clark:

"Hewasoneofthebestscholarswhopassedthroughmyhandsat

Queen-sCollege,andIknownoonewhomadegreaterprogressafter

comingintoresidence.Inthoseearlydayshehadwonderfulpowersof

work.Iwasseldomsodelightedaswhenheearnedthegreat

distinctionofbeing`mentioned-fortheHertfordUniversity

ScholarshipinLatin.Atthetimeeverythingseemedtobewithinhis

grasp.Butmostunfortunatelyhishealthfailedshortlyafterwards,

andhewasneverabletodohimselfjustice.Still,ofrecentyearshe

wrotearemarkablebook,fulloffinethought,brilliantlyexpressed,

whichwasmuchadmiredbygoodjudges.Iwellremember,too,hisLatin

sermonpreachedatSt.Mary-snotlongago.Itwasdeliveredwith

feelingandfire,andseemedtomeanadmirableperformance.Iamsure

thathewouldhavegaineddistinctionintheChurch,ifhehadlived.

"Heseemedtomeafineandnoblecharacter,freefromallmortal

taint."

Hewasasingularlyrefinedandreligiouscharacter,combiningthe

acutenessofaphilosophicmindwiththefervourofamystic.He

thereforepossessedundoubtedqualificationsforastudyofDionysius,

withwhoseneo-Platonicideasandmysticaltendencieshewasinthe

warmestsympathy.

TheIntroduction,containingamasterlyexpositionofDionysian

principles,isentirelythetranslator-swork,and,withinthelimits

whichhesethimself,maybecalledcomplete.Rolt-sfervidand

enthusiasticdispositionledhimtoexpoundDionysiuswithincreasing

admirationashisstudiescontinued.Helaidhisoriginalintroduction

aside,becausetohismaturerjudgmentitseemedinsufficiently

appreciative.

InitsfinalformtheIntroductionisbeyondallquestionaveryable

andremarkablepieceofwork.Thereare,however,severalinstances

wherethewriter-senthusiasmandpersonalopinionshaveledhimto

unguardedlanguage,ordisabledhimfromrealizingthedangersto

whichtheAreopagite-steachingtends.Hedoesindeeddistinctlyadmit

thatDionysiushashisdangers,andsaysinoneplacedefinitelythat

thestudyofhimisforthefew:butthebearingofthewholetheory

oftheSupra-PersonalDeityonthePersonofChristandtheChristian

doctrineoftheAtonementrequirestobemorethoroughlydefinedthan

isdoneintheexceedinglyablepagesofRolt-sIntroduction.Itis

notthebusinessofaneditortoexpresshisownviews,butyetit

seemsonlyreasonablethatheshouldcallthereader-sattentionto

questionableexpositions,ortodogmaticstatementswhichseem

erroneous.Infourorfiveplacestheeditorhasventuredtodothis:

withwhateffectthereadermustdecide.TheIntroductionofcourse

appearsexactlyastheAuthorleftit.Thefewadditionalremarksare

bracketedasnotesbythemselves.

Itisonlyrighttoaddthatthetranslatorlabouredundercertain

disadvantages.TheoriginaltextofDionysiusisperplexingand

confused,andnomoderncriticaleditionhasasyetbeenproduced.

RoltwasfrequentlyindoubtwhattheAuthorhadreallywritten.

But,besidethedrawbackincidentaltoanystudentofDionysius,there

wasthefactofthetranslator-ssolitarypositionatWatermillock,a

villagerectoryamongtheLakes,shutofffromaccesstolibraries,

andfromacquaintancewithformerwritersonhissubject.Thisisa

defectofwhichthetranslatorwaswellaware,andofwhichhe

patheticallycomplained.Friendsendeavouredtosomeextenttosupply

himwiththenecessarybooks,butthelackofreferencetothe

literatureofthesubjectwillnotescapethereaderofthesepages.

Hewasalwaysanindependentthinkerratherthanapersonof

historicalinvestigation.

Henceitisthatonebranchofhissubjectwasalmostomitted;namely,

theinfluenceofDionysiusonthehistoryofChristianthought.This

aspectisfartooimportanttobeleftout.IndeedDionysiuscannotbe

criticallyvaluedwithoutit.Anattemptthereforehasbeenmadeto

supplythisomissioninaseparateEssay,inordertoplacethereader

inpossessionoftheprincipalfacts,bothconcerningtheAreopagite-s

disciplesandcritics.

W.J.S-S.

_________________________________________________________________

DIONYSIUSTHEAREOPAGITE

INTRODUCTION

_________________________________________________________________

I——THEAUTHOR,ANDHISINFLUENCEINTHELATERCHURCH

Thewritingsheretranslatedareamongtheextantworksofa

theologianwhoprofessestobeSt.Paul-sAthenianconvertDionysius,

andpointshisclaimwithabackgroundofhistoricalsetting.Butthe

claimcollapsesbeneathaconsiderableweightofanachronisms,byfar

thechiefofwhichisthelaterneo-Platonisminalmostevery

paragraph.Infact,thesewritingsappeartoreflect,andevento

quote,thedoctrinesofthePaganphilosopherProclus,whobegan

lecturingatAthensinA.D.430.Moreover,itisprobablethatthe

Hierotheus,whofiguressolargelyinthem,istheSyrianmystic

StephenbarSudaili:alatercontemporaryofthesamethinker.The

Dionysianwritingsmaythereforebeplacedneartheveryendofthe

fifthcentury.

Thetruenameoftheirauthorisentirelyunknown.Hewasprobablya

monk,possiblyabishop,certainlyanecclesiasticofsomesort.His

homeisbelievedtohavebeenSyria,wherespeculativetheologywas

daringanduntrammelled,andhisworksarethechiefamongthevery

fewsurvivingspecimensofanimportantschool.Thepiousfraudby

whichhefatheredthemupontheAreopagiteneednotbebrandedwith

theharshnameof"forgery,"forsuchapracticewasinhisday

permittedandevenconsideredlaudable.Nordoesitrobthemoftheir

value,anymorethancertainpartsofthepropheciesascribedto

Isaiahareworthlessbecausetheyarebyanotherhand.Ifthe

Dionysianwritingswerehistoricaldocumentsthematterwouldbe

otherwise,justastheGospelNarrativewouldlosenearlyallits

valueifitwerealaterfabrication.Buttheyarenothistorical

documents.Theirscopeiswiththeworkingsofman-smindandspirit

inaregionthatdoesnotchange,andtheirfindingsareequallyvalid

orinvalidwhateverbetheirdate.Andyetevenhistoricallytheyhave

aninterestwhichdoesnotdependontheirauthorship.For,inany

case,theyspringfromacertainreputableschoolwithintheChristian

Church,andtheywereacceptedbytheChurchatlarge.Andthustheir

boldpathofcontemplationandphilosophyisatleastpermissibleto

Christians.Thispathisnotforallmen,butsomeareimpelledto

seekit;andifitisdeniedthemwithintheChristianpale,theywill

goandlookforitelsewhere.Nietzscheisbutoneofthosewhohave

thusdisastrouslywanderedafarinsearchofthatwhichisactuallyto

befoundwithinthefold.HadhebutstudiedtheDionysianwritingshe

mighthaveremainedaChristian.Atthepresenttimetheseworkshave

anaddedinterestinthefactthat,sinceneo-Platonismhasstrong

affinitieswiththeancientphilosophiesofIndia,andmayevenowe

somethingdirectlytothatsourcethroughthesojournofPlotinusin

thePunjab,suchwritingsasthesemayhelptheChurchtomeetwith

discriminatingsympathycertainIndianteachingswhicharenow

becomingtoofamiliarintheWesttobealtogetherignored.The

bearingsofthismatteronthemissionaryproblemareobvious.

Thefirstmentionof"Dionysius"(togivehimbycourtesythenamehe

takesuponhimself)isintheyear533,when,atacouncilheldin

Constantinople,Severus,PatriarchofAntioch,appealedtothese

writingsinsupportofMonophysiteteaching.Inspiteofthis

unpromisingbeginningtheysoonacquiredagreatreputation;indeed,

theypresumablypossessedsomeauthorityalreadywhenthisfirst

recordedappealtothemwasmade.TheywerewidelyreadintheEastern

Church,beingelucidatedbytheCommentaryofSt.Maximusinthe

seventhcenturyandtheParaphraseofthelearnedGreekscholar,

Pachymeres,inthethirteenthorfourteenth.ThroughErigena-sLatin

translationintheninthcenturytheypenetratedtotheWestern

Church,andweresoeagerlywelcomedinthiscountrythat(inthe

wordsoftheoldchronicler),"TheMysticalDivinityranacross

Englandlikedeer."TheyareoftenquotedwithreverencebySt.Thomas

Aquinas,andwere,indeed,thechiefoftheliteraryforcesmoulding

themysticaltheologyofChristendom.Ruysbroeckslakedhisthirstat

theirdeepwell,andsotheyprovidedafargreaterthantheirauthor

withstimulusandanarticulatephilosophy.Werethistheironly

servicetheywouldhavethehighestclaimsonourgratitude.

Buttheyhaveanintrinsicvalueoftheirowninspiteoftheir

obviousdefects.Andiftheirinfluencehastoooftenledtocertain

spiritualexcesses,yetthisinfluencewouldnothavebeenfeltatall

hadtheynotmetadeepspiritualwant.Itarosenotmerelyonaccount

oftheirreputedauthorshipbutalsobecausethehungeringheartof

manfoundheresomehiddenmanna.Thismanna,garnishedthoughitbe

inallthesewritingswithstrangeandoftenuntranslatabletermsfrom

thePaganMysteriesandfromlaterneo-Platonism,isyetinitselfa

plainandnourishingspiritualmeat.Letusnowtrytodiscoverits

qualityfromthetwotreatisesbeforeus.

_________________________________________________________________

II——HISLEADINGIDEAS:THENATUREOFTHEGODHEADINITSELF

ThebasisoftheirteachingisthedoctrineoftheSuper-Essential

Godhead(huperousiosthearchia).Wemust,therefore,atthevery

outsetfixthemeaningofthisterm.Nowtheword"Essence"or"Being"

(ousia)meansalmostinvariablyanindividualexistence;more

especiallyaperson,sincesuchisthehighesttypethatindividual

existencecaninthisworldassume.And,infact,liketheEnglish

word"Being,"itmaywithoutqualificationbeusedtomeananangel.

Since,then,thehighestconnotationoftheterm"Essence"or"Being"

isaperson,itfollowsthatby"Super-Essence"isintended

"Supra-Personality."AndhencethedoctrineoftheSuper-Essential

GodheadsimplymeansthatGodis,inHisultimateNature,

Supra-Personal.

Nowanindividualpersonisonewhodistinguisheshimselffromthe

restoftheworld.IamapersonbecauseIcansay:"IamIandIam

notyou."ersonalitythusconsistsinthefacultyofknowingoneself

tobeoneindividualamongothers.Andthus,byitsverynature,

Personalityis(ononesideofitsbeing,atleast)afinitething.

TheveryessenceofmypersonalstateliesinthefactthatIamnot

thewholeuniversebutamemberthereof.

God,ontheotherhand,isSupra-PersonalbecauseHeisinfinite.He

isnotoneBeingamongothers,butinHisultimatenaturedwellsona

planewherethereisnothingwhateverbesideHimself.Theonlykindof

consciousnesswemayattributetoHimiswhatcanbutbedescribedas

anUniversalConsciousness.HedoesnotdistinguishHimselffromus;

forwerewecaughtupontothatlevelweshouldbewhollytransformed

intoHim.AndyetwedistinguishbetweenourselvesandHimbecause

fromourlowerplaneoffiniteBeingwelookupandseethatultimate

levelbeyondus.

TheSuper-EssentialGodheadis,infact,preciselythatwhichmodern

philosophydescribesastheAbsolute.Behindthediversitiesofthis

worldtheremustbeanUltimateUnity.AndthisUltimateUnitymust

containinanundifferentiatedconditionalltherichesof

consciousness,life,andexistencewhicharedispersedinbroken

fragmentsthroughouttheworld.YetItisnotaparticular

ConsciousnessoraparticularExistence.Itiscertainlynot

Unconscious,Deador,intheordinarysense,non-Existent,forall

thesetermsimplysomethingbelowinsteadofabovethestatestowhich

theyareopposed.

NeverthelessItisnot,inItsUltimateNature,conscious(aswe

understandtheterm)forconsciousnessimpliesastateinwhichthe

thinkingSubjectisawareofhimselfandsobecomesanObjectofhis

ownperception.AndthisisimpossibleintheultimateNatureofthe

UndifferentiatedGodheadwherethereisnodistinctionbetween

thinkingSubjectandObjectofthought,simplybecausethereisat

thatlevelnodistinctionofanykindwhatever.SimilarlytheGodhead

doesnot,intheordinarysense,live(forlifeisaprocessandhence

impliesdistinctions)nordoesIteven(inoursense)exist,for

Existenceiscontrastedwithnon-Existenceandthusimplies

relationshipanddistinctions.Consciousness,Life,andExistence,as

weknowthem,arefinitestates,andtheInfiniteGodheadisbeyond

them.Wecannoteven,strictlyspeaking,attributetoItUnity,for

UnityisdistinguishedfromPlurality.WemustinsteaddescribeItas

aSuper-UnitywhichisneitherOnenorManyandyetcontainsinan

undifferentiatedstatethatNumericalPrinciplewhichwecanonly

graspinitspartialformsasUnityandPlurality.

_________________________________________________________________

III——THERELATIONOFTHEGODHEADTOCREATION

ThisprincipleofPluralitywhichisthustranscendentlycontainedin

ItsUndifferentiatedNaturecompelsIttoaneternalactofCreation.

Forallthingspre-existinItfusedandyetdistinct,as(shallwe

say?)inasinglesensationofhungerthereareindivisibyfeltthe

severalneedsforthedifferentelementsoffoodwhicharewanted

respectivelytonourishthevariouskindsofbodilytissues,orasa

singleemotioncontainsbeforehandthedifferentseparatewordswhich

issueforthtoexpressit.EvensotheUltimateGodhead,brimfulwith

ItsSuper-Unity,mustoverflowintomultiplicity,mustpassfrom

IndifferenceintoDifferentiationandmustissueoutofits

Super-EssentialstatetofashionaworldofBeing.

NowsincetheGodheadthuspoursItselfoutontotheplaneofBeing

(whichplaneitselfexiststhroughnothingbutthisoutpouring),it

followsthattheGodheadcomesintorelationwiththisplaner

rather(inasmuchastheactistimeless)standsinsomerelationto

it.IftheGodheadactscreatively,thenItisrelatedtotheworld

andsphereofcreation:eternallytothesphereofcreation(which

otherwisecouldnotexist),andthuspotentiallytotheworldeven

beforetheworldwasmade.HencetheGodhead,whileinItsultimate

NatureItisbeyondalldifferentiationsandrelationships,anddwells

inaregionwherethereisnothingoutsideofItself,yetonanother

sideofItsNature(sotospeak)touchesandembracesaregionof

differentiationsandrelationships,isthereforeItselfrelatedto

thatregion,andsoinasensebelongstoit.UltimatelytheGodhead

isundifferentiatedandunrelated,butinItseternalcreatedactivity

ItismanifestedundertheformofDifferentiationandRelationship.

Itbelongsconcurrentlytotwoworlds:thatofUltimateRealityand

thatofManifestedAppearance.Hence,therefore,thepossibilitynot

onlyofCreationbutalsoRevelation(ekphansis).JustastheGodhead

createsallthingsbyvirtueofthatAspectofItsNaturewhichis(as

itwere)turnedtowardsthem,soItisrevealedtousbyvirtueofthe

sameAspectturnedtowardsourmindswhichformpartofthecreation.

HencealltheuralNamesofGod,andthisveryName"God"

itself,thoughtheyapplytothewholeNatureoftheGodheadandnot

merelytosomeparticularelementorfunctionthereof,yetcannot

expressthatNatureinItsUltimateSuper-essencebutonlyas

manifestedinItsrelativeactivity.Dionysius,infact,definitely

teachesthatdoctrinewhich,whenrevivedindependentlyofrecent

yearsbyDr.Bradleywasregardedasastartlingblasphemy:thatGod

isbutanAppearance[1]oftheAbsolute.Andthisis,afterall,

merelyaboldwayofstatingtheorthodoxtruismthattheUltimate

Godheadisincomprehensible:atruismwhichTheologyacceptsasan

axiomandthenispronetoignore.ThevariousNamesofGodarethus

mereinadequatesymbolsofThatWhichtranscendsallthoughtand

existence.Buttheyareundifferentiatedtitlesbecausetheyare

symbolswhichseek(thoughunsuccessfully)toexpressthe

undifferentiatedSuper-Essence.Thoughtheterms"God,""King,"

"Good,""Existent,"etc.,havealldifferentconnotations,yetthey

alldenotethesameundifferentiatedDeity.Thereare,however,some

NameswhichdenotenottheundifferentiatedGodhead,butcertain

eternallydifferentiatedElementsinItsManifestation.Thesearethe

NamesoftheThreePersonsintheBlessedTrinity.Whereastheterms

"God,""King,""Good,""Existent,"etc.,denote(thoughtheycannot

expressit)thesameReality:theterm"Father"denotessomething

differentfromthatof"Son,"andbothofthesefromthatof"Holy

Ghost."ThewholeManifestedGodheadis"God,""King,""Creator,"

"Saviour,""Lord,""Eternal,""Living,"etc.,butonlyOnePersonaof

theGodheadisFather,orSon,orHolyGhost.Theundifferentiated

titlesdifferfromeachothermerelythroughourfeeblegraspofthe

Manifestation,andcoalesceasourapprehensionofitgrows;the

differentiatedtitles(diakekrimenaordiakriseis)representactual

distinctionsintheeternalManifestationItself.ThustheAbsolute

GodheadistheSuper-Essence;theeternallyManifestedGodheadisthe

Trinity.AstothereasonsofthisDionysiusdeprecatesallinquiry.

Hedoesnot,forinstance,suggestthatRelationshipinthisits

simplestformcannotbutexistwithinthatsideoftheGodheadwhich

embracesandentersintothisrelativeworld.Here,aselsewhere,his

purposeinspiteofhisphilosophicallanguage,isinthedeepest

sensepurelypractical,andmerespeculationsareleftononeside.He

acceptstheEternalDistinctionsoftheTrinitybecauseTheyhavebeen

revealed;ontheotherhand,heseesthattheymustbelongtothe

sphereofManifestationorTheycouldnotberevealed.

ItwassaidabovethattheUltimateGodheadisSupra-Personal,and

thatitisSupra-Personalbecausepersonalityconsistsinthefaculty

ofknowingoneselftobeoneindividualamongothers.ArethePerson?oftheTrinitythen,personal,sinceTheyaredistinguishedOnefrom

Another?No,Theyarenotpersonal,because,beingtheinfinite

ManifestationoftheGodhead,TheyareSuper-Essential,andDionysius

describesThembythattitle.Andifitbeurgedthatinoneplacehe

joinsthesametitletoourLord-sindividualHumanNameandspeaksof

"theSuper-EssentialJesus,"thisisbecausethePersonalityofour

Lord(andourownpersonalityalsothroughourunionwithHim)passes

upintoaregiontranscendingpersonality,andhencewhilethe

HumanityofJesusisPersonalHisGodheadisSupra-Personal.Thisis

impliedinapassagefromHierotheus(quotedwithapprovalby

Dionysiushimself)whichteachesthattheDeityofJesusisofan

universalcharacterbelongingthroughHimtoallredeemedmankind.

TheteachingofDionysiusontheTrinityis,sofarasitgoes,

substantiallythesameasthatofSt.AugustineorSt.ThomasAquinas;

onlyitisexpressedinmoreexact,ifatfirstsightsomewhat

fantastic,terms.St.Augustine,[2]forinstance,teachesthatthe

innerDifferentiationsoftheTrinitybelongsolelytotherealmof

eternalManifestationwhenhesaysthatTheyexistsecundumRelativum

andnotsecundumSubstantiam.[3]Alsoheteachesthe

Supra-PersonalityoftheTrinitywhenhesaysthatneitherthe

undividedTrinitynoranyofItsThreePersonsisaparticular

individuality;[4]andSt.Thomasteachesthesamethingwhenhesays

thattheHumanSoulofJesusdoesnotcomprehendorcontaintheWord

sincetheHumanSoulisfinite(i.e.aparticularindividuality)while

theWordisInfinite.[5]

ThuswhileintheUndifferentiatedGodheadthe"ersons"ofthe

TrinityultimatelytranscendThemselvesandpoint(asitwere)toa

regionwhereTheyaremerged,yetinthatsideofItsNaturewhich

lookstowardstheuniverseTheyshineeternallyforthandarethe

effulgenceofthose"SupernalRays"throughWhichalllightisgiven

us,andwhenceallenergystreamsintotheactofcreation.Forby

TheirinteractionTheycirculatethatSuper-EssenceWhichEachofThem

perfectlypossesses,andsoItpassesforthfromThemintoauniverse

ofBeing.

NowtheGodhead,whileItisbeyondallparticularBeing,yetcontains

andistheultimateRealityofallparticularBeing;forItcontains

beforehandalltheparticularcreaturesafteramannerinwhichthey

areultimatelyidenticalwithIt,asseemstobeimpliedbythephrase

thatallthingsexistinItfusedandyetdistinct.ThusalthoughIt

isnotaparticularbeing,Itinatranscendentmannercontainsandis

Particularity.AgainItisbeyondalluniversalBeing,foruniversals

areapprehendedbytheintellect,whereastheGodheadis

incomprehensibleandthereforeisdescribedas"formless."

NeverthelessItcontainsandistheUltimateRealityofall

universals,for,evenbeforetheworldwasmade,Iteternallyembraced

andembracesallthingsandalltheuniversallawsoftheirexistence.

ThusafteratranscendentmannerItcontainsandisUniversality.And

henceinItstranscendentNatureUniversalityandParticularityare

containedasoneandthesameundifferentiatedFact.

ButinthisworldofBeingtheparticularandtheuniversalaspectof

thingsmustbemutuallydistinguished.Otherwisetherecould,onthe

onehand,benothings,andontheother,nobondofunitybetween

them.Hence,whentheSuper-Essenceoverflowsintheactofcreation,

Itruns,asitwere,intothetwomainstreamsofUniversaland

ParticularBeing.Neitherofthesetwostreamshasanyindependentor

concreteexistence.Takenseparately,theyaremerepotentialities:

twoseparateaspects,asitwere,ofthecreativeimpulse,implyingan

eternalpossibilityofcreationandaneternaltendencytowardsit,

andyetnotinthemselvescreativebecausenotinthemselves,strictly

speaking,existent.Neverthelessthesetwostreamsdiffereachfrom

each,andoneofthemhasadegreeofrealitywhichdoesnotbelongto

theother.MereuniversalBeing,saysDionysius,doesnotpossessfull

orconcreteexistence;atthesametime,sinceitisBeingor

Existence,hedoesnotcallitnon-existent.MereParticularity,on

theotherhand,hepracticallyidentifieswithNon-entity,forthe

obviousreasonthatnon-existenceitselfisauniversalcategory(as

applyingtoallexistentthings),and,therefore,cannotbelongto

thatwhichhasnouniversalelementatall.Thustheuniversalstream

isanabstractidealandpossessesanabstractexistence,the

particularstreamisanabortiveimpulseandpossessesnoactual

existencewhatever.Theoneistheformallawoftheexistence

universe,theotheritsroughmaterial.

Thusthesetwoemanatingstreamsofpotentialityhave,frombeforeall

time,eternallywelledforthandpassedaway,theuniversalinto

emptinessandtheparticularintonothingness,orrather,through

nothingnessbackatonceintotheSuper-Essenceinaceaseless

revolutionwhich,untiltheappointedmomentarrivesforTimeandthe

temporalworldtobegin,leavesnotraceoutsideItsSuper-Essential

SourceandDwellingandGoal.Itispossible(thoughonecannotsay

more),thatDionysiusisthinkingespeciallyofthedifferencebetween

thesetwostreamswhenhedescribesthevariousmotionsofthe

Godhead.TheParticularstreamofEmanationmaybeinhismindwhenhe

speaksofthecircularmovement,sincetheparticularexistences

remainwithintheSuper-Essence,untilthemomentoftheirtemporal

creation:theUniversalstreammaybethatofwhichheisthinking

whenhespeaksofthedirectandspiralmovements,sincebothofthese

indicateanadvanceandwouldthereforebeappropriatetoexpressthe

out-rayingtendencyofthatemanatingInfluencewhich,evenbeforethe

particularcreaturesweremade,hadakindofexistenceforthoughtas

theotherstreamhadnot.

ThisUniversalstreamconsistsofcurrentsorEmanations,VeryBeing,

VeryLife,etc.(autoeinai,autozoe,k.t.l.),andofthesecurrents

somearemoreuniversalthanothers;VeryBeingis,obviously,the

mostuniversalofall.AndsincetheSuper-Essencetranscendsandso

absorbsallUniversality,itfollowsthatthemoreuniversalthe

Emanationsarethehigheristheirnature.Thisstream,infact,runs,

asitwere,inthechannelwhichourthoughtnaturallytraces;for

thoughtcannotbutseekforuniversals,andtheabstractandbloodless

tendencyofmerePhilosophycomesfromanundueexaltationofthought

overlife.Fromthisdefect,however,Dionysiusisfree.For,whilehe

holdsthatthehighestEmanationisthemostuniversal,healsoholds

(aswasseen)thattheEmanationsareinthemselvesthemere

backgroundofexistenceandarenotfullyexistent.Andheexpressly

saysthatwhiletheEmanationsbecomemoreandmoreuniversalthe

higherweascendtowardstheirSource,thecreaturesbecomemoreand

moreindividualandparticularthehighertheyriseinthescale.The

reasonis,ofcourse,thattheSuper-Essencetranscendsandabsorbs

allParticularityaswellasallUniversality;andhenceitisthat

particularthingsbecomeparticularizedbypartakingofIt,justas

universalsbecomeuniversalizedbyasimilarprocess.Butofthismore

anon.

ThisUniversalstreamofEmanationsthuseternallypossessesakindof

existence,butitisanemptyexistence,liketheemptinessofmere

lightiftherewerenoobjectstofillitandbemadevisible.The

lightinsuchacasewouldstillbestreamingforthfromthesunand

couldnotdootherwise,andthereforeitwouldnotbeanuttervoid;

butitwouldbeuntenantedbyanyparticularcolourorshape.Suppose,

however,thatthelightcouldbeblottedout.Therewouldnowremain

theuttervoidofabsolutedarkness.Suchdarknesscannotexistwhile

thesunisshininginthecloudlessheavens;neverthelessthevery

notionoflightcannotbutbecontrastedinourmindswiththatof

darknesswhichisitsabsence;andsoweconceivethelighttobea

positivethingwhichfillsthedarknessevenaswaterfillsavoid.

Whenthebowlisfullofwater,thevoiddoesnotexist;andyet,

sinceitwouldexistifthebowlcouldbewhollyemptied;wecan

regardthisnon-existentvoidasthereceptacleofthewater.

EvensotheEmanationsofVeryBeing,etc.,fill,asitwere,avoid

whichdoesnotandcannotexist,sinceitis,andmustbe,saturated

withthem,andyetitis,bytheverylawsofourthinking,contrasted

withthemandwould,inamanner,existiftheEmanationscouldcease

toflowfromtheSuper-Essence.They,streamingeternally(asthey

must)fromthatoverflowingSource,permeatethewholeboundless

regionoftheworldthatistobe;aregionbeyondTimeandSpace.

Thatregionisthustheirreceptacle.Thereceptacle,ifemptiedof

them(thoughthisisimpossible),wouldcontainnothing,andbe

nothingwhatsoever.Hence,itiscalledNot-Being,ortheNon-Existent

(tomeon).

SothetwoStreamsflowtimelesslywithoutbeginningandwithoutend,

andcross,butdonotmingle:theUniversalStreamperpetually

advancingandtheParticularStreamcirclingroundandslipping

throughit,asitwere,intothevoidofNothingness(asathingby

itsverynatureinvisible,wouldbeindarknessevenwhilesurrounded

bythelight)andsoreturningintotheSuper-Essencewithoutleaving

atracebehindit.Thisactivity,thoughitmustbeexpressedthusin

termsofTime,isreallytimelessandthereforesimultaneous.Forthe

StreamsarenotsomethingotherthantheSuper-Essence.Theyare

simplydistantaspectsofIt.TheyaretheSuper-EssenceinIts

creativeactivity.Astheriverflowingoutofalakeconsistsofthe

waterwhichbelongstothelake,orasthelightandheatflowingfrom

thesunarethesamelightandheatthatareinthesun,sothe

emanatingStreamsarethesamePowerthatexistsintheSuper-Essence,

thoughnowacting(orstrivingtoact)atadistance.Orperhapswe

maycomparetheSuper-Essencetoamountainofrichore,theinward

depthsofwhicharehiddenbeyondsightandtouch.Theoutersurface,

however,istouchedandseen,andthiscorrespondstothePersonsof

theTrinity;whilethesamemountainviewedatadistanceisthe

StreamofUniversalEmanation.Andthoughtheviewbecomesdimmerand

dimmerthefartherawayyougo,yetitisalwaysthesamemountain

itselfthatisbeingviewed.TheParticularStream,ontheotherhand,

islikethesamemountainwheninvisibleatnight,forthemountain

stillsendsforthitsvibrations,butthesearelostinthedarkness.

OrwemaycomparetheSuper-EssencetoamagnetandthePersonsofthe

Trinitytoitstangiblesurface,andthetwoemanatingStreamstothe

positiveandnegativemagnetismwhicharesimplytheessenceofthe

magnetpresent(sotospeak)atadistance.Evenso(butinamanner

whichistruerbecausenon-spatial)theSuper-Essenceisinthe

emanatingstreamsoutsidetheSuper-Essentialplaneandthus

interpenetratesregionswhichareremotefromItself.Itisboth

immanentintheworldasitsPrincipleofBeingandoutsideitas

transcendingallcategoriesofBeing.Thiscontradictionisimpliedin

theveryword"Emanation"(proodos)whichmeansanactbywhichthe

Super-EssencegoesforthfromItself.And,infact,Dionysiusmore

thanoncedefinitelysaysthattheSuper-Essenceactuallypasses

outsideofItselfevenwhileItremainsallthetimewhollywithin

itself:Thisheexpressesinoneplacebysayingthattheactof

CreationisanecstasyofDivineLove.Thisthoughtisvitaltohis

doctrine,andmustberememberedwheneverinthepresentattemptto

expoundhim,theSuper-Essenceisspokenofas"outside"the

creatures.TheSuper-Essenceisnot,strictlyspeaking,externalto

anything.ButItis"outside"thecreaturesbecause(asexisting

simultaneouslyontwoplanes)Itis"outside"itself.Andtherefore,

althoughtheentireplaneofcreationisinterpenetratedbyIt,yetin

ItsultimateNatureItisbeyondthatplaneandso"outside"it.

Finitecreaturesthoughfilled(accordingtotheirmeasure)withIts

Presence,yetmust,insofarastheyarefinite,lookuptoItas

ThatwhichisOtherthanthemselves.And,inthissenseofbeingOther

thantheyare,Itmustbedescribedas"outside"them,eventhough(as

theirPrincipleofBeing)Itiswithinthem.

Thusthetwoemanatingstreams,thoughtheypassoutsideofthe

Super-Essence,yetactuallyaretheSuper-EssenceItself.And,in

fact,theverytermEmanation(proodos)likethecollateralterm

Differentiation(diakrisis)mayevenbeappliednotonlytothetwo

StreamsbutalsotothePersonsoftheTrinity;notonlytothe

MagnetsradiatingEnergy,sotospeak,butalsotoitsactualSurface.

Thismatterneedsafewwordsofexplanation.

Thereisintheundifferentiated(huperenomene)Super-Essencea

DifferentiationbetweentheThreeDivine"ersons,"whichDionysius

comparestothedistinctionbetweendifferentflamesinthesame

indivisiblebrightness.AndEach"erson"isanEmanationbecauseEach

isaPrincipleofoutgoingcreativeEnergy.Thereisalsoa

Differentiationbetweenthevariousqualitiesandforcesofthe

creativeEnergy,ratheras(ifwemayfurtherworkoutthesimileof

Dionysius)thelightseenafarthroughcertainatmosphericconditions

isdifferentiatedintovariouscolours.Andeachqualityorforceis

anEmanation,foritisanoutgoingcurrentofcreativeEnergy.Or,by

aslightlydifferentuseoflanguage,theentirecreativeprocessin

whichtheyflowforthmaybecallednotmerelyacollectionof

emanationsbutsimply"theEmanation."ThusanEmanationmaymean,(1)

aPersonoftheTrinity;(2)acurrentoftheUniversalStream(e.g.,

VeryBeing,orVeryLife,etc.);(3)acurrentoftheParticular

Stream(i.e.aparticularforce);(4)theentireprocesswherebythe

twoStreamsflowforth.Thissoundsconfusing,butthedifficulty

vanishesifweclassifythesevariousmeaningsundertwoheads,viz.:

(1)anEmanatingPrinciple(i.e.a"erson"oftheTrinity),and(2)

anEmanatingAct(whetherregardedasawholeorindetail).This

classificationcoversallitsuses.

Thesetwoheads,infact,correspondexactlytothetwomainusesof

theword"Differentiation"asapplyingrespectivelytothe

Super-EssentialsphereandtothesphereofBeing.AndhereDionysius

certainlydoescauseneedlessdifficultybyemployingthesameword

"Differentiation"withthesetwodistinctmeaningsinthesame

passage.ThePersonsoftheTrinityaredifferentiated,buttheEnergy

streamingfromthemisundifferentiatedinthesensethatitcomes

indivisiblyfromthemall.Inanothersense,however,itis

differentiatedbecauseitsplitsupintoseparatecurrentsandforces.

EachofthesecurrentscomesfromtheUndividedTrinity,andyeteach

currentisdistinctfromtheothers.Dionysiusexpressesthistruthby

sayingthattheGodheadentersUndividedlyintoDifferentiation,or

becomesdifferentiatedwithoutlossofUndifference(henomenos

diakrinetai).

Letusfollowthiscreativeprocessandseewhitheritleads.The

Super-Essence,asIttranscendsbothNon-ExistenceandExistence,also

transcendsbothTimeandEternity.ButfromafarItisseenorfeltas

ExistenceandasEternity.ThatistosayExistenceandEternityare

twoemanatingmodesorqualitiesoftheUniversalStream.The

ParticularStream,ontheotherhand,isTime-non-existentasyetand

strugglingtocometothebirthbutunabletodosountilitgain

permanencethroughminglingwithEternity.Atacertainpoint,however

(preordainedintheSuper-EssencewhereinTimeslumbered),thetwo

streamsnotonlycrossbutactuallymingle,andthusTimeandthe

temporalworldbegin.TheParticularstreamnolongersinkswholly

throughtheUniversal,butisinpartsupportedbyit.Hencetheworld

ofthingsariseslikeasubstancehithertoinvisiblebutnowbecoming

visible,andso,bythischange,springingoutofdarknessintolight.

Now,whentheParticularstreambeginstominglewiththeUniversal,

itnaturallyminglesfirstwiththatcurrentofitwhich,beingmost

universal,ranksthehighestandsoisnearesttheSource.Itisonly

alongthatcurrentthatitcanadvancetotheotherswhicharefurther

away.AndthatcurrentisBeing(autoeinai).Thustheworld-process

begins(asDionysiushadlearntfromGenesisandfromtheteachingof

Plato)asthelevelofdeadsolidmatter,towhichhegivesthename

of"merelyexistent"(ousiodes).Thence,byparticipatingmoreand

moreintheUniversalstream,itadvancestotheproductionofplant

andanimalandman,beingbytheprocessenrichedwithmoreandmore

qualitiesasLife(autozoe),Wisdom(autosophia),andtheother

currentsoftheUniversalstreambegintopermeateitonebyone.

Thustheseparateindividuals,accordingtothevariouslaws(logoi)

oftheirgeneraandspecies,arecreatedinthisworldofTime.And

eachthing,whileitexistsintheworld,hastwosidestoits

existencene,outsideitscreatedbeing(accordingtothesenseof

theword"outside"explainedabove),intheSuper-Essencewhereinall

thingsareOneThing(asallpointsmeetatinfinityorasaccording

totheneo-PlatonicsimileusedbyDionysius,theradiiofacircle

meetatthecentre),andtheotherwithinitsowncreatedbeingon

thislowerplanewhereallthingsareseparatefromeachother(asall

pointsinspaceareseparateorastheradiiofthecircleare

separateatthecircumference).Thisparadoxisoftheveryutmost

importance.

Thevariouskindsofexistencesbeingnowcreatedinthisworldof

time,wecanregardthemasrangedinanascendingscalebetween

NothingnessandtheSuper-Essence,eachrankofbeingsubsumingthe

qualitiesofthosethatliebelowit.Thuswegetthefollowingsystem

inascendingorder:Existence,Life,Sensation,Reason,Spirit.Andit

istothisscalethatDionysiusalludeswhenhespeaksofthe

extremitiesandtheintermediatepartsofthecreation,meaningbythe

extremitiesthehighestandthelowestorders,andbytheintermediate

partstheremainder.

ThediminutionofBeingwhichwefindinglancingdowntheladderis,

Dionysiustellsus,nodefectinthesystemofcreation.Itisright

thatastoneshouldbebutastoneandatreenomorethanatree.

Eachthing,beingitselfhoweverlowly,isfulfillingthelawsofits

kindwhichpre-exist(afteratranscendentmanner)inthe

undifferentiatedSuper-Essence.If,however,thereisadiminutionof

Beingwheresuchdiminutionhasnoplace,thentroublebeginsto

arise.Thisis,infact,theoriginandnatureofevil.Foraswe

ascendthescaleofBeing,freshlawsateachstagecounteractthe

lawsofthestagebelow,thelawoflifebywhichthebloodcirculates

andlivingthingsgrowupwardscounteractingthemerelawofinert

gravitation,andagain,thelawsofmoralitycounteractingtheanimal

passions.Andwherethiscounter-actionfails,disasterfollows.A

hinderedcirculationmeansill-health,andahinderedself-control

meanssin.Whereasastoneismerelylifeless,acorpseisnotonly

lifelessbutdead;andwhereasabruteisun-moral,abrutalmanis

wicked,orimmoral.Whatintheonecaseistheabsencefromathing

ofthatwhichhasnoproperplaceinit,isintheothercasethe

failureofthething-spropervirtues.

_________________________________________________________________

[1]AppearanceandReality(2nded.),pp.445ff.

[2][AugustinesaysindeedthattheFatherandtheSonexist,non

secundumsubstantiam,sedsecundumrelativum(DeTrin.v.6).But

Augustine-sargumentis,thatwhilenoattributeofGodisaccidental,

yetallattributesarenotsaidwithreferencetoHissubstance.

CertainattributesofGodareneitheraccidentalnorsubstantial,but

relative.ThisappliestoDivineFatherhoodandSonship.Forthe

FatheriswhatHeisinrelationtotheSon,andsimilarlytheSonto

theFather.Butthesearerelationsof"Beings,"andarerelations

whichare"eternalandunchangeable."Augustinedoesnotaffirma

supra-personalrealityofGodbehindtheTrinityofmanifestation.For

AugustinetheFatherandtheSonareultimaterealities."Butifthe

Father,inthatHeiscalledtheFather,weresocalledinrelationto

Himself,nottotheSon;andtheSon,inthatHeiscalledtheSon,

weresocalledinrelationtoHimself,nottotheFather;thenboth

theonewouldbecalledFather,andtheotherSon,accordingto

substance.ButbecausetheFatherisnotcalledtheFatherexceptin

thatHehasaSon,andtheSonisnotcalledSonexceptinthatHehas

aFather,thesethingsarenotsaidaccordingtosubstance;because

eachofthemisnotsocalledinrelationtoHimself,buttheterms

areusedreciprocallyandinrelationeachtotheother;noryet

accordingtoaccident,becauseboththebeingcalledtheFather,and

thebeingcalledtheSon,iseternalandunchangeabletothem.

Wherefore,althoughtobetheFatherandtobetheSonisdifferent,

yettheirsubstanceisnotdifferent;becausetheyaresocalled,not

accordingtosubstance,butaccordingtorelation,whichrelation,

however,isnotaccident,becauseitisnotchangeable."——Aug.,De

Trin.v.6-Ed.]

[3]DeTrin.v.6.

[4]SeeDeTrin.viii.4."NotthisandthatGood;buttheveryGood

NotagoodPersonality(animus)butgoodGoodness";andvii.11,

wherehecondemnsthosewhosaythewordpersonaisemployed"inthe

senseofaparticularmansuchasAbraham,Isaac,orJacob,oranybody

elsewhocanbepointedoutasbeingpresent."

[5]Summa,Pars.III.Q.x.Art.i.

_________________________________________________________________

IV——THEPROBLEMOFEVIL

AtwearisomelengthDionysiusdiscussestheproblemofevilandshows

thatnothingisinherentlybad.Forexistenceisinitselfgood(as

comingultimatelyfromtheSuper-Essence),andallthingsare

thereforegoodinsofarastheyexist.Sinceevilisultimately

non-existent;atotallyevilthingwouldbesimplynon-existent,and

thustheevilintheworld,whereveritbecomescomplete,annihilates

itselfandthatwhereinitlodges.Wemayillustratethisthoughtby

thenatureofzeroinmathematics,whichisnon-entity(since,added

tonumbers,itmakesnodifference)andyethasanannihilatingforce

(sinceitreducestozeroallnumbersthataremultipliedbyit).Even

soevilisnothingandyetmanifestsitselfintheannihilationofthe

thingsitqualifies.Thatwhichwecallevilintheworldismerelya

tendencyofthingstowardsnothingness.Thussicknessisatendency

towardsdeath,anddeathissimplythecessationofphysicalvitality.

Andsinisatendencytowardsspiritualdeath,whichisthecessation

ofspiritualvitality.But,sincethegroundofthesoulis

indestructible,acompletecessationofitsbeingisimpossible;and

henceeventhedevilsarenotinherentlybad.Weretheysuchthey

wouldceaseipsofactotoexist.

Dionysiusheretouchesincidentallyonamysticaldoctrinewhich,as

developedbylaterwriters,afterwardsattainedthegreatest

importance.Thisdoctrineofatimelessselfisthepostulate,

perhaps,ofallChristianmysticism.Theboldestexpressionofitis

tobefoundinEckhartandhisdiscipleTauler,whobothsaythateven

thelostsoulsinhellretainunalteredtheultimatenobilityoftheir

being.Andlestthisdoctrineshouldbethoughttotriflewithgrave

matters,beitrememberedthatthesinfulnessandgravityofsinare

simplyduetothisindestructiblenobilityofourbeing.Mancannot

becomenon-moral,andhencehiscapacityforwickedness.Thesoulis

potentiallydivine,andthereforemaybeactuallysatanic.Thevery

devilsinhellcannotdestroytheimageoftheGodheadwithinthem,

anditisthisimagethatsindefiles.

Itfollowsfromtheultimatenon-entityofevilthat,insofarasit

exists,itcanonlydosothroughbeingmingledwithsomeelementof

good.TotakeanillustrationgivenbyDionysiushimself,wherethere

isdiseasethereisvitality,forwhenlifeceasesthesickness

disappearsindeath.Theuglinessofevilliespreciselyinthefact

thatitalways,somehoworother,consistsinthecorruptionof

somethinginherentlygood.

Itis,however,thisuglinessofthingsthatDionysiusfailsto

emphasize,andhereinliesthegreatweaknessofhisteaching.Not

onlydoeshe,withthemisguidedzealofanapologist,gloze

deliberatelyovercertainparticularcrueltiesoftheCreationand

acceptthemasfiniteformsofgood,butalsohetendstoexplainaway

theverynatureofevilinitself.Hetendstobemisledbyhisown

truetheories.Foritistruethatevilisultimatelynon-existent.

St.Augustinetaughtthiswhenhesaid:"Sinisnought";[6]sodid

JulianofNorwich,who"sawnotsin,"becauseshebelieves"ithathno

mannerofsubstancenoranypartofbeing."[7]ThefaultofDionysius

isthenaturalfailureofhismentaltypetograspthemerefactsof

theactualworldasmerefacts.Heissodazzledwithhisvisionof

ultimateRealitythathedoesnotfeelwithanyintensitythepartial

realitiesofthisfiniteuniverse.Hence,thoughhistheoryofevil

is,inthemain,true,hedoesnotquitegraspthetrueapplicationof

histheorytothisworldofactualfacts.

Forthisworldisbyitsverynaturefinite.Andhence,iftheevilin

itis(asDionysiusrightlysays)butpartial,itmustalsobe

remembered(asheforamomentforgets)thatitsveryexistenceisbut

partial.And,therefore,thoughevilisultimatelynon-existent,yet

thebadqualitiesofthingsmay,sofarasthispresentworldis

concerned,haveasmuchreality,oratleastasmuchactuality,as

theirgoodqualities.Andwhenwesaythatevilisultimately

non-existentwemerelymeanthateviloughttohavenoactualityhere,

notthatithasnone.Dionysiuscallsevilalapseandfailureofthe

creature-spropervirtues.Butalapseorfailurehasinitsomething

positive,asheinthesamebreathbothadmitsbyusingthewordand

alsotriestoexplainaway.Itisaspositiveasthevirtuesfrom

whichitlapses.Theabsenceofawoodenblockisnothing,lighthas

noproperplacethere,buttheair,wherelightshouldisdarknessand

isavisibleshadow.St.Augustinehascrystallizedthistruthinhis

famousepigram,quotedaboveinpart,whichrunsinfullasfollows:

"Sinisnaught,andmenarenaughteswhentheysin."Thevoidleftby

thewantofagoodthinghasacontentconsistinginthewant.

ProbablyhadDionysiusseenmoreoftheworld-smiseryandsinhe

wouldhavehadastrongersenseofthisfact.Andinthatcasehe

mouldhavegivenmoreprominencethanhegives,inhisextantwritings

atleast,totheCrossofChrist.

Twothingsshould,however,beborneinmind.Inthefirstplaceheis

writingforintellectualChristiansinwhomhecantakeforgranted

bothanunderstandingofmetaphysicsandahorrorofsin.Tosuch

readersthenon-existenceofevilcouldnothavethesamemeaningas

itwouldtotheworldoutside.Forthesamereasonhe(likeother

Christianteachersafterhim)speaksofGod-stranscendent

Non-Existencewithoutfearinglesthiswordsshouldbeinterpretedas

atheism.Infact,toguardagainstmisinterpretationheuttersthe

expresswarningthatmysteriescanonlybetaughttotheInitiated.

[8]

Inthesecondplacethroughouthiswholetreatmentofevil,heisno

doubtwritingwithaneyeonthedualisticheresyoftheManichees,

whichwasprevalentinhisday.Hencetheoccasionalindiscretionof

thezealwithwhichheseekstoblockeveryloop-holelookingtowards

dualism.Theresultisaone-sidedemphasisinhisteachingrather

thanpositiveerror.Herightlydeniesadualismofultimate

realities;buthetendstoignore,ratherthantodeny,theobvious

dualismofactualfacts.

BeforeproceedingtotheMethodofContemplationwhichcrownsand

vitalizestheentirespeculativesystemofDionysius,itwillbewell

tobringtogetherinoneparagraphthevariousmeaningshegivesto

Non-Existence.

(1)TheSuper-Essencetranscendsthedistinctionbetweenthe

Aristotelian"Matter"and"Form";butinthisworldthetwoare

distinctfromeachother.Andwhereas,inthisworld,Formwithout

"Matter"hasanabstractexistenceforthought,"Matter"withoutForm

hasnone.Thusmere"Matter"isnon-existent.Andhencethingsboth

beforetheircreationandaftertheirdestructionarenon-existent,

fortheir"Matter"hasthenno"form."(2)SimilarlyGoodwithoutevil

existsasthehighestManifestationor"Form"oftheGodhead,butevil

withoutGoodisformlessandthereforenon-existent.(Thisdoesnot

meanthat"Matter"ortheworld-stuffisevil,butthatneitheritnor

evilisanythingatall.)Andsinceevilisultimatelyaltogether

non-existent,allthingsarenon-existentinsofarastheyareevil.

(3)Finally,theSuper-Essenceis,inatranscendentmanner,

non-ExistentasbeingbeyondExistence.Andhencetheparadoxthatthe

destructiveforceofevilandthehigherimpulsetowardstheGodhead

bothhavethesamenegativeprincipleofadiscontentwiththe

existentworld——thedangerous,yettrue,doctrine(taught,among

others,bySt.Augustine[9]andDante[10])thatevilisamistaken

questforGood.

Theprincipleofthisclassificationisquitesimple.Itliesinthe

factthatBeingisthemostuniversaloftheEmanationsorForms,and

thatallthingsthereforeexistonlyinsofarastheypossessForm.

Hencethewantofall"form"isnon-entityandmakesthingswhichare

withoutanyformtobenon-existent;thatwantofproper"form"which

wecallevilisatendencytonon-entityandmakesevilthingstobe

sofarnon-existent;thewantofcompletesubstantialorspiritual

"form"makesmerelyexistentthings(i.e.lifelessthings)tobe

"un-existent";andthetranscendenceofall"Form"makesthe

Super-Essencetobeinaspecialsense"Non-Existent."

Thetheoryofevil,asgivenabove,isworkedoutinamanner

sufficientlystartling.

Wenaturallydivideexistentthingsintogoodandbadanddonotthink

ofnon-existentthingsasbeingthingsatall.Dionysius,with

apparentperversity,saysallthingsaregood,andthenproceedsto

dividetheminto"Existent"and"Non-Existent"!Thereasonisthis:

Allthingshavetwosidestotheirbeing:theoneintheSuper-Essence

andtheotherinthemselves.IntheSuper-Essencetheyareeternally

good,evenbeforetheircreation.Butinthemselves(i.e.intheir

createdessence)theywerewhollynon-existentbeforetheirtemporal

creation,andafteritarepartiallynon-existentinsofarasthey

aretaintedwithevil.

_________________________________________________________________

[6]Com.onSt.Johni.13.Cf.Conf.vii.18;xii.11.

[7]RevelationsofDivineLove,xxvii.

[8]Div.Nom.i.8,adfin.;Myst.Theol.i.2.

[9]Conf.ii.6,12-14

[10]Parad.v.10-12

_________________________________________________________________

V——CONTEMPLATION

Sofarthisdoctrineofadualstatebelongingtoallthingsmayseem

anunprofitablespeculation.Wenowcometothepointwhereitstrue

valuewillbeseen.ForitunderliesaprofoundtheoryofPersonality

andarichmethodofContemplation.Thispartofthesubjectis

difficult,andwillneedcloseattention.

TheprocessofCreationadvancesfromthesimpletothecomplexas

LifeisaddedtomereBeing,andConsciousnesstoLife,and

RationalitytoConsciousness.Butfromthispointtherebeginsanew

phaseintheprocess.Man,havingasitwerefloatedintotheworld

downtheUniversalstreamofEmanation,nowentersintohisspirit,

andsoplungesbeneaththestream,andtherebelowitssurfacefinds

anundercurrentwhichbeginstosweephiminacontrarydirection

towardstheSource.Bythedownwardmovementhispersonalityhasbeen

produced,bythisupwardmovementitwillbetransformed.

SomanpressesontowardsGod,andthemethodofhisjourneyisa

concentrationofallhisspiritualpowers.Bythismethodhegathers

himselftogetherawayfromoutwardthingsintothecentreofhis

being.Andthushegraduallybecomesunifiedandsimplified,likethe

AngelswhosecreationDionysiuswasabletoplaceatthevery

commencementofthedevelopingtemporalorderpreciselybecausetheir

natureisofthisutterlysimpleandconcentratedkind.And,because

theprocessofadvanceisoneofspiritualconcentration,andmoves

moreandmorefromexternalthingsintothehiddendepthsofthesoul,

thereforemanmustcastawaytheseparateformsofthoseelements

whichhethusdrawsfromthecircumferenceintothecentreofhis

personalspirit.Havingsuckedthenourishmentfromthevariousfruits

growingseverallyintheirdifferentproperzonesbythemarginofthe

streamupwhichhepresses,heassimilatesthosevitalizingelements

intohisowntissues(findingeachfoodsuitedinturntohis

advancingstrength)andcaststherindawayasathingnolonger

needed.Andthisrejectionofthehuskinwhichthenourishingfruit

hadgrownistheprocessdescribedbyDionysiusastheViaNegativa.

Letusconsiderthismattermoreindetail.

ThefirststageofReligionisanthropomorphic.Godisconceivedofas

amagnifiedManwithanoutwardform.Thisnotioncontainssomelow

degreeoftruth,butitmustbespiritualized.Andincastingawaythe

materialisticdetailsoftheconceptionwebegintoenteronaVia

Negativa.AlleducatedChristiansenteronthispath,thoughveryfew

aregiventhetaskofpursuingittotheend.Sofirstthenotionof

anoutwardmaterialformiscastawayandthenthenotionofchange.

GodisnowregardedasachangelessandimmaterialBeing,possessing

allthequalitiesofPersonalityandallthecapacitiesofSensation

andPerceptioninaneternalandspiritualmanner.Thisisa

conceptionofGodbuiltup,largely,bytheDiscursiveReasonand

appealingtothatsideofournature.ButtheIntuitiveReasonseeks

topiercebeyondthisshimmeringcloudintothehiddenLightwhich

shinesthroughit.FortheminddemandsanAbsoluteUnitybeyondthis

varietyofAttributes.AndsuchaUnity,beinganaxiomorpostulate,

liesinaregionbehindthedeductionsoftheDiscursiveReason.For

alldeductiondependsuponaxioms,andaxiomsthemselvescannotbe

deduced.

Thusthehumanspirithastravelledfar,butstillitisunsatisfied.

FromthesimpleunityofitsownbeingitgazesupattheSimpleUnity

oftheUncreatedLightwhichstillshinesaboveitandbeyondit.The

LightisOneThingandthehumanspiritisanother.Allelementsof

differenceinthehumanspiritandintheUncreatedLighthave

disappeared,buttherestillremainstheprimarydistinctionbetween

ContemplatingSubjectandContemplatedObject.Thehumanselfandthe

UncreatedLightstandinthemutualrelationshipsof"Me"and"Thee."

Thatwhichsays"Me"isnottheBeingWhichisaddressedas"Thee";

andtheBeingaddressedas"Thee"isnotthatwhichsays"Me."Thetwo

standoveragainstoneanother.

Thisrelationshipmustnowbetranscendedbyaprocessleadingto

ecstasy.Thehumanspiritmustseektogoforthoutofitself(i.e.

outofitscreatedbeing)intotheUncreatedObjectofits

contemplationandsotobeutterlymerged.Soitceasestodesireeven

itsownbeinginitself.Castingselfhoodaway,itstrivestogainits

truebeingandselfhoodbylosingthemintheSuper-Essence.Laying

itsintellectualactivitytorestitobtains,byahigherspiritual

activity,amomentaryglimpseintothedepthsoftheSuper-Essence,

andperceivesthatTherethedistinctionbetween"Me"and"Thee"is

not.ItseesintothehiddenrecessesofanunplumbedMysteryinwhich

itsownindividualbeingandallthingsareultimatelytranscended,

engulphedandtransformedintooneindivisibleLight.Itstandsjust

withinthebordersofthisMysteryandfeelstheprocessof

transformationalreadybeginningwithinitself.And,thoughthe

movementsoftheprocessareonlyjustcommenced,yetitfeelsbya

hiddeninstincttheultimateGoalwhithertheymustlead.For,as

Ruysbroecksays:"TosuchmenitisrevealedthattheyareThatwhich

theycontemplate."

ThistranscendentspiritualactivityiscalledUnknowing,Forwhenwe

knowathingwecantraceoutthelinesofdifferencewhichseparate

itfromotherthings,orwhichseparateonepartofitfromanother.

Allknowledge,infact,consistsin,oratleastincludes,thepower

ofseparating"This"from"That."ButintheSuper-Essencethereare

nolinesofdifferencetotrace,andthereisno"This"or"That."Or

rather,toputitdifferently,"This"and"That,"beingnow

transcended,aresimplyoneandthesamething.Whilethehumanspirit

isyetimperfect,itlooksupandseestheSuper-Essencefarbeyond

it.Atthisstageitstillfeelsitselfas"this"andstillperceives

theSuper-Essenceas"That."Butwhenitbeginstoenteronthestage

ofspiritualReflection(tousethetechicaltermborrowedby

DionysiusfromtheMysteries)itpenetratestheSuper-Essenceand

darklyperceivesthatTherethedistinctionultimatelyvanishes.It

seesapointwhere"this"istransfiguredinto"That,"and"That"is

wholly"this."And,indeed,already"That"beginstopourItself

totallyinto"this"throughtheactwhereby"this"hasplungeditself

into"That."

Thustheultimategoalofthe"ego"nowseenafarbyUnknowingand

attainable,perhaps,hereafter,istobemerged.Andyetitwillnever

belost.EventhelastdizzyleapintoAbsorptionwillbeperformedin

atruesensebythesoulitselfandwithinthesoulitself.The

statementofDionysiusthatintheSuper-Essenceallthingsare"fused

andyetdistinct,"whencombinedwiththedoctrineofhuman

immortality,meansnothingelse.Foritmeansthattheimmortalityof

thehumansoulisofanindividualkind;andsotheself,inone

sense,persistsevenwhile,inanothersense,itismerged.Thisis

themostastoundingparadoxofall!AndDionysiusstatestheapparent

contradictionwithoutseekingtoexplainitsimplybecause,hereas

elsewhere,heisnotmuchconcernedwiththeorybutismerely

strugglingtoexpressinwordsanoverwhelmingspiritualexperience.

Theexplanation,however(ifsuchitmaybecalled)caneasilybe

deducedfromhistheoryofexistenceandofpersonality.

Allthingshavetwosidestotheirexistenceneinthe

Super-Essence,theotherinthemselves.Thusahumanpersonalityis

(inWilliamLaw-swords)an"outbirth"fromtheGodhead.Andhavingat

lastmadeitsjourneyHome,itmuststillpossessthesetwosidesto

itsexistence.Andhence,whereasontheonesideitismerged,onthe

otheritisnot.Itsverybeingconsistsofthisalmostincredible

paradox.Andpersonalityisaparadoxbecausethewholeworldisa

paradox,andthewholeworldisfulfilledinpersonality.

Forthisprincipleofatwofoldexistenceunderliesallthings,andis

areflectionoftheSuper-EssentialNature.AstheSuper-Essencehas

aneternaltendencytopassoutofItselfbyemanation,sothe

creatureshaveatendencytopassoutofthemselvesbyspiritual

activity.AstheSuper-Essencecreatestheworldandourhumansouls

byaspeciesofDivine"ecstasy,"sothehumansoulmustreturnbyan

answering"ecstasy"totheSuper-Essence.Onbothsidesthereisthe

sameprincipleofSelf-Transcendence.TheverynatureofRealityis

suchthatitmusthaveitsbeingoutsideitself.

Andthisprincipleofself-transcendenceorecstasyunderliesnotonly

thesolitaryquestoftheindividualsoulforGod,butalsothemutual

relationsofthevariousindividualswitheachother.Inalltheir

socialactivitiesoflovingfellowshipthecreaturesseekandfind

themselvesinoneanotherandsooutsideofthemselves.Itisthevery

essenceofRealitythatitisnotself-sufficingorself-contained.

NotonlydothecreaturesinwhichtheSuper-Essenceoverflows

possess,byanansweringmystery,theirtruebeinginthe

Super-Essence,but,asaresultofthis,theypossesstheirtruebeing

ineachother;forintheSuper-Essenceeachhasitsplaceasan

elementinOnesingleandindivisibleReality.Wehavehere,infact,

thegreatantinomyoftheOneandtheMany,ortheUniversalandthe

Particulars,notsolvedindeed,butpronouncedtobeinsolubleand

thereforeultimate.Itpenetratesintoaregionbeyondtheintellect,

andthatiswhytheintellectisfinallybaffledbyit.

TheDionysiantheorythatonesideofourbeingisoutsideourselves

intheSuper-Essencewillbefoundincidentallytoreconcile

PragmatismandIdealismtogether.ForDionysiusteachesthatonone

sideofourbeingweactuallydevelopinTime.And,ifthisisso,we

doasthePragmatistsassertliterallymakeReality.Buttheother

sideofourbeingistimelessandeternallyperfectoutsideourselves.

Andifthisisso,thenReality,asIdealiststellus,issomething

utterlybeyondallchange.Perhapsthisparadoxisintendedin

Wordsworth-snobleline:——

Sobuildweupthebeingthatweare.[11]

_________________________________________________________________

[11]Excursion,iv.,about70linesfromtheend.With"thebeingthat

weare,"cf.Prelude,xiv.113-115:——

"Thehighestbliss

Thatfleshcanknowistheirs——theconsciousness

Ofwhomtheare."

_________________________________________________________________

VI——DIONYSIUSANDMODERNPHILOSOPHY

LetusnowconsiderthebearingsoftheDionysiantheoryoncertain

othercurrentsofmodernphilosophy.

AccordingtoDr.McTaggarteachhumansoulpossesses,behindits

temporalnature,atimelessselfandeachoneofthesetimelessselves

isaneternaldifferentiationoftheAbsolute.[12]Nowifthese

timelessselvesarefinite,thennoneembracesthewholesystem.And,

ifthatisso,inwhatdoestheSpiritualUnityofthewholeconsist?

If,ontheotherhand,theyareinfinite,theneachonemustembrace

thewholeSystem;and,ifso,howcantheyremaindistinct?Havingthe

samecontext,theymustcoalesceevenas(accordingtoOrthodox

Theology)the"ersons"oftheTrinitycoalesceintheUnitybehind

theplaneofManifestation.[13]Dr.McTaggart-sphilosophicalscheme

isnoble,butitseemsopentothismetaphysicalattack,and

psychologicallyitappearstobedefectiveasitleavesnoroomfor

worship,whichisaprimeneedofthehumansoul.TheDionysiantheory

seemstomeetthedifficulty;forsinceourultimatebeingisoutside

ourselvesintheSuper-Essence,onesideofourBeingis

supra-personal.Ourfiniteselvesare,onthatside,mergedtogether

inOneInfinite"Self"(ifItmaybethusinadequatelydescribed);and

thisInfiniteSelf(sotocallIt)embraces,andistheSpiritual

UnityofthewholeSystem.AndthisInfiniteSelf,seenfromafar,is

andmustbetheObjectofallworshipuntilatlastworshipshallbe

swallowedupinthecompletenessofUnknowing.

Theparadoxthatourtrueexistenceis(inasense)outsideourselves

istheparadoxofalllife.Welivebybreathandfood,andsoour

lifeisinthesethingsoutsideourindividualbodies.Ourlifeisin

theairandinournourishmentbeforeweassimilateitasourown.

Moreastonishingstill,Bergsonhasshownthatourperceptionsare

outsideusinthethingsweperceive.[14]WhenIperceiveanobjecta

livingcurrentpassesfromtheobjectthroughmyeyesbytheafferent

nervestothebrain,andthencebytheefferentnervesoncemoreto

theobjectfromwhichitstarted,causingameresensationinme(i.

e.inmybody)butcausingmealsobythatsensationtohavea

perceptionoutsideme(i.e.outsidemybody)inthethingIlookat.

Andallwhogazeuponthesameobjecthavetheirperceptionsoutside

themselvesinthatsameobjectwhichyetisindivisiblyone.Evenso

arewetofindatlastthatweallhaveourtrueselfhoodsintheOne

Super-Essenceoutsideus,andyeteachshallallthetimehavea

feelinginhimselfofhisownparticularbeingwithoutwhichthe

Super-Essencecouldnotbehis.

ThedoctrineofUnknowingmustnotbeconfoundedwithHerbert

Spencer-sdoctrineoftheUnknowable.Theactualtermsmaybesimilar:

themeaningsareatoppositepoles.ForHerbertSpencercouldconceive

onlyofanintellectualapprehension,whichbeinggone,nothing

remainedionysiuswasfamiliarwithaspiritualapprehensionwhich

soarsbeyondtheintellect.HenceHerbertSpencerpreachesignorance

concerningultimatethings;Dionysius(likeBergsoninmoderntimes)

[15]atranscendenceofknowledge.Theonemeansastatebelowthe

understandingandtheotherastateaboveit.Theoneteachesthat

UltimateRealityis,andmustalwaysbe,beyondourreach;theother

thattheUltimateRealityatlastbecomessonearasutterlytosweep

away(inasense)thedistinctionwhichseparatesusfromIt.That

thisisthemeaningofUnknowingisplainfromthewholetrendofthe

Dionysianteaching,andisdefinitelystated,forinstance,inthe

passageaboutthestatueorinotherswhichsaythattheDivine

Darknessisdarkthroughexcessoflight.Itisevenpossiblethatthe

word"Unknowing"was(withthispositivemeaning)atechnicaltermof

theMysteriesoroflaterGreekPhilosophy,andthatthisisthereal

explanationandinterpretationoftheinionontheAthenian

altar:"TotheUnknownGod."[16]

_________________________________________________________________

[12]StudiesinHegelianCosmology,especiallyinchaps.ii.andiii.

[13]St.ThomasAquinas,Summa,ParsI.Q.xl.Art.iii.

[14]MatièreetMémoire,chap.i.

[15]SeevolutionCréatrice,towardstheend,

[16]Actsxvii.23Cf.Norden-sAgnostosTheos.

_________________________________________________________________

VII——THEPSYCHOLOGYOFCONTEMPLATION

Bethisasitmay,Dionysiusisunquestionablyspeakingofa

psychologicalstatetowhichhehimselfhasbeenoccasionallyled.It

must,however,becarefullydistinguishedfromanotherpsychological

state,apparentlythesameandyetreallyquitedifferent,ofwhich

thereisalsoevidenceinotherwriters.

Amielspeaksofamentalconditioninwhichtheselfliesdormant,

dissolved,asitwere,andabsorbedintoanundifferentiatedstateof

being;anditiswellknownthataman-sindividualitymaybecome

mergedintheimpersonalexistenceofacrowd.Thecontrastbetween

suchastateandUnknowingconsistswhollyinthedifferenceof

spiritualvaluesandspiritualintensity.Amielfeltthepsychic

experiencementionedabovetobeenervating.Andthedangerisfairly

obvious.Forthispsychicstatecomesnotthroughspiritualeffortbut

throughspiritualindolence.Andthereposeofspiritualattainment

mustbeastrenuousrepose.

Thesamepsychicmaterialmaytakeeitheroftwooppositeforms,for

thehighestexperiencesandthelowestarebothmadeofthesame

spiritualstuff.Thatiswhygreatsinnersmakegreatsaintsandwhy

ourLordpreferreddisreputablepeopletotherespectablerighteous.A

stormofpassionmayproduceaSonataofBeethovenoritmayproduce

anactofmurder.Alldependsonthequalityanddirectionofthe

storm.Sointhepresentinstance.Thereisahighermergingofthe

selfandalowermergingofit.Theoneisabovethelevelof

personality,theotherbeneathit;theoneisreligioustheother

hedonistic;theoneresultsfromspiritualconcentrationandtheother

fromspiritualdissipation.

Apparentlyoursoulsarecrystallizations,asitwere,outofan

undifferentiatedpsychicocean.Soourpersonalitiesareformed,which

wemustkeepinviolate.Tomeltback,thoughbutforatime,intothat

oceanwouldbetosurrenderourheritageandtoincurgreatloss.This

istheobjectiontomerepsychictrances.Butsomehavebeencalledon

toadvancebytheintensificationoftheirspiritualpowersuntilthey

haveforamomentreachedaverydifferentOcean,which,withits

ferventheat,hasburstthehardoutercaseoftheirfiniteselfhood,

andsotheyhavebeenmergedinthatVastSeaofUncreatedLightwhich

hasbroughtthemnolossbutonlygain.

Justasinearlydayssomehadspecialgiftsofprophecythroughthe

poweroftheHolyGhost,butsomethroughthepowerofSatan,andthe

testlayinthemanifestedresults,[17]sointhepresentinstance.

Wecannotdoubtthattheexperienceistrueandvalidwhenweseeits

gloryshiningforthinthehumbleSaintsofGod.

ToillustratethisexperiencefullyfromthewritingsoftheSaints

wouldneedavolumetoitself.Letustakeaveryfewexamplesfrom

oneortwowritersofunquestionedorthodoxy.

Andfirst,forthetheoryofpersonalityimpliedinitwemayturnto

Pascal,whoseteachingamountstoverymuchthesamethingasthatof

Dionysius."Lemoi,"hesays,"esthaissableEnunmot,leMoi

adeuxqualités:ilestinjusteensoi,encequ-ilsefaitcentredu

tout;ilestencommondeauxautres,encequ-illesventasservir:car

chaqueMoiestl-ennemietvoudraitêtreletyrandetouslesautres."

[18]Thusself-centredMoi,orPersonality,iswronginherentlyand

notonlyinitsresults.Anditisinherentlywrongbecausea

personalityhasnorighttobethecentreofthings.Fromthiswemay

conclude(1)thatGod,asbeingtherightfulCentreofallthings,is

notaMoi,orPersonality;and(2)thatthetranscendenceofourMoi,

orPersonality,isourhighestduty.What,then,isthegoaltowhich

thistranscendencewillleadus?Pascalhasaclear-cutanswer:"Il

n-yaquel-treuniverselquisoittelLeBienUniverselest

ennous,estnousmêmesetne-sepasnous."[19]Thisisexactlythe

Dionysiandoctrine.Eachmustenterintohimselfandsomustfind

SomethingthatishistrueSelfandyetisnothisparticularself.

HistruebeingisdeepwithinhissoulandyetinSomethingOtherthan

hisindividualitywhichiswithinhissoulandyetoutsideofhim.We

maycompareSt.Augustine-swords:"Ienteredintotherecessesofmy

beingandsawabovemymindanUnchangingLight.[20]

Where,then,didIfindTheeexceptinThyselfabovemyself?"[21]

NowfortheactualexperienceofUnknowingandoftheNegativePath

thatleadstoit.Thefinestdeionofthis,oratleastofthe

aspirationafterit,istobefoundinthefollowingpassagefromthe

ConfessionsofSt.Augustine:[22]

"Couldonesilencetheclamorousappetitesofthebody;silencehis

perceptionsoftheearth,thewater,andtheair;couldhesilencethe

sky,andcouldhisverysoulbesilentuntoitselfand,byceasingto

thinkofitself,transcendself-consciousness;couldhesilenceall

dreamsandallrevelationswhichthemindcanimage;yea,couldhe

entirelysilencealllanguageandallsymbolsandeverytransitory

thing——inasmuchastheseallsaytothehearer:`Wemadenotourselves

butweremadebytheEternal——if,aftersuchwords,theywere

forthwithtoholdtheirpeace,havingdrawnthemind-seartowards

theirMaker,andHewerenowtospeakalone,notthroughthembutby

Himself,sothatwemighthearHisword,notthroughhumanlanguage,

northroughthevoiceofanangel,northroughanyutteranceoutofa

cloud,northroughanymisleadingappearance,butmightinsteadhear,

withoutthesethings,theveryBeingHimself,Whosepresenceinthem

welove——mighthearHimwithourSpiritevenasnowwestrainour

intellectandreach,withtheswiftmovementofthought,toaneternal

Wisdomthatremainsunmovedbeyondallthings——ifthismovementwere

continued,andallothervisions(beingutterlyunequaltothetask)

weretobedoneaway,andthisonevisionweretoseizethebeholder,

andweretoswallowhimupandplungehimintheabyssofitsinward

delights,sothathislifeforevershouldbelikethatfleeting

momentofconsciousnessforwhichwehavebeenyearning,wouldnot

suchaconditionasthisbean-EnterthouintothejoyofthyLord-?"

ThispassagedescribestheViaNegativaintermsofaspirationdrawn

(wecannotdoubt)fromexperience.Thesoulmustcastallthingsaway:

sense,perception,thought,andtheveryconsciousnessofself;and

yettheprocessanditsfinalresultareofthemostintenseand

positivekind.WeareremindedofWordsworth-s——

"Thoughtwasnot;inenjoymentitexpired."[23]

PerhapsmorestrikingisthetestimonyofStThomas?Kempis,since,

havingnotasteforspeculation,heisnotlikelytobemisledby

theories.IntheImitationofChrist[24]occursthefollowing

passage:"WhenshallIatfullgathermyselfinThee,thatforThy

loveIfeelnotmyself,butTheeonly,aboveallfeelingandall

manner,inamannernotknowntoall?"

Thushespeakslonginglyofastateinwhichtheindividualhuman

spiritisaltogethermergedandhasnoself-consciousnesswhatever,

exceptthemereconsciousnessofitsmerging.ItisconsciousofGod

alonebecause,asanobjectofthought,ithasgoneoutofits

particularbeingandismergedandlostinHim.Andthewayinwhich

St.Thomasdescribesthisstateandspeaksofitasnotknowntoall

suggeststhatitwasknowntohimselfbypersonalexperience.

Theclearestandprofoundestanalysisofthestate,basedalsoonthe

mostvividpersonalexperienceofit,isgivenbyRuysbroeck.Thetwo

followingpassagesareexamples.

"Thespiritforevercontinuestoburninitself,foritsloveis

eternal;anditfeelsitselfevermoreandmoretobeburntupin

love,foritisdrawnandtransformedintotheUnityofGod,wherethe

spiritburnsinlove.Ifitobservesitself,itfindsadistinction

andanothernessbetweenitselfandGod;butwhereitisburntupit

isundifferentiatedandwithoutdistinction,andthereforeitfeels

nothingbutunity;fortheflameoftheLoveofGodconsumesand

devoursallthatitcanenfoldinitsSelf."[25]

"And,afterthis,therefollowsthethirdwayoffeeling;namely,that

wefeelourselvestobeonewithGod;for,throughthetransformation

inGod,wefeelourselvestobeswallowedupinthefathomlessabyss

ofoureternalblessedness,whereinwecannevermorefindany

distinctionbetweenourselvesandGod.Andthisisourhighest

feeling,whichwecannotexperienceinanyotherwaythaninthe

immersioninlove.Andtherefore,sosoonasweareupliftedanddrawn

intoourhighestfeeling,allourpowersstandidleinanessential

fruition;butourpowersdonotpassawayintonothingness,forthen

weshouldloseourcreatedbeing.Andaslongaswestandidle,with

aninclinedspiritandwithopeneyes,butwithoutreflection,solong

wecancontemplateandhavefruition.But,attheverymomentinwhich

weseektoproveandtocomprehendwhatitisthatwefeel,wefall

backintoreason,andtherewefindadistinctionandanotherness

betweenourselvesandGod,andfindGodoutsideourselvesin

incomprehensibility."[26]

Nothingcouldbemorelucid.ThemoiismergedintheGodheadandyet

theegostillretainsitsindividualityun-merged,andtheexistence

oftheperfectedspiritembracesthesetwooppositepolesoffusion

anddistinction.

Thesamedoctrineistaught,thoughwithlessmasterlyclearness,by

St.BernardintheDeDiligendoDeo.Thereis,hesays,apointof

rapturewherethehumanspirit"forgetsitselfandpasseswholly

intoGod."Suchaprocessis"toloseyourself,asitwere,likeone

whohasnoexistence,andtohavenoself-consciousnesswhatever,and

tobeemptiedofyourselfandalmostannihilated.""Asalittledrop

ofwater,"hecontinues,"blendedwithalargequantityofwine,seems

utterlytopassawayfromitselfandassumestheflavourandcolourof

wine,andasironwhenglowingwithfirelosesitsoriginalorproper

formandbecomesjustlikethefire;andastheair,drenchedinthe

lightofthesun,issochangedintothesameshiningbrightnessthat

itseemstobenotsomuchtherecipientofthebrightnessasthe

actualbrightnessitself:soallhumansensibilityinthesaintsmust

then,insomeineffablemanner,meltandpassoutofitself,andbe

lentintothewillofGodThesubstance(i.e.personality)

willremainbutinanotherform."[27]

OfthistranscendentexperienceSt.Bernardbluntlysays:"To

experiencethisstateistobedeified,"and"Deification"isa

technicaltermintheMysticalTheologyofboththeEasternandthe

WesternChurch.ThoughthewordtheosiswasperhapsaMysteryterm,

yetitoccurs,forinstance,inthewritingsofSt.Macarius,and

thereisthereforenothingstrangeornovelinthefactthatDionysius

usesit.Buthecarefullydistinguishesbetweenthisandcognate

words;andhisfantasticanduncouthdictionis(hereassooften)due

toastrainingafterrigidaccuracy.TheSuper-Essencehecallsthe

OriginatingGodhead,orrather,perhaps,theOriginofGodhead

(Thearchia),justashecallsitalso"theOriginofExistence"

(ousiarchia).FromthisOriginthereissueseternally,inthe

UniversalstreamofEmanation,thatwhichhecallsDeityorVeryDeity

(theotesorautotheotes).ThisDeity,likeBeing,Life,etc.,isan

effluenceradiatingfromtheSuper-EssentialGodhead,andisadistant

ViewofItasthedimvisibilityofalandscapeisthelandscapeseen

fromafar,orastheeffluentheatbelongstoafire.Purifiedsouls,

beingraiseduptotheheightsofcontemplation,participateinthis

Effluenceandsoaredeified(theountai)andbecomeinaderivative

sense,divine(theodeis,theioi),ormayevenbecalledGods(theoi),

justasbyparticipatingintheEffluenceorEmanationofBeingall

createdthingsbecomeinaderivativesenseexistent(ousiode,onta).

TheSuper-EssentialGodhead(thearchia)isbeyondDeityasItis

beyondExistence;butthenames"Deity"(Theotes)or"Existent"(on)

maybesymbolicallyorinadequatelyappliedtoIt,asafiremaybe

termed"warm"fromitsresultsthoughitsactualtemperatureisofan

intenserkindthanthiswouldimply.Andthenameof"Godhead,"which

belongstoItmoreproperly,isgivenIt(saysDionysius)merely

becauseitistheSourceofourdeification.Thusinsteadofarguing

fromGod-sDivinitytoman-spotentialdivinity,Dionysiusarguesfrom

theacquisitionofactualdivinitybycertainmentoGod-s

Supra-Divinity.ThisisonlyanotherwayofsayingthatGodisbutthe

highestAppearanceorManifestationoftheAbsolute.Andthis(aswas

seenabove)isonlyanotherwayofstatingtheorthodoxandobvious

doctrinethatallournotionsofUltimateRealityareinadequate.

_________________________________________________________________

[17]1Cor.xii.1-3;1Johniv.1-3.

[18]Pensées,vi20(ed.Havet).

[19]Ib.26,xxiv.39.

[20]Conf.vii.16.

[21]Ib.x.37.

[22]Ib.ix.25.

[23]Excursion,BookI.

[24]BookIII.,chap.xxiii.

[25]TheSparklingStone,chap.iii.

[26]TheSparklingStone,chap.x.

[27]DeDil.Deo,chap.x.

_________________________________________________________________

VIII——THEURALBASISOFDIONYSIUS-SDOCTRINES

Inthetreatise"ConcerningtheDivineNames,"Dionysiusseeksto

reconcilehisdaringconceptionswithure.Norcanhebesaidto

fail.Hisargument,briefly,isthatinurewehaveaRevealed

ReligionandthatthingswhichareRevealedbelongnecessarilytothe

planeofManifestation.ThusRevealedReligioninterpretstousin

termsofhumanthoughtthingswhich,beingIncomprehensible,are

ultimatelybeyondthought.ThisismerelywhatSt.Augustineteaches

whenhesays[28]that,thePrologueofSt.John-sGospelrevealsthe

mysteriesofEternitynotastheyactuallyarebutashumanthought

cangraspthem.[29]Theneo-PlatonismofDionysiusdoesnot

invalidateureanymorethanthatofPlotinusinvalidatesthe

writingsofPlato.Dionysiusmerelysaysthatthereisanunplumbed

Mysterybehindthewordsofureandstreamingthroughthem,just

asPlotinusandotherneo-Platonistsholdthatthereisanunplumbed

MysterystreamingthroughfrombehindPlato-scategoriesofthought.

AndifitbeurgedthatatleastourLord-steachingontheFatherhood

ofGodcannotbereconciledwiththedoctrineofaSupra-Personal

Godhead,theanswerisnearathand.[30]ForthePaganPlotinus,

whosedoctrineissimilartothatofDionysius,givesthisveryname

of"Father"tohisSupra-PersonalAbsolute——orrathertothatAspect

ofItwhichcomesintotouchwiththehumansoul.[31]Moreoverinthe

mostrigidlyorthodoxChristiantheologyGodtheFatherisnota

Personality.St.Augustine,forinstance,[32]teachesthatthe

"ersons"oftheTrinityareElementswhosetruenatureisunknownto

us.[33]Theycorrespondhowever,hesays,tocertainelementsinour

individualpersonalities,andhencethehumansouliscreated(he

tellsus)notintheimageofonePersonintheGodheadbutinthe

imageofthewholeTrinity.[34]Thushebyimplicationdeniesthat

GodtheFatheris,intheordinarysenseoftheword,aPersonality.

AndtheteachingofSt.ThomasAquinasisverysimilar.[35]Itmay,

perhaps,evenbesaidthatthegermofthemoststartlingdoctrines

whichDionysiusexpoundsmaybeactuallyfoundinure.Astate,

forinstance,whichisnotknowledgeandyetisnotignorance,is

describedbySt.PaulwhenhesaysthatChristians"knowGodorrather

areknownofHim."[36]ThisisthementalattitudeofUnknowing.For

themindisquiescentandemptiedofitsownpowersandsoreceivesa

knowledgethescopeandactivityofwhichisoutsideitselfinGod.

Andinspeakingofanecstaticexperiencewhichhehimselfhadonce

attainedSt.Paulseemstosuggestthathewas,onthatoccasion,

outsideofhimselfinsuchamannerashardly,intheordinarysense,

toretainhisownidentity.[37]Moreoverhesuggeststhatthe

redeemedandperfectedcreationisatlasttobeactuallymergedin

God(hinaehoTheostapantaenpasin[38]).Andthedoctrineof

Deificationiscertainly,inthegerm,ural.ForasChristis

theSonofGodsoarewetobeSonsofGod,[39]andChristis

reportedactuallytohavebasedHisownclaimstoDeityonthe

potentialDivinityofthehumansoul.[40]Moreoverwearetoreign

withHim[41]andare,inamannerpassingourpresentapprehension,

tobemadelikeHimwhenweseeHimasHeis.[42]

NowalltheboldeststatementsofDionysiusabouttheultimateglory

forwhichthehumansoulisdestinedareobviouslytrueofChrist,and

asappliedtoHim,theywouldbeamerecommentaryonthewords"Iand

theFatherareOne."[43]ThereforeifChristcametoimpartHisLife

toussothatthethingswhichareHisbyNatureshouldbeoursby

Grace,itfollowsthattheteachingofDionysiusisinharmonywith

uresolongasitismadetorestonthePersonandWorkof

Christ.And,thoughDionysiusdoesnotemphasizetheCrossasmuchas

couldbewished,yethecertainlyholdsthatChrististheChannel

throughwhichthepowerofattainmentiscommunicatedtous.Itmust

notbeforgottenthatheiswritingasaChristiantoChristians,and

soassumestheWorkofChristasarevealedandexperiencedFact.And

sinceheholdsthateveryindividualpersonandthinghasits

pre-existentlimitsordainedintheSuper-Essence,thereforeheholds

thattheHumanSoulofChristhasItspreexistentplacethereasthe

Headofthewholecreation.Thatiswhathemeansbythephrase

"Super-EssentialJesus,"andthatiswhatistaughtinthequotation

fromHierotheusalreadyalludedto.Nodoubtthelostworksof

Dionysiusdealtmorefullywiththissubject,asindeedhehints

himself.Andif,throughthisscantysenseoftheincredibleevil

whichdarkensandpollutestheworld,hedoesnotinthepresent

treatiselaymuchemphasisupontheSaviour-sCross,yethegivesus

definiteteachingonthekindredMysteryoftheIncarnation.

_________________________________________________________________

[28]Com.onSt.John,Tr.I.1:"ForwhocandeclaretheTruthasit

actuallyis?Iventuretosay,mybrothers,perhapsJohnhimselfhas

notdeclareditasitactuallyis;but,evenhe,onlyaccordingtohis

powers.ForhewasamanspeakingaboutGod——oneinspired,indeed,by

Godbutstillaman.Becausehewasinspiredhehasdeclaredsomething

oftheTruth——hadhenotbeeninspiredhecouldnothavedeclared

anythingofit——butbecausehewasaman(thoughaninspiredone)he

hasnotdeclaredthewholeTruth,butonlywhatwaspossiblefora

man."

[29][WhatAugustinesaysisthatSt.John,becausehewasonlyhuman,

hasnotdeclaredthewholeTruthconcerningDeity.Butthisisvery

differentfromsayingthatwhatSt.Johnhasdeclareddoesnot

correspondwiththeeternalReality.WhileAugustineholdsthatthe

Johanninerevelationisnotcomplete,hecertainlyheldthatitwas

correctasfarasitgoes.AugustinehadnoconceptionofaDeitywhom

thequalitiesofself-consciousnessandpersonalitydidnot

essentiallyrepresent.ItismorethanquestionablewhetherAugustine

wouldhaveacceptedthestatementthatthePrologueofSt.John-s

GospeldoesnotrecordthemysteriesofEternity"astheyactually

are."AugustinehadaprofoundbeliefthatGodasHeisinHimself

correspondswithGodasHeisrevealed——Ed.]

[30][ThewriterarguesthatChristandPlotinusbothemploythesame

expression,Father,totheDeity.Buttheuseofthesameexpression

willnotprovemuchunlessitisemployedinthesamemeaning.Noone

canseriouslycontendthatthePaganPlotinusmeantwhatJesusChrist

meantoftheFatherhoodofGod.Surelyitisunquestionablethatthe

FatherhoodofGodmeantforJesusChristwhatconstitutedGod-s

supremereality.Itwasemployedinasensewhichisentirelyforeign

tothemetaphysicaldoctrineofaSupra-PersonalDeity.TheSemitic

conceptionoftheGodheadwasnotthatofaneo-Platonist

metaphysician——Ed.]

[31]e.g.Enn.I.6,8:"Wehaveacountrywhencewecame,andwehave

aFatherthere."

[32][WhatAugustinesaysisthatwedonotspeakofthreeessences

andthreeGods,butofoneessenceandoneGod.Whythendowespeak

ofthreePersonsandnotofonePerson?"Why,therefore,dowenot

callthesethreetogetheronePerson,oroneEssenceandoneGod;we

saythreePersons,whilewedonotsaythreeGodsorthreeEssences;

unlessitbebecausewewishsomeonewordtoserveforthatmeaning

wherebytheTrinityisunderstood,thatwemightnotbealtogether

silentwhenasked,whatthree,whileweconfessedthattheyare

three?"1.Augustine-sdistinctionisbetweenthegenusandthe

species.ThusAbrahamIsaacandJacobarethreespecimensofone

genus.WhathecontendsisthatthisisnotthecaseintheDeity.2.

TheessenceoftheDeityisunfoldedintheseThree.And"thereis

nothingelseofthatEssencebesidetheTrinity.""Innowaycanany

otherpersonwhateverexistoutofthesameessence"whereasin

mankindtherecanbemorethanthree.3.Moreoverthethreespecimens

ofthegenusman,AbrahamIsaacandJacob,aremore,collectively,

thananyoneofthembyhimself."ButinGoditisnotso;forthe

Father,theSonandtheHolySpirittogetherisnotagreateressence

thantheFatheraloneortheSonalone."Whathemeansisthatthe

Trinityisnottobeexplainedbyspacialmetaphors(DeTrin.vii.

II).AugustinethenisnotteachingthatthePersonsoftheTrinity

areElementswhosetruenatureisunknowntous.Hecertainlydoes

teachthatPersonalityintheGodheadmustexistotherwisethanwhat

wefindunderhumanlimitations.ButAugustine-sconceptionofDeity

isnottheSupra-PersonalAbsolute.TohimtheTrinitywasnot

confinedtotheplaneofManifestation.Wehaveonlytorememberhow

heregardsSabellianismtoprovethis.Moreover,whocandoubtthat

Augustine-spsychologicalconceptionofGodastheLover,theBeloved

andtheLovewhichinitselfispersonal,representedtohismindthe

innermostrealityandultimateessenceoftheDeity?Godisnotfor

Augustineasupra-personalsomethinginwhichbothunityandtrinity

aretranscended.TheTrinityofManifestationisforAugustinethat

whichcorrespondswithandisidenticalwiththeveryessentialbeing

ofDeity.GodisnotmerelyThreeasknowntousbutThreeasHeisin

Himselfapartfromallself-revelation——Ed.]

[33]DeTrin.vii.11:"WhydowespeakofThree`Persons

exceptbecauseweneedsomeonetermtoexplainthemeaningofthe

word-Trinity,-soasnottobeentirelywithoutananswertothe

question:`ThreeWhat?-whenweconfessGodtobeThree."

[34]DeTrin.vii.12

[35]Summa,ParsI.Q.xlv.Art.vii.

[36]Gal.iv.9.

[37]2Cor.xii.2-5.

[38]ICor.xv.28

[39]NewTestament,passim.

[40]Johnx.34-36

[41]2Tim.ii12;Rev.i.6;v.10;xx.6.

[42]IJohniii.2.

[43]Johnx.30.

_________________________________________________________________

IX——CONCLUSION

Afewwordsonthismatterandthepresentsketchisalmostdone.The

Trinity(aswassaid)isSuper-EssentialorSupra-Personal.Itis

thatSideoftheGodheadwhichisturnedtowardstheplaneof

Creation.Each"erson"possessesthewholeSuper-EssenceandyetEach

inadifferentmanner.FortheFatherisoriginativeandtheotherTwo

"ersons"derivative.TheentireSuper-Essencetimelesslywellsupin

theFatherandsopasseson(asitwere),timelessandentire,tothe

SonandSpirit.ThustheSecond"erson"oftheTrinitypossesses

eternally(liketheotherTwo"Persons"intheGodhead)nothingbut

thisFormlessRadiance.ButwhentheSecond"Person"becomesIncarnate

thisFormlessandSimpleRadiancefocusesItself(shallwesay?)in

thecomplexlensofaHumanIndividuality.OrperhapsChrist-s

Humanityshouldratherbecomparedtoaprismwhichbreaksthatsingle

whiteradianceintotheiridescentcoloursofmanifoldhumanvirtues.

Thencetherestreamsforthaglorywhichseekstokindleinourhearts

anansweringfirewherebybeingwhollyconsumedwemaypassupoutof

ourfinitebeingtofindwithintheSuper-Essenceourpredetermined

Home.

Suchis,inoutline,theteachingofthisdifficultwriterwho,though

hetorturedlanguagetoexpressthetruthwhichstruggledwithinhim

forutterance,yethasoftenbeenrashlycondemnedthroughbeing

misunderstood.ThechargeofPantheismthathasbeenlaidathisdoor

isrefutedbytheveryextravaganceofthetermsinwhichheasserts

theTranscendenceoftheGodhead.Forthetitle"Super-Essence"itself

impliesaMysterywhichisindeedtheultimateGoalofthecreatures

butisnotatpresenttheiractualplaneofbeing.ItimpliesaHeight

which,thoughitbetheirown,theyyetcanreachthroughnothingelse

thanacompleteself-renunciation.Withgreatershowofreason

Dionysiushasbeenaccusedofhostilitytocivilizationandexternal

things.Yethereagainunjustly.For,ifinhissolitaryhermitagehe

livedfarfromthehauntsofmen,yethewroteanentiretreatiseon

theinstitutionalsideofReligion;andhedescribeswithimpassioned

enthusiasmthevisiblebeautiesofNature.And,infact,inhis

treatmentofevil,hegoesoutofhiswaytoassertthatthewhole

materialworldisgood.Outwardthingsareassumedasthe

starting-pointfromwhichthehumanspiritmustrisetoanotherregion

ofexperience.Dionysiusdoesnotmeanthattheyareallworthless;he

simplymeansthattheyarenotultimate.Inthepassageconcerningthe

threemovementsofthesoulheimpliesthatthehumanfacultiesare

valuablethoughtheymustfinallybetranscended.EvensoMacarius

tellsusthat"Revelation"isamentalstatebeyond"Perception"and

beyond"EnlightenedVision."[44]Allournaturalactivitiesmust

firstsilttogethertheparticleswhichformtheblockofmarble

beforewecanbytheViaNegativacarvetheimageoutofit.Andif

thisprocessofrejectiondestroystheblock-soriginalshape,yetit

needstheblocktoworkupon,anditdoesnotseektogrindthewhole

materialintopowder.Alllife,whenrightlyunderstood,isakindof

ViaNegativa,andwemuststruggleaftercertainthingsandthen

deliberatelycastthemaside,asamusicianmustfirstmasterthelaws

ofCounterpointandthensometimesignorethem,orastheReligionof

theLawisapreparationforthehigherReligionoftheSpirit.

Dionysius,nurturedinphilosophy,passedbeyondPhilosophywithout

obscurantism,asSt.Paul,nurturedintheLaw,passedbeyondtheLaw

withoutdisobedience.Finitethingsaregood,fortheypointusonto

theInfinite;butifwechainourselvestothemtheywillbecomea

hindrancetoourjourney,whentheycannolongerbeaguide.And

Dionysiuswouldhaveusnotdestroythembutmerelybreakourchains.

Hisdoctrinesarecertainlydangerous.Perhapsthatisamarkoftheir

truth.FortheUltimateTruthofthingsissoself-contradictorythat

itisboundtobefullofperiltomindslikeourswhichcanonly

apprehendonesideofRealityatthetime.Thereforeitisnotperhaps

tobealtogetherdesiredthatsuchdoctrinesshouldbeverypopular.

Theycanonlybespirituallydiscerned,throughtheintensest

spiritualeffort.Withoutthistheywillonlytooreadilyleadto

blasphemousarroganceandselfishsloth.AndyettheViaNegativa,for

thosewhocanscaleitsdizzyascent,isafterallbutahigher

altitudeofthatsameroyalroadwhich,whereittraversesmore

populousregions,weallrecognizeastheonetruePilgrim-sWay.For

itseekstoattainitsgoalthroughself-renunciation.Andwhereelse

arethetrueprinciplesofsuchaprocesstobefoundifitbenotin

thefamiliarvirtuesofChristianhumilityandChristianlove?

_________________________________________________________________

[44]Hom.,vii.5.

_________________________________________________________________

X——BIBLIOGRAPHY

[ThewritingsoftheAreopagiteconsistoffourimportanttreatises:

DedivinisNominibus,DemysticaTheologia,DeCoelestiHierarchia,De

ecclesiaticaHierarchia;someletters;andanumberoflostdocuments

referredtointhetreatises.Littlehasbeendoneasyettowardsthe

provisionofacriticaltext.TheSyriac,ArmenianandArabicversions

havenotbeeninvestigated.Migne-stextcontainsmanymanifest

errors;itisareprintoftheVeniceeditionof1755-6.

TheideasofDionysius-ssystemarediscussedinallbookson

Mysticism,andamultitudeofmagazinearticles,mainlyinGerman,

dealwithisolatedpointsintheactualtreatisesbesidestheproblem

ofauthorship.Thebrieflistgivenbelowwillsufficeforthepresent

purpose.

TheDionysianDocumentshavebeencriticallyinvestigatedbyHipler.

HisworkwasfollowedbyJ.DrsekeinanEssayentitled"Dionysiaca,"

intheZeitschriftfürWissenschaftlicheTheologie,1887,pp.300-333.

AlsobyNirschl.andbyStyglmayr.intheHistorischeJahrbuch,1895.

CriticismontheauthorshiphasbeencontinuedbyHugoKoch,

"Pseudo-DionysiusAreopagita,"intheForschungenzurChristlichen

Litteratur-undDogmengeschichte,1900.Ed.byEhrhardandKirsch.Hugo

Koch-sworkisoneofthebestonthesubject.

Colet,J.(Dean),TwoTreatisesonTheHierarchiesofDionysius,with

introductionandtranslation,byJ.H.Lupton(London,1869).

Fowler,J.,TheWordsofDionysius,especiallyinReferenceto

ChristianArt(London,1872).J.Parker,EnglishTranslation(Oxford,

1897).

Sharpe,A.B.,Mysticism:ItsTrueNatureandValue(London,1910).

ContainsatranslationoftheMysticalTheologyandofthelettersto

CaiusandDorotheus.

Inge,W.R.,ChristianMysticism(London,1899),pp.104-122.

Jones,RufusM.,StudiesinMysticalReligion(London,1909),Chap.

IV.

Gardner,EdmundG.,DanteandtheMystics(London,1913),Chap.III.

ForthegeneralinfluenceofDionysiusreferenceshouldbemadetothe

followingwriters——

Bach,Josef,DieDogmengeschichtedesMittelalters,ITheil.,1874,

pp.6-15.

Baur,F.C.,DieChristlicheLehrevonderDreieinigkeitund

MenschwerdungGottes,1842,Bd.II.,207-251.

Dorner,DevelopmentoftheDoctrineofthePersonofChrist,English

translation,Div.ii.,Vol.I.,pp.157ff.

Westcott,EssayonDionysiustheAreopagiteinReligiousThoughtin

theWest,1891,pp.142-193.

Uebinger,J.,DieGotteslehredesNikolausCusanus,1888——Ed.]

_________________________________________________________________

_________________________________________________________________

THEDIVINENAMES

_________________________________________________________________

ThisTreatisecontainsthirteenchapters.Thefollowingisabrief

summaryoftheircontents.

ChapterI.Introductory.ThePurposeoftheTreatise.Doctrine

concerningGodtobeobtainedfromtheures.ButalltheNames

theregivenHimcannotrepresentHimwhoisNameless.Itisonly

SymbolicalTheology.

ChapterII.OntheDivineUnityandDistinction.

ChapterIII.OntheApproachtotheDivine.

ChapterIV.OnGoodnessasaNameofDeity,includingadiscussionon

theNatureofEvil.

ChapterV.OnDeityasBeing.Thethreedegrees:Existence,Life,

Intelligence.

ChapterVI.OnDeityasLife.

ChapterVII.DeityconsideredasWisdom,Reason,Truth.

ChapterVIII.DeityconsideredasPower.

ChapterIX.DeityconsideredasGreatandasSmall.Mightbecalled,

asDeityinrelationtoSpace.

ChapterX.DeityasOmnipotent:theAncientofDays.Godinrelation

toTime.

ChapterXI.OnGodandPeace.

ChapterXII.OntheNamesHolyofholies,Kingofkings,Lordof

lords,Godofgods.

ChapterXIII.OntheDivinePerfectionandUnity.

_________________________________________________________________

CHAPTERI

DionysiusthePresbyter,tohisfellow-PresbyterTimothy.[45]

Whatisthepurposeofthediscourse,andwhatthetradition

concerningtheDivineNames.

1.Now,BlessedTimothy,theOutlinesofDivinity[46]beingended,I

willproceed,sofarasinmelies,toanExpositionoftheDivine

Names.Andherealsoletussetbeforeourmindstheuralrule

thatinspeakingaboutGodweshoulddeclaretheTruth,notwith

enticingwordsofman-swisdom,butindemonstrationofthepower

whichtheSpirit[47]stirredupintheSacredWriters,whereby,ina

mannersurpassingspeechandknowledge,[48]weembracethosetruths

which,inlikemanner,surpassthem,inthatUnionwhichexceedsour

faculty,andexerciseofdiscursive,andofintuitivereason.[49]We

mustnotthendaretospeak,orindeedtoformanyconception,ofthe

hiddensuper-essential[50]Godhead,exceptthosethingsthatare

revealedtousfromtheHolyures.[51]Forasuper-essential

understandingofItispropertoUnknowing,whichliethinthe

Super-EssenceThereofsurpassingDiscourse,IntuitionandBeing;

acknowledgingwhichtruthletusliftupoureyestowardsthesteep

height,sofarastheeffluentlightoftheDivineuresgrants

itsaid,and,aswestrivetoascenduntothoseSupernalRays,letus

girdourselvesforthetaskwithholinessandthereverentfearof

God.For,ifwemaysafelytrustthewiseandinfallibleures,

Divinethingsarerevealeduntoeachcreatedspiritinproportionto

itspowers,andinthismeasureisperceptiongrantedthroughthe

workingsoftheDivinegoodness,thewhichinjustcareforour

preservationdivinelytemperethuntofinitemeasuretheinfinitudeof

thingswhichpassman-sunderstanding.Forevenasthingswhichare

intellectuallydiscerned[52]cannotbecomprehendedorperceivedby

meansofthosethingswhichbelongtothesenses,norsimpleand

imagelessthingsbymeansoftypesandimages,northeformlessand

intangibleessenceofunembodiedthingsbymeansofthosewhichhave

bodilyform,[53]bythesamelawoftruththeboundless[54]

Super-EssencesurpassesEssences,theSuper-IntellectualUnity

surpassesIntelligences,theOnewhichisbeyondthoughtsurpassesthe

apprehensionofthought,andtheGoodwhichisbeyondutterance

surpassesthereachofwords.[55]Yea,itisanUnitywhichisthe

unifyingSourceofallunityandaSuper-EssentialEssence,[56]a

Mindbeyondthereachofmind[57]andaWordbeyondutterance,

eludingDiscourse,Intuition,Name,andeverykindofbeing.Itisthe

UniversalCauseofexistencewhileItselfexistingnot,forItis

beyondallBeingandsuchthatItalonecouldgive,withproper

understandingthereof,arevelationofItself.

2.NowconcerningthishiddenSuper-EssentialGodheadwemustnot

dare,asIhavesaid,tospeak,oreventoformanyconception

Thereof,exceptthosethingswhicharedivinelyrevealedtousfrom

theHolyures.ForasIthathlovinglytaughtusinthe

uresconcerningItself[58]theunderstandingandcontemplation

ofItsactualnatureisnotaccessibletoanybeing;forsuch

knowledgeissuperessentiallyexaltedabovethemall.Andmanyofthe

SacredWritersthouwiltfindwhohavedeclaredthatItisnotonly

invisibleandincomprehensible,butalsounsearchableandpastfinding

out,sincethereisnotraceofanythathavepenetratedthehidden

depthsofItsinfinitude.[59]NotthattheGoodiswholly

incommunicabletoanything;nay,rather,whiledwellingaloneby

Itself,andhavingtherefirmlyfixedItssuper-essentialRay,It

lovinglyrevealsItselfbyilluminationscorrespondingtoeach

separatecreature-spowers,andthusdrawsupwardsholymindsinto

suchcontemplation,participationandresemblance[60]ofItselfas

theycanattain——eventhemthatholilyanddulystrivethereafterand

donotseekwithimpotentpresumptiontheMysterybeyondthatheavenly

revelationwhichissograntedastofittheirpowers,noryetthrough

theirlowerpropensityslipdownthesteepdescent,[61]butwith

unwaveringconstancypressonwardstowardtheraythatcastsitslight

uponthemand,throughtheloveresponsivetothesegracious

illuminations,speedtheirtemperateandholyflightonthewingsofa

godlyreverence.

3.Inobediencetothesedivinebehestswhichguidealltheholy

dispositions[62]oftheheavenlyhosts,weworshipwithreverent

silencetheunutterableTruthsand,withtheunfathomable[63]and

holyvenerationofourmind,approachthatMysteryofGodheadwhich

exceedsallMindandBeing.Andwepressupwardstothosebeamswhich

intheHolyureshineuponus;wherefromwegainthelightwhich

leadsusuntotheDivinepraises[64]beingsupernaturallyenlightened

bythemandconformeduntothatsacredhymnody,evensoastobehold

theDivineenlightenmentsthewhichthroughthemaregiveninsuch

wiseasfitsourpowers,andsoastopraisethebounteousOriginof

allholyilluminationinaccordancewiththatDoctrine,asconcerning

Itself,wherewithIthathinstructedusintheHolyures.Thus

dowelearn[65]thatItistheCauseandOriginandBeingandLifeof

allcreation.[66]AndItisuntothemthatfallawayfromItaVoice

thatdothrecallthemandaPowerbywhichtheyrise;andtothemthat

havestumbledintoacorruptionoftheDivineimagewithinthem,Itis

aPowerofRenewalandReform;andItisasacredGroundingtothem

thatfeeltheshockofunholyassault,andaSecuritytothemthat

stand:anupwardGuidancetothemthatarebeingdrawnuntoIt,anda

PrincipleofIllumination[67]tothemthatarebeingenlightened:a

PrincipleofPerfectiontothemthatarebeingperfected;[68]a

principleofDeitytothemthatarebeingdeified;[69]andof

Simplicitytothemthatarebeingbroughtuntosimplicity;[70]andof

Unitytothemthatarebeingbroughtuntounity.Yea,ina

super-essentialmanner,abovethecategoryoforigin,ItistheOrigin

ofallorigin,andthegoodandbounteousCommunication(sofaras

suchmaybe[71])ofhiddenmysteries;and,inaword,Itisthelife

ofallthingsthatliveandtheBeingofallthatare,theOriginand

CauseofalllifeandbeingthroughItsbountywhichbothbringsthem

intoexistenceandmaintainsthem.

4.ThesemysterieswelearnfromtheDivineures,andthouwilt

findthatinwell-nighalltheutterancesoftheSacredWritersthe

DivineNamesreferinaSymbolicalRevelation[72]toItsbeneficent

Emanations[73]Wherefore,inalmostallconsiderationofDivine

thingsweseetheSupremeGodheadcelebratedwithholypraisesasOne

andanUnity,throughthesimplicityandunityofItssupernatural

indivisibility,fromwhence(asfromanunifyingpower)weattainto

unity,andthroughthesupernalconjunctionofourdiverseand

separatequalitiesareknittogethereachintoaGodlikeOneness,and

alltogetherintoamutualGodlyunion[74]AndItiscalledthe

TrinitybecauseItssupernaturalfecundityisrevealedinaThreefold

Personality,[75]wherefromallFatherhoodinheavenandonearth

existsanddrawsItsname.AndItiscalledtheUniversalCause[76]

sinceallthingscameintobeingthroughItsbounty,whenceallbeing

springs;andItiscalledWiseandFairbecauseallthingswhichkeep

theirownnatureuncorruptedarefullofallDivineharmonyandholy

Beauty;[77]andespeciallyItiscalledBenevolent[78]because,in

oneofItsPersons,Itverilyandwhollysharedinourhumanlot,

callinguntoItselfandupliftingthelowestateofman,wherefrom,in

anineffablemanner,thesimpleBeingofJesusassumedacompound

state,[79]andtheEternalhathtakenatemporalexistence,andHe

whosupernaturallytranscendsalltheorderofallthenaturalworld

wasborninourHumanNaturewithoutanychangeorconfusionofHis

ultimateproperties.AndinalltheotherDivineenlightenmentswhich

theoccultTraditionofourinspiredteachershath,bymystic

Interpretation,accordantwiththeures,bestoweduponus,we

alsohavebeeninitiated:apprehendingthesethingsinthepresent

life(accordingtoourpowers),throughthesacredveilsofthat

lovingkindnesswhichintheuresandtheHierarchical

Traditions,[80]enwrappethspiritualtruthsintermsdrawnfromthe

worldofsense,andsuper-essentialtruthsintermsdrawnfromBeing,

clothingwithshapesandformsthingswhichareshapelessand

formless,andbyavarietyofseparablesymbols,fashioningmanifold

attributesoftheimagelessandsupernaturalSimplicity.But

hereafter,whenwearecorruptibleandimmortalandattaintheblessed

lotofbeinglikeuntoChrist,then(astheuresaith),weshall

beforeverwiththeLord,[81]fulfilledwithHisvisibleTheophany

inholycontemplations,thewhichshallshineaboutuswithradiant

beamsofglory(evenasonceofolditshonearoundtheDisciplesat

theDivineTransfiguration);andsoshallwe,withourmindmade

passionlessandspiritual,participateinaspiritualillumination

fromHim,andinanuniontranscendingourmentalfaculties,and

there,amidsttheblindingblissfulimpulsionsofHisdazzlingrays,

weshall,inadivinermannerthanatpresent,belikeuntothe

heavenlyIntelligences.[82]For,astheinfallibleuresaith,

weshallbeequaltotheangelsandshallbetheSonsofGod,being

SonsoftheResurrection.[83]Butatpresentweemploy(sofarasin

uslies),appropriatesymbolsforthingsDivine;andthenfromthese

wepressonupwardsaccordingtoourpowerstobeholdinsimpleunity

theTruthperceivedbyspiritualcontemplations,andleavingbehindus

allhumannotionsofgodlikethings,westilltheactivitiesofour

minds,andreach(sofarasthismaybe)intotheSuper-EssentialRay,

[84]whereinallkindsofknowledgesohavetheirpre-existentlimits

(inatranscendentlyinexpressiblemanner),thatwecannotconceive

norutterIt,norinanywisecontemplatethesame,seeingthatIt

surpassethallthings,andwhollyexceedsourknowledge,and

super-essentiallycontainsbeforehand(allconjoinedwithinItself)

theboundsofallnaturalsciencesandforces(whileyetItsforceis

notcircumscribedbyany),andsopossesses,beyondthecelestial

Intelligences,[85]Itsfirmlyfixedabode.Forifallthebranchesof

knowledgebelongtothingsthathavebeing,andiftheirlimitshave

referencetotheexistingworld,thenthatwhichisbeyondallBeing

mustalsobetranscendentaboveallknowledge.[86]

5.ButifItisgreaterthanallReasonandallknowledge,andhath

ItsfirmabodealtogetherbeyondMindandBeing,andcircumscribes,

compacts,embracesandanticipatesallthings[87]whileItselfis

altogetherbeyondthegraspofthemall,andcannotbereachedbyany

perception,imagination,conjecture,name,discourse,apprehension,or

understanding,howthenisourDiscourseconcerningtheDivineNames

tobeaccomplished,sinceweseethattheSuper-EssentialGodheadis

unutterableandnameless?Now,aswesaidwhensettingforthour

OutlinesofDivinity,theOne,theUnknowable,theSuper-Essential,

theAbsoluteGood(ImeantheTrinalUnityofPersonspossessingthe

sameDeityandGoodness),`tisimpossibletodescribeortoconceive

inItsultimateNature;nay,eventheangelicalcommunionsofthe

heavenlyPowersTherewithwhichwedescribeaseitherImpulsionsor

Derivations[88]fromtheUnknowableandblindingGoodnessare

themselvesbeyondutteranceandknowledge,andbelongtononebut

thoseangelswho,inamannerbeyondangelicknowledge,havebeen

countedworthythereof.AndgodlikeMinds,[89]angelically[90]

entering(accordingtotheirpowers)untosuchstatesofunionand

beingdeifiedandunited,throughtheceasingoftheirnatural

activities,untotheLightWhichsurpassethDeity,canfindnomore

fittingmethodtocelebrateitspraisesthantodenyIteverymanner

ofAttribute.[91]Forbyatrueandsupernaturalilluminationfrom

theirblessedunionTherewith,theylearnthatItistheCauseofall

thingsandyetItselfisnothing,becauseItsuper-essentially

transcendsthemall.Thus,asfortheSuper-EssenceoftheSupreme

Godhead(ifwewoulddefinetheTranscendenceofitsTranscendent

Goodness[92])itisnotlawfultoanyloverofthatTruthwhichis

abovealltruthtocelebrateItasReasonorPowerorMindorLifeor

Being,butratherasmostutterlysurpassingallcondition,movement,

life,imagination,conjecture,name,discourse,thought,conception,

being,rest,dwelling,union,[93]limit,infinity,everythingthat

exists.Andyetsince,astheSubsistence[94]ofgoodness,It,bythe

veryfactofItsexistence,istheCauseofallthings,incelebrating

thebountifulProvidenceoftheSupremeGodheadwemustdrawuponthe

wholecreation.ForItisboththecentralForceofallthings,and

alsotheirfinalPurpose,andisItselfbeforethemall,andtheyall

subsistinIt;andthroughthefactofItsexistencetheworldis

broughtintobeingandmaintained;andItisthatwhichallthings

desire——thosewhichhaveintuitiveordiscursiveReasonseekingIt

throughknowledge,thenextrankofbeingsthroughperception,andthe

restthroughvitalmovement,orthepropertyofmereexistence

belongingtotheirstate.[95]Consciousofthis,theSacredWriters

celebrateItbyeveryNamewhileyettheycallItNameless.[96]

6.Forinstance,theycallItNamelesswhentheysaythattheSupreme

GodheadItself,inoneofthemysticalvisionswherebyItwas

symbolicallymanifested,rebukedhimwhosaid:"Whatisthyname?"

[97]and,asthoughbiddinghimnotseekbyanymeansofanyNameto

acquireaknowledgeofGod,madetheanswer:"Whyaskestthouthus

afterMyNameseeingitissecret?"NowisnotthesecretName

preciselythatwhichisaboveallnames[98]andnameless,andis

fixedbeyondeverynamethatisnamed,notonlyinthisworldbutalso

inthatwhichistocome?Ontheotherhand,theyattributemanynames

toItwhen,forinstance,theyspeakofItasdeclaring:"IamthatI

am,"[99]or"IamtheLife,"[100]or"theLight,"[101]or"God,"

[102]or"theTruth,"[103]andwhentheInspiredWritersthemselves

celebratetheUniversalCausewithmanytitlesdrawnfromthewhole

createduniverse,suchas"Good,"[104]and"Fair,"[105]and"Wise,"

[106]as"Beloved,"[107]as"GodofGods"and"LordofLords",[108]

and"HolyofHolies,"[109]as"Eternal,"[110]as"Existent"[111]

andas"CreatorofAges,"[112]as"GiverofLife,"[113]as"Wisdom,"

[114]as"Mind,"[115]as"Word,"[116]as"Knower,"[117]as

"possessingbeforehandallthetreasuresofknowledge,"[118]as

"Power,"[119]as"Ruler,"[120]as"Kingofkings,"[121]as"Ancient

ofDays;"[122]andas"Himthatisthesameandwhoseyearsshallnot

fail,"[123]as"Salvation,"[124]as"Righteousness,"[125]as

"Sanctification,"[126]as"Redemption,"[127]as"Surpassingall

thingsingreatness,"[128]andyetasbeingin"thestillsmall

breeze."[129]Moreover,theysaythatHedwellswithinourminds,and

inoursouls[130]andbodies,[131]andinheavenandinearth,[132]

andthat,whileremainingHimself,Heisatoneandthesametime

withintheworldarounditandaboveit(yea,abovetheskyandabove

existence);andtheycallHimaSun,[133]aStar,[134]andaFire,

[135]andWater,[136]aWindorSpirit,[137]aDew,[138]aCloud,

[139]anArchetypalStone,[140]andaRock,[141]andAllCreation,

[142]Whoyet(theydeclare)isnocreatedthing.

Thus,then,theUniversalandTranscendentCausemustbothbenameless

andalsopossessthenamesofallthingsinorderthatItmaytrulybe

anuniversalDominion,theCentreofcreationonwhichallthings

depend,asontheirCauseandOriginandGoal;andthat,accordingto

theures,Itmaybeallinall,andmaybetrulycalledthe

Creatoroftheworld,originatingandperfectingandmaintainingall

things;theirDefenceandDwelling,andtheAttractiveForcethat

drawsthem:andallthisinonesingle,ceaseless,andtranscendent

act.[143]FortheNamelessGoodnessisnotonlythecauseofcohesion

orlifeorperfectioninsuchwiseastoderiveItsNamefromthisor

thatprovidentialactivityalone;nay,ratherdoesItcontainall

thingsbeforehandwithinItself,afterasimpleanduncircumscribed

mannerthroughtheperfectexcellenceofItsoneandall-creative

Providence,andthuswedrawfromthewholecreationItsappropriate

praisesandItsNames.

8.Moreover,thesacredwritersproclaimnotonlysuchtitlesasthese

(titlesdrawnfromuniversal[144]orfromparticular[145]

providencesorprovidentialactivities[146]),butsometimesthey

havegainedtheirimagesfromcertainheavenlyvisions[147](whichin

theholyprecinctsorelsewherehaveilluminatedtheInitiatesorthe

Prophets),and,asc**ngtothesuper-luminousnamelessGoodness

titlesdrawnfromallmannerofactsandfunctions,haveclothedItin

human(fieryoramber)shapes[148]orforms,andhavespokenofIts

Eyes,[149]andEars,[150]andHair,[151]andFace,[152]andHands,

[153]andWings,[154]andFeathers,[155]andArms,[156]andBack

Parts,[157]andFeet;[158]andfashionedsuchmysticalconceptions

asitsCrown,[159]andThrone,[160]andCup,[161]andMixingBowl,

[162]etc.,concerningwhichthingswewillattempttospeakwhenwe

treatofSymbolicalDivinity.Atpresent,collectingfromthe

ureswhatconcernsthematterinhand,andemployingasour

canontherulewehavedescribed,andguidingoursearchthereby,let

usproceedtoanexpositionofGod-sIntelligible[163]Names;andas

theHierarchicalLawdirectsusinallstudyofDivinity,letus

approachthesegodlikecontemplations(forsuchindeedtheyare[164]

)withourheartspredisposeduntothevisionofGod,andletusbring

holyearstotheexpositionofGod-sholyNames,implantingholy

TruthsinholyinstrumentsaccordingtotheDivinecommand,and

withholdingthesethingsfromthemockeryandlaughterofthe

uninitiate,or,rather,seekingtoredeemthosewickedmen(ifany

suchtherebe)fromtheirenmitytowardsGod.Thou,therefore,Ogood

Timothy,mustguardthesetruthsaccordingtotheholyOrdinance,nor

mustthouutterordivulgetheheavenlymysteriesuntotheuninitiate.

[165]AndformyselfIprayGodgrantmeworthilytodeclarethe

beneficentandmanifoldNamesoftheUnutterableandNamelessGodhead,

andthatHedonottakeawaythewordofTruthoutofmymouth.

_________________________________________________________________

[45]ThenameofSt.Paul-scompanionisintendedtogivecolourto

thewriter-spseudonym.SeeIntroduction,p.1;cf.iii.2.

[46]Thisworkislost

[47]2Cor.ii.4.

[48]toisaphthenktoiskaiagnostoisaphthenktoskaiagnostos

sunaptometha.SeeIntr.on"Unknowing,"p.32.

[49]katatenkreittonateskath-hemaslogikeskainoerasdunameos

kaienergeias.D.frequentlydistinguishesbetweenthediscursiveand

theintuitivereason.Togethertheycoverthewholeoftheintellect,

cf.Wordsworth,Prelude,xiv.119,120:

"Henceendlessoccupationforthesoul,

Whetherdiscursiveorintuitive."

Theformergivesusdeductions,thelattertheaxiomsonwhichthese

arebased.SeeIntr.,p.26.

[50]SeeIntr.,p.4.

[51]D.isherecontrastingtheAffirmativePathofKnowingwiththe

NegativePathofUnknowing.Theformerhasavalueasleadingupto

thelatter;butitisonlysafesofaraswekeepwithintheboundsof

ure.UnuralconceptionsofGodarefalse;ural

conceptionsaretrueasfarastheygo;buttheirliteralmeaningmust

betranscended.SeeIntr.,p.41f.

[52]i.e.TheTranscendentTruthswhicharebeyondordinary

knowledge.noeta.Thewordnous=Mindinthesensenotmerelyof

abstractintellectbutofthespiritualpersonality.Hencethewordis

oftenusedto=anangel;andnoetosisoftenusedas=spiritual,

insteadofpneumatikos,whichD.doesnotemploy.Thisuseofnousand

itsderivativesisultimatelyduetotheinfluenceofAristotle.(Cf.

theuseofnousinPlotinas.)St.ThomasAquinasregardsintellectus

as="personality."Butherethereferenceisperhapsrathertothe

provinceofabstractintellect.

[53]Apparentlythisisthesamethoughtrepeatedinthreedifferent

ways.Theformlessessence(amorphia)ofathingissimpleand

imageless——aPlatonicidea——perceivedbythemind;thingswhichhave

bodilyformare,asitwere,typesandsymbolsperceivedbythe

senses.

[54]Or"indeterminate."

[55]Thusthethreegradesare1)thematerialworld;(2)the

spiritualworldoftruths,personality,etc.;(3)theGodheadwhich

is,sotospeak,supra-spiritual.

[56]i.e.ASupra-PersonalPersonality.SeeIntr.,p.4f.

[57]nousanoetos.Probablynot"IrrationalMind"(asDr.Inge

translatesit).Maximustakesitpassively,astranslatedabove.

[58]Ps.cxlv.3;Matt.xi27;Rom.xi.33;ICor.ii.11;Eph.iii.

8.

[59]hosoukontosichnoustonepitenkruphianautesapeirian

dieleluthoton.Twointerpretationsofthispassagearepossible1)

ThosewhohavepenetratedthehiddenDepthscannotdescribetheVision

(cf.Dante,Par.xxxiii.55-66);(2)Nobodyhaseverpenetratedinto

theultimateDepthsofDeity.

[60]theoria,koinonia,dmoiosis.Thesearethreeelementsofone

process.Resemblanceisthefinalgoal,cf.IJohniii.2.D.defines

Deificationas"aprocesswherebywearemadelikeuntoGod

(aphomoiosis)andareuniteduntoHim(henosis)sofarasthesethings

maybe."(Eccl.Hier.I.4.Migne,p.376,A.)

[61]Twokindsofdanger1)spiritualpresumption;(2)the

temptationsofourearthlynature.IndealingwiththefirstD.warns

usagainstleavingtheAffirmativePathuntilweareready.The

NegativePathgoesonwheretheAffirmativePathstops.St.Johnof

theCrossandotherspiritualwritersinsistthat,though

contemplationisahigheractivitythanmeditationthroughimages,yet

notallarecalledtoit,andthatitisdisastrousprematurelyto

abandonmeditation.S.JohnoftheCross,intheDarkNightofthe

Soul,explainsthesignswhichwillshowwhenthetimehascomefor

thetransition.NotethespiritualsanityofD.HisUnknowingisnota

blank.

[62]tasholastonhuperouraniontaxeonhagiasdiakosmeseis.

[63]Adepthopensupintheheartofmancorrespondingtothedepth

oftheGodhead.Deepanswersuntodeep.Cf.ICor.ii.10,11.

[64]prostousthearchikoushumnous.Either(1)"leadsustodeclare

theDivinepraises";or(2)"leadsustoapprehendtheDivinepraises

assungbyangels,"etc.

[65]InthewholeofthispassageGodisspokenofasatthesametime

Efficient,FormalandFinalCauseofthesoul-sactivity.D.teaches

thatGodispresentinallthings,butnotequallyinall.Cf.Intr.,

p.14

[66]Gen.i.

[67]ThreestagesmaybetracedherecorrespondingtoPurgation,

IlluminationandUnion.Ihavetriedtoindicatethetransitionsfrom

onestagetothenextbythepunctuation.

[68]tonteloumenonteletarchia."Perfect"(teleios)andthewords

connectedwithitweretechnicaltermsintheGreekMysteries.

PossiblytherearetracesofthistechnicaluseinSt.Paul-sEpistles

(e.g.ICor.ii.6;Phil.iii.15).

[69]tontheoumenonthearchia.SeeIntr.,p.39.

[70]Thesoulmustturnawayfromthecomplexworldofsenseandhave

onlyonedesire——thedesireforGod.Thusitbecomesconcentratedas

itwere,andsoisinasimpleandunifiedstate.Cf.Matt.vi.22.

SeeIntr.,p.25

[71]i.e.Sofaraswearecapableofreceivingthiscommunication.

[72]ekphantorikoskaihumnetikos.

[73]i.e.God-sdifferentiatedactivities.SincetheultimateGodhead

isineffable,urecanonlyhintatitsNaturebyspeakingofIts

manifestationsintherelativesphere.SeeIntr.,p.8.

[74]Godisineffableandtranscendsunity,seeIntr.,p.5.But,

sinceHispresenceinmanproducesanunityineachindividual(andin

humansociety),urecallsHim"One."

[75]TheineffableGodheadtranscendsourconceptionoftheTrinity.

ButwecallHimaTrinitybecauseweexperienceHistrinalworking——as

ourultimateHome,asanIndividualPersonalityWhowasonce

Incarnate,andasaPowerwithinourhearts.SeeIntr.,p.7.

[76]GodisnotaFirstCause,foracauseisoneeventtoatemporal

series,andGodisbeyondTimeandbeyondthewholecreation.Yetin

sofarasHeactsontherelativeplaneHemay,byvirtueofthis

manifestationofHimselfinthecreation,bespokenofasaCause.

[77]Beautyisasacramentandonlytrulyitselfwhenitpointsto

somethingbeyonditself.Thatiswhy"ArtforArt-ssake"degrades

art.BeautyrevealsGod,butGodismorethanBeauty.HenceBeautyhas

itstruebeingoutsideitselfinHim.Cf.Intr.,p.31.

[78]LoveisthemostperfectmanifestationofGod.YetGodisina

sensebeyondevenloveasweknowit.Forlove,asweknowit,implies

thedistinctionbetween"me"and"thee,"andGodisultimatelybeyond

suchdistinction.SeeIntr.,p.35.

[79]hohaplousIesoussunetethe.Cf.Myst.Theol.III.,"Super

EssentialJesus."

[80]hierarchikonparadoseon,i.e.EcclesiasticalTradition.

[81]IThess.iv.16.

[82]entheioteramimeseitonhuperouranionnoon——i.e.theangels.

[83]Lukexx.36

[84]MeditationleadsontoContemplation;andthehigherkindof

ContemplationisperformedbytheViaNegativa.

[85]i.e.TheAngels.Ihavethroughouttranslatedhuperouranios

"celestial"insteadof"super-celestial."Presumablythemeaningis

"beyondthematerialsky,"or"celestialinatranscendentsense."

[86]Thewholeofthispassageshowsthatthereisapositiveelement

inUnknowing.

[87]pantonproleptike——i.e.containsthemeternallybefore

theircreation.

[88]haseiteepibolaseiteparadochaschrephanai——i.e.accordingas

wedescribetheactfromaboveorbelow.Godsendstheimpulse,the

angelsreceiveit.

[89]hoitheoeideisnoes——i.e.humanminds.

[90]angelomimetos."Inamannerwhichimitatestheangels."Cf.

Wordsworth,Prelude,xiv.108,102:"Likeangelsstoppeduponthewing

bysoundofharmonyfromheaven-sremotestspheres."

[91]ThisshowsthattheViaNegativaisbasedonexperienceandnot

onmerespeculation.

[92]hotipoteestinheteshuperagathotetoshuperuparxis.

[93]"Union"(henosis).ThiswordhasmorethanonemeaninginD.,and

henceoccasionalambiguity.Itmay=(1)Unity(i.e.thatwhichmakes

anindividualthingtobeonething);(2)MentalorSpiritual

intercourse;(3)Physicalintercourse;(4)Senseperception.Hereit=

either(1)or(2),probably(1).

[94]agathotetoshuparxis——i.e.theultimateEssenceinwhich

goodnessconsists.

[95]Man——Animal——Vegetable——InorganicMatter.Forthethoughtofthis

wholepassage,cf.Shelley,Adonais:"ThatLightwhosesmilekindles

theuniverse.""Thepropertyofmereexistence"=ousiodekaihektiken

epitedeioteta.ousia=anindividualexistence.Itshighestmeaningis

a"personality,"itslowesta"thing."ousiodesrefersgenerallyto

itslowestmeaningand="possessingmereexistence,"i.e."belonging

totherealmofinorganicmatter."SeeIntr.,p.4.

[96]ThisshowsthatthereisapositiveelementinD.`sViaNegativa.

[97]Judgesxiii.18.

[98]Phil.ii.9;Eph.i.21.

[99]Ex.iii.14.

[100]Johnxiv.6.

[101]Johnviii.12.

[102]Gen.xxviii.13.

[103]Johnxiv.6.

[104]Matt.xix.17.

[105]Ps.xxvii.4.

[106]Rom.xvi.27.

[107]Isa.v.1.

[108]Ps.cxxxvi.2,3.

[109]Isa.vi.3.

[110]Deut.xxxiii.27.

[111]Ex.iii.14.

[112]Gen.i.1-8.

[113]Gen.i.20;ii.7;Jobx.12;Johnx.10.

[114]Prov.viii.

[115]ICor.ii.16.

[116]Johni.1.

[117]Ps.xliv.21.

[118]Col.ii.3.

[119]Rev.xix.1.

[120]Rev.i.5.

[121]Rev.xvii.4.

[122]Dan.vii.

[123]Ps.cii.25.

[124]Ex.xv.2.

[125]Jer.xxiii.6.

[126]ICor.i.30.

[127]ICor.i.30.

[128]Isa.xl.15.

[129]IKingsxix.12.

[130]Johnxiv.17.

[131]ICor.vi.19.

[132]Isa.lxvi.1.

[133]Ps.lxxxiv.11.

[134]Rev.xxii.16.

[135]Deut.iv.24.

[136]Ps.lxxxiv.6.

[137]Johniv.24;Actsii.2.

[138]Hoseaxiv.5.

[139]Ex.xiii.21.

[140]Ps.cxviii.22.

[141]Ps.xxxi.2,3.

[142]ICor.xv.28.

[143]GodisaboveTime.

[144]e.g."IamthatIam,""Good,""Fair."

[145]e.g.Sun,"ccStar,""Rock,"etc.

[146]apotonpronoionepronooumenon.Thefirstarethe

facultiesofactingorbeingrevealedinacertainway;thesecondare

theresultsormanifestationsofthesefacultieswheninaction.

[147]Thusthecompleteclassificationis1)Analogiesdrawnfrom

thematerialworld,(a)universal,(b)particular;(2)psychic

visions.

[148]Ezek.i.26,27.

[149]Ps.x.5.

[150]Jamesv.4.

[151]Dan.vii.9.

[152]Ps.xxxiii.17.

[153]Jobx.8.

[154]Ps.xci.4.

[155]Ibid.

[156]Deut.xxxiii.27.

[157]Ex.xxxiii.23.

[158]Ex.xxiv.10.

[159]Rev.xiv.14.

[160]Ezek.i.26,27.

[161]Ps.lxxv.8.

[162]Prov.ix.5.

[163]tonnoetontheonumion——i.e.theNamesbelongingtoGodwhen

revealedintherelativesphere;notthosewhichbelongtothe

ultimateGodheadassuch.Infact,theGodhead,assuch,isNameless.

SeeIntr.,p.7.

[164]kurioseipein——i.e.actuallygodlikebecausemanisdeifiedby

them.

[165]SeeMyst.Theol.I.2;andcf.Matt.vii.6.

_________________________________________________________________

CHAPTERII

ConcerningtheUndifferencingandtheDifferentiationinDivinity,and

theNatureofDivineUnificationandDifferentiation.[166]

I-TisthewholeBeingoftheSupernalGodhead(saiththeure)

thattheAbsoluteGoodnesshathdefinedandrevealed.[167]Forin

whatothersensemaywetakethewordsofHolyWritwhenittellsus

howtheGodheadspakeconcerningItself,andsaid:"Whyaskeththoume

concerningthegood?Noneisgoodsaveone,thatis,God."[168]Now

thismatterwehavediscussedelsewhere,andhaveshownthatallthe

NamespropertoGodarealwaysappliedinurenotpartiallybut

tothewhole,entire,full,completeGodhead,andthattheyallrefer

indivisibly,absolutely,unreservedly,andwhollytoallthewholeness

ofthewholeandentireGodhead.Indeed(aswemadementioninthe

OutlinesofDivinity),ifanyonedenythatsuchutterancerefersto

thewholeGodhead,heblasphemethandprofanelydarestodividethe

AbsoluteandSupremeUnity.Wemust,then,takethemasreferringunto

theentireGodhead.FornotonlydidthegoodlyWordHimselfsay:"I

amGood,"[169]butalsooneoftheinspiredprophetsspeaksofthe

SpiritasGood.[170]So,too,ofthewords"IAmthatIAm."[171]

If,insteadofapplyingthesetothewholeGodhead,theywrestthemto

includeonlyonepartThereof,howwilltheyexplainsuchpassagesas:

"ThussaithHethatisandwasandistocome,theAlmighty,"[172]

or:"Thouartthesame,"[173]or"TheSpiritofTruththatis,and

thatproceedethfromtheFather"?[174]Andiftheydenythatthe

wholeGodheadisLife,howcanthatSacredWordbetrueWhichdeclared

"AstheFatherraiseththedeadandquickeneththem,evensotheSon

quickenethwhomHewill,"[175]andalso,"ItistheSpiritthat

quickeneth"?[176]AndastotheDominionoverthewholeworld

belongingtothewholeGodhead,itisimpossible,methinks,tosay(as

farasconcernsthePaternalandtheFilialGodhead)howofteninthe

urestheNameof"Lord"isrepeatedasbelongingbothtothe

FatherandtotheSon:moreovertheSpirit,too,isLord.[177]And

theNames"Fair"and"Wise"aregiventothewholeGodhead;andall

theNamesthatbelongtothewholeGodhead(e.g."DeifyingVirtue"and

"Cause")ureintroducesintoallitspraisesoftheSupreme

Godheadcomprehensively,aswhenitsaiththat"allthingsarefrom

God,"[178]andmoreindetail,aswhenitsaiththat"throughHimare

andtoHimareallthingscreated,"[179]that"allthingssubsistin

Him,"[180]andthat"ThoushaltsendforthThySpiritandtheyshall

becreated."[181]And,tosumitallinbrief,theDivineWord

Himselfdeclared:"IandtheFatherareone,"[182]and"Allthings

thattheFatherhatharemine,"[183]and"Allminearethine,and

thinearemine."[184]Andagain,allthatbelongethtotheFatherand

toHimselfHealsoascribesintheCommonUnitytotheDivineSpirit,

viz.theDivineoperations,theworship,theoriginatingand

inexhaustiblecreativenessandtheministrationofthebountiful

gifts.And,methinks,thatnoneofthosenurturedintheDivine

ureswill,exceptthroughperversity,gainsayit,thatthe

DivineAttributesintheirtrueandDivinesignificationallbelongto

theentireDeity.And,therefore,havingherebrieflyandpartially

(andmoreatlargeelsewhere)givenfromtheurestheproofand

definitionofthismatter,weintendthatwhatevertitleofGod-s

EntireNatureweendeavourtoexplainbeunderstoodasreferringto

theGodheadinItsentirety.

2.Andifanyonesaythatwehereinareintroducingaconfusionof

alldistinctionsintheDeity,[185]weforourpartopinethatsuch

hisargumentisnotsufficienteventopersuadehimself.Forifheis

oneutterlyatenmitywiththeures,hewillalsobealtogether

farfromourPhilosophy;andifherecksnotoftheHolyWisdomdrawn

fromtheures,howcanhereckonaughtofthatmethodbywhich

wewouldconducthimtoanunderstandingofthingsDivine?Butifhe

takethuralTruthashisStandard,thisistheveryRuleand

Lightbywhichwewill(sofarasinuslies)proceedstraighttoour

defence,andwilldeclarethattheSacredSciencesometimesemploysa

methodofUndifferenceandsometimesoneofDifferentiation;andthat

wemustneitherdisjointhosethingswhichareUndifferencednor

confusethosewhichareDifferentiated;butfollowingtheSacred

Sciencetothebestofourpowers,wemustliftupoureyestowards

theDivineRays;for,receivingthencetheDivineRevelationsasa

nobleStandardofTruth,westrivetopreserveitstreasurein

ourselveswithoutaddition,diminution,ordistortion,andinthus

preservingtheures,wealsoarepreserved,andaremoreover

enabledbythesametotheendthatwemaystillpreservethemandbe

bythempreserved.

3.NowUndifferencedNamesbelongtotheentireGodhead[186](aswe

showedmorefullyfromtheuresintheOutlinesofDivinity).To

thisclassbelongthefollowing:"Super-Excellent,""Super-Divine,"

"Super-Essential,""Super-Vital,""Supra-Sapient,"andtheretoall

thosetitleswhereinthenegativeexpressesexcess;moreover,all

thosetitleswhichhaveacausalsense,suchas"Good,""Fair,"

"Existent,""Lifegiving,""Wise,"andwhatevertitlesareascribedto

theCauseofallgoodthingsfromItsbountifulgifts.[187]The

differentiatedNames,ontheotherhand,aretheSuper-Essentialnames

andconnotationsof"Father,""Son,"and"Spirit."Inthesecasesthe

titlescannotbeinterchanged,noraretheyheldincommon.Again,

besidesthis,theperfectandunchangeablesubsistenceofJesusinour

natureisdifferentiated,andsoareallthemysteriesofLoveand

Beingthereindisplayed.[188]

4.Butneedsmustwe,methinks,godeeperintothematterand

thoroughlyexplainthedifferencebetweenUndifferenceand

DifferentiationasconcerningGod,inorderthatourwholeDiscourse

maybemadeclear,and,beingfreefromalldoubtfulnessand

obscurity,may(tothebestofourpowers)giveadistinct,plain,and

orderlystatementofthematter.For,asIsaidelsewhere,the

InitiatesofourDivineTraditiondesignatetheUndifferenced

AttributesoftheTranscendentlyIneffableandUnknowablePermanence

ashidden,incommunicableUltimates,butthebeneficent

DifferentiationsoftheSupremeGodhead,theycallEmanations[189]

andManifestations;andfollowingtheHolyuretheydeclarethat

someAttributesbelongespeciallytoUndifference,andsome,onthe

otherhand,toDifferentiation.[190]Forinstance,theysay

concerningtheDivineUnity,orSuper-Essence,thattheundivided

TrinityholdsinacommonUnitywithoutdistinctionItsSubsistence

beyondBeing,ItsGodheadbeyondDeity,ItsGoodnessbeyond

Excellence;theIdentity,surpassingallthings,ofItstranscendently

IndividualNature;ItsOnenessaboveUnity;ItsNamelessnessand

MultiplicityofNames;ItsUnknowablenessandperfectIntelligibility;

ItsuniversalAffirmation[191]anduniversalNegationinastate

aboveallAffirmationandNegation,[192]andthatItpossessesthe

mutualAbidingandIndwelling(asitwere)ofItsindivisiblysupreme

PersonsinanutterlyUndifferentiatedandTranscendentUnity,andyet

withoutanyconfusion[193]evenasthelightsoflamps(touse

visibleandhomelysimiles)beinginonehouseandwholly

interpenetratingoneanother,severallypossessaclearandabsolute

distinctioneachfromeach,andarebytheirdistinctionsunitedinto

one,andintheirunityarekeptdistinct.Evensodowesee,when

therearemanylampsinahouse,howthatthelightsofthemallare

unifiedintooneundifferentiatedlight,sothatthereshinethforth

fromthemoneindivisiblebrightness;andnoone,methinks,could

separatethelightofoneparticularlampfromtheothers,in

isolationfromtheairwhichembracesthemall,norcouldheseeone

lightwithoutanother,inasmuchas,withoutconfusion,theyyetare

whollycommingled.

Yea,ifanyonetakesoutofthedwellingoneoftheburninglamps,

allitsownparticularlightwilltherewithdepartfromtheplace

withouteithercarryingoffinitselfaughtoftheotherlightsor

bequeathinganyofitsownbrightnesstotherest.For,asIsaid,the

entireandcompleteunionofthelightsonewithanotherbroughtno

confusionorcommixtureinanyparts——andthatthoughthelightis

literallyembodiedintheairandstreamsfromthematerialsubstance

offire.TheSuper-EssentialUnityofGod,however,exceedeth(sowe

declare)notonlytheunionsofmaterialbodies,buteventhoseof

SoulsandofIntelligences,whichtheseGodlikeandcelestial

Luminariesinperfectmutualinterpenetrationsupernaturallyand

withoutconfusionpossess,throughaparticipationcorrespondingto

theirindividualpowersofparticipatingintheAll-Transcendent

Unity.[194]

5.Thereis,ontheotherhand,aDifferentiationmadeinthe

Super-EssentialDoctrineofGod——notmerelysuchasIhavejust

mentioned(viz.thatintheveryUnity,EachoftheDivinePersons

possesseswithoutconfusionItsowndistinctexistence),butalsothat

theAttributesoftheSuper-EssentialDivineGenerationarenot

interchangeable.[195]TheFatheraloneistheSourceofthe

Super-EssentialGodhead,andtheFatherisnotaSon,noristheSona

Father;fortheDivinePersonsallpreserve,Eachwithoutalloy,His

ownparticularAttributesofpraise.Such,then,aretheinstancesof

UndifferenceandofDifferentiationintheIneffableUnityand

SubsistenceofGod.Andiftheterm"Differentiation"bealsoapplied

tothebounteousactofEmanationwherebytheDivineUnity,brimming

ItselfwithgoodnessintheexcessofItsUndifferencedUnitythus

entersintoMultiplicity,[196]yetanundifferencedunityworketh

eveninthosedifferentiatedactswhereby,inceaseless

communications,ItbestowsBeing,Life,andWisdom,andthoseother

giftsoftheall-creativeGoodnessinrespectofwhich(aswebehold

thecommunicationsandtheparticipantsthereof)wecelebratethose

thingswhereinthecreaturessupernaturallyparticipate.Yea,`tisa

commonandundifferencedactivityofthewholeGodheadthatItis

whollyandentirelycommunicateduntoeachofthemthatshareItand

untononemerelyinpart;[197]evenasthecentreofacircleis

sharedbyalltheradiiwhichsurrounditinacircle;[198]andas

therearemanyimpressionsofasealallsharinginthesealwhichis

theirarchetypewhileyetthisisentire,norisitonlyapart

thereofthatbelongethuntoanyofthem.ButtheIncommunicable

All-creativeGodheadtranscendsallsuchsymbolsinthatItisbeyond

ApprehensionnorhathItanyothermodeofcommunionsuchastojoin

Ituntotheparticipants.[199]

Perhaps,however,someonewillsay:"Thesealisnotentireandthe

sameinalltheprintedcopies."Ianswerthatthisisnotduetothe

sealitself(foritgivesitselfwhollyandidenticallytoeach),but

thedifferenceofthesubstanceswhichshareitmakestheimpressions

oftheone,entire,identicalarchetypetobedifferent.Forinstance,

iftheyaresoft,plastic,andsmooth,andhavenoprintalready,and

areneitherhardandresistent,noryetmeltingandunstable,the

imprintwillbeclear,plain,andpermanent;butiftheaforesaid

fitnessshouldinaughtbelacking,thenthematerialwillnottake

theimpressionandreproduceitdistinctly,andothersuchresults

willfollowasanunsuitablematerialmustbringabout.

6.Again,itisbyaDifferentiatedactofGod-sbenevolencethatthe

Super-EssentialWordshouldwhollyandcompletelytakeHumanSubstance

ofhumanfleshanddoandsufferallthosethingswhich,inaspecial

andparticularmanner,belongtotheactionofHisDivineHumanity.In

theseactstheFatherandtheSpirithavenoshare,exceptofcourse

thattheyallshareinthelovinggenerosityoftheDivinecounsels

andinallthattranscendentDivineworkingofunutterablemysteries

whichwereperformedinHumanNaturebyHimWhoasGodandastheWord

ofGodisImmutable.[200]SodowestrivetodifferentiatetheDivine

Attributes,accordingastheseAttributesareUndifferencedor

Differentiated.[201]

7.NowallthegroundsoftheseUnifications,andDifferentiationsin

theDivineNaturewhichtheureshaverevealedtous,wehave

explainedintheOutlinesofDivinity,tothebestofourabilities,

treatingseparatelyofeach.Thelatterclasswehavephilosophically

unravelledandunfolded,andsohavesoughttoguidetheholyand

unspottedmindtocontemplatetheshiningtruthsofure,while

theformerclasswehaveendeavoured(inaccordancewithDivine

Tradition)toapprehendasMysteriesinamannerbeyondtheactivities

ofourminds.[202]ForallDivinethings,eventhosethatare

revealedtous,areonlyknownbytheirCommunications.Theirultimate

nature,whichtheypossessintheirownoriginalbeing,isbeyondMind

andbeyondallBeingandKnowledge.[203]Forinstance,ifwecallthe

Super-EssentialMysterybytheNameof"God,——or"Life,"or"Being,"

or"Light,"or"Word,"weconceiveofnothingelsethanthepowers

thatstreamTherefromtousbestowingGodhead,Being,LifeorWisdom;

[204]whilethatMysteryItselfwestrivetoapprehendbycasting

asidealltheactivitiesofourmind,sincewebeholdnoDeification,

[205]orLife,orBeing,whichexactlyresemblesthealtogetherand

utterlyTranscendentCauseofallthings.Again,thattheFatheris

OriginatingGodheadwhileJesusandtheSpiritare(sotospeak)

DivineOff-shootsofthePaternalGodhead,and,asitwere,Blossoms

andSuper-EssentialShiningsThereofwelearnfromHolyure;but

howthesethingsaresowecannotsay,noryetconceive.

8.Justsofarcanthepowersofour.mindsattainastoseethatall

spiritualpaternityandsonshipisagiftbestowedfromthe

all-transcendentArchetypalFatherhoodandSonshipbothuponusand

alsouponthecelestialPowers:wherebyGodlikeMindsreceivethe

statesandnamesofGods,andSonsofGods,andFathersofGods,such

paternityandsonshipbeingperfectedinaspiritualmanner(i.e.

incorporeally,immaterially,andinvisibly)becausetheDivineSpirit

settethaboveallinvisibleImmaterialityandDeification,andthe

FatherandtheSon,supernaturallytranscendallspiritualfatherhood

andsonship.[206]Forthereisnoexactsimilitudebetweenthe

creaturesandtheCreativeOriginals;[207]forthecreaturespossess

onlysuchimagesoftheCreativeOriginalsasarepossibletothem,

whiletheOriginalsThemselvestranscendandexceedthecreaturesby

theverynatureofTheirownOriginality.Toemployhumanexamples,we

saythatpleasantorpainfulconditionsproduceinusfeelingsof

pleasureorpainwhileyettheypossessnotthesefeelingsthemselves;

andwedonotsaythatthefirewhichwarmsandburnsisitselfburnt

orwarmed.EvensoifanyonesaysthatVeryLifelives,orthatVery

Lightisenlightened,hewillbewrong(accordingtomyview)unless,

perchance,heweretousethesetermsinadifferentsensefromthe

ordinaryonetomeanthatthequalitiesofcreatedthingspre-exist,

afterasuperlativemannerastouchingtheirtrueBeinginthe

CreativeOriginals.[208]

9.EventheplainestarticleofDivinity,namelytheIncarnationand

BirthofJesusinHumanForm,cannotbeexpressedbyanyLanguageor

knownbyanyMind——notevenbythefirstofthemostexaltedangels.

ThatHetookman-ssubstanceisamysterioustruth,thewhichwehave

received;butweknownothowfromtheVirgin-sseedHewasformedin

anothermannerthanisnatural,norhowHisdryfeetsupportingthe

solidweightofHismaterialbodyHewalkedupontheunstable

substanceofthewater,norunderstandweanyoftheotherthings

whichbelongtotheSupernaturalNatureofJesus.OfthesethingsI

havespokenenoughelsewhere;andourrenownedTeacherhath

wonderfully[209]declared,inhisElementsofDivinity,whathehath

eitherlearntdirectlyfromtheSacredWriters,orelsehath

discoveredfromhiscunningresearchconcerninguraltruths

throughthemuchtoilandlabourwhichhebestowedthereon,orelse

hathhadrevealeduntohimbysomedivinerinspirationwhereinhe

receivednotonlytruespiritualnotionsbutalsotruespiritual

motions,[210]andbythekinshipofhismindwiththem(ifImayso

expressit)wasperfectedtoattainwithoutanyotherteachertoa

mysticalcommunionwiththeseveritiesandabelieftherein.[211]And

toputbeforetheminbriefestcompassthemanyblessedspeculations

ofhisingeniousmindthusspeakethheconcerningJesusinhis

compilationoftheElementsofDivinity.

10.FromtheElementsofDivinity,byS.Hierotheus.

TheUniversalCausewhichfillethallthingsistheDeityofJesus,

whereofthepartsareinsuchwisetemperedtothewholethatItis

neitherwholenorpart,andyetisatthesametimewholeandalso

part,containinginItsall-embracingunitybothpartandwhole,and

beingtranscendentandantecedenttoboth.[212]ThisDeityisperfect

inthoseBeingsthatareimperfectasaFountofPerfection;[213]It

isPerfectionless[214]inthosethatareperfectastranscendingand

anticipatingtheirPerfection;ItistheFormproducingForminthe

formless,asaFountofeveryform;anditisFormlessintheForms,

asbeingbeyondallform;ItistheBeingthatpervadesallbeingsat

oncethoughnotaffectedbythem;[215]andItisSuper-Essential,as

transcendingeverybeing;ItsetsallboundsofAuthorityandOrder,

andyetIthasItssealbeyondallAuthorityandOrder.[216]Itis

theMeasureoftheUniverse;[217]anditisEternity,andabove

EternityandbeforeEternity.[218]ItisanAbundanceinthoseBeings

thatlack,andaSuper-Abundanceinthosethatabound;unutterable,

ineffable;beyondMind,beyondLife,beyondBeing;Itsupernaturally

possessesthesupernaturalandsuper-essentiallypossessesthe

super-essential.[219]AndsincethatSupra-DivineBeinghathin

lovingkindnesscomedownfromthenceuntotheNaturalEstate,and

verilytooksubstanceandassumedthenameofMan(wemustspeakwith

reverenceofthosethingswhichweutterbeyondhumanthoughtand

language),eveninthisactHepossessesHisSupernaturaland

Super-EssentialExistence——notonlyinthatHehathwithoutchangeor

confusionofAttributessharedinourhumanlotwhileremaining

unaffectedbythatunutterableSelf-Emptyingasregardsthefullness

ofHisGodhead,butalsobecause(mostwonderfulofallwonders!)He

passedinHisSupernaturalandSuper-Essentialstatethrough

conditionsofNatureandBeing,andreceivingfromusallthingsthat

areours,exaltedthemfaraboveus.[220]

11.Somuchforthesematters.Nowletusproceedtotheobjectofour

discussionandendeavourtoexplaintheCommonandUndifferencedNames

belongingtoGod-sDifferentiatedBeing.[221]And,thatthesubject

ofourinvestigationmaybeclearlydefinedbeforehand,wegivethe

nameofDivineDifferentiation(aswassaid)tothebeneficent

EmanationsoftheSupremeGodhead.[222]Forbestowinguponallthings

andsupernallyinfusingItsCommunicationsuntothegoodlyUniverse,

ItbecomesdifferentiatedwithoutlossofUndifference;[223]and

multipliedwithoutlossofUnity;fromItsOnenessitbecomesmanifold

whileyetremainingwithinItself.Forexample,sinceGodis

super-essentiallyExistentandbestowsexistenceuponallthingsthat

are,andbringstheworldintobeing,thatsingleExistenceofHisis

saidtobecomemanifoldthroughbringingforththemanyexistences

fromItself,whileyetHeremainsOneintheactof

Self-Multiplication;Undifferencedthroughouttheprocessof

Emanation,andFullintheemptyingprocessofDifferentiation;

Super-EssentiallytranscendingtheBeingofallthings,andguiding

thewholeworldonwardsbyanindivisibleact,andpouringforth

withoutdiminutionHisindefectiblebounties.Yea,beingOneand

communicatingofHisUnitybothuntoeverypartoftheworldandalso

untothewhole,bothuntothatwhichisoneanduntothatwhichis

many,HeisOneinanunchangeableandsuper-essentialmanner,being

neitheranunitinthemultiplicityofthingsnoryetthesumtotalof

suchunits.Indeed,Heisnotanunityinthissense,anddothnot

participateinunitynorpossessit;[224]butHeisanUnityina

mannerfardifferentfromthis,aboveallunitywhichisintheworld;

yea,HeisanIndivisiblePlurality,insatiableyetbrim-full,

producing,perfecting,andmaintainingallunityandplurality.

Moreover,sincemany,throughDeificationfromHim,aremadeGods

[225](sofarastheGodlikecapacityofeachallows),therethus

appearstobewhatiscalledaDifferentiation[226]anda

ReduplicationoftheOneGod,yetnonethelessHeistheprimalGod,

theSupra-DivineandSuper-EssentiallyOneGod,whodwellsIndivisibly

withintheseparateandindividualthings,beinganUndifferenced

UnityinHimselfandwithoutanycommixtureormultiplicationthrough

HiscontactwiththeMany.[227]Andsupernaturallyperceivingthis,

thusspeaketh(byinspiration,inhisholywritings)thatGuideunto

Divineilluminationbywhombothweandourteacherareled,that

mightymaninthingsDivine,thatLuminaryoftheworld.Forthough

(saithhe)therebethatarecalledgods,whetherinheavenorin

earth(astherebegodsmanyandlordsmany).Buttousthereisbut

oneGod,theFather,ofwhomareallthings,andweinHim,andone

LordJesusChrist,bywhomareallthings,andwebyHim.Forin

divinethingstheundifferencedUnitiesareofmoremightthanthe

Differentiations[228]andholdtheforemostplaceandretaintheir

stateofUndifferenceevenaftertheOnehas,withoutdepartingfrom

Itsoneness,enteredintoDifferentiation.TheseDifferentiationsor

beneficentEmanationsofthewholeGodhead——wherebyItsUndifferenced

Natureissharedincommon[229]——weshall(sofarasinuslies)

endeavourtodescribefromtheDivineNameswhichrevealtheminthe

ures,havingnowmadethisclearbeforehand(ashathbeensaid):

thateveryNameoftheDivinebeneficentActivityuntowhicheverof

theDivinePersonsitisapplied,mustbetakenasbelonging,without

distinction,tothewholeentiretyoftheGodhead.[230]

_________________________________________________________________

[166]perihenomeneskaidiakekrimenestheologiaskaitishetheia

henosiskaidiakrisis.

[167]ThepointofthissectionisthatGod-sNatureisnotasum

totalofseparateAttributes.Thereforewhenwesaythatthe

uraltitlesofGodareonlysymbolsandthattheultimate

Godheadtranscendsthem,wedonotmeanthattheyexpressonlyapart

ofHisNature(forHisNaturehasnoparts),butthattheydimly

suggestHiswholeNature.Hence,too,wecannotsaythatsomeofGod-s

titlesbelongonlytooneseparatePersonoftheTrinityandothers

onlytotheotherPersonsseverally——e.g.TheTrinity,andnotthe

Fatheralone,istheCreatoroftheworld."Theoneworldwasmadeby

theFather,throughtheSon,intheHolyGhost"(St.Aug.,Com.onSt.

John,Tr.XX.9).

[168]Thetitle"Good"isappliedtothewholeGodhead.Andifthat

title,thenotherstoo.Cf.Matt.xix.17.]

[169]Johnx.11.

[170]Ps.cxliii.10.Thisisafurtherargumentarisingoutofwhat

hasbeensaidabove.Thepointhereisthatwecannotlimitthetitle

"Good"toonePersonoftheTrinity.(ThenotionthattheFatheris

sternandtheSonmollifiesHissternnessisfalse.)Therestofthe

sectiontakesothertitlesandshowshowtheyarecommontoallThree

PersonsoftheTrinity.

[171]Ex.iii.14.

[172]Rev.i.4.

[173]Ps.cii.27.

[174]Johnxv.26.

[175]Johnv.21.

[176]Johnvi.63.

[177]2Cor.iii.17.

[178]1Chron.xxix.14.

[179]Rom.xi.36.

[180]Ibid.

[181]Ps.civ.30.

[182]Johnx.30.

[183]Johnxvi.15.

[184]Johnxvii.10.

[185]i.e.Thatweareseekingtodestroythedistinctionbetweenthe

PersonsoftheTrinity.

[186]ThemethodofUndifferenceappliestotheultimateGodhead,that

ofDifferentiationtotheemanatingGodhead.Theabsoluteandthe

relativeplanesofBeingbothbelongtoGod.Ontheabsoluteplaneall

distinctionsaretranscended,andthePersonsexistinamannerin

whichTheywouldappeartoustobemerged,butontherelativeplane

weseethatTheyareeternallydistinct.SeeIntr.,p.8.

[187]Becauseweseethingswhicharegood,fair,existent,etc.,we

applytoGod,theirultimateCause,thetitles"Good,""Fair,"

"Existent,"etc.Seep.36,n.6.

[188]i.e.OnlytheSecondPersonwasIncarnate,wascrucified,etc.

`MysteriesofLoveandBeing"=philanthrophiasousiodemusteria.

[189]proodoustekaiekphanseis,——sc.thePersonsoftheTrinity.See

Intr.,p.16.

[190]Thereceivedtextreadshasikaiteseiremeneshenoseos

idiakaiauthistesdiakriseoseinaitinasidikaskaihinoseiskai

diakriseis.This,asitstands,mustbetranslated:"Theysaythat

certainqualitiesbelongtothesaidUndifference,andthatto

Differentiation,ontheotherhand,belongcertainprinciplesofUnity

andprinciplesofDifferentiation."ThiswouldmeanthatthePersons

oftheTrinity,thoughdistinctfromEachOther,yethaveaCommon

Unity,orelsethatEachhasaUnityofItsOwnmakingItdistinct

fromtheOtherPersons.Ihaveventured,however,toemendthetextby

omittingthelastsixwordsandmakingthesentenceendateinai.I

believethelastsixwordshavecreptinfromamarginalglossor

variant,whichran(Iimagine)asfollows:——einaitinasidikask.t.l

IftheMS.belongedtoafamilyhavingseventeenoreighteenletters

toacolumntheeinaiafterdiakriseoswouldendaline,sincethere

are571lettersfromthebeginningofthechaptertotheendofthat

word.Henceitwouldeasilybeconfusedwiththeeinaiatthe

beginningofthegloss,whichwouldthuscreepintothetext.And,

sincetheaddedwordsamounttothirty-fourletters,theywould

exactlyfilltwolines,thusmakingtheinterpolationeasier.Forthe

meaning,seeIntr.,p.6f.

[191]Cf.Myst.Theo1.I.2.ThisuniversalAffirmationisnot

pantheismbecauseevil,assuch,isheldtobenon-existent.Itis

onlyallgoodnessthatisaffirmedofGod,thoughHesurpassesit.God

ispresentinallthings,butnotequallyinall.

[192]"Yes"impliesthepossibilityof"No,"and"No"thepossibility

of"Yes."Thus"Yes"and"No"belongtotherelativeworld.God-s

absoluteexistenceisbeyondsuchantithesis.SeeIntr.,p.4f.

[193]ThePersons,thoughfused,areyetnotconfusedbecausethe

Godheadtranscendsunity.SeeIntr.,p.5.

[194]Materialthingsaremergedbybeingunited(e.g.dropsof

water).Soulsorangelsbeingunitedthroughlove(wherebythey

participateinGod)arenotmergedbutremaindistinctevenwhile

being,asitwere,fusedintoasinglespiritualunitymoreperfect

thanthefusionofwaterwithwine.ThePersonsoftheTrinityare

stillmoreperfectlyunitedandatthesametimestillmoreutterly

distinct.

[195]TwokindsofDifferentiation1)DistinctnessofExistence,(2)

DifferenceofFunctions.

[196]D.meansthattheUndifferentiatedGodheadisactuallypresent

inallthesecreativeactivities.Itismultiplied(asitwere)inIts

energies,andyetItremainsindivisible.SeeIntr.,p.17.

[197]D.heretouchesonthefundamentaldifferencebetweenspiritual

andmaterialthings.Cf.Shelley:"Truelovehasthisdifferentfrom

goldorclaythattodivideisnottotakeaway."

[198]Plotinususesthesameillustration(Enn.iv.1).

[199]D.isalwaysonhisguardagainstPantheism.

[200]RedemptionisaworkperformedbythewholeTrinitythroughthe

SecondPerson.(So,too,isCreation.Cf.p.65,n.2).

[201]i.e.WestrivetodistinguishthetwoplanesofBeinginGod.

Cf.Athan.Creed:"NeitherconfoundingthePersons,"etc.

[202]UndifferencebelongstotheultimateGodhead,Differentiationto

thedistinctionbetweentheThreePersonsoftheTrinity.Theformer

isthesphereofMysticalTheology,thelatteristhatofDogmatic

Theology.TheformerimpliestheViaNegativathelattertheVia

Affirmativa.

[203]EventheDifferentiationsfinallyleadusupintothe

UndifferencedGodheadWheretheytranscendthemselves.(Cf.p.70,n.

3andthepassageinii.4aboutthetorches.)Intothatregionwe

cannottrackthem.Butontheothersidetheyflowoutintocreative

activity,andthusare,insomedegree,revealed.

[204]Thesetermsmaybethusclassified:——

SphereofActivity.NatureofGift.FormunderwhichGiveris

manifested

(i)GraceGodhead."God"

(ii)Nature

(1)MaterialexistenceBeing."Being"}"Word."

(2)VegetableandanimalexistenceLife."Life"

(3)HumanexistenceWisdom."Light"

[205]Thedoctrineof"Deification"isnotamerespeculation.It

embodiesanexperiencedfact.SeeIntr.,p.43.

[206]Theactbywhichonespiritorsoulimpartsspirituallifeto

anotherisamanifestationintimeofaMysterywhichiseternally

perfectintheTrinity,andwouldbeimpossiblewereitnotultimately

rootedinthatMystery.Justasalllifedrawsitsexistencefromthe

Divinesupra-vitality,soallspiritualpaternitydrawsitsexistence

fromtheDivinesupra-paternity.

[207]taaitia——i.e.ThePersonsoftheGodhead.

[208]SoSt.AugustineconstantlyteachesthatGodactsnotinthe

mannerwhichwecallactivity,butbycausingthecreatureitselfto

performtheaction.ThusheexplainsGod-srestontheSeventhDayto

meannotthatGodHimselfrestedbutthatthecreationnowrestedin

Him.Aristotleandhisdisciple,St.Thomas,teachthatGodmovesall

thingssimplythroughbeingdesiredbythem.SoGodcausesaction

withoutHimselfacting(somewhatasfirecauseswarmthwithoutfeeling

it).Cf.p.87,n.1.

[209]huperphuos.ThepropermeaningofhuperphuesintheDionysian

writingsappearstobe"supernatural."

[210]oumononmathonallakaipathontatheia.

[211]prostenadidaktonautonkaimustikenapotelestheishenosinkai

pistin.

[212]BeingbeyondUnitytheGodheadis,ofcourse,beyondthe

categoriesofwholeandpart.TheGodheadisnotaWholebecauseitis

indivisible,noraPartbecausethereisnothing,ontheultimate

plane,outsideIt.YetItisaWholebecauseItincludesthetrue

existenceofallthings,andisPartitivebecauseItcontainsthe

principleofseparateIndividualitywherebyChristpossessesaHuman

Souldistinctfromallotherhumansouls,andwhereby,too,wepossess

distinctandseparatesouls.

[213]GodisinusevenbeforeweareinHim.Cf.Lukexvii.21.Cf.

St.Aug.,"Thouwastwithin;Iwaswithout."Alsocf.c.i.3;c.iii.

i:"FortheTrinity,"etc.SeeIntr.,p.6ontheuseoftheword"

outside."

[214]Perfectionimpliesanobjectorpurposeachieved.Henceit

impliesadistinctionbetweenselfandnotself.TheGodheadisbeyond

suchadistinction.Comparedwithimperfection,Itisperfect;

comparedwithperfection,Itisperfectionless(ateles),or,rather,

beyondPerfection(huperteles)andbeforeit(proteleios),justas

comparedwithimpersonalthingsItispersonal,andcomparedwith

personalityItisnon-personal,or,rather,supra-personal.

[215]Cf.p.75,n.3.

[216]Cf.St.PaulontheLawandtheSpirit.TheLawisdeposited,as

itwere,bytheSpirit;andyettheLawcrampstheSpirit,andthe

Spiritmustbreakloosefromthisbondage.

[217]i.e.Itgivestheuniverseitsboundsanddistinctions.

[218]Eternity,inthesenseof"VeryEternity"(autoaion),isan

EmanationoftheGodhead——adistinctviewofItstranscendentstate

(cf.Intr.,p.i7).ItistheDivineResttakenintheabstract,as

VeryLifeisperhapstheDivineMotiontakenintheabstract.The

GodheadincludesbothrestandMotionbytranscendingthem.

[219]BehindNaturearecertainhighersupernaturalpossibilities

(whicharemanifested,e.g.,intheMiraclesofChristandHis

Disciples),andbeyondourpersonalitiesthereisamysterywhichis

greaterthanourfiniteselves,andyet,inasense,isourtrue

selves.TheGodheadpossessesinItselfthesupernaturalpossibilities

ofNatureandthesupra-personalpossibilitiesofourpersonalities.

[220]i.e.ChristdidnotmerelykeepHisGodheadparallel,asit

were,withHisManhood,butbroughtItintoHisManhoodandsoexalted

theManhood.

[221]e.LetusexplainwhataretheNameswhichbelongindivisiblyto

allThreePersonsoftheTrinity.

[222]Theword"Emanation"ishereusedinitsverywidestsenseas

including(1)thePersonsoftheTrinity,(2)Theircreativeactivity

asmanifestedintheUniversalandtheParticularstreamofenergy.

SeeIntr.,p.17.TheDifferentiatedBeingoftheTrinityunderlies

alltheDifferentiationsofthecreativeprocess.TheTrinityis

differentiatedontheplaneofEternity;thenItemanatesorenergizes

onthetemporalplane,andthusItismanifestedinallthe

differentiationsoftheuniverse,(especiallyindeifiedsouls).

[223]Godisindivisiblypresentineachseparatedeifiedsoul(see

supra,p.71),thesentencebeginning:"Andiftheterm

`Differentiation-bealsoappliedtothebounteousact,"etc.

[224]Thesetwophraseswellexpressthemeaningofthetitle"Beyond

thingsandsupernallyinfusingUnity"(huperenomene),whichIhave

generallytranslated,likehenomene,as"Undifferenced."

[225]teexautoutheoseitheonpollongignomenon.SeeIntr.,p.

43.

[226]Cf.p.71,n.1.

[227]ThefullnessofGod-sUnityismanifested,(1)inallthe

multiplicityofthematerialworld,(2)afterahighermannerinthe

deifiedsoulsofmenandinangels.

[228]EachdeifiedsoulisadifferentiationofGod(cf.p.71,n.i);

yettheUnityofGodtranscendsthemall,evenafterGodhasthus

pouredHimselfintothem.

[229]i.e.TheseactiveManifestationswherebyGodentersintoeach

partoftheuniverse,yetwithoutlossofUnity.

[230]Seethebeginningofthischapter.

_________________________________________________________________

CHAPTERIII

WhatisthepowerofPrayer?AlsoconcerningtheBlessedHierotheus

andconcerningReverenceandtheWritingofDivinity.

1.Andfirstofall,ifitlikethee,letusconsiderthehighest

Name,even"Goodness,"bywhichalltheEmanationsofGodare

conjointlyrevealed.[231]Andletusbeginwithaninvocationofthe

Trinity,theWhich,asItsurpassethGoodness,andistheSourceof

allgoodness,dothrevealallconjoinedtogetherItsowngood

providences.[232]Forwemustfirstliftupourmindsinprayerunto

thePrimalGoodness,andbydrawingnearerThereunto,wemustthusbe

initiatedintothemysteryofthosegoodgiftswhicharerootedinIts

being.FortheTrinityisnighuntoallthings,andyetnotallthings

arenighuntoIt.[233]AndwhenwecalluponItwithholyprayersand

unspottedmindandwithoursoulspreparedforunionwithGod,then

arewealsonighThereto;forItisnotinspace,soastobeabsent

fromanyspot,ortomovefromonepositiontoanother.[234]Nay,to

speakofItasomnipresentdothnotexpressItsall-transcendent

all-embracingInfinitude.[235]Letusthenpressoninprayer,

lookingupwardstotheDivinebenignantRays,evenasifaresplendent

cordwerehangingfromtheheightofheavenuntothisworldbelow,and

we,byseizingitwithalternatehandsinoneadvance,appearedto

pullitdown;butinverytruthinsteadofdrawingdowntherope(the

samebeingalreadynighusaboveandbelow),wewereourselvesbeing

drawnupwardstothehigherRefulgenceoftheresplendentRays.Or

evenas,havingembarkedonashipandclingingtothecables,the

whichbeingstretchedoutfromsomerockuntous,presentedthemselves

(asitwere)forustolayholduponthem,weshouldnotbedrawing

therocktowardsourselves,butshould,inverytruth,bedrawing

ourselvesandthevesseltowardstherock;asalso,conversely,ifany

onestandinguponthevesselpushesawaytherockthatisonthe

shore,hewillnotaffecttherock(whichstandsimmovable)butwill

separatehimselftherefrom,andthemorehepushesitsomuchthemore

willhebestavinghimselfaway.Hence,beforeeveryendeavour,more

especiallyifthesubjectbeDivinity,mustwebeginwithprayer:not

asthoughwewouldpulldowntoourselvesthatPowerwhichisnigh

botheverywhereandnowhere,butthat,bytheseremembrancesand

invocationsofGod,wemaycommendanduniteourselvesThereunto.

2.Nowperhapsthereisneedofanexplanationwhy,whenourrenowned

teacherHierotheushathcompiled[236]hiswonderfulElementsof

Divinity,wehavecomposedotherTractatesofDivinity,andnoware

writingthispresentasifhisworkwerenotsufficient.Nowifhehad

professedtodealinanorderedsystemwithallquestionsofDivinity,

andhadgonethroughthewholesumofDivinitywithanexpositionof

everybranch,weshouldnothavegonesofarinmadnessorfollyasto

supposethatwecouldtouchtheseproblemswithadivinerinsightthan

he,norwouldwehavecaredtowasteourtimeinavainrepetitionof

thosesametruths;moreespeciallysinceitwouldbeaninjurytoa

teacherwhomwelovewerewethustoclaimforourselvesthefamous

speculationsandexpositionsofamanwho,nexttoPaultheDivine,

hathbeenourchiefpreceptor.Butsince,inhislofty"Instructions

onDivinity,"hegaveuscomprehensiveandpregnantdefinitionsfitted

toourunderstanding,andtothatofsuchamongstusaswereteachers

ofthenewlyinitiatedsouls,andbadeusunravelandexplainwith

whateverpowersofreasonwepossessed,thecomprehensiveandcompact

skeinsofthoughtspunbyhismightyintellect;andsincethouhast

thyselfoftentimesurgedussotodo,andhastremittedhistreatise

tousastoosublimeforcomprehension,thereforewe,whilesetting

himapart(asateacherofadvancedandperfectspirits)forthose

abovethecommonalty,andasakindofseconduresworthyto

followtheInspiredWritings,willyetteachDivineTruths,according

toourcapacity,untothosewhoareourpeers.Forifsolidfoodis

suitedonlytotheperfect,whatdegreeofperfectionwoulditneedto

givethisfoodtoothers?Whereforewearerightinsayingthatthe

directstudyofthespiritual[237]uresandthecomprehensive

teachingofthemneedadvancedcapacities,whiletheunderstandingand

thelearningofthematterwhichcontributetheretoissuitedtothe

inferiorInitiatorsandInitiates.[238]Wehave,however,carefully

observedtheprinciple:WhatsoeverthingsourDivinePreceptorhas

throughlydealtwithandmadeclearlymanifestwehaveneverinany

wiseventuredthereon,forfearofrepetition,norgiventhesame

explanationofthepassagewhereofhetreated.For[239]evenamong

ourinspiredHierarchs(when,asthouknowest,wewithhimandmanyof

ourholybrethrenmettogethertobeholdthatmortalbody,Sourceof

Life,whichreceivedtheIncarnateGod,[240]andJames,thebrother

ofGod,wasthere,andPeter,thechiefandhighestoftheSacred

Writers,andthen,havingbeheldit,alltheHierarchstherepresent

celebrated,accordingtothepowerofeach,theomnipotentgoodnessof

theDivineweakness)nthatoccasion,Isay,hesurpassedallthe

InitiatesnexttotheDivineWriters,yea,hewaswhollytransported,

waswhollyoutsideofhimself,andwassomovedbyacommunionwith

thoseMysterieshewascelebrating,thatallwhoheardhimandsawhim

andknewhim(orratherknewhimnot)deemedhimtoberaptofGodand

enduedwithutteranceDivine.ButwhyshouldItelltheeofthedivine

thingsthatwereutteredinthatplace?For,unlessIhaveforgotten

whoIam,IknowthatIhaveoftenheardfromtheecertainfragments

ofthoseenrapturedpraises;soearnesthastthoubeenwithallthy

soultofollowheavenlythings.

3.But,tosaynothingofthosemysticalexperiences(sincethey

cannotbetolduntotheworld,andsincethouknowestthemwell),when

itbehovedustocommunicatethesethingsuntotheworldandtobring

allwhomwemightuntothatholyknowledgewepossessed,howhe

surpassednearlyalltheholyteachersinthetimehedevotedtothe

task,inpurenessofmind,inexactnessofexposition,andinall

otherholyqualities,tosuchadegreethatwecouldnotattemptto

gazeuponsuchspiritualradiance.Forweareconsciousinourselves

andwellawarethatwecannotsufficientlyperceivethoseDivine

Truthswhicharegrantedtoman-sperception,norcanwedeclareand

utterthoseelementsofDivineKnowledgewhicharegivenuntomanto

speak.WefallveryshortofthatunderstandingwhichtheDivinemen

possessedconcerningheavenlytruths,andverily,fromexcessof

reverence,weshouldnothaveventuredtolisten,orgiveutteranceto

anytruthsofDivinephilosophy,wereitnotthatweareconvincedin

ourmindthatsuchknowledgeofDivineTruthasispossiblemustnot

bedisregarded.Thisconvictionwaswroughtwithinus,notonlybythe

naturalimpulseofourminds,whichyearnandstriveforsuchvision

ofsupernaturalthingsasmaybeattained,butalsobytheholy

ordinanceofDivineLawitself,which,whileitbidsusnottobusy

ourselvesinthingsbeyondusbecausesuchthingsarebothbeyondour

meritsandalsounattainable,[241]yetearnestlyexhortsustolearn

allthingswithinourreach,whicharegrantedandallowedus,and

alsogenerouslytoimpartthesetreasuresuntoothers.[242]In

obediencetothesebehestswe,ceasingnotthroughwearinessorwant

ofcourageinsuchsearchforDivineTruthasispossible,yea,and

notdaringtoleavewithoutassistancethosewhopossessnotagreater

powerofcontemplationthanourselves,havesetourselvestothetask

ofcomposition,innovainattempttointroducefreshteaching,but

onlyseekingbymoreminuteanddetailedinvestigationstomalemore

clearandplainthatwhichthetrueHierotheushathsaidinbrief.

_________________________________________________________________

[231]AllGod-sactivitiesaregood.

[232]TheparticularactivitiesofGodexistasoneActinHim,cf.p.

79,n.2.SoSt.Thomas(followingAristotle)callsHimActusPurus.

[233]Cfp.77,n.1.

[234]Thisisprofound.Spatialmetaphorsarealwaysdangerous,though

unavoidable,inTheology.InspaceifAistouchingBthenBmustbe

touchingA.Inthespiritualworldthisisnotso.Godisnearme(or

rathertome),andyetImaybefarfromGodbecauseImaybefarfrom

myowntrueself.Imustseekmytrueselfwhereitis,inGod.Itis

theparadoxofPersonalitythatmytrueselfisoutsidemyselfandI

canonlygainitbycastingasidethiscounterfeit"self."Cf.p.77,

n.1,andIntr.,p.15.

[235]Eventheword"omnipresent"suggeststhatGodisinspace,

whereasreallyHisexistenceisnon-spatial.

[236]tastheologikasstoicheioseishuperphuossunagagontos.

[237]Or"intelligible"(noeton).Cf.p.52,n.1.Theuresare

expressedinsymbolictermswhichourmindscangrasp.Hierotheuswas

inspiredtopenetratetotheultimatetruthenshrinedinthese

symbols.Thushewasablenotonlytoassimilatethissolidfood

himselfbutalsotogiveittoothers.ApparentlyHierotheuspassed

throughcertainextraordinarypsychicexperiences,whicharedescribed

inhiswritings.TheseparticularexperiencesD.hasnothimself

passedthrough.Buthebelievesthathisownteachingmayclearthe

ground,andsobeapreliminarytosuchflights.Heischiefly

explainingprinciples,buttheseprinciplesmayleadthewaytoatrue

experience.St.Paulandotheruralwritersexperiencedsuch

extraordinarypsychicstates,thoughtheydonotspeakoftheminthe

extravaganttermsapparentlyusedbyHierotheus.Cf.2Cor.xii.2-4.

[238]touhupheimenoiskathierotaiskaihieromenois.

[239]sc.Itwouldbeanimpietytodoso,forheisalmostequalto

theuralWriters,asheshowedwhenhemetwiththemtoviewthe

bodyoftheB.V.M.

[240]Cf.p.1,n1.

[241]Ecclus.iii.21;Ps.cxxxi.1.

[242]2Tim.ii.2.

_________________________________________________________________

CHAPTERIV

Concerning"Good,""Light,""Beautiful,""Desire,""Ecstasy,"

"Jealousy."AlsothatEvilisneitherexistentnorSprungfrom

anythingexistentnorinherentinexistentthings.

1.Nowletusconsiderthenameof"Good"whichtheSacredWriters

applytotheSupra-DivineGodheadinatranscendentmanner,calling

theSupremeDivineExistenceItself"Goodness"(asitseemstome)in

asensethatseparatesItfromthewholecreation,andmeaning,by

thisterm,toindicatethattheGood,undertheformofGood-Being,

[243]extendsItsgoodnessbytheveryfactofItsexistenceuntoall

things.[244]Forasoursun,throughnochoiceordeliberation,but

bytheveryfactofitsexistence,giveslighttoallthosethings

whichhaveanyinherentpowerofsharingitsillumination,evensothe

Good(whichisabovethesun,asthetranscendentarchetypebythe

verymodeofitsexistenceisaboveitsfadedimage)sendsforthupon

allthingsaccordingtotheirreceptivepowers,theraysofIts

undividedGoodness.ThroughtheseallSpiritualBeingsandfaculties

andactivities(whetherperceivedorpercipient[245])began;through

thesetheyexistandpossessalifeincapableoffailureor

diminution,andareuntaintedbyanycorruptionordeathor

materialityorbirth,beingseparateaboveallinstabilityandflux

andrestlessnessofchange.Andwhereastheyarebodilessand

immaterialtheyareperceivedbyourminds,andwhereastheyareminds

themselves,theypossessasupernaturalperceptionandreceivean

illumination(aftertheirownmanner)concerningthehiddennatureof

things,[246]fromwhencetheypassontheirownknowledgetoother

kindredspirits.TheirrestisintheDivineGoodness,whereinthey

aregrounded,andThisGoodnessmaintainsthemandprotectsthemand

feaststhemwithItsgoodthings.Throughdesiringthistheypossess

theirbeingandtheirblessedness,and,beingconformedthereto

(accordingtotheirpowers,theyaregoodly,and,astheDivineLaw

commands,passontothosethatarebelowthem,ofthegiftswhich

havecomeuntothemfromtheGood.

2.Hencehavetheytheircelestialorders,theirself-unities,their

mutualindwellings,theirdistinctDifferences,thefacultieswhich

raisetheloweruntothehigherranks,theprovidencesofthehigher

forthosebeneaththem;theirpreservationofthepropertiesbelonging

toeachfaculty,theirunchangingintroversions,[247]theirconstancy

andelevationintheirsearchfortheGood,andalltheother

qualitieswhichwehavedescribedinourbookconcerningthe

PropertiesandOrdersoftheAngels.[248]Moreoverallthings

appertainingtotheCelestialHierarchy,theangelicPurifications,

theIlluminationsandtheattainmentswhichperfecttheminall

angelicperfectionandcomefromtheall-creativeandoriginating

Goodness,fromwhenceitwasgiventothemtopossesstheircreated

goodness,andtomanifesttheSecretGoodnessinthemselves,andsoto

be(asitwere)theangelicEvangelistsoftheDivineSilenceandto

standforthasshininglightsrevealingHimthatiswithintheshrine.

AndnextthosesacredandholyMinds,men-ssoulsandallthe

excellencesthatbelongtosoulsderivetheirbeingfromthe

Super-ExcellentGoodness.Sodotheypossessintelligence;sodothey

preservetheirlivingbeing[249]immortal;soisittheyexistat

all,andcan,bystrainingtowardsthelivingangelicpowers,through

theirgoodguidancemounttowardstheBounteousOriginofallthings;

socanthey(accordingtotheirmeasure)participateinthe

illuminationswhichstreamfromaboveandsharethebounteousgift(as

farastheirpowerextends)andattainalltheotherprivilegeswhich

weleaverecountedinourbook,ConcerningtheSoul.Yea,andthesame

istrue,ifitmustneedsbesaid,concerningeventheirrational

souls,orlivingcreatures,whichcleavetheair,ortreadtheearth,

orcrawlupontheground,andthosewhichliveamongthewatersor

possessanamphibiouslife,andallthatliveburiedandcoveredin

theearth——inawordallthatpossessasensitivesoulorlife.All

theseareendowedwithsoulandlifebecausetheGoodexists.Andall

plantsderivefromtheGoodthatlifewhichgivesthemnourishmentand

motion,andevenwhatsoeverhasnolifeorsoulexiststhroughthe

Good,andthuscameintotheestateofbeing.[250]

3.NowiftheGoodisaboveallthings(asindeedItis)ItsFormless

Natureproducesall-form;andinItaloneNot-Beingisanexcessof

Being,[251]andLifelessnessanexcessofLifeandItsMindlessstate

isanexcessofWisdom,[252]andalltheAttributesoftheGoodwe

expressinatranscendentmannerbynegativeimages.[253]Andifit

isreverentsotosay,eventhatwhichisnotdesiresthe

all-transcendentGoodandstrugglesitself,byitsdenialofall

things,tofinditsrestintheGoodwhichverilytranscendsall

being.

4.Nay,eventhefoundationandtheboundariesoftheheavens(aswe

forgottosaywhilethinkingofothermatters)owetheirorigintothe

Good.Suchisthisuniverse,whichlessensnotnorgrows,andsuchthe

noiselessmovements(ifnoiselesstheybe)[254]ofthevastheavenly

revolution,andsuchthestarryorderswhoselightisfixedasan

ornamentofheaven,andsuchthevariouswanderingsofcertain

stars——especiallytherepeatedandreturningorbitsofthosetwo

luminariestowhichtheuregiveththenameof"Great,"[255]

wherebywereckonourdaysandnightsandmonthsandyears;which

definetheroundoftimeandtemporaleventsandgivethem

measurement,sequence,andcohesion.AndwhatshallIsayconcerning

thesun-sraysconsideredinthemselves?FromtheGoodcomesthelight

whichisanimageofGoodness;whereforetheGoodisdescribedbythe

nameof"Light,"beingthearchetypethereofwhichisrevealedinthat

image.ForastheGoodnessoftheall-transcendentGodheadreaches

fromthehighestandmostperfectformsofbeinguntothelowest,and

stillisbeyondthemall,remainingsuperiortothoseaboveand

retainingthosebelowinitsembrace,andsogiveslighttoallthings

thatcanreceiveIt,andcreatesandvitalizesandmaintainsand

perfectsthem,andistheMeasure[256]oftheUniverseandits

Eternity,[257]itsNumericalPrinciple,[258]itsOrder,its

EmbracingPower,itsCauseanditsEnd:[259]evensothisgreat,

all-brightandever-shiningsun,whichisthevisibleimageofthe

DivineGoodness,faintlyreechoingtheactivityoftheGood,illumines

allthingsthatcanreceiveitslightwhileretainingtheutter

simplicityoflight,andexpandsaboveandbelowthroughoutthe

visibleworldthebeamsofitsownradiance.Andifthereisaught

thatdoesnotsharethem,thisisnotduetoanyweaknessor

deficiencyinitsdistributionofthelight,butisduetothe

unreceptivenessofthosecreatureswhichdonotattainsufficient

singlenesstoparticipatetherein.Forverilythelightpassethover

manysuchsubstancesandenlightensthosewhicharebeyondthem,and

thereisnovisiblethinguntowhichthelightreachethnotinthe

exceedinggreatnessofitsproperradiance.[260]Yea,andit

contributestothebirthofmaterialbodiesandbringsthemuntolife,

andnourishesthemthattheymaygrow,andperfectsandpurifiesand

renewsthem.Andthelightisthemeasureandthenumericalprinciple

ofseasonsandofdaysandofallourearthlyTime;for`tisthe

selfsamelight(thoughthenwithoutaform)which,MosestheDivine

declares,markedeventhatfirstperiodofthreedayswhichwasatthe

beginningoftime.AndlikeasGoodnessdrawethallthingstoItself,

andisthegreatAttractivePowerwhichunitethingsthataresundered

[261](beingasItis:theGodheadandtheSupremeFountandProducer

ofUnity);andlikeasallthingsdesireItastheirbeginning,their

cohesivepowerandend;andlikeas`tistheGood(assaiththe

ure)fromwhichallthingsweremadeandare(havingbeen

broughtintoexistencethenceasfromaPerfectCause);andlikeasin

theGoodallthingssubsist,beingkeptandcontrolledinanalmighty

Receptacle;[262]andlikeasuntotheGoodallthingsareturned(as

untotheproperEndofeach);andlikeasaftertheGoodallthings

doyearn——thosethathavemindandreasonseekingItbyknowledge,

thosethathaveperceptionseekingItbyperception,thosethathave

noperceptionseekingItbythenaturalmovementoftheirvital

instinct,andthosethatarewithoutlifeandhavemereexistence

seekingItbytheiraptitudeforthatbareparticipationwhencethis

mereexistenceistheirs[263]——evensodoththelight(beingasit

wereItsvisibleimage)drawtogetherallthingsandattractthemunto

Itself:thosethatcansee,thosethathavemotion,thosethatreceive

Itslightandwarmth,thosethataremerelyheldinbeingbyItsrays;

[264]whencethesunissocalledbecauseitsummeth[265]allthings

anduniteththescatteredelementsoftheworld.Allmaterialthings

desirethesun,fortheydesireeithertoseeortomoveandto

receivelightandwarmthandtobemaintainedinexistencebythe

light.Isaynot(aswasfeignedbytheancientmyth)thatthesunis

theGodandCreatorofthisUniverse,andthereforetakesthevisible

worldunderhisspecialcare;butIsaythatthe"invisiblethingsof

Godfromthecreationoftheworldareclearlyseen,beingunderstood

bythethingsthataremade,evenHiseternalpowerandGodhead."

[266]

5.Butthesethingsaredealtwithinthe"SymbolicDivinity."HereI

desiretodeclarewhatisthespiritualmeaningofthename"Light"as

belongingtotheGood.[267]TheGoodGodiscalledSpiritualLight

becauseHefillseveryheavenlymindwithspirituallight,anddrives

allignoranceanderrorfromallsoulswheretheyhavegaineda

lodgment,andgiveththemallashareofholylightandpurgestheir

spiritualeyesfromthemistofignorancethatsurroundsthem,and

stirsandopenstheeyeswhicharefastshutandweigheddownwith

darkness,andgivesthemfirstamoderateillumination,then(when

theytastetheLightanddesireItmore)HegivethHimselfingreater

measureandshinethinmoreabundanceonthem"becausetheyhaveloved

much,"andeverHeconstraineththemaccordingtotheirpowersof

lookingupwards.

6.AndsothatGoodwhichisabovealllightiscalledaSpiritual

LightbecauseItisanOriginatingBeamandanOverflowingRadiance,

illuminatingwithitsfullnesseveryMindabovetheworld,aroundit,

orwithinit,[268]andrenewingalltheirspiritualpowers,embracing

themallbyItstranscendentcompassandexceedingthemallbyIts

transcendentelevation.AndItcontainswithinItself,inasimple

form,theentireultimateprincipleoflight;[269]andisthe

TranscendentArchetypeofLight;and,whilebearingthelightinits

womb,Itexceedsitinqualityandprecedesitintime;andso

conjoinethtogetherallspiritualandrationalbeings,unitingthemin

one.[270]Forasignoranceleadethwanderersastrayfromoneanother,

sodoththepresenceofSpiritualLightjoinandunitetogetherthose

thatarebeingilluminated,andperfectsthemandconvertsthemtoward

thatwhichtrulyIs——yea,convertsthemfromtheirmanifoldfalse

opinionsandunitestheirdifferentperceptions,orratherfancies,

intoonetrue,pureandcoherentknowledge,andfilleththemwithone

unifyinglight.

7.ThisGoodisdescribedbytheSacredWritersasBeautifulandas

Beauty,asLoveorBeloved,andbyallotherDivinetitleswhichbefit

Itsbeautifyingandgraciousfairness.Nowthereisadistinction

betweenthetitles"Beautiful"and"Beauty"appliedtothe

all-embracingCause.Forweuniversallydistinguishthesetwotitles

asmeaningrespectivelythequalitiessharedandtheobjectswhich

sharetherein.Wegivethenameof"Beautiful"tothatwhichsharesin

thequalityofbeauty,andwegivethenameof"Beauty"tothatcommon

qualitybywhichallbeautifulthingsarebeautiful.Butthe

Super-EssentialBeautifuliscalled"Beauty"becauseofthatquality

whichItimpartstoallthingsseverallyaccordingtotheirnature,

[271]andbecauseItistheCauseoftheharmonyandsplendourinall

things,flashingforthuponthemall,likelight,thebeautifying

communicationsofItsoriginatingray;andbecauseItsummonsall

thingstofareuntoItself(fromwhenceIthaththenameof"Fairness"

[272]),andbecauseItdrawsallthingstogetherinastateofmutual

interpenetration.Anditiscalled"Beautiful"becauseItis

All-BeautifulandmorethanBeautiful,andiseternally,unvaryingly,

unchangeablyBeautiful;incapableofbirthordeathorgrowthor

decay;andnotbeautifulinonepartandfoulinanother;noryetat

onetimeandnotatanother;noryetbeautifulinrelationtoone

thingbutnottoanother;noryetbeautifulinoneplaceandnotin

another(asifItwerebeautifulforsomebutwerenotbeautifulfor

others);nay,onthecontrary,Itis,inItselfandbyItself,

uniquelyandeternallybeautiful,andfrombeforehandItcontainsina

transcendentmannertheoriginatingbeautyofeverythingthatis

beautiful.Forinthesimpleandsupernaturalnaturebelongingtothe

worldofbeautifulthings,[273]allbeautyandallthatisbeautiful

hathitsuniqueandpre-existentCause.FromthisBeautifulallthings

possesstheirexistence,eachkindbeingbeautifulinitsownmanner,

andtheBeautifulcausestheharmoniesandsympathiesandcommunities

ofallthings.AndbytheBeautifulallthingsareunitedtogetherand

theBeautifulisthebeginningofallthings,asbeingtheCreative

Causewhichmovestheworldandholdsallthingsinexistencebytheir

yearningfortheirownBeauty.AndItistheGoalofallthings,and

theirBeloved,asbeingtheirFinalCause(for`tisthedesireofthe

Beautifulthatbringsthemallintoexistence),andItistheir

Exemplar[274]fromwhichtheyderivetheirdefinitelimits;andhence

theBeautifulisthesameastheGood,inasmuchasallthings,inall

causation,desiretheBeautifulandGood;noristhereanythinginthe

worldbuthathashareintheBeautifulandGood.Moreoverour

DiscoursewilldaretoaverthateventheNon-Existent[275]sharesin

theBeautifulandGood,forNon-Existence[276]isitselfbeautiful

andgoodwhen,bytheNegationofallAttributes,itisascribed

Super-EssentiallytoGod.ThisOneGoodandBeautifulisinIts

onenesstheCauseofallthemanybeautifulandgoodthings.Hence

comesthebareexistenceofallthings,andhencetheirunions,[277]

theirdifferentiations,theiridentities,theirdifferences,[278]

theirsimilarities,theirdissimilarities,theircommunionsof

oppositethings,[279]theunconfuseddistinctionsoftheir

interpenetratingelements;[280]theprovidencesoftheSuperiors,

[281]theinterdependenceoftheCo-ordinates,theresponsesofthe

Inferiors,[282]thestatesofpermanencewhereinallkeeptheirown

identity.Andhenceagaintheintercommunionofallthingsaccording

tothepowerofeach;theirharmoniesandsympathies(whichdonot

mergethem)andtheco-ordinationsofthewholeuniverse;[283]the

mixtureofelementsthereinandtheindestructibleligamentsof

things;theceaselesssuccessionoftherecreativeprocessinMinds

andSoulsandinBodies;forallhaverestandmovementinThatWhich,

aboveallrestandallmovement,groundseachoneinitsownnatural

lawsandmoveseachonetoitsownpropermovement.[284]

8.AndtheHeavenlyMindsarespokenofasmoving(1)inacircular

manner,whentheyareunitedtothebeginninglessandendless

illuminationsoftheBeautifulandGood;[285](2)straightforward,

whentheyadvancetotheprovidentialguidanceofthosebeneaththem

andunerringlyaccomplishtheirdesigns;[286]and(3)withspiral

motion,because,evenwhileprovidentiallyguidingtheirinferiors,

theyremainimmutablyintheirself-identity,[287]turning

unceasinglyaroundtheBeautifulandGoodwhenceallidentityis

sprung.

9.Andthesoulhath(1)acircularmovement——viz.anintroversion

[288]fromthingswithoutandtheunifiedconcentration[289]ofits

spiritualpowers——whichgivesitakindoffixedrevolution,and,

turningitfromthemultiplicitywithout,drawsittogetherfirstinto

itself,[290]andthen(afterithasreachedthisunifiedcondition)

unitesittothosepowerswhichareaperfectUnity,[291]andthus

leadsitonuntotheBeautifulandGoodWhichisbeyondallthings,

andisOneandistheSame,withoutbeginningorend.(2)Andthesoul

moveswithaspiralmotionwhensoever(accordingtoitscapacity)it

isenlightenedwithtruthsofDivineKnowledge,notinthespecial

unityofitsbeing[292]butbytheprocessofitsdiscursivereason

andbymingledandalternativeactivities.[293](3)Anditmoves

straightforwardwhenitdoesnotenterintoitselftofeelthe

stirringsofitsspiritualunity(forthis,asIsaid,isthecircular

motion),butgoesforthuntothethingsarounditandfeelsan

influencecomingevenfromtheoutwardworld,asfromarichabundance

ofcunningtokens,drawingituntothesimpleunityofcontemplative

acts.[294]

10.Thesethreemotions,andalsothesimilarmotionsweperceivein

thismaterialworldand(faranteriortothese)theindividual

permanence,restandgroundingofeachKind[295]havetheir

Efficient,Formal,andFinalCauseintheBeautifulandGood;Whichis

aboveallrestandmotion;throughWhichallrestandmotioncome;and

fromWhich,andinWhich,anduntoWhich,andforthesakeofWhich

theyare.ForfromItandthroughItareallBeingandlifeofspirit

andofsoul;andhenceintherealmofnaturemagnitudesbothsmall,

co-equalandgreat;henceallthemeasuredorderandtheproportions

ofthings,which,bytheirdifferentharmonies,commingleintowholes

madeupofco-existentparts;hencethisuniverse,whichisbothOne

andMany;theconjunctionsofpartstogether;theunitiesunderlying

allmultiplicity,andtheperfectionsoftheindividualwholes;hence

Quality,Quantity,MagnitudeandInfinitude;hencefusions[296]and

differentiations,henceallinfinityandalllimitation;all

boundaries,ranks,transcendences,[297]elementsandforms,henceall

Being,allPower,allActivity,allCondition,[298]allPerception,

allReason,allIntuition,allApprehension,allUnderstanding,All

Communion[299]——inaword,all,thatiscomesfromtheBeautifuland

Good,hathitsveryexistenceintheBeautifulandGood,andturns

towardstheBeautifulandGood.Yea,allthatexistsandthatcomes

intobeing,existsandcomesintobeingbecauseoftheBeautifuland

Good;anduntothisObjectallthingsgazeandbyItaremovedandare

conserved,andforthesakeofIt,becauseofItandinIt,existeth

everyoriginatingPrinciple——bethisExemplar,[300]orbeitFinalor

EfficientorFormalorMaterialCause——inaword,allBeginning,all

Conservation,andallEnding,or(tosumitup)allthingsthathave

beingarederivedfromtheBeautifulandGood.Yea,andallthings

thathavenosubstantialbeing[301]super-essentiallyexistinthe

BeautifulandGood:thisisthetranscendentBeginningandthe

transcendentGoaloftheuniverse.For,asHolyuresaith:"Of

Him,andthroughHim,andtoHim,areallthings:towhombegloryfor

ever.Amen."[302]Andhenceallthingsmustdesireandyearnforand

mustlovetheBeautifulandtheGood.Yea,andbecauseofItandfor

Itssaketheinferiorthingsyearnforthesuperiorunderthemodeof

attraction,andthoseofthesamerankhaveayearningtowardstheir

peersunderthemodeofmutualcommunion;andthesuperiorhavea

yearningtowardstheirinferiorsunderthemodeofprovidential

kindness;andeachhathayearningtowardsitselfunderthemodeof

cohesion,[303]andallthingsaremovedbyalongingforthe

BeautifulandGood,toaccomplisheveryoutwardworkandformevery

actofwill.Andtruereasoningwillalsodaretoaffirmthateventhe

CreatorofallthingsHimselfyearnethafterallthings,createthall

things,perfectethallthings,conservethallthings,attractethall

things,throughnothingbutexcessofGoodness.Yea,andtheDivine

YearningisnaughtelsethanaGoodYearningtowardstheGoodforthe

meresakeoftheGood.FortheYearningwhichcreatethallthe

goodnessoftheworld,beingpre-existentabundantlyintheGood

Creator,allowedHimnottoremainunfruitfulinHimself,butmoved

HimtoexerttheabundanceofHispowersintheproductionofthe

universe.[304]

11.Andletnomanthinkwearecontradictingtheurewhenwe

solemnlyproclaimthetitleof"Yearning."For`tis,methinks,

unreasonableandfoolishtoconsiderthephrasesratherthanthe

meaning;andsuchisnotthewayofthemthatwishforinsightinto

thingsDivine,butratherofthemthatreceivetheemptysounds

withoutlettingthempassbeyondtheirears,andshutthemout,not

wishingtoknowwhatsuchandsuchaphraseintends,norhowthey

oughttoexplainitinothertermsexpressingthesamesensemore

clearly.Suchmenareunderthedominionofsenselesselementsand

lines,andofuncomprehendedsyllablesandphraseswhichpenetratenot

intotheperceptionoftheirsouls,butmakeadumbnoiseoutside

abouttheirlipsandhearingholdingitunlawfultoexplainthenumber

"four"bycallingit"twicetwo,"orastraightlinebycallingita

"directline"orthe"Motherland"bycallingitthe"Fatherland,"or

sotointerchangeanyotherofthosetermswhichundervarietiesof

languagepossessallthesamesignification.Needisthereto

understandthatinpropertruthwedobutusetheelementsand

syllablesandphrasesandwrittentermsandwordsasanaidtoour

senses;inasmuchaswhenoursoulismovedbyspiritualenergiesunto

spiritualthings,oursenses,togetherwiththethingwhichthey

perceive,areallsuperfluous;evenasthespiritualfacultiesare

alsosuchwhenthesoul,becomingGodlike,[305]meetsintheblind

embracesofanincomprehensibleuniontheRaysoftheunapproachable

Light.[306]Nowwhenthemind,throughthethingsofsense,feelsan

eagerstirringtomounttowardsspiritualcontemplations,[307]it

valuesmostofallthoseaidsfromitsperceptionswhichhavethe

plainestform,theclearestwords,thethingsmostdistinctlyseen,

because,whentheobjectsofsenseareinconfusion,thenthesenses

themselvescannotpresenttheirmessagetrulytothemind.Butthatwe

maynotseem,insayingthis,tobesettingasideHolyure,let

thosewhoblamethetitleof"Yearning"hearwhattheuresaith:

"Yearnforherandsheshallkeepthee;exaltherandsheshall

promotethee;sheshallbringtheetohonourwhenthoudostembrace

her."[308]Andtherearemanyothersuchuralpassageswhich

speakofthisyearning.

12.Nay,someofourwritersaboutholythingshavethoughtthetitle

of"Yearning"divinerthanthatof"Love."IgnatiustheDivinewrites:

"HewhomIyearnforiscrucified."[309]Andinthe"Introductions-

ofure[310]thouwiltfindsomeonesayingconcerningthe

DivineWisdom:"Iyearnedforherbeauty."Letusnot,therefore,

shrinkfromthistitleof"Yearning,"norbeperturbedandaffrighted

byaughtthatanymanmaysayaboutit.FormethinkstheSacred

Writersregardthetitles"Love"and"Yearning"asofonemeaning;but

preferred,whenspeakingofYearninginaheavenlysense,toqualify

itwiththeworld"real"[311]becauseoftheinconvenientpre-notion

ofsuchmen.Forwhereasthetitleof"RealYearning"isemployednot

merelybyourselvesbutevenbytheures,mankind(notgrasping

theunityintendedwhenYearningisascribedtoGod)fellbytheirown

propensityinto,thenotionofapartial,physicalanddivided

quality,whichisnottrueYearningbutavainimageofRealYearning,

orratheralapsetherefrom.[312]Formankindatlargecannotgrasp

thesimplicityoftheoneDivineYearning,andhence,becauseofthe

offenceitgivestomostmen,itisusedconcerningtheDivineWisdom

toleadandraisethemuptotheknowledgeoftheRealYearninguntil

theyaresetfreefrothalloffencethereat;andoftenontheother

handwhenitwaspossiblethatbasemindsshouldsupposethatwhichis

notconvenient,thewordthatisheldingreaterreverenceisused

concerningourselves.[313]"Thylove,"sayssomeone,"cameuponme

likeastheloveofwomen."[314]TothosewholistenarighttoHoly

ure,theword"Love"isusedbytheSacredWritersinDivine

Revelationwiththesamemeaningastheword"Yearning."Itmeansa

facultyofunifyingandconjoiningandofproducingaspecial

comminglingtogether[315]intheBeautifulandGood:afacultywhich

pre-existsforthesakeoftheBeautifulandGood,andisdiffused

fromthisOriginandtothisEnd,andholdstogetherthingsofthe

sameorderbyamutualconnection,andmovesthehighesttotake

thoughtforthosebelowandfixestheinferiorinastatewhichseeks

thehigher.

13.AndtheDivineYearningbringsecstasy,notallowingthemthatare

touchedtherebytobelonguntothemselvesbutonlytotheobjectsof

theiraffection.Thisprincipleisshownbysuperiorthingsthrough

theirprovidentialcarefortheirinferiors,andbythosewhichare

co-ordinatethroughthemutualbondunitingthem,andbytheinferior

throughtheirdivinertendencytowardsthehighest.Andhencethe

greatPaul,constrainedbytheDivineYearning,andhavingreceiveda

shareinitsecstaticpower,says,withinspiredutterance,"Ilive,

andyetnotIbutChristlivethinme":trueSweetheartthathewas

and(ashesayshimself)beingbesidehimselfuntoGod,andnot

possessinghisownlifebutpossessingandlovingthelifeofHimfor

Whomheyearned.Andwemustdaretoaffirm(for`tisthetruth)that

theCreatoroftheUniverseHimself,inHisBeautifulandGood

YearningtowardstheUniverse,isthroughtheexcessiveyearningof

HisGoodness,transportedoutsideofHimselfinHisprovidential

activitiestowardsallthingsthathavebeing,andistouchedbythe

sweetspellofGoodness,LoveandYearning,andsoisdrawnfromHis

transcendentthroneaboveallthings,todwellwithintheheartofall

things,throughasuper-essentialandecstaticpowerwherebyHeyet

stayswithinHimself[316]HenceDoctorscallHim"jealous,"because

HeisvehementinHisGoodYearningtowardstheworld,andbecauseHe

stirsmenuptoazealoussearchofyearningdesireforHim,andthus

showsHimselfzealousinasmuchaszealisalwaysfeltconcerning

thingswhicharedesired,andinasmuchasHehathazealconcerning

thecreaturesforwhichHecareth.Inshort,boththeYearningandits

ObjectbelongtotheBeautifulandtheGood,andhavethereintheir

pre-existentrootsandbecauseofitexistandcomeintobeing.

14.ButwhyspeaktheSacredWritersofGodsometimesasYearningand

Love,sometimesastheObjectoftheseemotions?IntheonecaseHeis

theCauseandProducerandBegetterofthethingsignified,inthe

otherHeistheThingsignifiedItself.NowthereasonwhyHeis

Himselfontheonehandmovedbythequalitysignified,andonthe

othercausesmotionbyit,[317]isthatHemovesandleadsonward

HimselfuntoHimself.[318]ThereforeontheonehandtheycallHim

theObjectofLoveandYearningasbeingBeautifulandGood,andon

theothertheycallHimYearningandLoveasbeingaMotive-Power

leadingallthingstoHimself,WhoistheonlyultimateBeautifuland

Good——yea,asbeingHisownSelf-RevelationandtheBounteous

EmanationofHisownTranscendentUnity,aMotionofYearningsimple,

self-moved,self-acting,pre-existentintheGood,andoverflowing

fromtheGoodintocreation,andonceagainreturningtotheGood.And

hereintheDivineYearningshowethespeciallyitsbeginninglessand

endlessnature,revolvinginaperpetualcirclefortheGood,fromthe

Good,intheGood,andtotheGood,withunerringrevolution,never

varyingitscentreordirection,perpetuallyadvancingandremaining

andreturningtoItself.ThisbyDivineinspirationourrenowned

InitiatorhathdeclaredinhisHymnsofYearning,whichitwillnotbe

amisstoquoteandthustobringuntoaholyconsummationour

Discourseconcerningthismatter.

15.WordsofthemostholyHierotheusfromtheHymnsofYearning.

"Yearning(beitinGodorAngel,orSpirit,orAnimalLife,or

Nature)mustbeconceivedofasanunitingandcomminglingpowerwhich

moveththehigherthingstoacareforthosebelowthem,moveth

co-equalstoamutualcommunion,andfinallymoveththeinferiorsto

turntowardstheirsuperiorsinvirtueandposition."

16.Wordsofthesame,fromthesameHymnsofYearning."Forasmuchas

wehavesetdowninorderthemanifoldyearningsspringingfromthe

One,andhavedulyexplainedwhatarethepowersofknowledgeandof

actionbelongingtotheyearningsspringingfromtheOne,andhave

dulyexplainedwhatarethepowersofknowledgeandofactionproper

totheYearningswithin[319]theworldandabove[320]it(wherein,

ashathbeenalreadyexplained,thehigherplacebelongethuntothose

ranksandordersofYearningwhicharespirituallyfeltandperceived,

andhighestamongstthesearetheDivineYearningsintheverycoreof

theSpirittowardsthoseBeautieswhichhavetheirveritableBeing

Yonder),[321]letusnowyetfurtherresumeandcompactthemall

togetherintotheoneandconcentratedYearningwhichistheFatherof

themall,andletuscollecttogetherintotwokindstheirgeneral

desiderativepowers,overwhichtheentiremasteryandprimacyisin

thatIncomprehensibleCausationofallyearningwhichcomethfrom

Beyondthemall,andwhereuntotheuniversalyearningofallcreatures

pressethupwardsaccordingtothenatureofeach."

17.Wordsofthesame,fromthesameHymnsofYearning"Letusonce

morecollectthesepowersintooneanddeclarethatthereisbutOne

SimplePowerWhichofItselfmovethallthingstobemingledinan

unity,startingfromtheGoodandgoinguntothelowestofthe

creaturesandthenceagainreturningthroughallstagesindueorder

untotheGood,andthusrevolvingfromItself,andthroughItselfand

uponItself[322]andtowardsItself,inanunceasingorbit."

18.Nowsomeone,perhaps,willsay:"IftheBeautifulandGoodisan

ObjectofYearninganddesireandlovetoall(foreventhatwhichis

notlongsforIt,aswassaid,[323]andstrivestofinditsrest

therein,andthusItcreatesaformeveninformlessthingsandthus

issaidsuper-essentiallytocontain,anddoessocontain,the

non-existent)[324]——ifthisisso,howisitthatthecompanyofthe

devilsdesiresnottheBeautifulandGood,but,beinginclinedtowards

matterandfallenfarfromthefixedangelicstateofdesireforthe

Good,becomesacauseofallevilstoitselfandtoallotherbeings

whichwedescribeasbecomingevil?Howisitthatthedevils,having

beenproducedwhollyoutoftheGood,arenotgoodindisposition?Or

howisitthat,ifproducedgoodfromoutoftheGood,theybecame

changed?[325]Whatmadethemevil,andindeedwhatisthenatureof

evil?Fromwhatorigindiditariseandinwhatthingdothitlie?Why

didHethatisGoodwilltoproduceit?Andhow,havingsowilled,was

Heablesotodo?[326]Andifevilcomesfromsomeothercause,what

othercausecananythinghaveexceptingtheGood?How,ifthereisa

Providence,dothevilexist,orariseatall,orescapedestruction?

AndwhydothanythingintheworlddesireitinsteadofGood?"

19.Thusperhapswillsuchbewildereddiscoursespeak.Nowwewillbid

thequestionerlooktowardsthetruthofthings,andinthefirst

placewewillventurethustoanswer:"EvilcomethnotoftheGood;

andifitcomeththerefromitisnotevil.Forevenasfirecannot

coolus,soGoodcannotproducethethingswhicharenotgood.Andif

allthingsthathavebeingcomefromtheGood(foritisnaturalto

theGoodtoproduceandpreservethecreatures,andnaturaltoevilto

corruptandtodestroythem)thennothingintheworldcomethofevil.

Thenevilcan-noteveninanywiseexist,ifitactasevilupon

itself.Andunlessitdosoact,evilisnotwhollyevil,buthath

someportionoftheGoodwherebyitcanexistatall.Andifthe

thingsthathavebeingdesiretheBeautifulandGoodandaccomplish

alltheiractsforthesakeofthatwhichseemethgood,andifall

thattheyintendhaththeGoodasitsMotiveanditsAim(fornothing

looksuntothenatureofeviltoguideitinitsactions),whatplace

isleftforevilamongthingsthathavebeing,orhowcanithaveany

beingatallbereftofsuchgoodpurpose?Andifallthingsthathave

beingcomeoftheGoodandtheGoodisBeyondthingsthathavebeing,

then,whereasthatwhichexistsnotyethathbeingintheGood;evil

contrariwisehathnone(otherwiseitwerenotwhollyevilorNon-Ens;

forthatwhichiswhollyNon-Enscanbebutnaughtexceptthisbe

spokenSuper-EssentiallyoftheGood).SotheGoodmusthaveItsseat

faraboveandbeforethatwhichhathmerebeingandthatwhichhath

not;butevilhathnoplaceeitheramongstthingsthathavebeingor

thingsthathavenot,yeaitisfartherremovedthantheNon-Existent

fromtheGoodandhathlessbeingthanit.`Then-(saithone

perchance)`whencecomethevil?Forif-(saithhe)`evilisnot,

virtueandvicemustneedsbethesamebothintheirwholeentirety

andintheircorrespondingparticulars,——i.e.eventhatwhich

fightethagainstvirtuecannotbeevil.Andyettemperanceisthe

oppositeofdebauchery,andrighteousnessofwickedness.AndImean

notonlytherighteousandtheunrighteousman,orthetemperateand

intemperateman;Imeanthat,evenbeforetheexternaldistinction

appearedbetweenthevirtuousmanandhisopposite,theultimate

distinctionbetweenthevirtuesandtheviceshathexistedlong

beforehandinthesoulitself,andthepassionswaragainstthe

reason,andhencewemustassumesomethingevilwhichiscontraryto

goodness.Forgoodnessisnotcontrarytoitself,but,beingcomefrom

OneBeginningandbeingtheoffspringofOneCause,itrejoicesin

fellowship,unity,andconcord.EventhelesserGoodisnotcontrary

tothegreater,forthatwhichislesshotorcoldisnotcontraryto

thatwhichismoreso.Whereforeevilliethinthethingsthathave

beingandpossessethbeingandisopposedandcontrarytogoodness.

Andifevilisthedestructionofthingswhichhavebeing,that

deprivethitnotofitsownbeing.Ititselfstillhathbeingand

givethbeingtoitsoffspring.Yea,isnotthedestructionofone

thingoftenthebirthofanother?Andthusitwillbefoundthatevil

makethcontributionuntothefullnessoftheworld,andthroughits

presence,saveththeuniversefromimperfection."

20.Thetrueanswerwhereuntowillbethatevil(quaevil)causesno

existenceorbirth,butonlydebasesandcorrupts,sofarasitspower

extends,thesubstanceofthingsthathavebeing.Andifanyonesays

thatitisproductive,andthatbythedestructionofonethingit

givethbirthtosomewhatelse,thetrueansweristhatitdothnotso

quadestructive.Quadestructiveandevilitonlydestroysand

debases;butittakethuponittheformofbirthandessencethrough

theactionoftheGood.Thusevilwillbefoundtobeadestructive

forceinitself,butaproductiveforcethroughtheactionofthe

Good.Quaevilitneitherhathbeingnorconfersit;throughthe

actionoftheGood,ithathbeing(yea,agoodbeing)andconfers

beingongoodthings.Orrather(sincewecannotcallthesamething

bothgoodandbadinthesamerelations,norarethedestructionand

birthofthesamethingthesamefunctionorfaculty,whether

productiveordestructive,workinginthesamerelations),Evilin

itselfhathneitherbeing,goodness,productiveness,norpowerof

creatingthingswhichhavebeingandgoodness;theGood,ontheother

hand,whereverItbecomesperfectlypresent,createsperfect,

universalanduntaintedmanifestationsofgoodness;whilethethings

whichhavealessersharethereinareimperfectmanifestationsof

goodnessandmixedwithotherelementsthroughlackoftheGood.In

fine,evilisnotinanywisegood,northemakerofgood;butevery

thingmustbegoodonlyinproportionasitapproachethmoreorless

untotheGood,sincetheperfectGoodnesspenetratingallthings

reachethnotonlytothewhollygoodbeingsaroundIt,butextendeth

evenuntothelowestthings,beingentirelypresentuntosome,andin

alowermeasuretoothers,anduntoothersinlowestmeasure,

accordingaseachoneiscapableofparticipatingtherein.[327]Some

creaturesparticipatewhollyintheGood,othersarelackinginIt

lessormore,andotherspossessastillfainterparticipation

therein,whiletootherstheGoodispresentasbutthefaintestecho.

ForiftheGoodwerenotpresentonlyinamannerproportionedunto

each,thenthedivinestandmosthonourablethingswouldbenohigher

thanthelowest!Andhow,pray,couldallthingshaveauniformshare

intheGood,sincenotallareequallyfittoshareentirelytherein?

ButintruththeexceedinggreatnessofthepoweroftheGoodisshown

bythis——thatItgivethpowereventothethingswhichlackIt,yea

evenuntothatverylackitself,inasmuchasevenhereistobefound

somekindofparticipationinIt.[328]And,ifwemustneedsboldly

speakthetruth,eventhethingsthatfightagainstItpossessthrough

Itspowertheirbeingandtheircapabilitytofight.Orrather,to

speakshortly,allcreaturesinsofarastheyhavebeingaregoodand

comefromtheGood,andinsofarastheyaredeprivedoftheGood,

neitheraregoodnorhavetheybeing.[329]Forinthecaseofother

qualities,suchasheatorcold,thethingswhichhavebeenwarmed

havetheirbeingevenwhentheylosetheirwarmth,andmanyofthe

creaturestherearewhichhavenolifeormind;andinlikemannerGod

transcendethallbeingandsoisSuper-Essential;[330]andgenerally,

inallothercases,thoughthequalitybegoneorhathneverbeen

present,thecreaturesyethavebeingandcansubsist;butthatwhich

isutterlybereftoftheGoodneverhad,norhath,norevershall

have,nonorcanhaveanysortofbeingwhatever.Forinstance,the

depravedsinner,thoughbereftoftheGoodbyhisbrutishdesire,is

inthisrespectunrealanddesiresunrealities;butstillhehatha

shareintheGoodinsofarasthereisinhimadistortedreflection

oftrueLoveandCommunion.[331]AndangerhathashareintheGood,

insofarasitisamovementwhichseekstoremedyapparentevils,

convertingthemtothatwhichappearstobefair.Andevenhethat

desiresthebasestlife,yetinsofarashefeelsdesireatalland

feelsdesireforlife,andintendswhathethinksthebestkindof

life,sofarparticipatesintheGood.Andifyouwhollydestroythe

Good,theredrillbeneitherbeing,life,desire,normotion,orany

otherthing.Hencethebirthoffreshlifeoutofdestructionisnot

thefunctionofevilbutisthepresenceofGoodinalesserform,

evenasdiseaseisadisorder,yetnotthedestructionofallorder,

forifthishappenthediseaseitselfwillnotexist.[332]Butthe

diseaseremainsandexists.Itsessenceisorderreducedtoaminimum;

andinthisitconsists.ForthatwhichisutterlywithouttheGood

hathneitherbeingnorplaceamongstthethingsthatareinbeing;but

thatwhichisofmixednatureowestotheGooditsplaceamongthings

inbeing,andhaththisplaceamongstthemandhathbeingjustsofar

asitparticipatesintheGood.Orratherallthingsinbeingwill

havetheirbeingmoreorlessinproportionastheyparticipateinthe

Good.ForsofarasmereBeingisconcerned,thatwhichhathnotbeing

inanyrespectwillnotexistatall;thatwhichhathbeinginone

respectbutnotinanotherdothnotexistinsofarasithathfallen

awayfromtheeverlastingBeing;whileinsofarasithathashareof

being,tothatextentitexists;andthusbothanelementofexistence

andanelementofnon-existenceinitarekeptandpreserved.Sotoo

withevil.ThatwhichisutterlyfallenfromGoodcanhavenoplace

eitherinthethingswhicharemoregoodorinthethingswhichare

lessso.Thatwhichisgoodinonerespectbutnotinanotherisat

warwithsomeparticulargoodbutnotwiththewholeoftheGood.It

alsoispreservedbytheadmixtureoftheGood,andthustheGood

givethexistencetothelackofItselfthroughsomeelementofItself

beingpresentthere.ForiftheGoodbeentirelyremoved,therewill

notremainaughtatall,eithergoodormixedorabsolutelybad.For

ifevilisimperfectGoodness,theperfectabsenceoftheGoodwill

removeboththeperfectandtheimperfectGood,andevilwillonly

existandappearbecause,whileitisevilinrelationtoonekindof

good(beingthecontrarythereof),yetitdependsforitsexistenceon

anotherkindofgoodand,tothatextent,isgooditself.Forthings

ofthesamekindcannot[333]bewhollycontradictorytooneanother

inthesamerespects.[334]HenceevilisNon-Existent.

21.Neitherinherethevilinexistentcreatures.[335]Forifall

creaturesarefromtheGood,andtheGoodisinthemallandembraces

themall,eitherevilcanhavenoplaceamongstthecreatures,orelse

itmusthaveaplaceintheGood.[336]Nowitcannotinhereinthe

Good,anymorethancoldcaninhereinfire;justsothequalityof

becomingevilcannotinhereinthatwhichturnsevenevilintogood.

AndifevildothinhereintheGood,whatwillthemodeofits

inherencebe?Ifyousay:ItcomethoftheGood,Ianswer:Thatis

absurdandimpossible.For(astheinfallibleuressay),agood

treecannotbringforthevilfruit,noryetistheconversepossible.

ButifitcomethnotoftheGood,itisplainlyfromanotherorigin

andcause.EitherevilmustcomefromtheGood,ortheGoodfromevil,

orelse(ifthisisimpossible}boththeGoodandevilmustbefrom

anotheroriginorcause.Fornodualitycanbeanorigin:sameunity

mustbetheoriginofallduality.Andyetitisabsurdtosuppose

thattwoentirelyoppositethingscanowetheirbirthandtheirbeing

tothesamething.Thiswouldmaketheoriginitselfnotasimple

unitybutdivided,double,self-contradictoryanddiscordant.Nor

againisitpossiblethattheworldshouldhavetwocontradictory

origins,existingineachotherandinthewholeandmutuallyat

strife.For,[337]werethisassumed,God[338]cannotbefreefrom

pain,norwithoutafeelingofill,sincetherewouldbesomething

causingHimtrouble,yea,allthingsmustinthatcasebeinastate

ofdisorderandperpetualstrife;whereastheGoodimpartsaprinciple

ofharmonytoallthingsandiscalledbytheSacredWritersPeaceand

theBestowerofPeace.Andhenceitisthatallgoodthingsdisplaya

mutualattractionandharmony,andaretheoffspringofoneLifeand

aredisposedinfellowshiptowardsoneGood,andarekindly,oflike

nature,andbenignanttooneanother.AndsoevilisnotinGod,[339]

andisnotdivine.NorcomethitofGod.ForeitherHeisnotgood,or

elseHeworkethgoodnessandbringethgoodthingsuntoexistence.Nor

actsHethusonlyatsometimesandnotatothers,oronlyinthecase

ofsomethingsbutnotofall.ForwereHetoactthus,Hemustsuffer

achangeandalteration,andthatinrespectofthedivinestquality

ofall——causality.AndiftheGoodisinGodasHisverysubstance,

Godmust,inchangingfromtheGood,sometimesexistandsometimesnot

exist.DoubtlessifyoufeignthatHehaththeGoodbymere

participationtherein,andderivesItfromanother,inthatcaseHe

will,forsooth,sometimespossessItandsometimesnotpossessIt.

[340]Evil,therefore,dothnotcomefromGod,norisitinGodeither

absolutelyortemporally.[341]

22.Neitherinherethevilintheangels.[342]Forifthegoodangel

declarestheDivineGoodness,heisinasecondarymannerandby

participationthatwhichtheSubjectofhismessageisinaprimary

andcausalmanner.[343]AndthustheangelisanimageofGod,a

manifestationoftheinvisiblelight,aburnishedmirror,bright,

untarnished,withoutspotorblemish,receiving(ifitisreverentto

sayso)allthebeautyoftheAbsoluteDivineGoodness,and(sofaras

maybe)kindlinginitself,withunallowedradiance,theGoodnessof

theSecretSilence.Henceevilinherethnotintheangels;theyare

evilonlyinsofarastheymustpunishsinners.Butinthisrespect

eventhosewhochastisewrong-doersareevil,andsoarethepriests

whoexcludetheprofanemanfromtheDivineMysteries.But,indeed,

`tisnotthesufferingofthepunishmentthatisevilbutthebeing

worthythereof;noryetisajustexclusionfromthesacrificesevil,

buttobeguiltyandunholyandunfitforthosepuremysteriesis

evil.

23.Norarethedevilsnaturallyevil.For,weretheysuch,theywould

nothavesprungfromtheGood,norhaveaplaceamongstexistent

creatures,norhavefallenfromGoodness(beingbytheirverynature

alwaysevil).Moreover,aretheyevilwithrespecttothemselvesorto

others?Iftheformer[344]theymustalsobeself-destructive;ifthe

latter,howdotheydestroy,andwhatdotheydestroy?[345]Dothey

destroyEssence,orFaculty,orActivity?[346]IfEssence,then,

first,theycannotdestroyitcontrarytoitsownnature;forthey

cannotdestroythingswhichbytheirnatureareindestructible,but

onlythethingswhicharecapableofdestruction.And,secondly,

destructionitselfisnotevilineverycaseandunderall

circumstances.Norcananyexistentthingbedestroyedsofarasits

beingandnatureact;foritsdestructionisduetoafailureofits

naturalorder,wherebytheprincipleofharmonyandsymmetrygrows

weakandsocannotremainunchanged.[347]Buttheweaknessisnot

complete;for,wereitcomplete,itwouldhaveannihilatedboththe

processofdestructionandtheobjectwhichsuffersit:andsucha

destructionasthismustbeself-destructive.Hencesuchaqualityis

notevilbutimperfectgood;forthatwhichiswhollydestituteofthe

Goodcanhavenoplaceamongthingsthathavebeing.[348]Andthe

sameistrueofdestructionwhenitworksuponafacultyoractivity.

Moreover,howcanthedevilsbeevilsincetheyaresprungfromGod?

FortheGoodproducethandcreatethgoodthings.Butitmaybesaid

thattheyarecalledevilnotinsofarastheyexist(fortheyare

fromtheGoodandhadagoodexistencegiventhem),butinsofaras

theydonotexist,hayingbeenunable(astheuresaith)tokeep

theiroriginalstate.Forinwhat,pray,doweconsiderthewickedness

ofthedevilstoconsistexcepttheirceasingfromthequalityand

activityofdivinevirtues?Otherwise,ifthedevilsarenaturally

evil,theymustbealwaysevil.Butevilisunstable.[349]Henceif

theyarealwaysinthesamecondition,theyarenotevil;forto

remainalwaysthesameisapropertyoftheGood.Butiftheyarenot

alwaysevil,thentheyarenotevilbytheirnaturalconstitution,but

onlythroughalackofangelicvirtues.[350]Hencetheyarenot

utterlywithouttheGood,seeingthattheyexistandliveandform

intuitionsandhavewithinthemanymovementofdesireatall;but

theyarecalledevilbecausetheyfailintheexerciseoftheir

naturalactivity.Theevilinthemisthereforeawarping,a

declensionfromtheirrightcondition;afailure,animperfection,an.

impotence,andaweakness,lossandlapseofthatpowerwhichwould

preservetheirperfectioninthem.Moreoverwhatistheevilinthe

devils?Brutishwrath,blinddesire,headstrongfancy.Butthese

qualities,eventhoughtheyexistinthedevils,arenotwholly,

invariably,andessentiallyevil.Forinotherlivingcreatures,not

thepossessionofthesequalitiesbuttheirlossisdestructiveofthe

creatureandhenceisevil;whiletheirpossessionpreservesthe

creatureandenablesthecreaturepossessingthemtoexist.Hencethe

devilsarenotevilinsofarastheyfulfiltheirnature,butinso

farastheydonot.NorhaththeGoodbestowedcompleteuponthembeen

changed;ratherhavetheyfallenfromthecompletenessofthatgift.

Andwemaintainthattheangelicgiftsbestowedupontheirhavenever

themselvessufferedchange,butareunblemishedintheirperfect

brightness,evenifthedevilsthemselvesdonotperceiveitthrough

blindingtheirfacultiesofspiritualperception.[351]Thus,sofar

astheirexistenceisconcerned,theypossessitfromtheGood,and

arenaturallygood,anddesiretheBeautifulandGoodindesiring

existence,life,andintuition,whichareexistentthings.Andthey

arecalledevilthroughthedeprivationandthelosswherebytheyhave

lapsedfromtheirpropervirtues.Andhencetheyareevilinsofaras

theydonotexist;andindesiringeviltheydesirethatwhichis

non-existent.

24.Butperhapssomeonewillsaythathumansoulsaretheseatof

evil.Nowifthereasonallegedisthattheyhavecontactwithevil

temptationswhentheytakeforethoughttopreservethemselves

therefrom,thisisnotevilbutgoodandcomethfromtheGoodthat

turnsevenevilintogood.Butifwemeanthedepravationwhichsouls

undergo,inwhatdotheyundergodepravationexceptinthedeficiency

ofgoodqualitiesandactivitiesandinthefailureandfalltherefrom

duetotheirownweakness?Evensowesaythattheairisdarkened

aroundusbyadeficiencyandabsenceofthelight;whileyetthe

lightitselfisalwayslightandilluminatesthedarkness.Hencethe

evilinherethnotinthedevilsorinus,asevil,butonlyasa

deficiencyandlackoftheperfectionofourpropervirtues.

25.Neitherinherethevilinthebrutebeasts.Forifyoutakeaway

thepassionsofanger,desire,etc.(whicharenotintheiressential

natureevil,althoughallegedtobeso),thelion,havinglostits

savagewildness,willbealionnolonger;andthedog,ifitbecome

gentletoall,willceasetobeadog,sincethevirtueofadogisto

watchandtoallowitsownmasterstoapproachwhiledrivingstrangers

away.Wherefore`tisnotevilforacreaturesotoactaspreserveth

itsnatureundestroyed;evilisthedestructionofitsnature,the

weaknessanddeficiencyofitsnaturalqualities,activities,and

powers.Andifallthingswhichtheprocessofgenerationproduces

havetheirgoalofperfectionintime,theneventhatwhichseemethto

betheirimperfectionisnotwhollyandentirelycontrarytonature.

[352]

26.Neitherinherethevilinnatureasawhole.Forifallnatural

lawstogethercomefromtheuniversalsystemofNature,thereis

nothingcontrarytoNature.[353]-Tisbutwhenweconsiderthenature

ofparticularthins,thatwefindonepartofNaturetobenaturaland

anotherparttobeunnatural.Foronethingmaybeunnaturalinone

case,andanotherthinginanothercase;andthatwhichisnaturalin

oneisunnaturalinanother.[354]Nowtheeviltaintofanatural

forceissomethingunnatural.Itisalackofthething-snatural

virtues.Hence,nonaturalforceisevil:theevilofnatureliesina

thing-sinabilitytofulfilitsnaturalfunctions.[355]

27.Neitherinherethevilinourbodies.Foruglinessanddiseaseare

adeficiencyinformandawantoforder.Butthisisnotwhollyevil,

beingratheralessergood.Forwerethereacompletedestructionof

beauty,form,andorder,theverybodymustdisappear.Andthatthe

bodyisnotthecauseofevilinthesoulisplaininthatevilcanbe

nighathandevenwithoutabody,asitisinthedevils.Evilin

spirits-soulsandbodiesisaweaknessandlapseintheconditionof

theirnaturalvirtues.

28.Noristhefamiliarnotiontruethat"Evilinheresinmatterqua

matter."Formatter,too,hathashareinorder,beauty,andform.And

ifmatteriswithoutthesethings,andinitselfhathnoqualityor

form,howcanitproduceanything,sinceinthatcaseithathnotof

itselfeventhepowerofsufferinganyaffection?Nay,howcanmatter

beevil?Forifithathnobeingwhatever,itisneithergoodnor

evil;butifithathakindofbeing,then(sinceallthingsthathave

beingcomefromtheGood)mattermustcomefromtheGood.Andthus

eithertheGoodproducesevil(i.e.evil,sinceitcomesfromthe

Good,isgood),orelsetheGoodItselfisproducedbyevil(i.e.the

Good,ascomingthusfromevil,isevil).Orelsewearedrivenback

againtotwoprinciples.Butifso,thesemustbederivedfromsome

furthersinglesourcebeyondthem.Andiftheysaythatmatteris

necessaryforthewholeworldtofulfilitsdevelopment,howcanthat

beevilwhichdependsforitsexistenceupontheGood?Forevilabhors

theverynatureoftheGood.Andhowcanmatter,ifitisevil,

produceandnourishNature?Forevil,quaevil,cannotproduceor

nourishanything,norcreateorpreserveitatall.Andiftheyreply

thatmattercausesnottheevilinoursouls,butthatityetdraws

themdowntowardsevil,canthatbetrue?Formanyofthemhavetheir

gazeturnedtowardstheGood.Andhowcanthatbe,ifmatterdoth

nothingexceptdragthemdowntowardsevil?Henceevilinoursoulsis

notderivedfrommatterbutfromadisorderedanddiscordantmotion.

Andiftheysaythatthismotionisalwaystheconsequenceofmatter;

andiftheunstablemediumofmatterisnecessaryforthingsthatare

incapableoffirmself-subsistence,thenwhyisitthatevilisthus

necessaryorthatthisnecessarythingisevil?[356]

29.NoristhecommonsayingtruethatDeprivationorLackfightsby

itsnaturalpoweragainsttheGood.Foracompletelackisutterly

impotent;andthatwhichispartialhathitspower,notinsofaras

itisalack,butinsofarasitisnotaperfectlack.Forwhenthe

lackoftheGoodispartial,evilisnotasyet;andwhenitbecomes

perfect,evilitselfutterlyvanishes.

30.Infine,GoodcomethfromtheOneuniversalCause;andevilfrom

manypartialdeficiencies.Godknowsevilundertheformofgood,and

withHimthecausesofevilthingsarefacultiesproductiveofgood.

Andifeviliseternal,creative,andpowerful,andifithathbeing

andactivity,whencehathittheseattributes?Cometheyfromthe

Good?OrfromtheevilbytheactionoftheGood?Orfromsomeother

causebytheactionofthemboth?Allnaturalresultsarisefroma

definitecause;andifevilhathnocauseordefinitebeing,itis

unnatural.ForthatwhichiscontrarytoNaturehathnoplacein

Nature,evenasunskilfulnesshathnoplaceinskilfulness.Isthe

soul,then,thecauseofevils,evenasfireisthecauseofwarmth?

Anddoththesoul,then,fillwithevilwhatsoeverthingsarenearit?

Oristhenatureofthesoulinitselfgood,whileyetinits

activitiesthesoulissometimesinonestate,andsometimesin

another?[357]Now,iftheveryexistenceofthesoulisnaturally

evil,whenceisthatexistencederived?FromtheGoodCreativeCause

ofthewholeworld?IffromthisOrigin,howcanitbe,inits

essentialnature,evil?ForallthingssprungfromoutthisOriginare

good.Butifitisevilmerelyinitsactivities,evensothis

conditionisnotfixed.Otherwise(i.e.ifitdothnotitselfalso

assumeagoodquality)whatistheoriginofthevirtues?[358]There

remainsbutonealternative:Evilisaweaknessanddeficiencyof

Good.

31.Goodthingshaveallonecause.IfevilisopposedtotheGood,

thenhathevilmanycauses.Theefficientcausesofevilresults,

however,arenotanylawsandfaculties,butanimpotenceandweakness

andaninharmoniousminglingofdiscordantelements.Evilthingsare

notimmutableandunchangingbutindeterminateandindefinite:the

sportofalieninfluenceswhichhavenodefiniteaim.TheGoodmustbe

thebeginningandtheendevenofallevilthings.FortheGoodisthe

finalPurposeofallthings,goodandbadalike.Forevenwhenweact

amisswedosofromalongingfortheGood;fornoonemakesevilhis

definiteobjectwhenperforminganyaction.Henceevilhathno

substantialbeing,butonlyashadowthereof;sincetheGood,andnot

itself,istheultimateobjectforwhichitcomesintoexistence.

32.Untoevilwecanattributebutanaccidentalkindofexistence.It

existsforthesakeofsomethingelse,andisnotself-originating.

Andhenceouractionappearstoberight(forithathGoodasits

object)whileyetitisnotreallyright(becausewemistakeforgood

thatwhichisnotgood).`Tisproven,then,thatourpurposeis

differentfromouraction.Thuseviliscontrarytoprogress,purpose,

nature,cause,principle,end,law,will,andbeing.Evilis,then,a

lack,adeficiency,aweakness,adisproportion,anerror,

purposeless,unlovely,lifeless,unwise,unreasonable,imperfect,

unreal,causeless,indeterminate,sterile,inert,powerless,

disordered,incongruous,indefinite,dark,unsubstantial,andneverin

itselfpossessedofanyexistencewhatever.How,then,isitthatan

admixtureoftheGoodbestowsanypoweruponevil?Forthatwhichis

altogetherdestituteofGoodisnothingandhathnopower.Andifthe

GoodisExistentandistheSourceofwill,power,andaction,howcan

Itsopposite(beingdestituteofexistence,will,power,and

activity),haveanypoweragainstIt?Onlybecauseevilthingsarenot

allentirelythesameinallcasesandinallrelations.[359]Inthe

caseofadevilevilliethinthebeingcontrarytospiritual

goodness;inthesoulitliethinthebeingcontrarytoreason;inthe

bodyitliethinthebeingcontrarytonature.

33.Howcanevilthingshaveanyexistenceatallifthereisa

Providence?Onlybecauseevil(assuch)hathnobeing,neither

inherethitinthingsthathavebeing.Andnaughtthathathbeingis

independentofProvidence;forevilhathnobeingatall,exceptwhen

mingledwiththeGood.Andifnothingintheworldiswithoutashare

intheGood,andevilisthedeficiencyofGoodandnothinginthe

worldisutterlydestituteofGood,thentheDivineProvidenceisin

allthings,andnothingthatexistscanbewithoutIt.Yea,eventhe

evileffectsthatariseareturnedbyProvidencetoakindlypurpose,

forthesuccourofthemselvesorothers(eitherindividuallyorin

common),andthusitisthatProvidencecaresindividuallyforeach

particularthinginalltheworld.Thereforeweshallpaynoheedto

thefondargumentsooftenheardthat"Providenceshallleadusunto

virtueevenagainstourwill."`TisnotworthyofProvidenceto

violatenature.WhereforeItsProvidentialcharacterisshownherein:

thatItpreservesthenatureofeachindividual,and,inmaking

provisionforthefreeandindependent,ithathrespectuntotheir

state,providing,bothingeneralandinparticular,accordingasthe

natureofthoseItcaresforcanreceiveItsprovidential

benefactions,whicharebestowedsuitablyoneachbyItsmultiformand

universalactivity.

34.Thusevilhathnobeing,noranyinherenceinthingsthathave

being.Evilisnowherequaevil;anditarisesnotthroughanypower

butthroughweakness.Eventhedevilsderivetheirexistencefromthe

Good,andtheirmereexistenceisgood.Theirevilistheresultofa

fallfromtheirpropervirtues,andisachangewithregardtotheir

individualstate,aweaknessoftheirtrueangelicalperfections.And

theydesiretheGoodinsofarastheydesireexistence,life,and

understanding;andinsofarastheydonotdesiretheGood,they

desirethatwhichbathnobeing.Andthisisnotdesire,butanerror

ofrealdesire.

35.By"menwhosinknowingly"uremeansthemthatareweakin

theexercisedknowledge[360]andperformanceofGood;andby"them

thatknowtheDivineWillanddoitnot,"[361]itmeansthemthat

haveheardthetruthandyetareweakinfaithtotrusttheGoodorin

actiontofulfilit.[362]Andsomedesirenottohaveunderstanding

inorderthattheymaydogood,sogreatisthewarpingorthe

weaknessoftheirwill.And,inaword,evil(aswehaveoftensaid)

isweakness,impotence,anddeficiencyofknowledge(or,atleast,of

exercisedknowledge),oroffaith,desire,oractivityastouchingthe

Good.Now,itmaybeurgedthatweaknessshouldnotbepunished,but

onthecontraryshouldbepardoned.Thiswouldbejustwerethepower

notwithinman-sgrasp;butifthepowerisofferedbytheGoodthat

givethwithoutstint(assaiththeure)thatwhichisneedfulto

each,wemustnotcondonethewanderingordefection,desertion,and

fallfromthepropervirtuesofferedbytheGood.Buthereonletthat

sufficewhichwehavealreadyspoken(tothebestofourabilities)in

thetreatiseConcerningJusticeandDivineJudgment:[363]asacred

exercisewhereintheTruthofuredisallowedaslunaticbabbling

suchniceargumentsasdespitefullyandslanderouslyblasphemeGod.In

thispresenttreatisewehave,tothebestofourabilities,

celebratedtheGoodastrulyAdmirable,astheBeginningandtheEnd

ofallthings,asthePowerthatembracesthem,asThatWhichgives

formtonon-existentthings,asThatwhichcausesallgoodthingsand

yetcausesnoevilthings,asperfectProvidenceandGoodness

surpassingallthingsthatareandallthatarenot,andturningbase

thingsandthelackofItselfuntogood,asThatWhichallmust

desire,yearnfor,andlove;andaspossessedofmanyotherqualities

thewhichatrueargumenthath,methinks,inthischapterexpounded.

_________________________________________________________________

[243]hosousiodisagathun.

[244]God-sactivitycannotbedistinguishedfromHimself.Cf.p.81,

n.4.GodactssimplybybeingwhatHeis——bybeingGood.Thisfitsin

withthedoctrinethatHecreatestheworldasbeingtheObjectofits

desire.Heattractsitintoexistence.

[245]hainoetaikainoeraipasaikaiousiaikaidunameiskai

energeiai.AngelsandmenarepercipientEssences;theirpowerswhen

quiescentordormantontheonehandandactiveontheotherare

respectivelypercipientfacultiesandactivities.Butangelsandmen

withtheirfacultiesandactivitiescanalsobeperceived.Cf.next

sentence.

[246]Thisdoctrinemaybebasedonsomepsychicexperienceenjoyedby

D.orrecountedtohim.GeorgeFoxreceivedanexperienceofthiskind

inwhichhehadanintuitiveknowledgeconcerningthehidden

propertiesofplants.SeehisDiarynearthebeginning.

[247]Lit."Revolutions."(haiperiheautasametaptotoi

sunelixeis.)InDante-sParadisothesoulsoftheRedeemedallmove

withacircularmotion.Thissymbolizesanactivityofspiritual

concentration.Cf.iv.8,9.

[248]TheCelestialHierarchyisamongD-sextantworks.Itis

referredtobyDanteandwasthechiefsourceofmedievalangelology.

[249]tenousiodezoen——i.e.lifeassuch,merelife,thelifewhich

theysharewithanimalsandplants.

[250]Theexistenceofthewholecreation——angels,men,animals,and

vegetables,deadmatter——isintheGood.Ithasnot,intheordinary

sense,madethem,buttheyaregroundedinItanddrawtheirexistence

fromitandwouldnotexistbutforit.Theyexistnotthroughany

particularactivityItexertsbutsolelybecauseItIs.

[251]"Being"impliesfiniterelations;foronethingmustbe

distinguishedfromanother.Ifathingisitself,itisnotsomething

else;thisthingisnotthat.TheGoodisbeyondthisdistinction,for

nothing(ontheultimateplane)isoutsideIt.SeeIntr.,p.5.

[252]Thisapparentlyprofitlessspeculationreallysuggestsprofound

spiritualmysteries.Loveistheonerealityandloveisself

realizationthroughself-sacrifice.Wemustloseourlifetofindit.

Wemust,throughtheexcessofspirituallifewithinus,seektobe

(asitwere)lifeless,sothatthisexcessoflifemaystillbeours.

AndsuchwastheIncarnateLifeofChristandsuchistheLifeofGod

ineternity.SotoothewisdomofChristis,fromaworldlypointof

view,foolishness.Forworldlywisdom=self-seeking,buttheWisdom

ofChrist=self-abandonment.InfactHeavenlyWisdom=Love.Cf.1

Cor.i.25;iii.18,19.

[253]ThatwhichIsNot=Evil(videinfrainthischapter).Cf.

Intr.,p.20.TheGoodisNon-Existentasbeingbeyondexistence;evil

isnon-existentasbeingcontrarytoit.Thusevilisbyitsvery

naturetryingasitweretobeGood.Thisalsolookslikeabarren

paradoxandyetitmaycontainaspiritualtruth.Evilis,inthe

wordsofGoethe,"thespiritthatdenies":Itisdestructive,e.g.

injustice,cruelty,immorality,etc.,undermineoroverwhelm

civilizationandsodestroyit.ButtheGoodsupersedescivilization

andsoinasensedestroysit.Cf.theeschatologicalteachingof

Christ.Civilization,art,morality,etc.,aregoodsofarastheygo,

butimperfect.Beinghalfway,asitwere,betweenGoodandevil,and

beingofnecessityneitherwhollytheonenorwhollytheother,they

mustdisappearwherevertheoneortheothercompletelytriumphs.

Christ-steachingonMarriageillustratesthis.Marriageissacred,

anddivorceiswrong,becauseitseekstoabolishMarriage.Andyet

Marriageisfinallyabolishedinheaven.St.Paul-santithesisofLaw

andSpiritisanotherexample.TheLawisgoodandyetisnotthe

Good.SiniscontrarytotheLaw,buttheSpiritiscontrarytothe

Lawinanothersenseandsosupersedesit.Sotoowithart.Amodern

vandalisindifferenttobeautybecauseheisbelowit,aMedival

Saintbecamesometimesindifferenttobeautybyrisingtoa

super-sensuousplaneaboveit.Greekidolatryisahigherthingthan

Calvinism,buttheChristianityoftheNewTestamentisahigherthing

thanGreekidolatry.TheSaintssometimesemploynegativesinone

senseandthosewhoarenotsaintsemploythesamenegativesin

another;whencedisaster.MuchofNietzsche-slanguage(e.g.the

phrase"BeyondGoodandEvil")mighthavebeenusedbyaMedival

ChristianMystic;butNietzschedidnotgenerallymeanwhatthe

ChristianMysticwouldhavemeantbyit.Sootoowithpain.Allpain

isinitselfbad,beinganegationofourpersonality.Andyeta

self-abnegationspringingfromLovewhichbravelybearspainisthe

highestkindofGood."ThedevilputitintotheheartofJudas

tobetray"Christ,andyetthePassionwasinaccordancewith"the

determinatecounselandforeknowledgeofGod."

[254]eihoutechrephanai.D.isalludingtotheancientbeliefin

theMusicoftheSpheres.

[255]Gen.i.16.

[256]metron.Allthingshavetheirpre-existentlimitsinthe

Super-Essence.

[257]aion——i.e.ThePermanentPrincipleunderlyingitstemporal

process.Thisandthenextphraseexplainwhatismeantbythewords

"theMeasureoftheuniverse."TheGoodsetsboundstotheworld(1)

temporally,becauseEternityistheFountofTime,(2)spatially,

becauseTranscendentUnityistheFountofNumber.Alltemporalthings

arepermanentinGod;andalldiversitiesareoneinHim.

[258]AllnumberhasitsrootsintheGood.ElsewhereD.saysthatthe

GoodbeingbeyondUnity,isaMultiplicityaswellasanUnity.Cf.

Intr.,p.5.

[259]HerewegetoncemoretheAristotelianclassificationofcauses.

TheGoodis:——(i)FormalCause(1)immanentintheworld

(Order——taxis);(2)containingtheworld(EmbracingPower——perioche).

(ii)EfficientCause(Cause——aitia).(iii)FinalCause(End——telos).

[260]Thelightpermeateswaterbutitdoesnotpermeateastone.It

passesoverthestoneandpermeatesthewaterbeyondit.

[261]archisunagogosestitoneskedasmenon.

[262]hosenpantokratorikoputhmeni.

[263](1)Man,(2)Animal,(3)Vegetable,(4)Matter.

[264]Thisseemstoimplythatmatteritselfcouldnotexistwithout

theinfluenceofthelight.PerhapsthisbeliefrestsonGen.i.1,2.

[265]helioshotipantaaollepoiei.Withthenafetymologycf.iv.

5.

[266]Rom.i.20.Thesunisnotpersonalorsupra-personal.Butits

impersonalactivityisanemblem,asitwere,ofGod-ssupra-personal

activity.

[267]Twoworlds1)Nature,(2)Grace.Godisrevealedinboth;the

formerwasapparentlythesubjectoftheSymbolicDivinity;thelatter

isthatofthepresenttreatise.

[268]i.e.Menanddifferentordersofangels.

[269]Materiallightisdiffusedinspaceandhenceisdivisible.The

SpiritualLightisindivisible,beingtotallypresenttoeach

illuminatedmind.HencetheSpiritualLightissimpleinawaythat

themateriallightisnot.

[270]Allourspiritualandmentalpowersareduetothesame

SpiritualLightworkingineachoneofus.Cf.Wordsworth:"Those

mysteriesofBeingwhichhavemadeandshallcontinueevermoretomake

ofthewholehumanraceonebrotherhood."

[271]Cf.ii.8.

[272]hospantaprosheautokaloun(hothenkaikalloslegetai).Cf.

iv.4.

[273]Theultimatenatureofallbeautifulthingsisasimpleand

supernaturalElementcommontothemallandmanifestedinthemall.

Thelawoflifeisthatithasitstrueandultimatebeingoutsideit.

ThetruebeautyofallbeautifulthingsisoutsidetheminGod.Hence

allgreatart(evenwhennotdirectlyreligious)tendstowardsthe

Supernaturalorhasakindofsupernaturalatmosphere.

[274]paradeigmatikon——i.e.theultimateLawoftheirbeing,theIdea

orType.

[275]tomeon——i.e.thatmerenothingnesswhichismanifestedeither

as(1)formless"matter"or(2)evil.SeeIntr.,p.20.

[276]Evilisnon-existentinonesense.TheGoodisNon-Existentin

another.Cf.p.90,n.1.

[277]henoseis,diakriseis,tautotetes,heterotetes.

[278]Hencepartsareunitedintowholesandwholesarticulatedinto

parts,andhenceeachthingisidenticalwithitselfanddistinctfrom

everythingelse.

[279]e.g.Moistureinterpenetratesthesolidearth.

[280]e.g.Inapieceofwetgroundthewateriswaterandtheearth

isearth.

[281]haipronoiaitonhuperteron.Lit."theprovidences,"etc.,e.g.

theinfluenceofthelightwithoutwhich,D.holds,thematerialworld

couldnotexist.Orthisandthefollowingmayrefertodifferent

ranksofangels,ortoangelsandmen.

[282]haiepistrophaitonkatadeesteron.Lit."theconversions,"etc.

e.g.Matter(accordingtohistheory)respondstotheinfluenceofthe

light.Andmenareinfluencedbyangels,andthelowerangelsbythe

higher.

[283]Thepointofthissectionisthatbesidestheparticularand

partialharmoniesalreadymentioned,thereisauniversalharmony

unitingthewholeworldinonesystem.

[284]Inthetwofollowingsectionsthedifferencebetweenangelicand

humanactivityisthattheangelsconferspiritualenlightenmentand

menreceiveit.Angelsareinastateofattainmentandmenare

passingthroughaprocessofattainment.

[285]VidesupraonIntroversion(p.88,n.1).

[286]TheyareunitedtoGodinthecentreoftheirbeing,by

ceaselesslyenteringintothemselves.Theyhelpusbygoingforth,as

itwere,fromthemselves.

[287]Theirtrueself-identityisrootedinGod.SeeIntr.,pp.31f.

[288]heeisheauteneisodos.

[289]Insoulsbeingunifiedandsimplified.SeeIntr.,p.25.

[290]Cf.St.Aug."ascendatpersesuprase."

[291]i.e.TotheAngelsandtheperfectedSaints.Thereisa

somewhatsimilarthoughtinWordsworth-sPrelude:"Toholdfit

conversewiththespiritualworld/andwiththegenerationsof

mankind/spreadovertimepast,present,andtocome/ageafterage

tilltimeshallbenomore."ThisthoughtinWordsworthandinD.is

anexperienceandnotaspeculation.

[292]ThisspiritualunitywasbylaterMysticalwriterscalledthe

apexofthesoul,ortheground,orthespark.Anothernameis

synteresisorsynderesis.

[293]Thereisanelementofintuitioninalldiscursivereasoning

becauseallargumentisbasedoncertainaxiomswhicharebeyondproof

(e.g.thelawofuniversalcausation).Infactthevalidityofour

lawsofthoughtisanaxiomandthereforeperceivedbyintuition.In

thepresentpassageD.meanssomethingdeeper.Hemeansthatformal

DogmaticTheologyadvancesroundacentralcoreofspiritual

experiencebywhichitmustconstantlybeverified,Pectusfacit

theologum.Whenevertheologyevenattemptstobepurelydeductiveit

goeswrong(e.g.Calvinism).Ifitisnotrootedinintuitionitwill

berootedinfancies.

[294]InD.`sclassificationIntroversionandSensationareboth

unmixedmovements,foreachleadstoakindofperception.Discursive

reasoningisamixedmovementbecauseitdoesnotleadtoadirect

perceptionandyetitmustcontainanelementofperception.

[295]i.e.Thetypesofthingsexistentinthepermanentspiritual

worldbeforethethingswerecreatedinthistransitorymaterial

world;thePlatonicIdeas.TherewasalsoaJewishbeliefinsucha

pre-existenceofthings.Cf.Rev.iv.11(R.V.).]

[296]sunkriseis.

[297]huperochai.

[298]hexis.

[299]enosis.Thewordishereusedinthemostcomprehensivemanner

toincludephysicalcommunion,sense-perception,andspiritual

communionofsoulswithoneanotherandwithGod.

[300]Theexemplaristheformalcausebeforethisisactualizedin

theobjectembodyingit.Theprincipleinanoaktreeconstitutingit

anoakistheformalcause.Butbeforetherewereanyoaktreesthis

principleexistedasanexemplar.Thefinalcauseisthebeneficent

purposetheoaktreeserves.IntheAristotelianclassification

exemplar,andfinalcausewouldbeclassedtogetherasfinalcause.

[301]Thismeanseither(1)thatactuallynon-existentthings(e.g.

theflowersofnextyearwhichhavenotyetappeared,orthoseoflast

year,whicharenowdead)haveaneternalplaceinGod;orelse(2)

thatevilthingshavetheirtruebeing,underadifferentform,in

Him.

[302]Rom.xi.36.

[303]InthewholeofthispassageD.isthinkingprimarilyofAngels

andmen,oratleastofsentientcreatures.Buthewouldseeanalogies

ofsuchactivityintheinanimatematerialworld.

[304]eistopraktikeuesthaikatatenhapantongennetikenhuperbolen.

Desire=want.Andwantinus=imperfection;butinGodit=that

excessofperfection,wherebyGodis"Perfectionless."Thusthewords

"super-excellence,""super-unity,"etc.,arenotmeaningless

superlatives.TheyimplyanimpulsetowardsmotionwithintheDivine

Stillness,aThirstintheDivineFullness.Cf.JulianofNorwich

Revelations,ch.xxxi."ThereisapropertyinGodofthirst

andlonging."ThecategoriesofGreekPhilosophyarestatic.The

superlativesofD.implysomethingdynamic,thoughthestaticelement

remains.Inmuchmodernphilosophy(thePragmatistsandalsoBergson)

dynamicconceptionsareprominent;butthetendencyhereisforthe

statictodisappearinsteadofbeingsubsumedasitisinD.The

result,orthecause,isthatGraceislostsightofandonlyNature

isperceived.ReallyAbsolutismandPragmatismarenotmutually

exclusive;forRestandMotionco-existastranscendedelementsin

God.ThisistheparadoxofperfectLovewhichisbothatrestandin

motion,bothsatisfiedandunsatisfied.Cf.JulianofNorwich:"Ihad

HimandIwantedHim"(Revelations,ch.x.).

[305]theoeides

[306]ThisclausecanonlyhavebeenwrittenbyoneforwhomUnknowing

wasapersonalexperience.Thepreviousclauseshowshowthereisa

negativeelementevenintheMethodofAffirmation.Sense-perception

mustfirstgivewaytospiritualintuition,justasthismustfinally

givewaytoUnknowing.(Cf.St.JohnoftheCross-sDarkNight,on

threekindsofnight.)Allprogressisatranscendenceandso,ina

sense,aViaNegativa.Cf.St.Aug.,Transcendemundumetsapeanimum,

transcendeanimumetsapeDeum.

[307]ThisshowsthattheViaNegativastartsfromsomethingpositive.

Itisatranscendence,notamerenegation.

[308]Prov.iv.6,8.

[309]hoemosErosestaurotai>.IgnatiusEp.adRom.?6.But

possiblySt.Ignatiusmeans:"Myearthlyaffectionsarecrucified."

St.Ignatiuswrotejustbeforebeingmartyred,atthebeginningofthe

secondcentury.Thisreferencewouldalonebesufficienttomakethe

authenticityoftheDionysianwritingsimprobable.[Itisperhaps

impossibletodeterminewhetherIgnatiusmeantbythewords"myLove

iscrucified"torefertoJesusortohimself.Thelatterissupported

byZahnandbyLightfoot,theformerbyOrigen,ProloguetoCommentary

onCanticles."Necpatoquodculparipossit,siquisDeum,sicut

Joannis,charitatur,itaipseamoremnominit.Denejirememini,aliquem

sanctorumdixisseIgnatiumnominedeChristo:Mensautemamor

crucifixusest:necreprehendieumperhocdignumjudico."Much

furtherevidenceisgiveninJacobson-sApostolicFathers(p.377).

Jacobsonhimselfsupportsit,observingthattheGreekcommemoration

ofIgnatiustakesthewordsinthissense.WhetherDionysiusfollowed

Origenornot,hisexpositionisveryinterestingandisquite

possiblythetrue.Seealsothetranslator-snoteoneros.Ed.]

[310]entaisproeisagogaistonlogion.Apparentlythiswasatitleof

thebooksascribedtoSolomon.ThepresentreferenceisWisdomviii.

2.

[311]toistheioismallonanatheinaitonontoserota.

[312]Earthlydesireisbelowstaticconditions,theDivineDesireis

abovethem.

[313]i.e.TheworderosissometimesusedconcerningGodto

stimulateourmindsbyitsunexpectednessandsotomakeuspenetrate

beyondthewordtothemysteryhintedatbyit.Ontheotherhand

agapeoranapesisissometimesusedconcerninghumanrelationshipsto

preventanydegradingassociationsfromenteringin.

[314]2Sam.i.26.

[315]kaiestitoutodunameoshenopoioukaisundetikeskai

diapherontossunkratikes.

[316]Thisfinelysuggeststhatthe"Selfhood"ofGodisselfless.

VideIntr.,p.9.Notealsothecombinationofrestandmotionalluded

tohere.

[317]Yearningisamovementinthesoul;theObjectofYearning

causessuchmovementinthesoul.

[318]Cf.St.ThomasAquinaseusmovetsicutdesideratumaSeIpso.

Cf.Spenser:"HelovedHimselfbecauseHimselfwasfair."CEPlato-s

Doctrineoferos.ThisYearningiseternallyfulfilledintheTrinity.

Cf.Dante:"OsommalucechesofainTesidi/solaT-intendiedaTe

intelletta/edintendenteTeamiedarridi."Itisstrugglingtowards

actualizationinthisworld.

[319]i.e.Thesocialinstinctinmenandanimals,andtheimpulseof

mutualattractionintheinanimateworld.

[320]ThemanifoldyearningsofthespiritforTruth,Beauty,

SpiritualLove,etc.

[321]i.e.Ofthetwoclassesjustalludedtothesecondisthe

higher;andofthoseyearningswhichbelongtothisclassthemost

transcendentarethehighest.Religionishigherthansecularlife,

andthehighestelementinReligionisother-worldly.Thereceived

textreads——"TheDivineYearningsintheverycore,"etc.,hoi

autonoetoikaitheioitonontosekeikaloseroton.Ihaveventuredto

amenderotontoerotes.IftheMS.fromwhichthereceivedtextis

derivedbelongedtoafamilyhavingseventeenoreighteenletterstoa

linethenthiswordwouldprobablycomeattheendofaline(since

thereare260letterstotheendofit,fromthebeginningofthe

section),andwouldhavetheon-ofontosjustaboveitandthe-on-

ofautonoetoijustabovethat,anderotonattheendofthelinenext

butoneabovethat.Thiswouldmakethecorruptionoferotesinto

erotonverynatural.

[322]"Thatwhichisnot"=formlessmatter.Plotinus(Enn.i.8.3)

definestheNon-Existentastheworldofsense-perception.Itis,as

itwere,thestuffofwhichallthingsperceivedbythesensesare

made.Thisstuffcannotexistwithoutsomekindof"form,"and

therefore,ifentirelybereftofall"form,"wouldsimplydisappear

intonothingness.Thus,apartfromthatelementof"form"whichit

derivesfromtheGood,itissheerNon-Entity.Eachindividualthing

consistsof"matter"and"form"——i.e.ofthisindeterminate"stuff"

andoftheparticularqualitiesbelongingtothatthing.Removethose

qualitiesandthethingisdestroyed:e.g.removethecolours,shape,

etc.,ofatree,andthetreebecomesnonexistent.Itcrumblesinto

dust,andthusthe"stuff"takesonanewform.If,asM.LeBon

maintains,materialparticlessometimeslosetheirmaterialqualities

andarechangedintoenergy,insuchacasethe"stuff"takesonyet

anotherkindofform.Theindividualthing,ineverycase,becomes

non-existentwhenitlosesits"form,"orthesumtotalofits

individualqualities,butthe"stuff"persistsbecauseitatonce

assumesanother"form."Hencethis"stuff,"beingnon-existentperse,

drawsitsexistencefromtheGoodWhichistheSourceofall"form."

Andthustheexistenceofthisnon-existentstuffisultimately

containedintheGood.D.triestoprovethatevilisnon-existentby

showingthatthereisnothingthatcanhaveproducedit.Goodcannot

haveproduceditbecauseathingcannotproduceitsownopposite;evil

cannothaveproduceditselfbecauseevilisalwaysdestructiveand

neverproductive.AllthingsthatexistareproducedbytheGoodor

thedesirefortheGood-whichcomestothesamething.

[323]The"matter"orstuffofwhichtheuniverseismade,exists

ultimatelyintheGood,butevildoesnot.Allforceexistsultimately

intheGood,butthewarpingofit,orthelawlessnessofit(whichis

theevilofit),doesnotexistintheGood.Force,orenergy,assuch

isarelativeembodimentoftheAbsolute:evilassuchisa

contradictionoftheAbsolute.

[324]i.e.Thereisanelementofgoodinevilthingsenablingthem

tocohereandsotoexist.Inthispassage"Non-Existent"isusedin

threesenses1)"Matter,"orforce,cannotexistwithoutsomeform

(whichisitscomplement)andthereforeistechnicallycalled

non-existent.(2)Evilcannotexistatallontheultimateplaneof

Being,norinthisworldwithoutanadmixtureofgood(whichisits

contrary)andthereforeisinanabsolutesensenon-existent.(3)The

Goodisbeyondallexistenceandthereforeisbytranscendence

Non-Existent.

[325]TheGoodisbeyondthisworldandbeyondthestuff,orforce,of

whichthisworldismade.Evil,ontheotherhand,isbelowthisworld

andthestuffcomposingit.Getridofthelimitationsinthisworld

(sc.thedifferencebetweenonequalityandanother)andyouhavean

energyorforcepossessingalltheparticularqualitiesofthings

fusedinone.Getridofthelimitationsinherentinthis(i.e.

intensifyittoinfinity)andyouhavetheGood.Ontheotherhand,

destroysomeparticularobject(e.g.atree),andthatobject,being

nowactuallynon-existent,hasstillapotentialexistenceinthe

world-stuff.Destroythatpotentialexistenceandyouhaveabsolute

non-existence,whichisEvil.Thusthethreegratesmaybetabulated

asfollowsi)TranscendentNon-Existence(=theGood).(ii)Actual

Non-Existence(=theworldstuff,forceorenergy,ofwhichmaterial

particlesareaform.Modernscienceteachesthatatomshavenoactual

existence.Thustheatomictheoryhasworkedroundtosomethingvery

muchlikeD-stheoryofthenon-existentworldstuff).(iii)Absolute

Non-Existence(=Evil).Thethreegradesmightbeexpressedbya

numericalsymbolasfollows:Iffinitenumbersrepresentthevarious

formsofexistence,theInfinity(whichcontradictsthelawsoffinite

numbers)=theGood:Unity(whichisamereabstractionandcannot

existapartfrommultiplicitysinceeveryfiniteunitisdivisible

intoparts)=theworldstuff:Zero(whichannihilatesallfinite

numbersthataremultipliedbyit)=Evil.

[326]Theargumentintherestofthesectionisasfollows:Evil

exists,forthereisaradicaldifferencebetweenvirtueandvice.

Evilis,infact,notmerelynegative,butpositive:notmerely

destructive,butalsoproductive.Andhenceitisnecessarytothe

perfectionoftheworld.TowhichD.repliesinthenextsectionthat

evildoesnotexistquaevil,norisitpositiveorproductivequa

evil.Itexistsandispositiveandproductivesolelythroughan

admixtureoftheGood.(Wemightillustratethisbythefactthat

Zero,multipliedbyInfinity,producesfinitenumber.)

[327]D.isnopantheist.AccordingtoPantheismGodisequally

presentinallthings.ThusPantheismisadebasedformofthe

Immanencedoctrine,asCalvinismisadebasedformofthe

Transcendencedoctrine.IntheonecasewegetImmanencewithout

Transcendence:intheotherTranscendencewithoutImmanence.D.holds

aTranscendentImmanence(cf.Bradley,AppearanceandReality,

rebuttingchargeofPantheism).

[328]e.g.ThecrueltyofNatureseemstoshowIntelligence;and

Intelligenceperseisagoodthing.

[329]Allevilthingscontaintheseedoftheirowndecay,andsotend

tonon-existence.ThearroganceandcrueltyoftheGermanshasbeen

theirweakness,asdisciplineandself-sacrificehasbeentheir

strength.

[330]GodexistswithoutEssence,asanobjectcanexistwithoutthis

particularqualityorthat.

[331]D.isthinkingespeciallyofcarnalsin.Suchsinisadepraved

formofthatwhich,initstruepurity,isamystery,symbolizingthe

UnitiveLife.

[332]Adiseasedbodystilllives.Deathendsthedisease.

[333]Exuberantvitalityisperseagoodthingandthemoreexuberant

thebetter,though,likeallgoodthings,itisdangerous,andunless

properlydirectedisdisastrous.

[334]Ifgoodandevilarebothexistent,theyare,tothatextent,

bothofthesamekind;whichisimpossible.

[335]SofarD.hasbeenshowingthatevilisnotanultimate

principle,beingneither(1)identicalwiththeGood,nor(2j

self-subsistent.Nowhearguesthatitisnotanecessaryelementin

anycreatedthing:neitherintheirexistenceassuch,norinany

particularkindofcreature.

[336]D.ramblescharacteristically,butthegeneralargumentis

plain.AllexistenceisfromtheGood.Hence,ifevilisinherentin

thenatureofexistence,evilisfromtheGood.ThusD.meetsagain

andproceedstolaytheghostofatheorywhichhehasalready

elaboratelyslainintheprevioussection.

[337]Havingjustgivenametaphysicalargumentforthenon-existence

ofevil,D.nowgivesanargumentdrawnfromtheactualnatureofthe

universeandofGod-screativeactivity.Thisargumentisnotso

satisfactoryasthemetaphysicalone,for,underalltheharmonyof

theworld,thereisperpetualstrife,andtheCrossofChristreveals

Godassufferingpain."Christisinanagonyandwillbetilltheend

oftheworld"(Pascal).Themetaphysicalargumentissoundbecause

metaphysicsdealwithultimateideals,andevilisultimatelyor

ideallynon-existent.Theargumentfromactualfactsisunsound

becauseevilisactuallyexistent.Muchwrongthinkingonthesubject

ofevilisduetoaconfusionofidealwithactualnon-existence.D.

hereseemstofallintothismistake.

[338]D.hereusesthename"God"becauseheisthinkingofthe

AbsoluteortheGood,notinItsultimateNature,butinItsemanating

orcreativeactivity,inwhichthePersonalDifferentiationsofthe

Trinityappear.SeeII.7.

[339]i.e.EvildoesnotarisethroughthepassageoftheGoodfrom

Super-EssenceintoEssence.ItisnotintheGoodthroughtheGood

submittingtotheconditionsofexistence(D.hasalreadyshownthat

evilhasnoplaceintheultimateSuper-EssentialNatureoftheGood).

[340]Thisisareductioadabsurdum.D.considersitobviousthatGod

possessestheGoodasHisSubstanceandnotbyparticipation.The

PersonsoftheTrinityarenotproductsoftheAbsolutebutEmanations

orDifferentiationsofIt.

[341]Theargumentisasfollows:NoevilisfromGod.Allexistence

isfromGod.Thereforenoexistenceisevil.

[342]Havingshownthatexistenceassuchisnotinherentlyevil,D.

nowtakesvariousformsofexistenceandshowsthatnoneofthemis,

assuch,inherentlyevil.

[343]Cf.OldTestamenttitle,"SonsofGod,"andD.onDeification.

Cf.also"Ihavesaid,YeareGods."

[344]i.e.Iftotallyandessentiallybyverynatureevilwith

respecttothemselves.Insofarastheycontinuetoexisttheyare

goodwithrespecttothemselves.

[345]EvilisthecontraryoftheGood.HencesincetheGoodisbyIts

verynatureproductive,evilmustbedestructive.Hencethedevils,if

essentiallyevil,mustbeessentiallydestructive.Nowtheyarenot

essentiallyself-destructive,for,weretheysuch,theycouldnot

exist.Therefore,ifessentiallyevil,theymustunderall

circumstancesbedestructiveofotherthings.

[346]Theessenceof(e.g.)anapple-treeisself-identity;its

facultyisitslatentpowerofproducingleaves,apples,etc.;its

activityistheactualproductionoftheleaves,apples,etc.

[347](1)Thedevilsdonotdestroyallthings(e.g.theydonot

annihilatethehumansoul).Thereforetheyarenotessentiallyevil.

Evilpassionsaregoodthingsmisdirected.(2)Oftenthedestruction

ofathingisbeneficial(e.g.thefallingofthefadedleaf).In

fact,nothingcouldbedestroyedifithadnotgrownfeebleandso

becomeworthytobedestroyed.(D.here,inhiszealtoexplainevil

away,countenancesthebasedoctrinethatmightisright.Whatis

wrongwiththewholesystemoftheuniverseisthatitsunderlyinglaw

isthesurvivalofthefittest.Theenlightenedconscienceofhumanity

rebelsagainstthislaw.)

[348]Theweaknessisanimperfectgood,andthereforetheprocessof

destructionwhichco-operateswiththeweaknessisanimperfectgood.

[349]TheGoodispermanent.Henceitscontrarymustbeunstable.

[350]Evilisessentiallyanegativeandself-contradictorything.Its

verypermanencewouldbeopposedtoitsownnatureandwouldbedueto

anelementoftheGoodwithinit.

[351]Thereisatimelessgroundinallpersonalities,andthisground

isgood.EckhartandTaulersay,thateventhesoulsinhellpossess

eternallythedivinerootoftheirtruebeing.Ruysbroecksays,this

divinerootdoesnotofitselfmakeusblessed,butmerelymakesus

exist.

[352]i.e.Thatwhichisimperfectinthemiscapableofbeingmade

perfect.

[353]Thesumtotalofnaturallawscomesfromtheultimateunityof

Nature,whichcomesfromtheGood.Thusthesumtotalofnaturallaws

isnot,assuch,opposedtotheultimateunityofNature,and

thereforeisnotassuchopposedtotheGood.Itisnotessentially

evil.

[354]Cf.Section30.

[355]Theargumentofthewholepassageisthatevilisnotinherent

intheessentialnatureofthingsasawholeorofanyparticular

thing.Itarisesinparticularthings(accidentally,asitwere)

throughtheirfailuretofulfiltheirtruenature.Butwhatofthis

accident?Isitinherent?Perhapswemightanswer,"Notinherent

becausecapableofbeingeliminated."

[356]Matter,itisargued,isevilbecausethediscordantmotionof

thesoulspringsfrommatter.But,repliesD.,matterisnecessaryfor

certainkindsofexistence.Henceitfollowsthatevilisnecessary.

Butthisisimpossible.

[357]D.isherealludingtothemysticaldoctrineofthetimeless

self——theultimaterootofgoodnessineachindividualwhichremains

unchangedbythefailuresandsinsofthetemporalself.

[358]D.isarguingwiththosewhoholdthatevilisinsomesense

necessarytotheexistenceoftheworld,andthereforehasapermanent

placeinit.Sinis,theyhold,anecessaryself-realizationofhuman

soulswhichareintheirultimateessencesinless.D.repliesthat,if

thisisso,wecannotexplainhowgoodnesscaneverbe(asitis)a

formofself-realizationforhumansouls.

[359]i.e.Evilthingsarenotentiretybad,butarebadonlyinsome

partialaspect.

[360]peritenalestontouagathougnosin.

[361]Lukexii.47.

[362]IntheprevioussectionD.hasmaintainedthatallpeople

ultimatelydesiretheGood.Henceitfollowsthatallsinisdueto

ignorance;forcouldweallrecognizethatwhichwedesirewewould

followit.Thisraisesthequestion:What,then,doesuremean

byspeakingofmenwhosinknowingly?TothisD.repliesthatwilful

siniswilfulignorance.Itisthefailuretoexercisetheknowledge

wepossess:aswhenweknowafactwhichyetisnotactuallypresent

toourminds.Weknow(havingbeentaughtit)thedesirablenessofthe

Good,butwecanshutthisdesirablenessoutfromourmindsandrefuse

todwelluponit.Insuchacasewerefusetoexerciseourknowledge.

[363]Thistreatiseislost.

_________________________________________________________________