Thus the blessed Bartholomew asserts that the divine science is both vast and minute, and that the Gospel is great and broad, yet concise and short; signifying by this, that the beneficent Cause of all is most eloquent, yet utters few words, or rather is altogether silent, as having neither (human) speech nor (human) understanding, because it is super-essentially exalted above created things, and reveals itself in Its naked Truth to those alone who pass beyond all that is pure or impure, and ascend above the topmost altitudes of holy things, and who, leaving behind them all divine light and sound and heavenly utterances, plunge into the Darkness where truly dwells, as the Oracles declare, that ONE who is beyond all.(3)

It was not without reason that the blessed Moses was commanded first to purify himself and them to separate himself from those who had not undergone purifcation; and after the entire purification

CHAPTER II

The necessity of being united with and of rendering praise to it that is the Cause of all and above all.

We pray that we may come unto this Darkness which is beyond light, and, without seeing and without knowing, to see and to know that which is above vision and knowledge through the realization that by not-seeing and by unknowing we attain to true vision and knowledge; and thus praise, superessentially, it that is

It is necessary to distinguish this negative method of abstraction from the positive method of affirmation, in which we deal with the Divine Attributes. For with these latter we begin with the universal and primary, and pass through the intermediate and secondary to the particular and ultimate attributes; but now we ascend from the particular to the universal conceptions, abstracting all attributes in order that, without veil, we may know that Unknowing which is enshrouded under all that is known and all that can be known, and that we may begin to contemplate the superessential Darkness which is hidden by all the light that is in existing things.

CHAPTER III

What are the affirmations and the negations concerning God?

In the Theological Outlines (6) we have set forth the principal affirmative expressions concerning God, and have shown in what sense God's Holy Nature is One, and in what sense Three; what is within It which is called Paternity, what Filiation, and what is signified by the name Spirit; how from the uncreated and indivisible Good, the blessed and perfect Rays of its Goodness proceed, and yet abide immutably one both within their Origin and within themselves and each other, co-eternal with the act by which they

Again, in the treatise on Divine Names, we have considered the meaning, as concerning God, of the titles of Good, of Being, of Life, of Wisdom, of Power, and of such other names as are applied to it; further, in Symbolical Theology we have considered what are the metaphorical titles drawn from the world of sense and applied to the nature of God; what is meant by the material and intellectual images we form of it, or the functions and instruments of activity attributed to it; what are the places where it dwells and the raiment in which it is adorned; what is meant by God's anger, grief and indignation, or the divine inebriation; what is meant by God's oaths and threats, by Its slumber and waking; and all sacred and symbolical representations. And it will be observed how far more copious and diffused are the last terms than the first, for the theological doctrine and the exposition of the Divine Names are necessarily more brief than the Symbolical Theology.

For the higher we soar in contemplation the more limited become our expressions of that which is purely intelligible; even as now, when plunging into the Darkness that is above the intellect, we pass not merely into brevity of speech, but even into absolute silence of thoughts and of words. Thus, in the former discourse, our contemplations descended from the highest to the lowest, embracing an ever-widening number of conceptions, which increased at each stage of the descent; but in the present discourse we mount upwards from below to that which is the highest, and, according to the degree of transcendence, so our speech is restrained until, the entire ascent being accomplished, we become wholly voiceless, inasmuch as we are absorbed in it that is totally ineffable. But why, you will ask,

For is it not more true to affirm that God is Life and Goodness than that God is air or stone; and must we not deny to God more emphatically the attributes of inebriation and wrath than the applications of human speech and thought?

CHAPTER IV

That it that is the pre-eminent Cause of all things sensibly perceived is not itself any of those things.

We therefore maintain that the universal and transcendent Cause of all things is neither without being nor without life, nor without reason or intelligence; nor is it a body, nor has it form or shape, quality, quantity or weight; nor has it any localized, visible or tangible existence; it is not sensible or perceptible; nor is it subject to any disorder or inordination nor influenced by any earthly passion; neither is it rendered impotent through the effects of material causes and events; it needs no light; it suffers no change, corruption, division, privation or flux; none of these things can either be identified with or attributed unto it.

That it that is the pre-eminent Cause of all things intelligibly perceived is not itself any of those things.

Again, ascending yet higher, we maintain that it is neither soul nor intellect; nor has it imagination, opinion reason or understanding; nor can it be expressed or conceived, since it is neither number nor order; nor greatness nor smallness; nor equality nor inequality; nor similarity nor dissimilarity; neither is it standing, nor moving, nor at rest; neither has it power nor is power, nor is light; neither does it live nor is it life; neither is it essence, nor eternity nor time; nor is it subject to intelligible contact; nor is it science nor truth, nor kingship nor wisdom; neither one nor oneness, nor godhead nor goodness; nor is it spirit according to our understanding, nor filiation, nor paternity; nor anything else known to us or to any other beings of the things that are or the things that are not; neither does anything that is know it as it is; nor does it know existing things according to existing knowledge; neither can the reason attain to it, nor name it, nor know it; neither is it darkness nor light, nor the false nor the true; nor can any affirmation or negation be applied to it, for although we may affirm or deny the things below it, we can neither affirm nor deny it, inasmuch as the all-perfect and unique Cause of all things transcends all affirmation, and the simple pre-eminence of Its absolute nature is outside of every negation- free from every limitation and beyond them all.

(1) Unknowing, or agnosia, is not ignorance or nescience as ordinarily understood, but rather the realization that no finite knowledge can fully know the Infinite One, and that therefore it is only truly to be approached by agnosia, or by that which is beyond and above knowledge. There are two main kinds of darkness: the subdarkness and the super-darkness, between which lies, as it were, an octave of light. But the nether-darkness and the Divine Darkness are not the same darkness, for the former is absence of light, while the latter is excess of light. The one symbolizes mere ignorance, and the other a transcendent unknowing - a superknowledge not obtained by means of the discursive reason.

(2)'Of the First Principle,' says Damascius, 'the ancient Egyptians said nothing, but celebrated it as a Darkness beyond all intellectual or spiritual perception - a Thrice-unknown Darkness.' This is for ever about the Pavilions of that great Light Unapproachable. It is caused by the superabundance of Light and not by the absence of lumination: it is 'a deep but dazzling Darkness' (Henry Vaughan). 'The light shineth in the darkness' (St. John, 1, 5). 'In Thy light we shall see light' (Psalm 36, 9).

(3)St. John of the Cross, for instance, wrote of other kinds of darkness; for example, the darkness of the night of purgation, and the dark night of the soul, but the Divine Darkness is in a different category from these.

(4) Particularly important here is the concept of beyond-being, the recognition that what is known in the unknowing is beyond the realm of being and cannot be adequately described, although negation comes closer than affirmation.

'Withdraw into yourself and look; and if you do not find yourself beautiful as yet, do as does the sculptor of a statue ... cut away all that is excessive, straighten all that is crooked, bring light to all that is shadowed ... do not cease until there shall shine out on you the Godlike Splendour of Beauty; until you see temperance surely established in the stainless shrine-(Ennead, 1, 6, 9).

(6) Dionysius refers to several of his treatises, but besides the Mystical Theology the other extant works of his are Divine Names, The Celestial Hierarchies, Ecclesiastical Hierarchy, and various epistles. See The Complete Works, Colm Luibheid, trs., (Paulist Press: 1987), now, unfortunately, out of print.