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Dionysius the Areopagite: On the Divine Names and the Mystical Theology.
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V.—CONTEMPLATION

So far this doctrine of a dual state belonging to all things may seem an unprofitable speculation. We now come to the point where its true value will be seen. For it underlies a profound theory of Personality and a rich method of Contemplation. This part of the subject is difficult, and will need close attention.

The process of Creation advances from the simple to the complex as Life is added to mere Being, and Consciousness to Life, and Rationality to Consciousness. But from this point there begins a new phase in the process. Man, having as it were floated into the world down the Universal stream of Emanation, now enters into his spirit, and so plunges beneath the stream, and there below its surface finds an undercurrent which begins to sweep him in a contrary direction towards the Source. By the downward movement his personality has been produced, by this upward movement it will be transformed.

So man presses on towards God, and the method of his journey is a concentration of all his spiritual powers. By this method he gathers himself together away from outward things into the centre of his being. And thus he gradually becomes unified and simplified, like the Angels whose creation Dionysius was able to place at the very commencement of the developing temporal order precisely because their nature is of this utterly simple and concentrated kind. And, because the process of advance is one of spiritual concentration, and moves more and more from external things into the hidden depths of the soul, therefore man must cast away the separate forms of those elements which he thus draws from the circumference into the centre of his personal spirit. Having sucked the nourishment from the various fruits growing severally in their different proper zones by the margin of the stream up which he presses, he assimilates those vitalizing elements into his own tissues (finding each food suited in turn to his advancing strength) and casts the rind away as a thing no longer needed. And this rejection of the husk in which the nourishing fruit had grown is the process described by Dionysius as the Via Negativa.

Let us consider this matter more in detail.

The first stage of Religion is anthropomorphic. God is conceived of as a magnified Man with an outward form. This notion contains some low degree of truth, but it must be spiritualized. And in casting away the materialistic details of the conception we begin to enter on a Via Negativa. All educated Christians enter on this path, though very few are given the task of pursuing it to the end. So first the notion of an outward material form is cast away and then the notion of change. God is now regarded as a changeless and immaterial Being, possessing all the qualities of Personality and all the capacities of Sensation and Perception in an eternal and spiritual manner. This is a conception of God built up, largely, by the Discursive Reason and appealing to that side of our nature. But the Intuitive Reason seeks to pierce beyond this shimmering cloud into the hidden Light which shines through it. For the mind demands an Absolute Unity beyond this variety of Attributes. And such a Unity, being an axiom or postulate, lies in a region behind the deductions of the Discursive Reason. For all deduction depends upon axioms, and axioms themselves cannot be deduced.

Thus the human spirit has travelled far, but still it is unsatisfied. From the simple unity of its own being it gazes up at the Simple Unity of the Uncreated Light which still shines above it and beyond it. The Light is One Thing and the human spirit is another. All elements of difference in the human spirit and in the Uncreated Light have disappeared, but there still remains the primary distinction between Contemplating Subject and Contemplated Object. The human self and the Uncreated Light stand in the mutual relationships of “Me” and “Thee.” That which says “Me” is not the Being Which is addressed as “Thee”; and the Being addressed as “Thee” is not that which says “Me.” The two stand over against one another.

This relationship must now be transcended by a process leading to ecstasy. The human spirit must seek to go forth out of itself (i. e. out of its created being) into the Uncreated Object of its contemplation and so to be utterly merged. So it ceases to desire even its own being in itself. Casting selfhood away, it strives to gain its true being and selfhood by losing them in the Super-Essence. Laying its intellectual activity to rest it obtains, by a higher spiritual activity, a momentary glimpse into the depths of the Super-Essence, and perceives that There the distinction between “Me” and “Thee” is not. It sees into the hidden recesses of an unplumbed Mystery in which its own individual being and all things are ultimately transcended, engulphed and transformed into one indivisible Light. It stands just within the borders of this Mystery and feels the process of transformation already beginning within itself. And, though the movements of the process are only just commenced, yet it feels by a hidden instinct the ultimate Goal whither they must lead. For, as Ruysbroeck says: “To such men it is revealed that they are That which they contemplate.”

This transcendent spiritual activity is called Unknowing, For when we know a thing we can trace out the lines of difference which separate it from other things, or which separate one part of it from another. All knowledge, in fact, consists in, or at least includes, the power of separating “This” from “That.” But in the Super-Essence there are no lines of difference to trace, and there is no “This” or “That.” Or rather, to put it differently, “This ” and “That,” being now transcended, are simply one and the same thing. While the human spirit is yet imperfect, it looks up and sees the Super-Essence far beyond it. At this stage it still feels itself as “this” and still perceives the Super-Essence as “That.” But when it begins to enter on the stage of spiritual Reflection (to use the techical term borrowed by Dionysius from the Mysteries) it penetrates the Super-Essence and darkly perceives that There the distinction ultimately vanishes. It sees a point where “this” is transfigured into “That,” and “That” is wholly “this.” And, indeed, already “That” begins to pour Itself totally into “this” through the act whereby “this” has plunged itself into “That.”

Thus the ultimate goal of the “ego” now seen afar by Unknowing and attainable, perhaps, hereafter, is to be merged. And yet it will never be lost. Even the last dizzy leap into Absorption will be performed in a true sense by the soul itself and within the soul itself. The statement of Dionysius that in the Super-Essence all things are “fused and yet distinct,” when combined with the doctrine of human immortality, means nothing else. For it means that the immortality of the human soul is of an individual kind; and so the self, in one sense, persists even while, in another sense, it is merged. This is the most astounding paradox of all! And Dionysius states the apparent contradiction without seeking to explain it simply because, here as elsewhere, he is not much concerned with theory but is merely struggling to express in words an overwhelming spiritual experience. The explanation, however (if such it may be called) can easily be deduced from his theory of existence and of personality.

All things have two sides to their existence: one in the Super-Essence, the other in themselves. Thus a human personality is (in William Law’s words) an “outbirth” from the Godhead. And having at last made its journey Home, it must still possess these two sides to its existence. And hence, whereas on the one side it is merged, on the other it is not. Its very being consists of this almost incredible paradox. And personality is a paradox because the whole world is a paradox, and the whole world is fulfilled in personality.

For this principle of a twofold existence underlies all things, and is a reflection of the Super-Essential Nature. As the Super-Essence has an eternal tendency to pass out of Itself by emanation, so the creatures have a tendency to pass out of themselves by spiritual activity. As the Super-Essence creates the world and our human souls by a species of Divine “ecstasy,” so the human soul must return by an answering “ecstasy” to the Super-Essence. On both sides there is the same principle of Self-Transcendence. The very nature of Reality is such that it must have its being outside itself.

And this principle of self-transcendence or ecstasy underlies not only the solitary quest of the individual soul for God, but also the mutual relations of the various individuals with each other. In all their social activities of loving fellowship the creatures seek and find themselves in one another and so outside of themselves. It is the very essence of Reality that it is not self-sufficing or self-contained. Not only do the creatures in which the Super-Essence overflows possess, by an answering mystery, their true being in the Super-Essence, but, as a result of this, they possess their true being in each other; for in the Super-Essence each has its place as an element in One single and indivisible Reality. We have here, in fact, the great antinomy of the One and the Many, or the Universal and the Particulars, not solved indeed, but pronounced to be insoluble and therefore ultimate. It penetrates into a region beyond the intellect, and that is why the intellect is finally baffled by it.

The Dionysian theory that one side of our being is outside ourselves in the Super-Essence will be found incidentally to reconcile Pragmatism and Idealism together. For Dionysius teaches that on one side of our being we actually develop in Time. And, if this is so, we do as the Pragmatists assert literally make Reality. But the other side of our being is timeless and eternally perfect outside ourselves. And if this is so, then Reality, as Idealists tell us, is something utterly beyond all change. Perhaps this paradox is intended in Wordsworth’s noble line:—

So build we up the being that we are.1111Excursion, iv., about 70 lines from the end. With “the being that we are,” cf. Prelude, xiv. 113–115:—    “The highest bliss
   That flesh can know is theirs—the consciousness

   Of whom the are.”


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