Pseudo-Dionysius the Areopagite

 was a Greek Christian theologian and Neoplatonic philosopher of the late 5th to early 6th century.

Divine Names

 * Jones, John D. (trans.) (1999). The Divine Names and the Mystical Theology. Milwaukee, Wisconsin: Marquette University Press. ISBN 0-87462-221-2.


 * The indefiniteness beyond being
 * lies beyond beings.
 * The unity beyond intellect
 * lies beyond intellect.
 * The one beyond thought is
 * unintelligible to all thinking.
 * The good beyond logos:
 * ineffable to all logos
 * unity unifying every unity
 * being beyond being
 * non-intelligible intellect
 * ineffable logos
 * non-rationality
 * non-intelligibility
 * non-nameability
 * be-ing according to no being
 * cause of being to all; but itself: non-be-ing,
 * as it is beyond every being, and
 * so that it would properly and knowingly
 * manifest itself about itself.
 * Chapter 1


 * It is cause of all;
 * but itself: nothing
 * as beyond-beingly apart from all
 * Chapter 1

Mystical Theology

 * Jones, John D. (trans.) (1999). The Divine Names and the Mystical Theology. Milwaukee, Wisconsin: Marquette University Press. ISBN 0-87462-221-2.


 * In preeminence, the cause of all that is sensible is not anything sensible.
 * We say this of the cause of all be-ing beyond all:
 * It is
 * not being-less,
 * not lifeless,
 * not without reason, not without intellect.
 * Not body,
 * not figure, not form,
 * not what has quality, quantity, or mass,
 * not in space,
 * not visible,
 * not what has sensible contact,
 * not what has sensation or what is sensed,
 * not what has disorder and confusion,
 * not what is troubled by material passions,
 * not powerless,
 * not subjected to what happens to sensibles,
 * not light in what lacks,
 * not, and has not, alteration, destruction,
 * privation, diminution,
 * or anything else which pertains to what is sensed.
 * Chapter 4


 * In preeminence, the cause of all that is intelligible is not anything intelligible.
 * Ascending higher we say:
 * It is
 * not soul, not intellect,
 * not imagination, opinion, reason and not understanding,
 * not logos, not intellection,
 * not spoken, not thought,
 * not number, not order,
 * not greatness, not '''smallness
 * not equality, not inequality,
 * not likeness, not unlikeness,
 * not having stood, not moved, not at rest,
 * not powerful, not power,
 * not light,
 * not living, not life,
 * not being,
 * not eternity, not time.
 * not intellectual contact with it,
 * not knowledge, not truth,
 * not king, not wisdom,
 * not one, not unity,
 * not divinity,
 * not goodness,
 * not spirit (as we know spirit),
 * not sonhood, not fatherhood,
 * not something other [than that] which is known by us or some other beings,
 * not something among what is not,
 * not something among what is,
 * not known as it is by beings,
 * not a knower of beings as they are:
 * There is neither logos, name, or knowledge of it.
 * It is not dark nor light,
 * not error, and not truth.
 * There is universally neither position nor denial of it.
 * While there are produced positions and denials of those after it,
 * we neither position nor deny it.
 * Since,
 * beyond all position is
 * the all-complete and single cause of all;
 * beyond all negation:
 * the preeminence of that
 * absolutely absolved from all
 * and beyond the whole.
 * Chapter 5