On the Divine Names and the Mystical Theology — trans. C. E. Rolt
The translator’s English as printed (C. E. Rolt). The original-language text is not held; names are romanised as the translator printed them.
It transcends them all, wherefore there is no contradiction between affirming and denying that It has them inasmuch as It precedes and surpasses all deprivation, being beyond all positive and negative distinctions. 1
Such at least is the teaching of the blessed Bartholomew.2 For he says that the subject-matter of the Divine Science is vast and yet minute, and that the Gospel combines in itself both width and straitness. Methinks he has shown by these his words how marvellously he has understood that the Good Cause of all things is eloquent yet speaks few words, or rather none; possessing neither speech nor understanding because it exceedeth all things in a super-essential manner, and is revealed in Its naked truth to those alone who pass right through the opposition of fair and foul,3 and pass beyond the topmost altitudes of the holy ascent and leave behind them all divine enlightenment and voices and heavenly utterances and plunge into the Darkness where truly dwells, as saith the Scripture, that One Which is beyond all things. For not without reason4 is the blessed Moses bidden first to undergo purification himself and then to separate himself from those who have not undergone it; and after all purification hears the many-voiced trumpets and sees many lights flash forth with pure and diverse-streaming rays, and then stands separate from the multitudes and with the chosen priests presses forward to the topmost pinnacle of the Divine Ascent. Nevertheless he meets not with God Himself, yet he beholds—not Him indeed (for He is invisible) —but the place wherein He dwells. And this I take to signify that the divinest and the highest of the things perceived by the eyes of the body or the mind are but the symbolic language of things subordinate to Him who Himself transcendeth them all. Through these things His incomprehensible presence is shown walking upon those heights of His holy places which are perceived by the mind; and then It breaks forth, even from the things that are beheld and from those that behold them, and plunges the true initiate unto the Darkness of Unknowing wherein he renounces all the apprehensions of his understanding and is enwrapped in that which is wholly intangible and invisible, belonging wholly to Him that is beyond all things and to none else (whether himself or another), and being through the passive stillness of all his reasoning powers united by his highest faculty to Him that is wholly Unknowable, of whom thus by a rejection of all knowledge he possesses a knowledge that exceeds his understanding.
1 On Via Affirmativa and Via Negativa, vide Intr., p. 26 f. ? No writings of St. Bartholomew are extant. Possibly D. is inventing, though not necessarily. > Vide Intr., p. 21. “Beyond Good and Evil” (though not in Nietzsche’s sense). When evil disappears Good ceases to be an opposition to it, and so Good attains a new condition.
4 In the following passage we get the three stages tabulated by later Mystical Theology: (1) Purgation, (2) Illumination, (3) Union.
It transcends them all; so there is no contradiction between affirming and denying that It has them, since It precedes and surpasses all deprivation, being beyond all positive and negative distinctions. 1
Such at least is the teaching of the blessed Bartholomew.2 For he says that the subject-matter of the Divine Science is vast and yet minute, and that the Gospel combines in itself both breadth and narrowness. It seems to me that by these words he has shown how marvellously he understood that the Good Cause of all things is eloquent yet speaks few words, or rather none; possessing neither speech nor understanding, because it exceeds all things in a super-essential manner, and is revealed in Its naked truth only to those who pass right through the opposition of fair and foul,3 who pass beyond the topmost altitudes of the holy ascent, leave behind them all divine enlightenment and voices and heavenly utterances, and plunge into the Darkness where, as Scripture says, that One truly dwells Which is beyond all things.
For it is not without reason4 that the blessed Moses is bidden first to undergo purification himself and then to separate himself from those who have not undergone it; and after all purification he hears the many-voiced trumpets and sees many lights flash forth with pure and diverse-streaming rays, and then stands apart from the multitudes and, with the chosen priests, presses forward to the topmost pinnacle of the Divine Ascent. Even so, he does not meet with God Himself; he beholds—not Him indeed (for He is invisible)—but the place where He dwells.
And this I take to signify that the divinest and highest of the things perceived by the eyes of the body or of the mind are only the symbolic language of things subordinate to Him Who Himself transcends them all. Through these things His incomprehensible presence is shown walking upon those heights of His holy places which are perceived by the mind; and then It breaks forth, even from the things that are beheld and from those that behold them, and plunges the true initiate into the Darkness of Unknowing. There he renounces all the apprehensions of his understanding and is enwrapped in that which is wholly intangible and invisible, belonging wholly to Him Who is beyond all things and to no one else (whether himself or another); and, being united by his highest faculty, through the passive stillness of all his reasoning powers, to Him Who is wholly Unknowable, he thus possesses, by a rejection of all knowledge, a knowledge of Him that exceeds his understanding.
1 On Via Affirmativa and Via Negativa, vide Intr., p. 26 f. 2 No writings of St. Bartholomew are extant. Possibly D. is inventing, though not necessarily. 3 Vide Intr., p. 21. “Beyond Good and Evil” (though not in Nietzsche’s sense). When evil disappears, Good ceases to be an opposition to it, and so Good attains a new condition.
4 In the following passage we get the three stages tabulated by later Mystical Theology: (1) Purgation, (2) Illumination, (3) Union.