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.
These two heads, in fact, correspond exactly to the two main uses of the word “Differentiation” as applying respectively to the Super-Essential sphere and to the sphere of Being. And here Dionysius certainly does cause needless difficulty by employing the same word “Differentiation” with these two distinct meanings in the same passage. The Persons of the Trinity are differentiated, but the Energy streaming from them is undifferentiated in the sense that it comes indivisibly from them all. In another sense, however, it is differentiated because it splits up into separate currents and forces. Each of these currents comes from the Undivided Trinity, and yet each current is distinct from the others. Dionysius expresses this truth by saying that the Godhead enters Undividedly into Differentiation, or becomes differentiated without loss of Undifference (ἡνωμένως διακρίνεται).
Let us follow this creative process and see whither it leads. The Super-Essence, as It transcends both Non-Existence and Existence, also transcends both Time and Eternity. But from afar It is seen or felt as Existence and as Eternity. That is to say Existence and Eternity are two emanating modes or qualities of the Universal Stream. The Particular Stream, on the other hand, is Time-non-existent as yet and struggling to come to the birth but unable to do so until it gain permanence through mingling with Eternity. At a certain point, however (preordained in the Super-Essence wherein Time slumbered), the two streams not only cross but actually mingle, and thus Time and the temporal world begin. The Particular stream no longer sinks wholly through the Universal, but is in part supported by it. Hence the world of things arises like a substance hitherto invisible but now becoming visible, and so, by this change, springing out of darkness into light.
These two heads, in fact, correspond exactly to the two main uses of the word “Differentiation,” as applying respectively to the Super-Essential sphere and to the sphere of Being. And here Dionysius certainly causes needless difficulty by using the same word “Differentiation” with these two distinct meanings in the same passage. The Persons of the Trinity are differentiated, but the Energy streaming from Them is undifferentiated in the sense that it comes indivisibly from Them all. In another sense, however, it is differentiated, because it splits up into separate currents and forces. Each of these currents comes from the Undivided Trinity, and yet each current is distinct from the others. Dionysius expresses this truth by saying that the Godhead enters Undividedly into Differentiation, or becomes differentiated without loss of Undifference (ἡνωμένως διακρίνεται).
Let us follow this creative process and see where it leads. The Super-Essence, as It transcends both Non-Existence and Existence, also transcends both Time and Eternity. But from afar It is seen or felt as Existence and as Eternity. That is to say, Existence and Eternity are two emanating modes or qualities of the Universal Stream. The Particular Stream, on the other hand, is Time, not yet existent, struggling to come to birth but unable to do so until it gains permanence by mingling with Eternity.
At a certain point, however (preordained in the Super-Essence, where Time lay slumbering), the two streams not only cross but actually mingle, and so Time and the temporal world begin. The Particular stream no longer sinks wholly through the Universal, but is partly supported by it. Hence the world of things arises like a substance hitherto invisible but now becoming visible, and so, by this change, springing out of darkness into light.