Works of Dionysius

nature, we think of it as one, most simple nature. Just as if someone were to say that the natural form of the sun, its light, and its intimate heating power are one single nature of the sun. The divine Trinity is not some number placed in the category of quantity, nor even in the category of substance. Nor is it computed in the order of essence. For since being is not enough for the natural appetite, but it also affects well-being, and therefore individual beings seek their own particular good, and the universal being desires the universal good, and finally, the first being similarly yearns for the first good, the Good itself is rightly the end and perfection of all beings, and the universal Good is the principle. And therefore it is above all essence and first things. It is furthermore more eminent than any deity or goodness, through which, namely, someone becomes a god somewhere and something becomes a good somewhere. For the first goodness, being absolute, consists simply within itself, outside of every good in any way and beyond all composition. We say that which is invisible is both the least and the greatest light. For neither can that be gazed upon, nor can this be endured by the eyes to be looked upon. But this can rightly be named the super-invisible. Similarly, in the forms of things, matter and the principle of things are unknown. But we say matter is unknown due to a lack of light. The principle, however, is super-unknown due to an excess of light. The step of the soul ascending to God is called darkness and light. Darkness, insofar as the mind has proceeded thus far through negations—namely, by denying that God is this thing, or that, or that which is discovered by nature or conceived by us. Light, however, in the way that we attain to the truth of God through such negation. As David says, "So shall His darkness be, and His light, and the night shall be illuminated as the day."