  Perhaps even more vexing than the nature of union in Dionysius is the question of how the theological treatises relate to Dionysius’ two treatises on hierarchy. The Mystical Theology suggests an ascent from the lower sensuous realm of reality through the intelligible intermediate realm to the darkness of the godhead itself, all accomplished by a single person. The hierarchic treatises, on the other hand, suggest that the sensible and intelligible realms are not places reached by a single being, but different kinds of beings, and that the vision of God is handed from being to being downward through the levels of the hierarchy. On the Celestial Hierarchy describes the intelligible realm as divided into nine ranks of beings: the seraphim, cherubim, thrones, dominions, powers, authorities, principalities, archangels, and angels. On the Ecclesiastical Hierarchy describes the human beings within the church as divided into eight ranks: the hierarchs or bishops, priests, deacons, monks, laity, catechumens, penitents, and the demon-possessed. Dionysius does not address human life outside the church, except for a few scattered references to the angels presiding over other religious traditions and the earlier “legal hierarchy” of the Jewish rite, which precedes the ecclesiastical hierarchy of the Christian rite.