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The Heroic Enthusiasts, Part I (Gli Eroici Furori) · 10 of 63 · tr. L. Williams

INTRODUCTIONi

The life of man is more than an experience or trial; it is an effort, a struggle to reproduce and represent upon earth some of that goodness, beauty, and truth which are diffused over the universe and constitute its harmony. Long, slow, and full of opposition is this educational process of the soul. As the terraqueous globe becomes formed, changed, and perfected, little by little, through the cataclysms and convulsions which, by means of fire, flood, earthquake, and irruptions, transform the earth, so it is with humanity. Through struggle is man educated, fortified, and raised. In the midst of social cataclysms and revolutions humanity has one guiding star, a beacon which shows its light above the storms and tempests, a mystical thread running through the labyrinth of history—namely, the religion of philosophy and of thought. The vulgar creeds would not, and have not dared to reveal the Truth in its purity and essence. They covered it with veils with allegories, with myths and mysteries, which they called sacred; they enshrouded thought with a double veil, and called it Revelation. Humanity, deceived by a seductive form, adored the veil, but did not lift itself up to the idea behind it; it saw the shadow, not the light. But we must return to our wandering hero. Bruno was about thirty-six years old when he left Paris and went to England. He was invited to visit the University of Oxford, and opened his lectures there with two subjects which, apparently diverse, are in reality intimately connected with each other—namely, on the Quadruple Sphere and on the Immortality of the Soul. Speaking of the immortality of the soul, he maintained that nothing in the universe is lost, everything changes and is transformed; therefore, soul and body, spirit and matter, are equally immortal. The body dissolves, and is transformed; the soul transmigrates, and, drawing round itself atom to atom, it reconstructs for itself a new body. The spirit that animates and moves all things is one; everything differentiates according to the different forms and bodies in which it operates. Hence, of animate things some are inferior by reason of the meanness of the organ in which they operate; others are superior through the richness of the same. Thus we see that Bruno anticipates the doctrine, proclaimed later by Goethe and by Darwin, of the transformation of species and of the organic unity of the animal world; and this alternation from segregation to aggregation, which we call death and life, is no other than mutation of form. After having criticised and scourged the religions of chimera, of ignorance, and hypocrisy, in "Lo Spaccio della Bestia Trionfante" and in "L'Asino Cillenico," the author, in "Gli Eroici Furori," lays down the basis for the religion of thought and of science. In place of the so-called Christian perfections (resignation, devotion, and ignorance), Bruno would put intelligence and the progress of the intellect in the world of physics, metaphysics, and morals; the true aim being illumination, the true morality the practice of justice, the true redemption the liberation of the soul from error, its elevation and union with God upon the wings of thought. This idea is developed in the work in question, which is dedicated to Sir Philip Sidney. After treating of the infinite universe, and contemplating the innumerable worlds in other works, he comes, in "Gli Eroici Furori," to the consideration of virtue in the individual, and demonstrates the potency of the human faculties. After the Cosmos, the Microcosm; after the in finitely great, the infinitely small.
Themes
Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The text draws a parallel between the formation of the globe and the education of humanity.

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Cosmic Sympathycosmology

The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.

The organic unity of the animal world and one spirit implies hidden affinities.

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Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

Truth is described as being covered with veils, allegories, and myths.

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Divine Intoxicationpraxis

Ecstatic, non-rational receptivity to the divine figured as drunkenness — Plato's symposium wine, Rumi's sukr, Eckhart's 'sober drunkenness'; the passive/receptive metaphor for divine encounter, distinct from divine_madness's active possessing rapture.

The title 'Heroic Enthusiasts' and the concept of furor imply ecstatic spiritual ardor.

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Divine Simplicitytheology

The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.

The text states the spirit that animates all things is one.

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The religion of philosophy and thought is prioritized over vulgar creeds for illumination.

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Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

Illumination and the light of thought are central to the proposed religion.

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Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

The text posits a single spirit that animates and moves all things.

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Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

The text claims soul and body, spirit and matter are equally immortal, transcending their usual opposition.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The goal is described as the liberation of the soul from error and its union with God.

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Separation From Sourcesoteriology

The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.

Humanity is described as deceived, adoring the veil and seeing the shadow rather than the light.

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

[auto] Truth is depicted as a beacon showing its light above storms, contrasting with shadows.

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Divine Madnesssoteriology

Ecstatic irrational rapture — Plato's mania, Bruno's furore — by which the soul transcends ordinary reason and attains direct contact with divine reality; madness reframed as higher knowledge.

[auto] The definition explicitly references Bruno's furore, which is the subject of the work discussed.

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Heroic Furorpraxis

Bruno's eroici furori — a passionate, ennobling spiritual ardor that drives the soul toward divine wisdom; distinguished from base or animal passions by its orientation to infinite truth.

[auto] As the introduction to Gli Eroici Furori, the text frames life as an effort and struggle toward truth, aligning with the concept of heroic spiritual ardor.

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Infinite Cosmoscosmology

The doctrine of the universe as boundless and without center or circumference, populated by innumerable worlds — Bruno's rejection of the closed Aristotelian sphere; the divine and the cosmos as ontologically infinite.

[auto] The text references Bruno's prior treatment of the infinite universe and innumerable worlds as context for his philosophy.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

[auto] The spirit is described as that which animates and moves all things dynamically.

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Microcosm Macrocosmcosmology

The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.

[auto] The passage concludes with the explicit statement 'After the Cosmos, the Microcosm'.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

[auto] The goal is described as the elevation and union with God upon the wings of thought.

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Rejection Of Hypocrisyethics

Critique of outward religious observance that lacks inner transformation; form without substance.

[auto] The passage explicitly criticizes religions of chimera, ignorance, and hypocrisy that veil the Truth.

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Soul Migrationcosmology

The transmigration of the soul across lives.

[auto] The passage explicitly states that the soul transmigrates and reconstructs a new body from atoms after the old one dissolves.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

[auto] Humanity is educated, fortified, and raised through struggle toward illumination.

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Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

[auto] It asserts that the spirit animating all things is one, indicating an ontological unity of existence.

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Related passages · 54 parallels
christian_mysticism|Meister Eckhart's Sermons (Field translation)|Vc
Thus happens it to the noble soul which goes to God to school, and learns there what God is in His essence, and what He is in the Trinity, and what He is in man, and what is most acceptable to Him. St Augustine saith that the righteousness…”
Both passages explore the theme of the soul's journey towards understanding and union with the divine. Meister Eckhart discusses the soul's learning and losing itself in the divine will and essence, while Bruno talks about the soul's educational process and its immortality, aiming for union with God through thought and intelligence.
christian_mysticism|Meister Eckhart's Sermons (Field translation)|VIIb
How can the inner man be born in God, when the outer man abides not in the following of Christ, in self-mortification and in suffering, for there is no being born of God, except through Christ. Love is the fulfilling of all commands; there…”
Both passages emphasize the inner transformation and union with the divine as the ultimate goal of human life. They also highlight the importance of moral and spiritual development, though they come from different mystical traditions.
christian_mysticism|Meister Eckhart's Sermons (Field translation)|VIIc
When a good work is done by a man, he is free of it, and through that freedom is liker and nearer to his Original than he was before. The moral task of man is a process of spiritualization. All creatures are go-betweens, and we are placed…”
Both passages emphasize the spiritual growth and transformation of the individual, with Passage A focusing on the struggle and education of the soul through life's challenges and Passage B discussing the spiritualization process and the aim of man to become closer to God. Both highlight the importance of inner transformation and the elevation of the soul.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 1 (part 6)
The human selfhood will then follow in its perceptions the Spirit of God, tremblingly and in the joy of humility, and become able to see what is contained in time and in eternity. Everything is near to a soul in that state, for the soul is…”
Both passages emphasize the transformation and elevation of the human soul through spiritual and intellectual growth. They also highlight the importance of moving beyond superficial or deceptive forms to attain a deeper understanding of truth and divinity.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 1 (part 9)
I have never desired to learn any sciences, but from early youth I strove after the salvation of my soul, and thought how I might inherit or possess the kingdom of heaven. Finding within myself a powerful contrarium , namely, the desires t…”
Both passages emphasize the struggle for spiritual enlightenment and the transformation of the self through divine illumination. They share a theme of surrendering one's will to a higher power and the importance of inner knowledge over external practices.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 8 (part 9)
Little would it benefit the blind to know of the light merely from hearsay. Little would it profit the "Christian" if he knew of a historical Christ, and could not perceive the glory and majesty of the Atma Buddhi within his own soul. Boe…”
Both passages emphasize the inner divine light or consciousness within individuals, comparing the macrocosm and microcosm, and stressing the importance of inner realization and transformation. They also discuss the nature of the soul and its relationship to the divine.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 1)
p. 242 CHAPTER XII. REDEMPTION. "God lives also in man. Therefore if we are but seeking and loving our own (true) self, we then love God. That which we do to each other we are doing to God. He who seeks and finds his brother and siste…”
Both passages emphasize the transformation and elevation of the human soul through divine connection and intellectual or spiritual growth. They share a focus on the unity of all things and the potential for human beings to achieve a higher state of being.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 13 (part 2)
265 To form a correct conception of the regeneration of man, and of what kind of a being it is which is to be brought to life in us, we must learn to know what is eternity and time, light and darkness, good and evil, and especially the orig…”
Both passages discuss the dual nature of human existence, the struggle between light and darkness, and the spiritual transformation or regeneration of the individual. They also emphasize the interplay between the eternal and the temporal, and the role of divine intervention in human spiritual development.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 12)
Certainly, from the point of view of the divine spirit, all forms are merely illusive, and as long as man is rooted within that spirit he may recognise them as such; but for the godless they are horrible realities, as real as the images of…”
Both passages discuss the inner journey of the soul towards divine union or enlightenment. They emphasize the importance of inner transformation and the rejection of external, superficial religious practices or beliefs.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 8 (part 4)
No man knoweth how to know Him--His name remaineth hidden; His name is a mystery unto His children. His names are innumerable, they are manifold and none knoweth their number--God is truth and He liveth by truth and He feedeth thereon. He…”
Both passages explore the nature of the divine and its relationship with creation and humanity. The Egyptian Book of the Dead emphasizes the mystery and unity of God as the creator and sustainer of life, while the introduction from the second passage discusses the transformative and educational process of the soul, guided by a higher truth or divine principle. Both texts touch on themes of divine creation, the nature of existence, and the relationship between the divine and the human.
44 more
hermeticism|Corpus Hermeticum 1: Poimandres|Section 1e
To the first zone he gives the Energy of Growth and Waning; unto the second [zone], Device of Evils [now] de-energized; unto the third, the Guile of the Desires de-energized; unto the fourth, his Domineering Arrogance, [also] de-energized;…”
Both passages discuss the soul's journey towards union with the divine and the process of spiritual transformation. They emphasize the importance of knowledge (Gnosis in Passage A, illumination in Passage B) and the shedding of earthly, negative qualities to achieve this union.
hermeticism|Corpus Hermeticum 10: The Sermon on the Mount|Section 1f
But God is o'er them all, and God contains them all. God's rays, to use a figure, are His energies; the Cosmos's are natures, the arts and sciences are man's. The energies act through the Cosmos, thence through the nature-rays of Cosmos u…”
Both passages explore the relationship between the divine, the cosmos, and humanity, emphasizing the elevated status and potential of the human soul or mind. They also discuss the transformative and educational processes that lead to higher understanding and union with the divine.
neoplatonism|Iamblichus: On the Mysteries|Chapter VI
You say, therefore, “ that according to many of the Egyptians, that which is in our power depends on the motion of the stars .” What the truth, however, is respecting this, it is necessary to unfold to you from the Hermaic conceptions. For…”
Both passages discuss the nature of the soul and its relationship to the divine or cosmic order. Iamblichus describes the dual nature of the soul and its connection to the celestial bodies and the intelligible world, while the second passage discusses the immortality of the soul and its transformation, emphasizing the unity of spirit and matter. Both texts explore the idea of the soul's journey and its connection to higher realities.
neoplatonism|Select Works of Plotinus|Select Works, Section 37
Section 4 4. If, then, the perfect life is within human reach, the man attaining it attains happiness: if not, happiness must be made over to the gods, for the perfect life is for them alone. But since we hold that happiness is for human be…”
Both passages discuss the concept of a perfect or virtuous life and the attainment of happiness or felicity through inner transformation and alignment with higher principles. They emphasize the idea of the true self being distinct from the physical and lower aspects of human nature.
neoplatonism|Select Works of Plotinus|Select Works, Section 220 (part 2)
In some cases it communicates its force by permanent presence the life principle in plants for instance- in other cases it withdraws after imparting its virtue- for instance where from the putridity of dead animal or vegetable matter a mult…”
Both passages discuss the concept of the soul's journey and transformation, with Plotinus describing the soul's voyage through the universe and its interaction with the divine, while the second passage from Bruno's introduction talks about the soul's struggle and transformation through life, guided by the spirit that animates all things.
platonism|Plato: Republic|Section 1b
The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth? Assuredly. But then again, as we know by experience, he whose desires are strong in one direction will have them weaker in others; they…”
Both passages emphasize the pursuit of truth and the cultivation of virtuous qualities as essential to a philosophical or enlightened life. They share a focus on the harmony and proportion of the soul, and the importance of intellectual and moral development.
platonism|Plato: Timaeus|Section 1
Wherefore of all modes of purifying and reuniting the body the best is gymnastic; the next best is a surging motion, as in sailing or any other mode of conveyance which is not fatiguing; the third sort of motion may be of use in a case of e…”
Both passages discuss the immortality of the soul and the importance of aligning oneself with divine or higher principles. Plato emphasizes the care of the soul and its divine aspect, while the second passage discusses the immortality of the soul and the transformation of the spirit, both within a broader philosophical and mystical context.
sufism|The Masnavi, Book I (Rumi)|STORY Vc
The skill taught by God to the silkworm Is a learning beyond the reach of the elephant. The earthly Adam was taught of God names, 4 So that his glory reached the seventh heaven. He laid low the name and fame of the angels, 5 Yet blind ind…”
Both passages explore the theme of inner transformation and the search for higher knowledge or truth. Rumi emphasizes the importance of divine knowledge and the limitations of earthly wisdom, while Bruno discusses the soul's journey and the struggle for intellectual and spiritual elevation.
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Human Body in Symbolismj
When humanity has completed its physical evolution, the empty shell of materiality left behind will be used by other life waves as steppingstones to their own liberation. The trend of man's evolutionary growth is ever toward his own essent…”
Both passages discuss the concept of the soul's journey and its relationship with the material world. Passage A describes the descent and ascent of the spirit into and out of material existence, while Passage B discusses the transmigration of the soul and its transformation. Both emphasize the idea of the soul's evolution and its ultimate reunion with its divine source.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter I (part 3)
Positivism as the study of the phenomenal side of life. Of what does the "two-dimensionality" of positive philosophy consist? The regarding of everything upon a single plane, in one physical sequence. The streams which flow underneath th…”
Both passages explore the relationship between the phenomenal and noumenal worlds, emphasizing the limitations of purely materialistic or positive philosophies. They also discuss the deeper, spiritual aspects of existence and the importance of understanding beyond the physical realm.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Page 4 (part 3)
Just as Goethe's Werther , with its sex-sentimentality, is said to have provoked an epidemic of suicides, so may Tertium Organum —which restores love to that high heaven from whence descend every beauty and benison—inaugurate a renascence o…”
Both passages discuss the evolution of consciousness and the transformation of human understanding. They also touch on the idea of higher states of consciousness and the struggle between materialism and spiritual illumination.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Page 4 (part 4)
These people of the fourth dimension are in the world but not of it: their range is far wider than this slum of space. In them dormant faculties are alert. Like birds of the air, their fitting symbol, they are at home in realms which othe…”
Both passages discuss the idea of transcending the physical world and the limitations of human perception. They explore the concept of higher dimensions or states of being where individuals can achieve a greater understanding and freedom, though they come from different philosophical and mystical traditions.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter X (part 6)
The mind will have to open its doors to objects each possessing such an enormous, such an infinite number of signs and characteristics that to comprehend them by means of the reason is absolutely impossible. And if one wants to comprehend…”
Both passages explore the nature of reality and the limitations of human perception and reason. They discuss the cyclical nature of existence and the illusion of motion, as well as the deeper, underlying truths that transcend ordinary understanding.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter X (part 7)
An age of great inspiration and unconscious productiveness is invariably followed by an age of criticism and consciousness. The one affords material for the analyzing and critical intellect of the other. Thus all those great characters wh…”
Both passages discuss the cyclical nature of existence and the limitations of human language in expressing profound truths. They also touch on the idea of reincarnation and the symbolic nature of religious and philosophical concepts.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIV (part 3)
Therefore, the first emotion at the rising of the curtain on "that world"—i.e., this our world, but free of those limitations under which we usually regard it—must be of wonderment , and this wonderment must grow greater and greater accordi…”
Both passages emphasize the importance of perceiving deeper realities beyond the superficial, with Passage A focusing on the noumenal world and Passage B on the spiritual and philosophical truths underlying human experience. Both highlight the limitations of conventional understanding and the need for a more profound, intuitive grasp of reality.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XV (part 2)
But even art chiefly confines itself merely to descriptions and to the psychological analysis of love, seldom touching those infinite and eternal depths which love contains for man. In reality love is a cosmic phenomenon , in which men, hu…”
Both passages explore the idea of love and the soul as cosmic phenomena that transcend human understanding and earthly purposes. They share a mystical perspective on the transformative and eternal nature of love and the soul, suggesting a deeper, universal harmony beyond material existence.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XV (part 4)
Love inspires this orgy of activity, and instinct directs it, because it is expedient from the standpoint of the species. At the first awakening of love this work begins. One and the same desire creates a new generation and those conditio…”
Both passages explore the transformative and creative power of love and the human spirit, emphasizing their roles in the evolution and betterment of humanity. They share a mystical perspective on the profound impact of love and thought on individual and collective existence.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVI (part 2)
Studying man from one side only I should stand in the same position in relation to him as, according to Kant, we stand with relation to the world surrounding us. We know merely the form of our knowledge of it. The world-in-itself we do no…”
Both passages explore the dual nature of human existence, with Passage A discussing the phenomenal and noumenal worlds and Passage B describing the struggle and transformation of the soul. Both texts emphasize the deeper, often hidden aspects of reality and human experience.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVI (part 3)
______ In "man" we have found that one side of his noumenon is his psychic life, and that therefore in the psyche lies the beginning of the solution of the riddle of the functions and meanings of man which are incomprehensible from an outsi…”
Both passages explore the nature of the psyche or soul and its relationship to the physical world, emphasizing the limitations of purely materialistic or positivistic views. They also touch on the idea of the interconnectedness of all things and the transformation of forms.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 4)
"It is not the Adam of dust (of Chapter II) who is thus made in the divine image, but the Divine Androgyne (of Chapter I), or Adam Kadmon." ADAM KADMON is HUMANITY, or humankind— Homo Sapiens —the SPHYNX, i.e., "the being with the body of a…”
Both passages explore the complex nature of human existence and the interplay between different aspects of being. Passage A discusses the multifaceted nature of the human being, including the body, soul, and spirit, while Passage B delves into the transformative and educational process of the soul, emphasizing the unity and immortality of spirit and matter.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 5)
"In saying "I," a man means, of course, not the total complex of all these regions, but that which in a given moment is in the focus of his consciousness. " I wish " (or more correctly, simply "wish," because man very seldom says I wish):…”
Both passages explore the nature of human consciousness and perception, emphasizing the fragmented and dynamic nature of the self. They also touch on the illusion of motion and the interconnectedness of all things, albeit from different philosophical and mystical perspectives.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 10)
By ourselves we are simply out of relation with each other, for we are both of us there, and different from each other, which is a positive relation. What we are without knowing, it knows that we are. It is as if the total universe of inn…”
Both passages explore the interconnectedness of all things and the idea of a larger, encompassing consciousness or soul. Passage A discusses the concept of an earth-soul that absorbs individual perceptions, while Passage B talks about the unity of spirit and matter and the transformation of souls, reflecting a similar theme of universal interconnectedness.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVIII (part 2)
Evolutionists, followers of Darwin, say that the struggle for existence and the selection of the fittest created the mind and feeling of contemporary man—that mind and feeling SERVE LIFE, preserve the life of separate individuals and of the…”
Both passages explore the idea that individual lives are part of a larger, rational whole. Passage A discusses the concept of higher-dimensional beings manifesting through individual lives, while Passage B describes the soul's journey and transformation as part of a broader cosmic harmony.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVIII (part 3)
In exactly the same way, our separate lives are manifestations of some great rational entity. We find the proof of this in the fact that our lives have no other meaning at all aside from that process of acquiring knowledge performed by us.…”
Both passages emphasize the idea that human life and activities are fundamentally oriented towards knowledge and spiritual growth. They also share the notion that emotions and actions, though seemingly diverse, serve a higher purpose in the process of acquiring knowledge or achieving harmony.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVIII (part 6)
Emotions apparently the same may be united with the very small I's and with the very great and lofty I's; and so the rôle and meaning of such emotions in life may be very different. The continual shifting of emotions, each of which calls i…”
Both passages discuss the idea of transcending personal, egoistic perspectives to achieve a higher understanding or knowledge. Passage A emphasizes the liberation from personal emotions to augment cognitive power, while Passage B talks about the soul's journey and the need to rise above superficial beliefs to achieve true understanding and union with the divine.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVIII (part 9)
We have become so accustomed to "man" that the strange perversions to which he is sometimes subject fail to startle us as curiosities. Violence in the name of freedom; violence in the name of love; the Gospel of Christianity with sword in…”
Both passages critique the moral failings of human societies and cultures, emphasizing the need for a higher moral understanding or harmony. They share a concern with the disconnection between ideals and actions, though they come from different philosophical and religious contexts.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVIII (part 10)
In one we are preternaturally strict with ourselves, analyze with great care every idea before we discuss it; in the other we permit with extreme ease any compromises, and easily keep from seeing that which we do not care to see. Moreover,…”
Both passages discuss the struggle between higher ideals and the mundane, material world. They also touch on the themes of moral perfection, the division between spiritual and real life, and the need for personal responsibility and moral clarity. However, they approach these themes from different perspectives and traditions.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVIII (part 11)
In an ardor of proselytism, desiring to popularize his moral views, he begins quite definitely to regard everything which is not in accord with his morality as hostile to it. All this becomes "black" in his eyes. Starting with the idea of…”
Both passages discuss the role of knowledge and morality in human life, emphasizing the importance of seeking truth and the limitations of conventional religious and moral systems. They also highlight the transformative power of knowledge and the need for a higher form of morality.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXI (part 3)
All attempts to penetrate mentally into that higher, noumenal world, or world of causes, by means of the logic of the phenomenal world, if they did not fail altogether, or did not lead to castles in the air , gave only one result: in becomi…”
Both passages discuss the transformative experience of encountering a higher, noumenal world and the resulting sense of disorientation and expansion of consciousness. They also touch on the theme of the infinite and the dissolution of the familiar world.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 2)
For some strange reason men do not care to accept this answer; and they desire at all costs to receive an answer in some form that they like, refusing to recognize anything that is different from that form. They require the solution of the…”
Both passages discuss the potential for human growth and transformation, emphasizing that humanity must evolve beyond its current state. They also highlight the idea that only a minority of people are capable of this growth, and that this understanding is often obscured by societal and intellectual fragmentation.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 3)
And this formation of special literatures is the chief evil and the chief obstacle to a correct understanding of things. Each "literature" elaborates its own terminology, its own language, which is incomprehensible to the students of other…”
Both passages discuss the concept of a higher consciousness or spiritual awakening, with Passage A focusing on 'cosmic consciousness' and Passage B on the 'immortality of the soul' and the elevation of thought. Both emphasize the transformative nature of this higher state and its significance in human existence.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 5)
Only a personal experience of it, or a prolonged study of men who have passed into the new life, will enable us to realize what this actually is. The writer expects his work to be useful in two ways: first, in broadening the general view o…”
Both passages discuss the evolution of human consciousness and the transformative impact of new spiritual or intellectual understandings. They share a vision of a future where traditional religious structures are transcended, leading to a more unified and enlightened human experience.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 6)
Doubt of God and of eternal life will be as impossible as is now doubt of existence; the evidence of each will be the same. Religion will govern every minute of every day of all life. Churches, priests, forms, creeds, prayers, all agents,…”
Both passages discuss the transformation of human consciousness and the attainment of a higher state of being, with Passage A focusing on cosmic consciousness and Passage B on the immortality of the soul and the elevation of thought. Both emphasize a shift from a lower to a higher state of existence, though they come from different mystical traditions.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 7)
It was in the early spring, at the beginning of his thirty-sixth year. He and two friends had spent the evening reading Wordsworth, Shelley, Keats, Browning, and especially Whitman. They parted at midnight and he had a long drive in a han…”
Both passages describe a profound mystical experience that leads to a deep understanding of the universe and the self. They share themes of illumination, the immortality of the soul, and the transformative power of such experiences, though they come from different traditions.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 11)
He does not come to believe merely; but he sees and knows that the cosmos, which to the self-conscious mind seems made up of dead matter, is in fact far otherwise—is in very truth a living presence. He sees that in-stead of men being, as i…”
Both passages discuss the evolution of human consciousness and the understanding of the cosmos. They share the idea that human perception of life and the universe undergoes a transformative process, leading to a deeper understanding of the interconnectedness and immortality of all life.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 12)
Having painted a very true picture of the consecutive gradations of the forms of consciousness observed by us—of animal-vegetable, of animal, and of man—Dr. Bucke considers this gradation exclusively in the light of the evolution of one fo…”
Both passages discuss the evolution and development of human consciousness and the role of individual effort and understanding in this process. They emphasize the importance of conscious effort in achieving higher states of being, though they come from different mystical traditions.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 13)
From our standpoint it is clearly impossible to regard a man sitting in the horse's saddle as a fact of horse evolution, but from the point of view of the scientist who knows nothing about man, this will be only logical. Dr. Bucke finds h…”
Both passages discuss the evolution of human consciousness and the emergence of a higher state of being. Passage A focuses on 'cosmic consciousness' and the advent of a 'superman,' while Passage B discusses the soul's journey and the transformation of humanity through struggle and education. Both emphasize a higher, more enlightened state of existence.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 14)
The bankruptcy of materialism, i.e., "logical" systems, when it comes to organizing life on earth is now evident in the bloody epoch which we are undergoing, even to those men who but yesterday were prating of "culture" and "civilization."…”
Both passages discuss the evolution and development of consciousness, emphasizing the importance of inner changes and the coexistence of different forms of consciousness. They also critique superficial or artificial systems of thought.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 15)
Simple Consciousness and flashes of thought. Animals possessing complex organisms. Absence of consciousness of death. Body, instincts, desires, voices of the body, emotions. Reasoning. Moments of self-consciousness and flashes of cosmi…”
Both passages discuss the evolution and different forms of consciousness or spiritual development in living beings, emphasizing the interconnectedness and unity of these forms. They also critique simplistic or materialistic views of evolution and consciousness.
western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|5. The Pentagramb
Here let us state distinctly that this work is being performed continually in the world by some of the flower of mankind; that there is hence a permanent revelation by intuition; and that there is no insuperable barrier which separates soul…”
Both passages discuss the interconnectedness of all things and the idea that there is no true void or death in nature. They also explore the concept of the soul's ability to perceive and interact with a higher reality, whether through the Astral Light or the transformation and immortality of the soul.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|Introductionf
But when science and philosophy, reconciled with faith, shall unite all the various symbols, then shall the magnificences of the antique worships be restored to the memory of men, proclaiming the progress of the human mind in the intuition…”
Both passages discuss the evolution of religious thought and the unification of diverse symbols and beliefs. They emphasize the progress of human understanding and the role of philosophy in interpreting religious truths, highlighting the idea that true religion is one and that symbols and rituals are means to understand divine truths.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|14. Transmutationsb
The life of beings is a progressive transformation, and its forms can be deter-mined, renewed, prolonged further, or destroyed sooner. If the doctrine of metempsychosis were true, might one not say that the debauch represented by Circe rea…”
Both passages discuss the concept of transformation and metempsychosis, exploring how forms can be changed and the idea of the soul transmigrating and reconstructing new bodies. They share a deep conceptual parallel in their exploration of the transformative nature of life and the soul.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|22. The Book Of Hermesg
Other Tarots substitute a spinner unwinding destinies, and yet others a naked child mounted on a white horse and displaying a scarlet standard. רVegetative principle, generative virtue of the earth, eternal life. Hieroglyph, THE JUDGEMENT…”
Both passages discuss the concept of universal knowledge and the transformation of the soul or spirit. Passage A focuses on the Tarot as a means to acquire universal knowledge and understand the mysteries of the universe, while Passage B discusses the immortality of the soul and the transformation of species, highlighting the interconnectedness of all things. Both texts emphasize the pursuit of higher understanding and the revelation of truth through symbolic and philosophical means.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|22. The Book Of Hermeso
Then comes the victory, and the wounded on both sides, now brothers in suffering and before humanity, will meet in the ambulances of the conquerors. Such are the consequences of the philosophical dogma of Hermes; such has been from all tim…”
Both passages emphasize the importance of understanding and embracing universal truths and the harmony of the universe. They also share a critique of superficial or deceptive religious practices and advocate for a deeper, more philosophical approach to spirituality and knowledge.