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The Heroic Enthusiasts, Part II (Gli Eroici Furori) · 44 of 49 · tr. L. Williams

Fourth Dialoguei

As he who looks aloft sometimes is overcome by the majesty.[AG] Besides, when he comes to penetrate the Divine species, he passes it like a ray. Whence say the theologians that the Divine word is more penetrating than sharp point of sword or knife. Hence is derived the form and impression of His own footstep, upon which nothing else can be imprinted and sealed. Therefore, that form being there confirmed and the new strange one not being able to take its place unless the other yields, consequently he can say, that he has no power of taking any other, if there is one who replaces it or scatters it through the necessary want of proportion. The ninth reason is exemplified, by the ninth who is blind through want of confidence, through dejection of spirit, the which is caused and brought about also by a great love which He fears to offend by His temerity. Whence says the Psalm: "Averte oculos tuos a me, quia ipsi me avolare fecere." And so he suppresses his eyes so as not to see that which most of all he desires, as he keeps his tongue from talking with whom he most wishes to speak, from fear that a defective look or word should humiliate him or bring him in some way into misfortune. And this generally proceeds from the apprehension of the excellence of the object above its potential faculty: whence the most profound and divine theologians say, that God is more honoured and loved by silence than by words; as one sees more by shutting the eyes to the species represented, than by opening them, therefore the negative theology of Pythagoras and Dionysius is more celebrated than the demonstrative theology of Aristotle and the scholastic doctors. [AG] ... Gaze, as thy lips have said, On God Eternal, Very God! See me, see what thou prayest! O Eyes of God! O Head! My strength of soul is fled. Gone is heart's force, rebuked is mind's desire! When I behold Thee so, With awful brows a-glow, With burning glance, and lips lighted by fire, Fierce as those flames which shall Consume, at close of all, Earth, Heaven! God is it I did see, This unknown marvel of Thy Form! but fear Mingles with joy! Retake, Dear Lord! for pity's sake, Thine earthly shape, which earthly eyes may bear! —("The Song Celestial.") (Sir Edwin Arnold's translation.) Min. Let us go; and we will reason by the way. Sev. As you please.
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

[auto] The poem attributes human features such as eyes, head, and lips to God Eternal.

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Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

[auto] The text explicitly praises negative theology over demonstrative theology and states God is honored more by silence than words.

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Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

[auto] The text notes that earthly eyes cannot bear the divine shape and that the body limits perception of the divine.

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Divine Hiddennesstheology

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

[auto] God is described as an unknown marvel and is better honored by silence than by words.

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Divine Lighttheology

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

[auto] Imagery of rays, burning glances, and lips lighted by fire depicts the uncreated luminous quality of the divine.

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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 description of being overcome by majesty and the strength of soul fleeing aligns with ecstatic irrational rapture.

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Gnosis Direct Knowledgesoteriology

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

[auto] The emphasis on penetrating the Divine species and negative theology implies salvation through direct experiential knowledge.

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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] The passage is from Bruno's Gli Eroici Furori and describes the soul being overcome by divine majesty, which defines the heroic furor.

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Inner Silencepraxis

The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.

[auto] The text advocates for silence over speech as a way to honor God and perceive the divine species.

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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 poem addresses God personally as Dear Lord and Very God with active attributes like burning glances.

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Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

[auto] The passage references the Divine word as more penetrating than a sword, aligning with the concept of divine reason or ordering principle.

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Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

[auto] The passage claims one sees more by shutting the eyes to the species represented than by opening them.

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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] The text describes looking aloft and penetrating the Divine species as a movement toward the divine source.

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Related passages · 6 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1k
) with our hearts predisposed unto the vision of God, and let us bring holy ears to the exposition of God’s holy Names, implanting holy Truths in holy instruments according to the Divine command, and withholding these things from the mocker…”
Both passages discuss the limitations of human understanding and language in relation to the divine. They emphasize the importance of silence and negative theology in approaching the divine mystery, reflecting a shared mystical insight across different traditions.
christian_mysticism|Pseudo-Dionysius: The Mystical Theology|Chapter IIa
How it is necessary to be united with and render praise to Him Who is the cause of all and above all. Unto this Darkness which is beyond Light we pray that we may come, and may attain unto vision through the loss of sight and knowledge, an…”
Both passages discuss the limitations of human perception and understanding in the context of divine experience. They emphasize the need for a negative theology or apophatic approach to grasp the divine, highlighting the idea that human faculties must be transcended or emptied to perceive the divine reality.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 5 (part 1)
p. 101 CHAPTER V. THE ANGELS. "If you wish to hear the Holy Ghost speak out of the mouth of another you must first enter yourself with your will into the spirit of holiness."— Jacob Boehme . IT is perfectly useless to attempt to enter i…”
Both passages explore the theme of divine transcendence and the limitations of human perception in understanding the divine. Passage A discusses the ineffable nature of God and the limitations of human language and perception, while Passage B delves into the divine hierarchy and the need for inner spiritual perception to understand celestial powers.
neoplatonism|Iamblichus: On the Mysteries|Chapter VIIIq
On the contrary, divinely-inspired poets, as Hermeas well observes, knock, as it were, at the gates of the Muses, and thus being filled from thence exclaim, Εσπετε νυν μοι Μουσαι And, Μηνιν αειδε θεα— And, Ανδρα μοι εννεπε Μουσα . For bein…”
Both passages explore the theme of divine inspiration and the limitations of human perception in encountering the divine. They discuss the profound impact of divine presence and the inadequacy of human faculties to fully comprehend or express it, though they do so within different cultural and theological contexts.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 10)
But it does not bear fruit presently; and, though it blossoms, they fall off; also many a cold wind, frost and snow, puff upon it, before it comes to any growth and bearing of fruit. Boehme's books are full of wonderment before these myste…”
Both passages explore the mystical experience of encountering the divine, emphasizing the limitations of human perception and the need for inner stillness and abstraction to perceive the divine. They share themes of divine majesty, the inadequacy of human language, and the transformative power of divine vision.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 13)
Then the understanding of such a man receives from the Holy Spirit the highest and hidden mysteries which according to the divine Paul, neither the human eye can understand nor the human reason comprehend unaided. (Ii Corinthians ii, 9).…”
Both passages discuss the ineffable nature of divine experience and the limitations of human understanding and expression when encountering the divine. They also explore the transformative effect of divine encounter on the human mind and the profound, almost overwhelming, nature of such experiences.