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The Heroic Enthusiasts, Part II (Gli Eroici Furori) · 45 of 49 · tr. L. Williams

Fifth Dialogue-a

. Interlocutors : Laodomia. Giulia. Lao. Some other time, oh my sister, thou wilt hear what happened to those nine blind men, who were at first nine most beautiful and amorous youths, who being so inspired by the loveliness of your face, and having no hope of receiving the reward of their love, and fearing that such despair would reduce them to final ruin, went away from the happy Campanian country, and of one accord, those who at first were rivals for your beauty, swore not to separate until they had tried in all possible ways to find something more beautiful than you or at least equal to you; besides which, that they might discover that mercy and pity which they could not find in your breast armed with pride; for they believed this was the only remedy which could bring them out of that cruel captivity. The third day after their solemn departure, as they were passing by the Circean mount, it pleased them to go and see those antiquities, the cave and fane of that goddess. When they were come there, the majesty of the solitary place, the high, storm-beaten rocks, the murmur of the sea waves which break amongst those caves, and many other circumstances of the locality and the season combined, made them feel inspired; and one of them I will tell thee, more bold than the others, spoke these words: "Oh might it please heaven that in these days, as in the past more happy ages, some wise Circe might make herself present who, with plants and minerals working her incantations, would be able to curb nature. I should believe that she, however proud, would surely be pitiful unto our woes. She, solicited by our supplications and laments, would condescend either to give a remedy or to concede a grateful vengeance for the cruelty of our enemy." Hardly had he finished uttering these words than there became visible to them a palace, which, whoever had knowledge of human things, could easily comprehend that it was not the work of man, nor of nature; the form and manner of it I will explain to thee another time. Whence, filled with great wonder and touched by hope that some propitious deity, who must have placed this before them, would explain their condition and fortunes, they said with one accord they could meet with nothing worse than death, which they considered a less evil than to live in so much anguish. Therefore they entered, not finding any door that was shut against them nor janitor who questioned them. They found themselves in a very richly ornamented room, where with royal majesty, (as one may say, Apollo was found again by Phaeton;) appears she, who is called his daughter, and at whose appearance they saw vanish all the figures of many other deities who ministered unto her. Then, received and comforted by this gracious face, they advanced, and overcome by the splendour of that majesty, they bent their knee to the earth, and altogether, with the diversity of tones which their various genius suggested, they laid open their vows to the goddess.
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Themes
Anthropomorphismtheology

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

[auto] The goddess is described with a gracious face and royal majesty, attributing human characteristics to the divine.

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Divine Lighttheology

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

[auto] The text emphasizes the splendour of majesty and loveliness as illuminating forces that overcome the seekers.

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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 seekers are described as inspired and bold, reflecting the ecstatic rapture associated with Bruno's furor.

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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 depicts youths driven by passionate love to seek higher divine beauty and wisdom.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

[auto] The narrator explicitly states that the form and manner of the palace will be explained at another time, indicating esoteric knowledge.

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Ladder Of Lovesoteriology

Diotima's staged ascent from love of beautiful bodies → beautiful souls → beautiful pursuits → beautiful knowledge → Beauty itself; the canonical scala amoris that grounds Plotinus's On the Beautiful and Bruno's Eroici Furori — distinct from generic spiritual_ascent in that eros is the specific motive force.

[auto] The narrative illustrates the ascent from love of a beautiful woman to the search for higher beauty and finally encounter with the divine goddess.

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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 deity is portrayed as active and responsive, receiving and comforting the supplicants.

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Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The specific number nine is used to describe the group of seekers, suggesting symbolic significance.

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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 narrative describes a journey from despair to a mount and palace where the seekers encounter a divine goddess.

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Related passages · 7 parallels
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIX (part 7)
In the reduction of your soul to its simplest self, its divine essence, you realize this union—this identity. But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation above the limi…”
Shared concept: Divine Madness — 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. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 2 (part 3)
This other will is the sensitivity and conceivability of the primordial will, by means of which that which is nothing finds itself to be something. By so doing the inconceivable causeless will issues by means of that which it has eternally…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1k
and all things are moved by a longing for the Beautiful and Good, to accomplish every outward work and form every act of will. And true reasoning will also dare to affirm that even the Creator of all things Himself yearneth after all thing…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1f
And in all the other Divine enlightenments which the occult Tradition of our inspired teachers hath, by mystic Interpretation, accordant with the Scriptures, bestowed upon us, we also have been initiated: apprehending these things in the pr…”
Shared concept: Divine Light — The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Atlantis and the Gods of Antiquity-g
At the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her…”
Shared concept: Spiritual Ascent — A staged journey of the soul upward through heavenly realms or levels of being toward the divine source. (derived)
theosophy|The Secret Doctrine|Page 18 (part 6)
Starting from this, it becomes easy to understand how nature herself could have taught primeval mankind, even without the help of its divine instructors, the first principles of a numerical and geometrical symbol language.* Hence one finds…”
Shared concept: Numerical Mysticism — Numbers, proportions, and mathematical relationships as the underlying structure of divine reality. (derived)
platonism|Plato: Phaedrus|Section 1r
But he whose initiation is recent, and who has been the spectator of many glories in the other world, is amazed when he sees any one having a godlike face or form, which is the expression of divine beauty; and at first a shudder runs throug…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)