The Heroic Enthusiast, Part II | Page 7

will he hold that he has gained little, when he has become such an one who is wise unto himself, remembering what Democritus says: Unus mihi pro populo est, et populus pro uno; and what Epicurus said to a companion of his studies, writing to him: "Haec tibi, non multis! Satis enim magnum alter alteri theatrum sumus."
The mind, then, which aspires high, leaves, for the first thing, caring about the crowd, considering that that divine light despises striving and is only to be found where there is intelligence, and yet not every intelligence, but that which is amongst the few, the chief, the first among the first, the principal one.
CES. How do you mean that the mind aspires high? For example, by looking at the stars? At the empyreal heaven above the ether?
MAR. Certainly not! but by plunging into the depths of the mind, for which there is no great need to open the eyes to the sky, to raise the hands, to direct the steps to the temple, nor sing to the ears of statues in order to be the better heard, but to come into the inner self believing that, God is near, present and within, more fully than man himself,[G] being soul of souls, life of lives, essence of essences: for that which you see above or below, or round about, or however you please to say it, of the stars, are bodies, are created things, similar to this globe on which we are, and in which the divinity is present neither more nor less than he is in this globe of ours or in ourselves. This is how, then, one must begin to withdraw oneself from the multitude into oneself. One ought to arrive at such a point to despise and not to overestimate every labour, so that, the more the desires and the vices contend with each other inwardly and the vicious enemies dispute outwardly, so much the more should one breathe and rise, and with spirit, if possible, surmount this steep hill. Here there is no need for other arms and shield than the majesty of an unconquered soul and a tolerant spirit, which maintains the quality and meaning of that life which proceeds from science and is regulated by the art of considering attentively things low and high, divine and human, in the which consists that highest good, and in reference to this, a moral philosopher wrote to Lucillus that one must not linger between Scylla and Charybdis, penetrate the wilds of Candavia and the Apennines or lose oneself in the sandy plains, because the road is as sure and as blythe as Nature herself could make it. "It is not," says he, "gold and silver that makes one like God, because these are not treasure to Him; nor vestments, for God is naked; nor ostentation and fame, for He shows Himself to few, and perhaps not one knows Him, and certainly many, and more than many, have a bad opinion of Him. Not all the various conditions of things which we usually admire, for not those things of which we desire to have copies, make one rich, but the contempt for those things."
[G] For, in this (degree), God cannot be tasted, felt, seen, because he is more ourselves than ourselves, is not distinct from us.--("Spiritual Torrents.")
CES. Well. But tell me in what manner will this fellow tranquillize the senses, assuage the woes of the spirit, compensate the heart and give its just debts to the mind, so that with this aspiration of his he come not to say: "Nitimur incassum"?
MAR. He will be present in the body in such wise that the best part of himself will be absent from it, and will join himself by an indissoluble sacrament to divine things, in such a way that he will not feel either love or hatred of things mortal. Considering himself as master, and that he ought not to be servant and slave to his body, which he would regard only as the prison which holds his liberty in confinement, the glue which smears his wings, chains which bind fast his hands, stocks which fix his feet, veil which hides his view. Let him not be servant, captive, ensnared, chained, idle, stolid and blind, for the body which he himself abandons cannot tyrannize over him, so that thus, the spirit in a certain degree comes before him as the corporeal world, and matter is subject to the divinity and to nature. Thus will he become strong against fortune, magnanimous towards injuries, intrepid towards poverty, disease and persecution.
CES. Well is the heroic enthusiast instructed!
V.
CES. Close by is to be seen that which follows. See the wheel of time, which moves round its own centre, and there is the legend: "Manens moveor." What do you