Hi Ruth, Jake, All,
Interesting point particularly Ruth, about Ficino's
letter recommending retreat into mind. But this is another instance, I feel, in
which Ficino contradicts himself to the effect that current-day researchers
could argue the point of his work either way. Ficino spent a good deal of
energy teaching and practicing what might now be termed
physical self-development techniques, such as aromatherapy.
So it becomes a qualitative judgment call as to
whether or not the Renaissance Neoplatonists were in
practice withdrawn, not of the world, by virtue of their theory and
practice of mental, mystical techniques. Were they predominately mystics
whose minds were left On High, or were they esotericists who fully integrated
mind and matter? My understanding of
esotericism is that is it a wholly interpenetrating exegesis of life. So that
when Ficino composed Three Books on Life, it can be argued
that even the most physical of the self-development techniques he expounds
are spiritual esoteric practices for infusing the world with soul in
everyday life, not for retreating from life's pains: a surrender
of and to the pain rather than a separation from it.
My usage of the term "esoteric" then, implies
access to and cultivation of the deep inner life within the world; not
removed from the world, not simply the opposite of "exoteric." And that
qualitative difference affects how I interpret the theories and
practices--the lives--of Ficino and the Renaissance Neoplatonists.
They, as some of the most influential Reformers of
the Renaissance, resisted polarizing such as that found in Calvinism for
instance, where we find the theory of double predestination. Perhaps
the Neoplatonists' "pessimistic gnosticism" was a negative theology,
a sacrifice, whereby the "whole pleroma" (as Jung says in his Red Book) is
actualized.
All Best,
Kathryn
------ Original Message -----
Sent: Friday, August 27, 2010 4:14
AM
Subject: Re: [ACADEMIC-STUDY-MAGIC]
Inclinant astra non necessitant
Yes, Jake, I agree - as long as you're not
suggesting that 'pessimistic
Gnosticism' means going about with a long
face.
You could argue that swearing and playing rock are ways of
withdrawing into
the mind. After all, Ficino's motto was
'laetus
in praesens' - and according to his biographer he was fond of a
party and
certainly didn't hold back on the drinking. As I understand it,
withdrawing into the mind doesn't imply a pessimistic outlook: it's rather
that only by training the mind (as, for example, in meditation) that we
can
choose what we think and thus look cheerfully upon whatever the fates
throw
at us. You choose rock music and sometimes so do I.
We're back with Plato and the charioteer in Phaedrus
here.
I've lurked on this list for ages, and now
I'm wondering how you regulars get anything else done!
best,
Ruth
this is perhaps illustrative of how close
Neoplatonism could be to
pessimistic Gnosticism, polemics
notwithstanding.
Are there are also echoes of a similar notion in Kenneth
Grant's ideas
about withdrawing into the 'Mauve Zone', the world - doomed
by fate -
being past saving? Not my cup of tea, but then I swear and like
Rock
'n' Roll, both of which he objects to.
;-)
ALWays
Jake
http://www.underworld-apothecary.com/