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ANTONIO DALLIGNA
his or her human form, which remains related to becoming, continuing to
operate in the world and in history, but, although remaining an intermediate
being, he or she is completely aimed at the divinity, consciously placed within
the original horizon, and authentically moved by a heroic frenzy.
This adaptation, as stated in point 3, entails the preliminary presence
of the divine in humankind. As in the mysticism of Meister Eckhart and
Nicholas of Cusa (two authors who had a massive influence on Giordano
Bruno), the human being is endowed with a divine nature. This divine
element is hidden and deactivated in humans who lead a common and
ordinary life. As far as the ideas of Bruno are concerned, it is possible to state
that humankind is placed within an impersonal divinity, and that the divine
element is present, although hidden, in the lume razionale (lamp of reason,
the noblest component of rationality) and the “meridiano del core” (meridian
of the heart - the “highest part” of will): “divine light is always present; it is
always given by itself, it always calls and pounds the doors of our senses and of
the other cognitive and affective powers”.* Bruno maintains that “God is near,
He is with us, He is within us. A certain consecrated intellect and intelligence
is found within us”,® “and we are taught not to seek a divinity removed from
us, once divinity is near to us, or rather within us, even more than we are
within ourselves".
As far as point 4 is concerned, according to Bruno, the mystical moment
is based on a radical interruption of the ordinary condition. Ihe eroico
furioso is "dead in comparison with common people, with the multitude,
untied from the perturbed senses, released from the carnal jail of matter"."
1he fact that they are considered as dead-in-life and that they are starting
a new divine and intellectual life refers to the ideas of ritual death and second
birth. Through the depiction of death, Bruno aims to represent the “salvific”
separation from the multiplicity, i.e. separation from the existence that is
subdued to creaturality and determination, to enter the new existence of
the divine human. Nevertheless, this kind of separation represents neither
a disintegration of the physical existence nor a dissolution of the soul of
the furioso, of his or her rational and intellectual human form.
“La divina luce é sempre presente; s'offre sempre, sempre chiama e batte a le porte de nostri
sensi et altre potenze conoscitive et apprensive”: Furori, Argomento, 501.
“Dio é vicino, @ nosco, é dentro di noi. Si trova in noi certa sacrata mente et intelligenza”:
Furori, I, 5, 626.
“et abbiamo dottrina di non cercar la divinita rimossa da noi: se l’abbiamo appresso, anzi di
dentro pit che noi medesmi siamo dentro a noi”: G. Bruno, La cena de le Ceneri, dialogo I, in
Idem, Opere italiane, vol. 1, 455-456. See also Furori, I, 5, 628: “[...] perché l’anima essendo
cosa divina [...]”.
“Morto al volgo, alla moltitudine, sciolto dalli nodi de perturbati sensi, libero dal carnal
carcere della materia”: Furori, Il, 2, 695-696.
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