WHAT IS THE DOUBLE ETHERIC?
4º - AIR CHAKRA
7º - CROWN CHAKRA
I have wanted across this writing to use the literature as a tool to explain an imaginary space of the middle age that has been a masterpiece. Therefore I do not pretend to make a critical analysis of the literary work but an exercise of imagination in space through his poetic narrative; the images that shape it serve as guide to enter the multidiversity of spaces that presents to us the world of Dante Alighieri, who was a staurofílax.
The Canto IX of the Hell,verses 61 to 63:
You that have the healthy intelligence
observe the doctrine that hides
under the veil of these enigmatic verses
These verses are in the Ninth Singing, an important number for Dante, then, as he affirms in all his works, Beatriz is nine, and nine, in the medieval numerical symbolism, it is Wisdom, the Supreme Knowledge; the Science that explains the world to the margin of the faith.
Also, this mysterious affirmation finds between the verses 61 and 63 of the Canto, the sum of whose digits is seven and nine. The hell has 9 circles,where the souls of the condemned according to their sins, the purgatory seven cornices and the paradise, again nine circles.
The Divine Comedy is a poem where the real life is mixed with the supernatural one and shows the fight between the anything and immortality; a fights where three kingdoms overlap, three worlds, achieving a sum of multiple visual that are never contradicted or annulled. Three worlds hell, purgatory and paradise reflect three ways of life of the humanity, in them there are reflected the vice, the passage of the vice and the virtue, the condition of the perfect men.
Dante enters in the Fidei d’ Amore in 1283, at the age of 18, shortly after his theoretical meeting with Beatrice. The first one happened in Vita Nuova, when they had both nine years. The Fidei d’ Amore was constituting an secret society interested in the spiritual renewal of the Christendom. Here we are speaking of an epoch in which the corruption already does notch in the church of Rome: wealths, power, ambition. It was the epoch of the papacy of Bonifacio VIII of terrible memory. The Fidei d’ Amore was trying to fight this depravity and return the Christianity to its first purity.
It is said, even, that the Fidei d’ Amore, the Holy FEDE and the Franciscans were three branches different from the same Tertiary Order of the Templars. Dante was formed in the Franciscans and always maintained a close relationship with them.
There was integrating the Fidei d’ Amore the poets Guido Cavalcanti, Cino da Pistoia, Lapo Gianni, Forese Donati, Dante himself, Vitorio Manuele Guimani, Dino Frascobaldi, Guido Orlando and others. Guido Cavalcanti, who always had reputation of extravagant and heretical was the Florentine chief of the Fidei d’ Amore and it was the one that admitted Dante into this secret society. Like educated men, as intellectuals of a new medieval society in development, they were unconformist and they denouncing loudly the ecclesiastic immorality and the attempts of Rome for there prevented the nascent freedoms and the scientific knowledge.
The Divine Comedy should be read in code and has exactly 33 Cantos (signings). Each of these Cantos has exactly 115 or 160 poems, the sum of whose digits is 7.
The 3 parts, hell, purgatory and paradise end up exactly with the same word "star" in the astrological symbolism is number 5 and allegorically pt represents the human being. And this is only a small part of the mysteries that the work contains.
It is then across the vicious ones, penitents and good that the life is revealed in all theirs forms, miseries and deeds, but also there appears the life that is not, the death, that it has its own life, like as a mixture raised by Dante who becomes an architect of the universal and sublime.
The subject of the comedy is the man of all races, creeds, ages; the man who is between the sky and the ground, which essentially is the state of the souls after the death and the form in which they express themselves for their merits or demerits, they become therefore deserving of the punishments or of the divine rewards. Dante uses both of Biblical personages and of beings extracted from the pagan mythology for the creation of his personages, mixing them in the passages indistinctly.
According to his comments he traveled to the hell at the age of 35. The poem begins on the night before Good Friday in the year 1300, "halfway along our life's path" (Nel mezzo del cammin di nostra vita). The hell that is presents to us has the form of funnel or of inverted cone, which is divided in decreasing circles. The circles are nine, ruinous and atrocious topography; the five first ones form the High Hell, four remaining ones the Low Hell, which is a city with red mosques surrounded by iron walls.
For Aliguieri the hell is descending from the borealis or northern surface narrowing gradually up to the Earth; this connotation that the author does on the Lucifer space comes off the Earth center to the ground inwards, taking into consideration that the penumbras represent the evil, below that then it was not turning in above, it is taken as not wished; below the man the unique thing that exists is undesirable.
Now then, the handling that the author does of this space is more descriptive than in the purgatory and the paradise. It is based on the planning of the medieval city and on the behavior of the human beings of this epoch; the imaginary space of the hell is more tied to the reality, that why he uses some medieval references in the description of some circles, which are typical architectural spaces, like the door of the hell or the city of Dite. This helps us to understand that Dante had discovered the hell in the space that he was inhabiting every day.
The second circle is inhabited by the lustful ones and the persons who sin for love, using it for proper good. Minos judges the souls and immerses them in a big maelstrom that overwhelms them in the absolute solitude.
In the third circle there are the gluttons put in the mud, the haughty ones and the envious ones; flogged on the ground for a strong rain: The Thunderstorm: and skinned by a brain of three heads “The Cerberus”. Dante meets Ciacco and they speak about the discords of Florence.
The fourth circle is the circle of bountiful and greedy, hitting and mocking some with others, they are dragged by enormous weight; here the clergymen, popes and cardinals are covered by a spring of dark waters that generate a marsh.
The fifth one and the sixth circle are shaped by the walled city of Dis surrounded for a lagoon that locks up great fetidity; its entry highlighted by a big door, part of the wall of iron; here the proud ones are, the heretics, free thinkers and the materialists.
The seventh circle watched by Minotaur. It is divided by three circles full of stones and surrounded by a big blood river. From this space every circle begins having divisions that lodge a sorrow in particular, for example the damned spirits that are divided in three: the violent, the abusive and the usurers.
The eighth circle concentrates the fraudulent ones. It comprises ten pits. The first one of the hooligans and the seducers; the second one of the flatterers and courtiers; the third one the simoniacs; the fourth pit the fortune tellers, here Virgilio explains to Dante the origin of “Mantua“; fifth pit those that they deal with the justice; sixth pit the hypocrites; the seventh one the thieves; eighth pit the advisers made flames. Here they explain Ulysses's tragic end; ninth pit the scandalous, schismatic and heretics; the tenth pit the tricksters and forgers.
Ninth Circle is destined for the traitors. It comprises four enclosures. Before arrive to it, there is a well surrounded with giants. Anteo takes the poets to the fund of the ninth circle. In the ninth circle and last, there are the giants, brutal and inert masses that are buried in the ground, confused with towers. Inside it there is a well of four different areas oppressed by thick ices, in it there is the builder of the Tower of Babel who prevented to the world from speaking the same language. In the center of the ground, between ices that wrap the grounds, is Lucifer with half a body out of the glacial surface, chewing Judas like
a plastic toy.
The first enclosure, the Caína, for the traitors to theirs relatives; the second enclosure, the Antenora, traitors to theirs homeland; third enclosure, the Plotomea, the traitors to theirs friends and guests; the fourth enclosure, the Judesca, the traitors to theirs benefactors.
It is interesting that inside the western culture we have always had a conception of the hell full of flames, on the other hand for Dante, ice, caves and the darkness is the Lucifer house.