{"id":5087,"date":"2026-04-18T07:18:03","date_gmt":"2026-04-18T07:18:03","guid":{"rendered":"https:\/\/dailypurgatory.com\/paradiso\/?p=5087"},"modified":"2026-04-19T14:14:22","modified_gmt":"2026-04-19T14:14:22","slug":"final-preparation-and-6-necessary-elements","status":"publish","type":"post","link":"https:\/\/dailypurgatory.com\/paradiso\/2026\/04\/18\/final-preparation-and-6-necessary-elements\/","title":{"rendered":"Final Preparation, and 6 Necessary Elements"},"content":{"rendered":"

\"\"<\/a><\/p>\n

Canto 32 is at the anagogical level a precise instruction for meditative practice, which you can do yourself.<\/em><\/p>\n

At the end of Canto 32, Bernard gives the reader a concrete list of 6 aspects to be aware of and to activate, before the final prayer and vision in Canto 33.<\/strong><\/p>\n

Most commentaries and scholarship in Dante Studies are in general focusing on the literary and historical level of the Empyrean, and an overview of the Saints and Biblical figures that Dante mentions in the highest sphere of Paradiso. But these figures also have a deeper and anagogical meaning, and refer to specific capacities and faculties within your own soul. In this essay we will look at the overall architecture and the specific list of elements that Bernard lists as prerequisites for the final Vision and Theosis in the Divine Comedy.<\/p>\n

The Architecture of the Soul<\/h3>\n

The anagogical level provides us with a precise mapping of the internal soul througout the whole of Canto XXXII. First, Bernard lays out the architecture of your soul, in many ways similar to a Renaissance Crafts building instruction. You have the innate capacities or talents from birth, present without merit, as the lower part of the Rose (your soul). The upper part is a combination of the growth of apprenticeship and moving on the spiritual path (as e.g. the Franciscan, Benedictian or Augustine paths), and of birthing new capacities and insights for receiving the Divine Light. The latter as here represented as “Eve”, “Mary”, “Rachel”, “Sarah” etc. internally.<\/p>\n

The first step in the canto is thus the overall view of the architecture of the soul given by Bernard, as developing talents, a discovery path, and eventually reaching a form of maturation and mastership of the spiritual “craft”.<\/p>\n

This then leads to the appearance of the Archangel Gabriel, as the Pilgrim looking up towards Mary again. This means that the highest aspriation internally for receiving the Light, now has an active connection to God. The messenger and mediator has arrived.<\/p>\n

The 6 Essential Elements<\/h3>\n

And then, comes the final teaching of Canto 32, in six parts:<\/p>\n

First; Adam. The root of the soul itself. Not merely the receiving capacity, but the whole of the Rose and the soul. This is to ground oneself in the acknowledgement that we are receiving God’s Light, but the soul itself also comes from God. There is no separation in that sense. This is essential.<\/p>\n

Then, Peter. The inner acknoweldgment that the spiritual is real, and primary. This is essential as to not consider the experience as self-generated imagination, which will block the deeper insights.<\/p>\n

Then, St. John. This is about both the relationship and Love. To have an inner clear sense and awareness of the Love in the approaching vision, and the relationship nature of this. Essential for not creating distance, separation, a one-way experience.<\/p>\n

Next, Moses. This seems to be about the contents of the vision. Moses receives the Law, and repeatedly guidance and instructions from the Heavens. Meaning: the capacity to pick up the meaning in the vision is important.<\/p>\n

And after these four, Dante (or St. Bernard) adds two more capacities or techniques for the receiving:<\/p>\n

First, Anna. The mother of the highest receiving capacity in its perfection, Mary. She is fixed on this receiving capacity with “not moving the eyes”, not even to behold Gabriel who is hovering in front of Mary with outstretched wings. The messages seems to be: Do not start to grasp or control the experience. Stay in the receiving state, fixedly and do not move away from it.<\/p>\n

And the last, and sixth element, is Lucia. This represents most likely the function of moving consciousness when experience might be “glitching”. This aspect already moved Beatrice into consicous experience in Inferno I, and moved consciousness itself (as the Pilgrim) to the gate of Purgatory when he was “sleeping”. So this capacity is essential to keep consciousnees moving forward when sight will drop, words will fail, the experience flickers in and out.<\/p>\n

The Checklist<\/h3>\n

So in a way, this is a checklist before the last focus and raising the eyes, after Gabriel has arrived:<\/p>\n

    \n
  1. Remember your soul is rooted in Being\/God itself<\/li>\n
  2. This has to be taken as reality, and real<\/li>\n
  3. The Love and relationship is the essential nature of the experience<\/li>\n
  4. There are insights and contents in the vision<\/li>\n
  5. Stay in pure receiving condition, do not start grasping<\/li>\n
  6. Allow the “glitching” movement to operate during the experience<\/li>\n<\/ol>\n

    And with these instructions, Bernard proclaims that the Pilgrim (here: consciousness) is ready to look into the First Love itself.<\/p>\n

    But, he adds one more thing: do not move your wings, as it will bring you backwards. Follow me, the Love of Being, with affection, so your heart stays with my words.<\/p>\n

    Summary<\/h3>\n

    Canto 32 gives us several concrete mappings of the “apparatus” for receiving the Divine Light, and several practical aspects to be aware of, before attempting a more complete vision of the source of Being and God.<\/p>\n

    And with that,<\/p>\n

    St, Bernard starts the final prayer, and begins Canto 33.<\/p>\n","protected":false},"excerpt":{"rendered":"

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