Above all, he recommends cultivating the power of Jupiter, which contains all the properties of the Sun, Venus and Mercury and through its temperate- ness will regulate the motions of the heart, natural pro- creative force and vital spirit. If one thoroughly grasps the symbolic significance of planetary characteristics, it is possible consciously to order life-experiences, surround- ings and even friends in order to achieve maximum corre- lation with both one's innate nature as symbolised by a natal horoscope, and with the current disposition of the heavens. This, suggests Ficino, cannot be done unless one keeps mind and body in active imitation or counter- imitation of planetary movements. Stagnation of mind or body would prevent any point of contact arising, for it must be a two-way process of interaction between above and below: When you fear Mars, set Venus opposite. When you fear Saturn, use Jupiter. And see to it that you engage in some continual motion, just so you avoid weari- ness; and make sure that your own motion is the opposite of the external motions which are secretly going to harm you, and that you imitate so far as possible the action of the heavens. But if you can pass through larger spaces in your motion, you will thereby imitate the heavens all the more and will get in contact with more of the strengths of the celestials which are diffused everywhere. The aim is to render oneself more receptive, to refine perception and sensibility and, most importantly, to bring the physical dimension of existence into harmony with the purified mind, as the 'music of the body' is expressed in ritual dance: While experiencing ... the motion of shining water, of clear air, of a fire that is not too close, and of the sky, you will receive the motion of the life of the world; if you yourself also move lightly, and in almost the same way - executing as many gyrations as you can without dizziness, traversing the celestial bodies with your eyes, and revolving them in your mind. Later in the work Ficino describes the feeding of the 'spiritual body' with the subtle counterparts to the gross elements, wine for earth, odour of wine for water, sound and song for air and light for fire. The two 'higher' elements of air and fire are ascribed to Apollo, and the two lower of earth and water to his 'brother and inseparable companion' - thus the Apolline and Dionysian aspects of existence are married in the intermingling of the elements and the absorption of their fine qualities - abundant taking of wine (as long as drunkenness was avoided) was highly recommended by Ficino, who apparently carried a flask around with him for (one assumes) spiritual nourish- ment. Purification of the spirit should lead to the tran- scendence of earthly materiality through transforming and refining it, which will liberate the man from domination by his instinctual desires and the strengthen his conscious will.

• published: 07 Nov 2014
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