In ancient European cosmologies inspired by Aristotle, the Empyrean heaven, Empyreal or simply the Empyrean, was the place in the highest heaven which was supposed to be occupied by the element of fire (or aether in Aristotle's natural philosophy). Later early and medieval Christian cosmology incorporated the concept in descriptions of the Christian notion of heaven.
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👉 Empyrean in the context of Paradiso (Dante)
Paradiso (Italian: [paraˈdiːzo]; Italian for "Paradise" or "Heaven") is the third and final part of Dante's Divine Comedy, following the Inferno and the Purgatorio. It is an allegory telling of Dante's journey through Heaven, guided by Beatrice, who symbolises theology. In the poem, Paradise is depicted as a series of concentric spheres surrounding the Earth, consisting of the Moon, Mercury, Venus, the Sun, Mars, Jupiter, Saturn, the Fixed Stars, the Primum Mobile and finally, the Empyrean. It was written in the early 14th century. Allegorically, the poem represents the soul's ascent to God.
In this Dossier
Empyrean in the context of Prudence
Prudence (Latin: prudentia, contracted from providentia meaning "seeing ahead, sagacity") is the ability to govern and discipline oneself by the use of reason. It is classically considered to be a virtue - in particular, one of the four cardinal virtues of Ancient Greek philosophy and one of the seven heavenly virtues of Christianity. Prudentia is an allegorical female personification of the virtue, whose attributes are a mirror and snake, and who is frequently depicted as a pair with Justitia, the Roman goddess of Justice.
The word derives from the 14th-century Old French word prudence, which, in turn, derives from the Latin prudentia meaning "foresight, sagacity". It is often associated with wisdom, insight, and knowledge. The virtue of prudence is the ability to judge between virtuous and vicious actions, not only in a general sense, but with regard to appropriate actions at a given time and place. Although prudence does not itself perform outward actions, and is concerned solely with internal discrimination and choice, all other virtues are regulated by it. For example, to distinguish the virtuous mean of courage from the vicious extremes of recklessness (excess) and cowardice (deficiency) is to be prudent.
Empyrean in the context of Macrocosm and microcosm
The microcosm–macrocosm analogy (or, equivalently, macrocosm–microcosm analogy) refers to a historical view that posited a structural similarity between the human being (the microcosm, i.e., the small order or the small universe) and the cosmos as a whole (the macrocosm, i.e., the great order or the great universe). Given this fundamental analogy, truths about the nature of the cosmos as a whole may be inferred from truths about human nature, and vice versa.
One important corollary of this view is that the cosmos as a whole may be considered to be alive, and thus to have a mind or soul (the world soul), a position advanced by Plato in his Timaeus. Moreover, this cosmic mind or soul was often thought to be divine, most notably by the Stoics and those who were influenced by them, such as the authors of the Hermetica. Hence, it was sometimes inferred that the human mind or soul was divine in nature as well.