The unsure and those afraid to face themselves can easily be convinced to adopt an ego-loser metaphysical viewpoint in order to escape the pain of one’s neurosis. But when a spiritual teacher is telling you to do this, it sets up an hierarchical power structure between the two of you. The result is that the student is then placed in a subservient position and becomes co-dependent; a dysfunctional situation. You must come to know yourself; who you are and you must learn to derive your own meaning from your sense of being. So in other words, you must face your neurosis in order to become whole.
Please see the sermon video below, and the notes used to deliver the sermon below that.
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2 thoughts on “OCTOBER 2018 ROSICRUCIAN MASS SERMON: EGO LOSERS (PUN)”
Ego Losers (Pun)
1. An unfortunate ‘New Age’ misnomer is the absurd idea that to be spiritually evolved, you should have either transcended or lost your ego; that in some , you exhibit some pretense to an extreme form of humility.
1A. And fo course, there are the self-righteous that are more than willing to judge people on their success or lack thereof, at this effort.
1A1. A false and unspecific standard has been established.
2. We first then need to ask what is transcending the ego, and if it is any different than losing the ego?
2A. The idea of losing the ego is an obvious fallacy. But first we need to note that the word and concept of the ego is a relatively modern concept that originates with Sigmund Freud. So even the use of any concept relating to self-identification has no root connection with the Western Mystery Tradition.
2A1. But just because this concept is relatively new, doesn’t mean that it holds no potential for value in the development of our understanding.
3. The Hermetic Axiom addresses self-identification when it states: “Know thyself.”
3A. Other quotes worth noting: “I am that I am.”-Jehovah & Moses; “I think, therefore I am.”-Descartes
3B. “Know thyself” is to come to see oneself as a monad; a comlete & whole being unto oneself. It couples with the Socratic axiom, that the unexamined life is not worth living.
3B1. So we have to ask, if losing the ego, the self is in any way imortant, why would there be any value in examining one’s life, in knowing theyself?
3C. Considering Jehovah’s self description; “I am that I am,” we come to the idea that any evaluation of consciousness requires self-identification.
3C1. The qabalist considers Jehovah (IHVH) as a reflection of the AIN; seeking to know itself.
3C1a. This suggests to us, in light of the Hermetic axiom, that we are all gods; holographic monads from the original monad.
3C1a1. So the discovery of my essential divinity is of primal importance.
3D. Moving up a few thousand years to Deacartes’ “I think therefore, I am” (Cogito ergo sum), we approach the idea that all thought; the substance of the mind, exists by rite of its intimate connection with the self; the ego.
3D1. This opens up the idea that the entire universe exists in the field of the mind; Kant’s ‘a-priori.’
3D1a. There would be hen, no possible disconnect between the self and the Universe.
3D1a1a. Everything is conscious.
4. We know of moments in people’s lives, where the egoic control of self-preservation is overridden. There are instances where poeple have risked and/or lost their lives to save a stranger.
4A. e.g. a culd walking in front of an approaching car.
4A1. This momentary lapse is considered a transcending of the ego and can generate a spiritual experience.
4A1a. cf. William James’ Varieties of Religious Experience.
4B. Serving a cause greater than ourselves, such as becoming a soldier in the army to serve one’s country; or to become a spiritual teacher to aid int eh evoltuion of the human race are such examples.
4B1. These in Thelema are called adorations of Nuit, when approached w/the proper spirit-pun.
4B1a. Generosity & philanthropy also becvomes aligned w/this. It’s the opening of the heart chakkra.
4B1b. Indeed, any bestowal of liht upon another is dicative of this.
5. The opening of the heart chakkra is a proof of the second of the three great initiations; the first being the opening unto the astral plane that is the knowled of the self–one’s own soul; the Ruach.
5A. In the second intitiation, the self is expanded out to include the whole of life in unity. It is a great love that moves in to support & uphold the virtues of the self.
5A1. In Thelema, we call this ‘love under will.’ One becomes fully human; in Jungian terms, individuation is attained.
5A1a. This underscores the absurdity of the ego-loser philosophy.
5B. On a romantic level & in terms of one’s significant other, part of the self is given over to the coupling. It is an ogoing sacrifice or hero’s journey.
5B1. And in sexual congress that moment of transcendence comes with the orgasm; ‘le petit morte’-when the self is momentarily extinguished.
5B1a. Such a moment is descriptive of hte third great intitiation, which for most, would be death; itself.
5B1a1. The greater feast.
6. There is another form of death; a glimpse outside the veil of life & the Ruach or soul that is the self. it is indescribably; except in poetic terms with one being said to have cast his or her star into the heavens, while simultaneously reflecting back down into the Ruach.
6A. We might say that such a result is that one becomes ‘one for the ages’ and one gets tht immortal glimpse.
6A1. But with the reflection back into the Ruach of the self, all’s one can hold is a memory of the moment, which in itself would be naturally distorted by the tinge of the self.
6A1a. In this we learn experienctially, the dictate of AL: “Every man and every woman is a star.”
7. Be warned then, those that teach of losing your ego, as some spiritual ideal are first themselves, egotistical and seeking to manipulate you to satisfy their own gratification.
7A. The are false teachers looking for the alms of your envy while instilling a sense of worthlessness in you.
7B. They offer you nothing & seek to tkae everything from you.