The beginning of one’s aspiration to Gnosis starts with the Hermetic Axiom: Know Thyself. This look within starts with the contemplation of the self in isolation and away from all others. Even one may come to find oneself to be somehow, special with the onrush of spiritual ecstasy; mistaking the beginning for the end. It’s simply an unavoidable step that is worth taking, despite the fact that one can stand so pompous before the world. Note that ‘this too, shall pass’ and accept this blind step for what it is. Soon the grace of Gnosis will be as the proverbial light at the end of the tunnel and one’s steps will become more rational and more certain.
Please see the sermon video below, and the notes used to deliver the sermon below that.
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The Narcissus
Sermon Notes
LXV:I.47 “There was a maiden that strayed among the corn, and sighed; then grew a new birth, a
narcissus, and therein she forgot her sighing and her loneliness.”
LXV:I.48 “Even instantly rode Hades heavily upon her, and ravished her away.”
LXV:I.49 “(Then the scribe knew the narcissus in his heart; but because it came not to his lips,
therefore was he shamed and spake no more.)”
1. Examining these three verses from Liber LXV, we are touching on the beginning of the process of the Gnostic Dialogue.
1A. In verse 47, the narcissus becomes a label for waht is called “a new birth.”
1A1. This grows within a maiden–inexperience.
1A1a. The maiden loses the sense of lonliness & its exasperation or sighing.
1A1a1. The Gnostic Dialogue begins.
1B. In verse 48, Hades or her subconscious ‘ravishes’ her away, as if to say she becomes carried away with inspiration, and overcome by ecstasy.
1B1. Hades, as god of the the underworld is for us, the god of the unconscious.
1B1a. It seems a two-way conversation between the conscious & unconscious minds has begun.
1C. In verse 49, the scribe recognizes he process, but does not understand it on an intellectual level.
1C1. The process is then abstract; not all that different than the way we understand art or music.
1C1a. Gnostics in the past have termed this understanding, grace or salvation.
1C1a1. But this has been over-mystified.
2. At the start of the spiritual journey, the focus on the self provides an indulgent sensorium, & one tends to differentiate oneself from thos others around him or her; especially society at-large.
2A. One tends to focus on a teacher or teaching that is put on a pedestal for idol worship or the beholder of an absolute truth that everyone should recognize.
2A1. The process of projection in psychotherapy is not all that different.
2A1a1. The guru or tehrapist ecvomes a reflecgtion of the self & one opens oneself up to a dialogue.
2A1a1a. The uru or therapist; even the teaching becomes the narcissus; it is teh narcissus in the heart of the scribe.
3. In the Doctrine of the 4 Yods of our Rosicrucian Mass, we present the Yod we call Intent.
3A. “Intent is not a thought, or an object, or a wish.” We state that at the beginning of the discourse on this Yod.
3B. “The are buried deep inside and they are the force that moves you in this life.”
3C. In reaching for these prime elements in our syche, we begin to project them out into the world a catharsis ensues.
3D. “Examine Yourself”–the Gnostic Jesus of the Gospel of Thomas. And what emerges are the symbols of our intent.
3D1. We move to deepen our connection & understanding of th object of our intent; the guru or teaching, so that by understandin, a new language of symbols is produced.
3D1a. The ‘language of birds’ or the ‘green language.’
4. One’s first fully realized step on this Gnostic path finds one become a Neophyte–newly planted.
4A. Hades has then pulled oneself below ground for a new flowering.
4A1. Therefore the process is begun with an ordeal; the winter of our discontent.
4A2. Yet, then grows “a new bbirth”–a new self found at the culmination fof the Gnostic Dialogue.
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