The Perfect Sermon, or

The Asclepius


1. The principals of all that are, are, therefore, God and Æon.

The Cosmos, on the other hand, in that ’tis moveable, is not a principal.

For its mobility exceeds its own stability by treating the immoveable fixation as the law of everlasting movement.

The Whole Sense, then, of the Divinity, though like [to Him] in its own self immoveable, doth set itself in motion within its own stability.

’Tis holy, incorruptible, and everlasting, and if there can be any better attribute to give to it, [’tis its],—Eternity of God supreme, in Truth itself subsisting, the Fullness of all things, of Sense, and of the whole of Science, consisting, so to say, with God.

2. The Cosmic Sense is the container of all sensibles, [all] species, and [all] sciences.

The human [higher sense consists] in the retentiveness of memory, in that it can recall all things that it hath done.

For only just as far as the man-animal has the divinity of Sense descended; in that God hath not willed the highest Sense divine should be commingled with the rest of animals; lest it should blush for shame on being mingled with the other lives.

For whatsoever be the quality, or the extent, of the intelligence of a man’s Sense, the whole of it consists in power of recollecting what is past.

It is through his retentiveness of memory, that man’s been made the ruler of the earth.

3. Now the intelligence of Nature can be won by quality of Cosmic Sense,—from all the things in Cosmos which sense can perceive.

Concerning [this] Eternity, which is the second [one],—the Sense of this we get from out the senses’ Cosmos, and we discern its quality [by the same means].

But the intelligence of Quality [itself], the “Whatness” of the Sense of God Supreme, is Truth alone,—of which [pure] Truth not even the most tenuous sketch, or [faintest] shade, in Cosmos is discerned.

For where is aught [of it] discerned by measurement of times,—wherein are seen untruths, and births [-and-deaths], and errors?

4. Thou seest, then, Asclepius, on what we are [already] founded, with what we occupy ourselves, and after what we dare to strive.

But unto Thee, O God most high, I give my thanks, in that Thou hast enlightened me with Light to see Divinity!

And ye, O Tat, Asclepius and Ammon, in silence hide the mysteries divine within the secret places of your hearts, and breathe no word of their concealment!

5. Now in our case the intellect doth differ from the sense in this,—that by the mind’s extension intellect can reach to the intelligence and the discernment of the quality of Cosmic Sense.

The Intellect of Cosmos, on the other hand, extends to the Eternity and to the Gnosis of the Gods who are above itself.

And thus it comes to pass for men, that we perceive the things in Heaven, as it were through a mist, as far as the condition of the human sense allows.

’Tis true that the extension [of the mind] which we possess for the survey of such transcendent things, is very narrow [still]; but [it will be] most ample when it shall perceive with the felicity of [true] self-consciousness.


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Index | The Asclepius: I. | II. | III. | IV. | V. | VI. | VII. | VIII. | IX. | X. | XI. | XII. | XIII. | XIV. | XV. | XVI. | XVII. | XVIII. | XIX. | XX. | XXI. | XXII. | XXIII. | XXIV. | XXV. | XXVI. | XXVII. | XXVIII. | XXIX. | XXX. | XXXI. | XXXII. | XXXIII. | XXXIV. | XXXV. | XXXVI. | XXXVII. | XXXVIII. | XXXIX. | XL. | XLI.