Little Death rev. – Five of Swords – Nine of Cups
Self-destruction – Innovation – Self-remembering
Card of the day: Five of Swords
Time:
January 21 to January 29.
9:20 AM to 10 AM.
“For good ideas and true innovation, you need human interaction, conflict, argument, debate.”
Margaret Heffernan
– What should you focus on today?
– Can you reinvent yourself every day?
Following yesterday’s incursion into ancient history and the life, death and resurrection of Osiris, today’s card seems to be a lesson of how these ancient myths can be transmuted into our own spiritual enlightenment and development.
While Set murdered Osiris, the reversed Little Death signifies self-chosen death. Not physical death as most would suspect, but an emotional shock causing a temporary loss of consciousness and followed by “resurrection”, regaining consciousness on a higher level. Thus, Little Death is a method of gaining insight into the subconscious in various, sometimes “unorthodox” ways. It is a mystical experience which can involve, from meditation to Sex Magick, virtually anything.
The Five of Swords signify innovation. However, in the current context, it is more about reinventing yourself in light of the newly gained vision and consciousness.
Finally, the Nine of Cups, the offspring of the Hermit, is an invitation to submerge yourself into your subconscious again.
A full circle, I would say.
Theory without practice is fruitless and futile. Perhaps it is redundant but worth underlining.
Speaking of remembering, I quote this fragment from Uspenky’s In Search of the Miraculous, Chapter Eleven quite many times, but it is worth remembering it again.
“I am often asked questions in connection with various texts, parables, and so on, from the Gospels,” said Gurdjieff on one occasion. In my opinion, the time has not yet come for us to speak about the Gospels. This requires much more knowledge. But from time to time we will take certain Gospel texts as points of departure for our discussions. This will teach you to treat them in the right way, and, above all, to realise that in the texts known to us the most essential points are usually missing.
To begin with, let us take the well-known text about the seed which must die in order to be born. ‘Except a corn of wheat fall into the ground and die, it abideth alone; but, if it die, it bringeth forth much fruit.’
This text has many different meanings and we shall often return to it. But first of all it is necessary to know the principle contained in this text in its full measure as applied to man.
There is a book of aphorisms which has never been published and probably never will be published. I have mentioned this book before in connection with the question of the meaning of knowledge and I quoted then one aphorism from this book.
In relation to what we are speaking of now this book says the following:
‘A man may be born, but in order to be born he must first die, and in order to die he must first awake.’
In another place it says:
‘When a man awakes he can die; when he dies he can be born.’
We must find out what this means.
‘To awake,’ ‘to die,’ ‘to be born.’ These are three successive stages. If you study the Gospels attentively you will see that references are often made to the possibility of being born, several references are made to the necessity of ‘dying,’ and there are very
many references to the necessity of ‘awakening’—’ watch, for ye know not the day and hour . . .’ and. so on. But these three possibilities of man, to awake or not to sleep, to die, and to be born, are not set down in connection with one another. Nevertheless this is the whole point. If a man dies without having awakened he cannot be born. If a man is born without having died he may become an ‘immortal thing.’ Thus the fact that he has not ‘died’ prevents a man from being ‘born’; the fact of his not having awakened prevents him from ‘dying’; and should he be born without having died he is prevented from ‘being’.”
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