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Unknown: On behalf of Cowell College, I'm very pleased to welcome you to this fourth Memorial Lecture in honor of actually the fourth Memorial event, the third Memorial Lecture in honor of Carl Deppe.

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This is a bittersweet occasion for me bitter because it's prompted by a sense of loss that many of us feel from the Cowell community of a very engaging young student, a sophomore in classics and

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philosophy at Cowell College, who was killed instantly when hit by a drunken driver on highway 17, returning from a concert close to the Ides of March in 1985. And

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it's sweet because it also gives us an opportunity to celebrate a life, which is the spirit that the Mr. and Mrs. Deppe who are here today, I've always wanted us to think about this event, which is so difficult for people to come to terms with and

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understand. The first year we had a concert in honor of Carl Deppe that'd be in the last two years, we've had lectures, the first by Professor Jack Winkler of Stanford, and the second by Professor Page duBois of UC San Diego,

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who had also taught Carl, as I did, and many other fellows here have taught him with the permission of the Deppes, and at their specific request, in fact, now I have at each of these occasions, and also at the

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memorial service that we had for Carl, read the essay that Carl wrote, when he applied to be a student at UC Santa Cruz, it's a long ish essay, but I think it's a way of

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for all of us who remember him to hear his voice again. And for those of you who do not know him, and did not know Him, to get a sense of the kind of student, Carl was and why it is that

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he was a very special person. So let me read this essay. I know most of you came here to hear, firstly, Norman O. Brown and not me, but I beg your indulgence for a few moments while I do this. I stand before

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a fork in the road of my education. And like Robert Frost in this poem The Road Not Taken. I want to take the road having perhaps the better claim because it was grassy and wanted wear. By my high school era has been a time, less of high grades and

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student politics, and more time in which I have searched for ways to grow, not so I can get a better job. Rather to learn how to understand the true value of an education is an intangible thing, the expansion of the mind. My classes, especially in

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the last two years have been those which I thought would best promote growth and knowledge. The most rewarding classes for me have always been those which asks such philosophical questions as what is the meaning of life What do I want to

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become? And what am I willing to die for? Important everyone the answers when found the core wisdom for each individual. outside the classroom I've been involved principally with two school related activities music and watersports. Since the age

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of nine I've played the clarinet is probably my my greatest skill, and playing is one of the things I enjoy most. I've played it and in school band since the fourth grade when I started making my best friend five years ago in our junior high school

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band. I also played two other instruments apart from school, the saxophone and the guitar. Music has had a strong influence on the source of relaxation in the activity in which I have learned the most about teamwork, each doing its part to complete

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the whole. The other activity is watersports, meaning water polo and swimming. I started playing water polo last year. Having previously been an uninvolved with high school athletics. I am a good player, but not a great one. Loving to play the game and

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be with friends rather than enjoying the competition. As a swimmer, I am best at the short distance sprint freestyle and backstroke being my two best events. Swimming for me is almost more enjoyable than waterpolo because there's much

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less pleasure and aggression and much more peace of mind. One of the things I have gained in my life is quite a bit of self reliance. We've had a couple of jobs in which I have learned responsibility and how to save hard earned money. I make many

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decisions without having to turn to my parents. This does not mean that I don't count them for support. But when they're not around, I can get by on my own as for college I'm leaning toward a liberal arts education. I would like to study the

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ancient Greek culture with a humanities field major at UC Berkeley, Carl was part of what was then called the Berkeley redirect program. And, to my mind, one of the best arguments that I know for that program, when I think

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all of us had, I think some of the very best students that we ever taught, who originally Berkeley redirect, and also some of our very worst, in my mind anyway,

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but Carl was certainly in the former category. And very soon after he came here, he came to love it and had no interest in pursuing the Berkeley redirect. Route. And,

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in fact, I think was even pursuing a career which cut him off from even possibly transferring to Berkeley wasn't even bothering with the necessary requirements. It is my choice because the early Greek culture is the basis of modern

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Western culture, and perhaps more importantly, is filled with much beauty and idealism. UC Berkeley is my choice because the spirit I perceive at the campus campus is Kindred with mine,

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to me a breeze of exuberance, the intention I have with college is not to find a career and move towards a career goal by aiming my education at it. This is 1984. And he wrote this.

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What I want is to become more substantial to be on firm ground when I take a stand to better understand that which has made us human. In college, a lot of what I am looking for, is a kind of osmosis to be able to take external ideas and deal with

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them in my own level by yearning is to plunge myself into the intellectual maelstrom of a great university and come out my own man. I want to be ready for what the world has to offer. democritus in ancient Greek said, man's fate is mostly what

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an echo of his character and his passions I agree. I think get some sense of, of this kind of person. Carl was a very unusual student particularly for that that time 1984 and much of what he's saying was bucking trends in student life that we were all

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lamenting Prather Norman O. Brown really needs no introduction to this audience. He I think really needs some encouragement. We've or perhaps

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we need to be more encouraging. He's someone that we all miss. In the intellectual life of the campus, he's active, but he has so much to contribute. And it's been such an important part of the intellectual life of this campus that it's really

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wonderful that he is considered to come out in on this occasion and, and lecture I think it's the first lecture you've given since retiring is that right on the campus, Professor Emeritus of humanities,

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and somebody who is been a very important part of my life here, both personally and professionally has done so much to make the classics program here. Like the kind of program that would appeal to someone like Carl, Deppe, although

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Norman never had the good fortune or Carl never had the good fortune to be in a class together. So I'd like you all to to welcome Norman O. Brown back to

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Cowell College. He's a old time member of Cowell college and also fellow Kresge collegian currently is also an Honorary Fellow of Cowell College. And he'll be talking to us today about the divine Narcissus.

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Take your water this occasion In Memoriam inconsolable loss and the futile consolations of poetry is the theme of pastoral elegy as an Milton's Lycidas

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for Lycidas is dead, dead air his prime young listeners looking slessor das or others metamorphose PCs This is some of my unfinished business. I started to write a homage to avid his metamorphosis. It was to be the metamorphosis of his

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metamorphosis through the ages down to our own times, a perpetual poem or an eternal recurrence of archetypes. As if literature were all one book, just a footnote to avoid, or to end all books like Finnegans Wake, or of its metamorphosis. I

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had done a Daphne, the nymph pursued by Apollo and safe by being transformed into a laurel and an active in the hunter who saw Diana bathing and was transformed into a stag and dismembered by his own hounds. But Narcissus, another young

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hunter or Shepherd, destroy, by what he saw the reflection of himself in the water. There I drowned, like Narcissus. Lost in the endless replication of his image in World Literature. Overwhelmed by the abundance,

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as an avid Narcissus says, plenty made me poor, or paralyzed by the proximity. Could it be me Narcissus is undone by discovering his identity with

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his own reflection. And we are undone discovering our identity with Narcissus our identity made up of identifications. I is an other from mirror unto mirror, and eternal recurrence of

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meaningless alternatives. looking into the mirror and seeing nothing, or lost in the funhouse of its metamorphosis, turning into black comedy. JOHN Barth says he wishes he had never entered the

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Fun House, but he has. Then he wishes he were dead, but he's not. Therefore, he will construct fun houses for others and be their secret operator. Though he would rather be among the lovers, for whom fun houses are designed. And on the other

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hand, there was for me the exhilarating discovery of the Divine Narcissus by Sor Juana Ynez, Dela Cruz. exhilarating in the way Ezra Pound described the effect of a literary image or an epiphany. An image is that which presents an intellectual and

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emotional complex in an instant of time, it is the presentation of such a complex instantaneously, which gives that sense of sudden liberation. That sense of freedom from time limits and space limits. That sense of sudden growth, which we

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experience in the presence of the greatest works of art. So Juana, it was exhilarating, but still frustrating. It was as if she had said it all. All I wanted to say, rendering my encyclopedic scholarship superfluous in vain. There was

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also a certain inhibiting or in the presence of saw Juana, a miraculous phenomenon altogether. A star of the first magnitude in European literature, whose entire life was spent in Mexico in the 17th century 1648 to 1695. Her

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encyclopedic intelligence, her audacity, the first feminist writer in the Western Hemisphere, the vertiginous catastrophe of her meteoric and this unfinished business, therefore What is there to say about so Juana? Enos de la Cruz?

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LTV? No, not Cecil. divino knock Cecil, an outdoor sacramental sacred drama or mystery play attached to the Catholic liturgy for Corpus Christi de knots the Festival of the body and blood.

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The Divine Narcissus in America in a state a mask, two by two, the prelude to the Alto, in Spanish, the La recapitulates, the conquest of Mexico, to personages el occidente. A, the West Native American warrior or

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brave, and law, America, Indian woman and exotic native costume, are celebrating the Festival of the vegetation deity, the great God of the harvest to the native Indian music of the taco team. It is their pagan Corpus Christi de, an offering of human blood,

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mixed with harvest seed for the nourishment of the body and the purification of the soul. These two are confronted by their opposite numbers, Christian zeal, Captain general or Conquistador male and Christian religion, female. After the

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conquest by force, Christian religion in dialogue with the Indians discovers a similarity between pagan ritual and Christian mystery and decides to follow the example of simple who said to the men of Athens. The God to my proclaim is the one

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you already worship without knowing it. The Christian sacrament of the Eucharist celebrates the redemptive power of human blood, no less than the Mexican ritual, but without the shedding of fresh blood. Christ offering himself to be eaten in

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the Eucharist is the true vegetation deity. The demonstration of this mystery must take the form of the visible representation of a metaphorical idea, an allegory, or sacramental drama, to be called the divine Narcissus.

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Recalling an earlier paganism, which, like Aztec religion, also contained contained demonic parodies of the mystery of the Christian Eucharist. The confrontation between Christianity and paganism in the

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new world repeats the original confrontation between Christianity and classical culture in the old world. The outro sacramental itself begins with an allegorical representation of the origins of Christianity. Judaism, Latina

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goga confronts paganism, la gente Li dad. Judaism praises the beauty of God in the language of the Psalms. Praise the Lord or creatures here below. And paganism, having its own Bible and of its metamorphosis, praises the

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pastoral beauty of Narcissus, praise Narcissus, or II flowers and fountains. Human nature, a third person each and this scene, the mother of both Judaism and paganism seeks to combine their voices to make Christianity by combining

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Judaism and paganism and make Narcissus into Christ. Human nature, herself plunging into the story and opening another play within the play human nature discovered herself to be that very image of himself with which Narcissus seeks to be

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united when he looked into the pool and saw his reflection. As the Bible tells us, human nature was made in the image of God. But human nature has been so disfigured by the muddy waters of sin, that the divine Narcissus cannot recognize her

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as his own image. It is the moment of the incarnation, human nature seeks a pure fountain, in which her image will be cleansed, and she could be reunited with the divine nature, the divine Narcissus. into this cosmic drama, reenacting the

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moment of the incarnation, Satan must insert himself to sow confusion, continuing his bitter love hatred of the Divine Narcissus who rejected him the story of Paradise Lost. He is now bent on frustrating the love between the divine Narcissus and

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his own image, human nature. Satan plunges into the drama identifying his own tragedy with that of echo, in of its story, echoes a nimeth who desperately tries to seduce Narcissus, but who, like Satan can never do more than ape or echo the

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actions of God. In a reenactment of Christ temptation in the wilderness, paradise regained, Narcissus has been fasting for 40 days and nights on a high mountain in Mexico. Echo offers in all the riches of the new world and is steadfastly

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rejected. Meanwhile, in a Pastoral Symphony, combining pagan and biblical motifs, human nature in her longing for Narcissus, becomes the distraught seeker of the Song of Songs in the Bible, the Song of Solomon, I charge you nymphs

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that inhabit this flowery field. If he find my beloved, tell him I am sick with love. And Narcissus is the beloved. And the Song of Songs who says, I am the flower of the field, the lily of the valley, my beloved is mine, and I am his he feet up

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among the lilies. He is also the Good Shepherd of the New Testament calling everywhere for his one last sheep. They meet at the fountain. garden enclosed is my sister, my spouse of spring shot up, a

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fountain sealed, little fountain became a river, and there was light, and the sun and much water. This river is Esther, whom the king married the river of Paradise, the well of life, the figure of the Virgin Mary, in whom the divine image and the

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human coalesce the Virgin Mary of the Immaculate Conception. In the pure fountain Narcissus sees the reflection of human nature, and seeing in man his own image, falls in love with his own image. Open the crystal seal of this clear, Cold Spring, but my

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love may enter in, in love with his own perfection, perfect love makes the immortal mortal love that has power to wound in me has shown its power, in love with my own image from heaven, I came to die. He suffers on to death, he humbled himself

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consumed himself, tenderly melted in the sweet fire, died in the end and loves voluntary crucifixion. It is finished. Truly, this was the son of God. Human Nature leads the pastoral world and lamentation. But there is the comfort of the

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resurrection. He remains with us transfigured into a white flower. Transparent disguise, jealous spouse of the soul. He looked forth at the windows showing himself through the lattice. That pageantry of Corpus Christi displays the

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fountain and beside it the chalice with the host above it. See in the crystal margin of the clear fountain, the fair white flower, of which the beloved said, This is my body and my blood, martyred for your sakes in memory of my death, repeat

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it. Now, what is that to say about ldv? No narcy. So first, the lower that Prelude the new world as a religious experience everywhere in the new world, and new age now begins. But in North

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America city on the hill, the natives formed no part of it. We complacently think of Cortez and the Conquistadores in Mexico is more ruthless than our frontier. But so one US law dramatizes the different few from south of the border. Christian zeal and

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Christian religion are separate percentages. In the Catholic tradition, church, and state, spiritual and temporal powers remain distinct and even opposed in the lower after the conquest. Christian zeal or Conquistador, says now insolent, America must

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die. Christian religion checks Christian zeal saying, Wait, do not put her to death. I need America alive. I need America alive, said Christian religion in Mexico. The Catholic Church used the key of baptism to open the doors of society to the

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Indians. This possibility of belonging to a living order, even if it was at the bottom of the social pyramid, was cruelly denied to the Indians by the Protestants of New England. That is Octavio Paz speaking, shall we contradicting the pilgrims in

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North America, they too, said a new age now begins. For them, it was a reenactment of the Old Testament. pilgrims interpret themselves as another mosaic community, in Exodus from Egypt to the promised land, a holy nation like the Jews, with the

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same theological permission, or rather commandment to exterminate the native inhabitants, Deuteronomy seven verses one two and six, when the Lord thy God shall bring thee into the land without going to possess it, and have cast out

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many nations before the, the Hittites and the Gurkha Shiites and the Amorites, and the Canaanites, and the parasites and the hivites, and the jebusites, seven nations greater and mightier than thou, and when the Lord thy God shall deliver

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them before thee thou shall smite them, and utterly destroyed them, thou shalt make no covenant with him, nor show mercy turn to them. For thou art and holy people unto the Lord, die God, the Lord die God has chosen to be a special people

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unto himself, above all people that are upon the face of the earth. In the spiritual conquest of Mexico, the historical drama corresponding to saw one as Noah, the original representatives of Christian religion, saying to Christian

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zeal, wait, do not put her to death. I need America alive. We're the Franciscans to Franciscans, the millennial can kingdom of the Franciscans in the new world. It was the second coming not of Moses, but of Christ. Francis and the

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Franciscans were imitating Christ. The book of the Bible being reenacted was not Deuteronomy, but revelations. And their theological guide was Joe or Kim of fury. The revolutionary theologian who redirected Christian thought

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towards the eternal pursuit of the millennium. Joe Arkin, in the 12th century, open Christianity the thought to the thought of the historical future. human history, his religious history divided into three

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stages, the age of the Father, the Son and the Holy Spirit, the age of the Father, the Old Testament, from Adam to Christ, is the age of patriarchal piety located in patriarchal families, the age of the sun, the New Testament, from Christ down to

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the present, is the age of ecclesiastical or priestly piety, located in churches, and prescribing the active life of good works. In the future age of the Spirit, ecclesiastical piety will be superseded by mendicant or monastic piety, now made

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universal amongst all men by an outpouring of the Spirit, all men, I follow Joe or Kim in omitting the mention of women as a separate category. All men will practice apostolic poverty and lead lives of contemplation, it will be a higher form of

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Christianity, a new gospel, which will spiritualize the meaning of the New Testament, even as the New Testament spiritualize the meaning of the old. Thus it will be the second coming of Christ, and the eternal gospel, prophesied in

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the Book of Revelations. And what is this Gospel says Joel Kim, that of which Jesus speaks in Revelations, I saw an angel flying in the midst of heaven, and he had the eternal gospel, and what is in this gospel, all that goes beyond the gospel of

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Christ, for the letter kills, and the Spirit gives life. Franciscan missionaries were certain that the discovery of the new world was the unfolding of the drama of the end of the world as prophesied in the Book of Revelations. The Gospel must

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first be published among all the nations it says in the Gospel, in the apocalyptic as opposed to the exodus perspective, the natives of North America are the Lost Tribes of Israel, or if that cannot be proved, at least welcome guests in that final

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apocalyptic banquet, at which all nations will be gathered into one body, and there should be one fold and one shepherd. Franciscan missionary saw the holy city, the New Jerusalem, coming down from God out of heaven and settling in Mexico,

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and evangelical utopia based not only under perception of America as the rediscovered Garden of Eden, but also on the uncorrupted character of the noble Indian savages. The radical innocence exemplified in the angelic Indians opened up

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the possibility of a more perfect realization of Christianity in the new world. In an Indian church, administered by Franciscan millenarian the possibility of a more perfect realization of Christianity in the new world,

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in an Indian church administered by Franciscan Villa millenarian, the disastrous history of the new world the Indian ecclesiastical history by the Franciscan aurania more demand data written in the 1590s but publication suppressed to 1870

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long after the end of Spanish rule in Mexico records the defeat of the dream of an evangelical Millennium and Indian church defeated by The old idol of Mammon, the recursive love of gold, which Christ came into the world to

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overthrow. But hope creates from its own wreck the thing it contemplates. The new spiritual man of the 17th century saw one a century, the new spiritual men of the 17th century were the Jesuits. They to the Jesuits like the Franciscans seeing

00:35:36.180 - 00:36:00.990

themselves as the fulfillment of the prophecies of jerkin of fury, the utopian dream took a new form the dream of an ecumenical world order world Christian order embracing all religions. Franciscan fundamentalism was succeeded by

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Jesuit syncretism. By syncretism I mean, that in the service of the ecumenical aspirations of the counter reformation, the Jesuits developed a sophisticated doctrine of the pre established harmony between all religions, justifying the

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Jesuit missionary practice of accommodation, that is to say, syncretistic adaptation of Christian revelation to local language, belief and custom. This Jesuit initiative was not a new theology, but a renewal of an ancient tradition. The early

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Fathers of the Church had arrived at the notion that the reception of the gospel among the heathen had been prepared by pre figurations anticipations of Christianity inside paganism, and 17th century Jesuit intellectuals modernize this

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idea by combining it with the hermetic step strain in Renaissance humanism, the notion of a primordial revelation of occult wisdom, identified with the name of Hermes trismegistus, and with Egyptian hieroglyphs,

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though was, for example, Father athanassios character, more frequently cited by Sor Juana herself than any other contemporary thinker, professor of mathematics at the Roman college, which was the hub of the Jesuit order in Rome, and

00:37:49.740 - 00:38:09.000

author of the book, Oedipus I dipti. Of course, Oedipus the Egyptian, which expands Egyptian hieroglyphics, as instituted by Hermes trismegistus, and as constituting symbolic pictures of universal divine truths

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and was in Mexico athanassios care first Mexican correspondent and friend of sahana Don Carlos de sequenza, he gongura who laid the intellectual foundations for Mexican Creole national

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consciousness and Mexican independence by finding a place for the native Indian Aztec civilization in a Christian scheme of universal history, that's syncretism. Just listen to the title of some of his books. The Phoenix of the West,

00:38:55.200 - 00:39:15.810

the apostle St. Thomas, found under the name of quit sell collateral, the apostle St. Thomas identified with quick sell collateral found under the name of quick sell co Otto among the ashes of ancient traditions preserved on toltec stones, and

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to mausolus and to chichi mech and Mexican songs. And another title by C grenzer. Primavera Indiana, the Indian spring time. subtitle sacro historical palm idea of the Most Holy Mary of Guadalupe

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that's the that's the dark little Indian Virgin of Guadalupe, who took the place of the Aztec Mother Goddess tone on scene at teppei. uk The most potent manifestation of syncretism in

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the new world. The Indian springtime and new age now begins with the foundation of the Virgin of Guadalupe, who is identified with a woman of revelations, Chapter 12. And there appeared a great wonder in heaven a woman closed with the

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sun and the moon under her feet, and upon her head, a crown of 12 stars. The taxi cab driver in Mexico City will have that picture on his in front of him. This Baroque synthesis, the culture which produced saw Juana preserved the core of Joe or

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kite, Joe or kin millenarianism in a new form. In this new form, it prepared the way in the next stage for the heavenly city of the 18th century philosophers. The enlightenment apotheosis of progress, the Enlightenment dream of universal history from

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a cosmopolitan point of view, the Enlightenment science of comparative religion. The work of syncretism in the service of world unification still goes on. And so one has outro sacramental dramatizes the three principal players. pagan or heesen

00:41:38.730 - 00:41:56.700

religion, Hebrew or Christian religion and classical mythology, the reinterpretation of pagan religion by the free spirit of the poetic imagination, as authorized by the example of of

00:41:56.700 - 00:42:23.910

it. Christ as the divine Narcissus syncretism Western civilization battle bad a synthesis of Hebrew ism and

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Hellenism, or Christianity and classical culture, the many evil synthesis my original project was a Western civilization project, the metamorphosis of of its metamorphosis inside Western civilization. And Daphne and achaean had already led me to

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the medic evil poem of it moralez a of it moralised is aavid christianized. In that book, Actaeon dismembered by his hounds, is Christ crucified. Or, even more unlikely, Daphne transformed into a laurel Laurel reef. Round Apollo's head, is

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the Virgin Mary round Christ incarnate in her womb. Daphne acteon, Narcissus these quaint medieval christological interpretations. These Baroque conceits they go too far there is a leap of faith.

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credo quia absurdum I believe because it's it's absurd the theologians say. But also poetry is impossibility made credible. The circle squared, the opposites unified in the end, an eschatological and a go check or utopian or beatific vision. It

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is not just Christianity and classical culture, abstract scholastic categories. It is as if this antithesis recapitulated deep contradictions in our Western way of life. The contradiction between sacred and profane love between the body

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and the soul, between the physical and the spiritual, between love and death. The vehicle which carries so Juana and the divine Narcissus to the threshold of heaven, the vehicle which mediates the

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record filiation of opposites is not the book of revelations, but the Song of Songs, the Song of Songs A Song of Solomon, the unexpressive nuptial song in the blessed kingdoms meet of joy and love. The miracle is the marriage of the idyllic ovidian

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pastoral with the paradoxical landscape of the Song of Songs, a transubstantiation of the pastoral in the footsteps of her namesake, whose name she chose for herself when she joined his order, the order of reformed carmelites. So, one Ynez Dela

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Cruz in the footsteps of San Juan Dela Cruz. First the Franciscans, then the Jesuits then the carmelites Carmelite mysticism, a different spiritual elite. Our desire is

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that they should be like mirrors like shining lamps, glaring torches, brilliant stars, illuminating and guiding the wonders in this dark world, raised above themselves by raptures, both ineffable and indescribable, raised above

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themselves by raptures, both ineffable and indescribable conquista doors at heaven's gate in Dionysian delirium, or Sufi ecstasy, San Juan Dela Cruz, St. JOHN of the cross, his spiritual canticle

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songs between the soul and the bridegroom, a pastoral dialogue in which the lover and the beloved Converse and make love among the woods, mountains and rivers, as in other words, metamorphosis, shepherds you who wander there by sheepfolds to

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the summit, if you chance to see the one I most decide, tell him, I am sick, I suffer and I die. The identity of sacred and profane love. The lyric poetry of San Juan is based on a fusion of three ingredients, the Exalted rapture of the Song of

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Songs, sort of fine sublimated eroticism, of Renaissance neo classical poetry, and the vocal love poetry of the street music, the pop songs of the day, the rhythms of which are preserved in his lyrics. The subject of the pop songs was nearly always

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nearly always love. But religious writers interpreted them interpreted them are law divino. Law divino can't translate it. That is as expressing a Divine Love, love for Christ or the Virgin. In prison, San Juan, the

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unreformed. carmelites put him in prison, in prison, where the first great burst of poetry came upon him. One evening when he was in very low spirits, he heard a voice singing vn siko, a popular ballad in the street outside and it's sent him at

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once into ecstasy. It may have been his first ecstasy the words were the words of the singer in the street. Were were on a down Morris curry Yo, kr a kitten, whereas Allah Hey. I am

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dying of love, darling, what shall I do? die? Hey, hey. Overcoming the antithesis of sacred and profane love, it could have been Madonna. One of San Juan's great lyrics has the refrain.

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In every verse, kid weird or poor kid no muerto. I die because I do not die. interpreting our low divino you get ldv no narcy. So there was

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an anonymous ordinary love poem in the pastoral mode available to someone. a shepherd boy all alone was suffering far away from all pleasure and joy. Every thought on his Shepherd s lay his heart deeply wounded by love. The shepherd boy said our

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water The one who has taken my love away, she does not wish to enjoy me or stay, his heart deeply wounded by love. Someone made a few changes and added a stanza. In the end, climbing high on a tree, he opened his lovely arms full and wide, held

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by them, he stayed there and died, his heart deeply wounded by love. The song is included in San Juan's Collected Poems under the title of concern is Allah de vino de Cristo el alma vs. Our Lord divino on Christ and the soul.

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Protestant heretics need the great Protestants and heretics who stayed inside the church. Joe or Kim of fury, Francis of Assisi, Assisi, San Juan de la Cruz intoxicated by the saints ecstasy not knowing what we are getting into all knowledge

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transcending and pray may Don't they know super. We may not realize how heterodox it all is. Let us enjoy ourselves my love. And let us go to see ourselves and I beauty to the mountain and to the hillside for flows the pure water let us enter more

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deeply into the thicket. That was enter more deeply into the thicket. This could be an erotic moment and Ovid's metamorphosis. Jupiter incarnate as mortal man making improper advances to an image. Or it could be from a duet between the divine

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Narcissus and human nature and soul Juana. But it is from San Juan spiritual canticle. And his own prose commentary goes as follows. And let us go to see ourselves and vibe beauty. That is, that I may be so transformed in the beauty that being a like

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in beauty, we may both see ourselves in the beauty, since I shall have my own beauty, so that when one of us looks at the other, each may see in the other, his beauty, the beauty of both being via beauty alone, an eye being absorbed in the

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beauty, and thus I shall see the invite beauty and now we'll see me invite beauty, and I shall see myself in the invite beauty and Tao will see myself in me inside beauty. So thus I may be like to the inside beauty. And now may us be like to me in Thai

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beauty, and my beauty may be the beauty and die beauty, my beauty and thus I should be vow and die, beauty and Tao will be I inside beauty, because died beauty itself would be my beauty. And thus we shall see each other in the beauty. The

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Rhapsody goes on and on like a Sufi chant inducing ecstasy, giving birth and in and in Spanish, the word is not beauty but harem or masura, which is twice as long and twice as seductive.

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Giving birth in beauty Plato said, we become what we behold. We are saved by what we see. redemption is vision, not a vicarious Redemption of a literal victim on a literal cross. In the divine Narcissus of Juana the crucifixion is the

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contemplation of the beauty. Only as an aesthetic phenomenon as existence and the world eternally justified, that is Nietzsche speaking but I take my theology from Blake, Blake, Protestant mystic, but also revolutionary, not just the Song

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of Songs but also the book of revelations, and the spirit of Joel came of purity. Blake's stunning heterodoxy. Prayer is the study of art. Praise is the practice of art, fasting, etc, all relate to art. The output ceremony is anti christ. The

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eternal body of man is the imagination, that is God Himself. Jesus, we are His members. The Divine body, it manifests itself in his work of art, in eternity, all his vision. Eternity is the eternal pursuit of the millennium.

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Eternity is in love with the productions of time. In San Juan, there is the Dark Knight The Dark Knight he doesn't just The Dark Knight on moto con Armada, moto and

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llamado transformar. lover and beloved, beloved and beloved, transformed into the beloved, lover and beloved, complete union with God. identification with the absolute

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that crime for which some of the great Sufi masters saints were put to death. San Juan explicitly says God absorbs the soul above all being in the being of God, defying its substance and making it define divine da fi. The Spanish word

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is en de or Sunder and Dr. Sunder that to say enthusiasts some in the full etymological sense of the world, enthusiasts of a Greek word and God meant the word is Greek and comes to us from the Greek god Dionysus, someone's heterodoxy should be

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called Dionysian rather than pantheist. A heterodox redemption requires a heterodox creation. The mirror of Narcissus is not the mirror of vanity, or the fall but the mirror of creation. What is implicit in San Juan is explicit

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in the mystical tradition of Islam and Sufism, in Coburn's book, creative imagination in the Sufism of Aden Arabi. The breath of creation according to the Sufi mystics, the breath of creation is the sigh of compassion, calm, passion,

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Allah, Allah, Allah man, yearning to be known. I was a hidden treasure, and I yearned to be known. Then I created creatures in order to be known by them. God becomes a mirror in which the spiritual man contemplates his own reality.

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And man, in turn becomes the mirror in which God contemplates His names and qualities. The old story of creation in Genesis one, verse two, and the Spirit of God moved upon the face of the waters reinterpreted spiritually, lo divino that was

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Be God as Narcissus. Looking at the waters, agnostic text, preserved in Coptic Christianity, which is a meditation on the first words, according to the Gospel of St. JOHN, In the beginning was the Word.

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The text says. He thought, his own likeness, when he saw it in the pure light water that surrounded him. And his thought became efficacious and made herself manifest. Out of the splendor of the light,

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she stood herself before him, the light that is the image of the light, the likeness of the invisible, she is the first thought his likeness. Enough is Enough of theology, but Blake and San Juan Teach me

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that too much is better. There actually is a sequence of poems by San Juan, titled ballad on the gospel, ballad or ballad on the gospel, In the beginning was the word on that ballad made on that text ballot on the gospel and the beginning was the word

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about the Most Holy Trinity. That's the the title of the poem. In this poem, San Juan, actually, they're like Blake to give in popular ballad form romancey his own version of creation. It is pure agnosticism or Sufism. I give you the

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commentary of Gerald Brennan, no agnostic, no Sufi, or even mystic, he wrote the best book on the Spanish Civil War. The three persons the, this is the way the poem goes. The three persons of the Trinity, though distinct in substance are made

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one by love. This love, which in the manner of an electric generator, they manufacture among themselves, spills over and manifests itself in the creation of the world. In, in ballad style, dialog, the father, out of his immense love

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for the son offers to give him a bride and on his acceptance, the creation takes place. The whole of creation from angels to man makes up the body of the bride of Christ. But there is a distinction, where as an upper compartment of the palace, the

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angels possess the bridegroom in full enjoyment. In the lower compartment, the marriage remains unconsummated. There is no mention of Eve sin or of the fall in this theology. Human nature was created inferior to the angels. We are not told why,

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but endowed with faith and hope. The rest of the poem develops the long history of this hope. Until with the incarnation, the sun enters the womb of his bride and the original purpose of creation. The Marriage of divine with human nature is finally

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fulfilled. Thank you