Archeosophical TraditionArcheosophical Tradition and the unity of religions are in full agreement, because the fundamental idea upon which our experimental science of the spirit rests is that of a universal and primordial Tradition from which all religions have sprung, and of which philosophies are a diminished and partial expression, representing all of humanity’s toil to approach religious unity in the course of thousands of years until today. This Tradition is composed of a set of permanent and transcendental principles, whose origin is only partly human, and which are not susceptible to evolution, exactly because they are permanent and transcendental principles. This Tradition is something that has been transmitted from a former state of humankind to its present state. The primordial Tradition is Archeosophy itself, or the integral Knowledge which must have been granted to the so-named Man of Eden, and which Moses, already instructed in the tradition by the Egyptians, indicates in a certain way symbolically in the Tree of Life, defended by the fiery sword of the Cherub. We find traces of this tradition both in the ‘Minor’ and the ‘Major Mysteries’ of paganism, and in those of the Christian Church of the first centuries, in Islamism, in the Vedanta, etc. The established religions could be said to be simply a degradation of the true tradition, and for this they are a popular or exterior and inferior (exoteric) aspect, a vulgarization, an externalization of an esoteric or initiatic knowledge, reserved, out of necessity, for a group charged with transporting and transmitting it to people of good will, who in the course of time, would forget and partly falsify it. However, anyone who will be able to discover the Archeosophical sense of Christianity, also through the study of texts, the liturgy and the dogmas for popular use, will realize that in the beginning Jesus Christ had given his Disciples the Keys of the Archaic Tradition, that is of Archeosophy, and, therefore, of the truly total Ascesis, that is, the biophysical, mystical in the superior sense, and initiatic Ascesis. Jesus spoke an exoteric or popular language, and an esoteric language, initiatic-heroic, for those who are ready. A reality confirmed by a vast literature and by an oral transmission which we know, and whose roots dig deep in the good soil of the first Fathers of the I, II, III, IV centuries, when the source of the apostolic Tradition was alive and fresh with Saint John the Evangelist, James, Peter, Paul, Justinus, Pantenus, Clement of Alexandria, Origen, Saint Basil. And what else could have been meant by Saint Basil, Father of the Greek Church, who lived in close contact with the initiated Monks of the Orient, in the year 374 AD in Caesarea of Cappadocia, today Kaisarije in Anatolia, by saying: “We receive the dogmas that have been transmitted to us by right and those that have come to us from the Apostles under the veil and under the mystery of an oral tradition. How could be diffused publicly that which non-initiates are forbidden to contemplate? … This is exactly why many things were transmitted in an unwritten form …” (‘Treatise on the Holy Spirit’, XVII). And Clement in ‘Stromata’ I, chapter XII specifies: “Since the holy tradition could not be something common and public, at least if one realizes the greatness of its teachings, it is necessary to hide ‘this wisdom expressed in mystery’, that the Son of God has taught us.” After having recalled that among the Jews there existed oral teachings, and after having reviewed the Greek philosophy: “Gnosis is a deposit which has been transmitted and has arrived to very few people: it is ‘The Wisdom’ and was communicated orally to some Apostles who had received it from the very mouth of the Son of God” (‘Stromata’ VI, 7). In the year 203 AD, Clement was succeeded by his disciple Origen to continue the work of the Master. In his polemical work ‘Contra Celsum’, Origen confirms the existence of a secret doctrine within the Christian Church, divided into an exoteric or external section, and an esoteric or internal section. In V,19, of his work he says the following: “It is necessary to keep in-store the Royal Secret, to transmit the doctrine of the descent of the souls in the bodies (I do not mean, pay attention, from a body into another), which cannot be placed into the hands of ordinary people. It is enough to represent, in the form of a historical tale, that which is intended to convey, under the veil of the tale, a secret sense.”
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