Archeosofica” is an esoteric school, inner and profound, a Study Center and, for those who wish it, also a non-profit cultural association (Archeosophical Society) which prepares, guides and perfects its followers towards the knowledge of themselves, of the higher worlds and  of God, thanks to the investigation and development of new senses, called “spiritual senses”, and leads them to High Initiation.


The gigantic phenomenon of the Marian cult and the Dogma of the Holy Virgin, harbor profound meanings in relation to the woman. Mary is defined as the second Eve and the mother of the Avatar, that is of the divine Messiah or second Adam. The rapid and universal acceptance of a Woman for a special cult is the eloquent sign that the feminine spirituality is indissoluble from that masculine. But if the Marian question prompts us to consider the historical and initiatic function of the Woman, it is also true that from the creation of the world to the Advent of the Christ, the cult of an archetypal Woman has always been, and this is confirmed by the history of the religions. For these considerations, and for others presented in this work, the function of the Woman is beyond discussion, and if there is a vertical Initiation that from on High comes from God to Man, then a descent of the divine energies must occur also for the Woman, be she mother, sister or daughter, since the Woman carries the image and the likeness of the Trinity.
The fact, historical and mythical at the same time, that a Woman, and exactly Mary of Nazareth, was chosen to incarnate the divinity, is the most precise indication that the woman is, both for the man and for the woman, the way, the sacral instrument for a complete ascesis. Besides, it would be impossible to remain insensitive to the evangelical affirmations of Luke (I, 35), when he writes: “The Holy Spirit will come over you and the Virtue of the Most High shall overshadow you. Therefore the holy Being which shall be born of you shall be called Son of God.” That same Son of God who, according to the fragment of the ‘Gospel of the Hebrews’, shall say: “A short time ago my mother, the Holy Spirit, took me by one of my hairs and transported me on the great Mount Tabor.” This quotation is to be found also in the ‘Commentary to the Gospel of Saint John’, ch. XII, by Origen. “My Mother, the Holy Spirit”! Therefore, all the women are under the patronage of the Cosmic Mother, who cooperated in the creation of the world and of Adam and Eve.
The Holy Spirit, in the Aramaic texts, is of the feminine gender. Ruach, spirit, in Hebrew is feminine. In iconography, that is in pictorial representations, the Holy Spirit is indicated as a dove, ancient symbol of the Aegean civilization, where we find it in a certain dove-goddess or goddess of the dove, formerly associated with the great feminine goddesses of the Mediterranean, with the Potnia of Crete, Ishtar of Derceto, Mylitta, also with Aphrodite, and it represents their force and influence on humanity. In the Odyssey of Homer (XII, 63), it is the doves that bring Zeus his nourishment, the ambrosia. Sometimes it is represented by tongues of fire. The Holy Spirit figures in all the phases of the creation and of the history of the religions. In the Christianity it is enough to remember the Baptism of Jesus, the Annunciation to Mary and the Pentecost.
The Messiah promised that, after his departure, there would come the Comforter, that is, the Holy Spirit, She whom the Christ called “my mother”.
The Madonna received the Holy Spirit before being the earthly mother of the Avatar. In the Hebrew Kabbalà, the Holy Spirit is spoken of with the term Shekhinah, “the bride of the King”; the bride of God, the Holy Spirit, would be the Shekhinah (see ‘Zohar’, I, 207 b; III, 7 a).

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