ARCHEOSOFICA

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 INITIATIC DEATH AND THE RESURRECTION

The experience of the agony, of the passing away and of the death, but in lucid consciousness, is a greatly acquired notion when one has the force to re-enter into the equilibrium of the awakening. It is a temporary entry into the land of the immediate hereafter, in the so-called etheric and astral worlds, or world of the ghosts and of the errant souls; a transitory stay of who is dead, before climbing towards the regions of the inferior mental and of the superior mental. This experience is among the most difficult and grandiose of the entire catharsis (purification); it is dangerous for who does not have a healthy heart and the nervous system sound, or for who ventures in at an astrologically lethal moment. The mystagogic medical doctors and astrologers have the function and the responsibility of these controls, because it is not a question of dying forever, but for all the duration of the rite and for a maximum of three days. In the major Mysteries of the ancient times, the death and the resurrection of a God was always celebrated, but seldom with true experience. At Eleusis, it was celebrated once a year, but in the solemn form. These mystic deaths were performed also in other moments of the hierurgic (sacred works, cult) year, because they were meant to give to the initiate an experience decisive for the destiny of his soul. To imitate in a temple, the death and resurrection of a God meant to obtain the supreme initiation. “We need to purify ourselves at the moment of the death as when we are initiated to the Mysteries, to free our own souls of every bad passion, to calm the affections, to banish envy, hate and anger for the purpose of acquiring the wisdom when we leave the body“. These are the words of Porphyry. This philosopher and initiate speaks in his writings of two deaths, the natural death and the death of the initiation: “The death is double: one, known by all, that takes place when the body detaches itself from the soul; the other, that of the philosophers, when the soul detaches itself from the body” (Porphyry, Sententiae, 9). In Egypt, Greece, Persia and in India, the experiment of the mystical death would have been symbolic, but it must also have had its real experimentations. It would be rash to suppose a scenography of the mysteries with mechanical devices to give the illusion of the death. Nor has archaeological evidence offered a minimum of evidence of scenic mechanisms for a dramaturgy of this type. Besides, the authority of Socrates, Plato, Pythagoras, Porphyry, Apuleius, Cicero, Virgil, seems to us a guarantee to accept, in certain cases, the authenticity of the experiment. With all probability, the miste had to try to die until a certain point, to explore the hereafter and prove himself against the terrors and the fears of who affronts demons, monsters, larva, perverse souls, so as to enter after into the sphere of the light, of the gods and of the beatitude. Between songs and music, ritual processions representing the plot of the mystery, the initiate was laid in the sepulcher to die like the god and to rise like the god patron of the Mysteries, be it Osiris or another divinity. The mystagogue helped the experimenter with the hypnosis, the magic mirrors, the fumigations and the inebriating drinks of Hashish (Indian hemp), the Stramonium, the Belladonna, the Hemlock, wisely dosed, and with the compression of certain neck arteries (the jugular and the temporal). Obviously, they were emotions of death, therefore, apparent death. The mystical death was a condition to evaluate what maturity of the catharsis the miste had reached. It is not by chance, that Socrates always bore in mind the Mysteries, the purification and the mystical death. By the purification, are meant various operations familiar to the Yogi of India: from the control of the respiration to the domination of the vagal nervous system, from the abstraction of the senses to the reduction of the cardiac and respiratory rhythms, and to the stopping of these physiological and psychic processes, enough to arrive at the threshold of the death. All this, measuring the psycho-physical play in order not to die completely, not only, but also to prepare the organism for the reawakening or predetermined resurrection. This said, it is clear that in the celebration of the mystical death nothing real happens in the modern esoteric fraternities, which take the things symbolically. Now, it is beyond doubt that the recourse to the plants and to the substances ecstasizing, narcotic or psychic, is dangerous and artificial, even though important. A symbolic rite of the death cannot give the experience wanted. There remains the personal effort, and the psychic help of a medical instructor, for the action from below. The rest, God must do if He wills. In the Christianity of the masses, the experience of the initiatic death is symbolic, but there is a modern initiatic Order, the Loto+Croce, which considers necessary the mystical death, symbolic and real at the same time. To escape from the death in the eternity, it is necessary to perpetuate, with the memory, the personal identity in the transformations of the existence. To die initiatically, and to resurrect, consists in putting one’s consciousness, remaining alive and present to oneself, in the condition in which find itself the consciousness of the dead. To experiment the death, living in full consciousness, presupposes several factors: 1) to enter into corporeal lethargy without losing consciousness, to leave from the body with the etheric, astral and mental double, so as to visit the base levels of the hereafter, exactly like a dead person. Then again, to meet with the dead, the Guardian of the Threshold(1), to constantly maintain inner Eucharistic contact with the Christ, facing the trials of the hereafter. Then, to climb, plane by plane, that is, heaven by heaven in heaven, to arrive at the third heaven(2),and to undergo the reception for the Initiate visitor. 2) To re-enter the body, reanimating it, in the full memory of what has been experimented. The means are the auto-hypnosis; the pressure with the fingers on the arteries of the neck and of the temples, and on their nerve centers. To throw back the tongue and to take a long breath, fixing the exact time of the re-awakening. Within a few minutes, one falls into a state of total catalepsy. The breathing ceases, the blood circulation stops, the whole body becomes rigid. All this cannot be attempted without a long and preliminary preparation. The apparent death must be authentic, and the consciousness must not be lost, otherwise one falls into an experiment of the fakir, not of the Initiate.   (1) T. Palamidessi- THE GUARDIANS OF THE THRESHOLDS AND THE EVOLUTIVE WALK- Booklet 10. (2) The Initiate can also enter into the heavens successive to the third. (1) T. Palamidessi- THEORETICAL AND PRACTICAL ALCHEMY WITH HERMETIC DICTIONARY- Booklet 24. (1) T. Palamidessi- HOW TO HAVE AN OUT OF BODY EXPERIENCE AND TRAVEL IN THE SUPERSENSIBLE WORLDS- Booklet 6. (2) T. Palamidessi- THE OCCULT CONSTITUTION OF THE MAN AND THE WOMAN- Booklet 8.

Tags: , ,

Trackback from your site.

For information about Archeosofica and our activities, contact us at info@arqueosofica.org, We will answer You as soon as possible.