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.

Posts Tagged ‘2nd Booklet’

The Samaritan Woman and the transcendental unity of all the religions

Christ spoke of that unique cult, of that transcendental unity of all the religions not to the masters of Israel, not to men, but to a woman, the only one capable of understanding certain theological subtleties and their gigantic purport. The Samaritan woman, even though spoilt by the bestial lustfulness of the man, remained struck and impressed by the words of Jesus and by the affectionate sweetness with which they had been uttered. And in fact, full of enthusiasm, she ran to the town of Samaria to diffuse the news that an unknown man had revealed to her ineffable and new things. A woman then was as important as John the Baptist? One, because he proclaimed that the Messiah had arrived, the other because she said that the Savior was announcing the unification of the cults to call for the aid of God in spirit and truth. But what did Jesus say to the Samaritan, that she remained so shaken and enthusiastic, as to make herself a missionary, spokeswoman of the Son of God? Let us read together the Gospel according to John the Apostle (IV, 1-30 and 39-42): “When the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John, though not Jesus himself did the baptizing, but his disciples, He left Judea and went back to Galilee. Now, it was necessary for Him to cross Samaria. He came, then, in a town of Samaria called Sichar, near the field that Jacob gave to his son Joseph. There was Jacob’s well. Jesus, then, tired by His journey, sat with simplicity on the well. It was about the sixth hour. A Samaritan woman arrives, to draw water. Jesus says to her: – Give me to drink. – His disciples had gone into town to buy some food (sent by the Savior himself). The Samaritan woman, then, tells Him: – How is it that you, being a Jew, ask for drink from me that am a Samaritan? In fact the Jews are not on good terms with the Samaritans. – Jesus answers: – If you knew the gift of God and who is the one who tells you: Give me to drink, you would have asked of him, and he would have given you a living water. – The woman tells him: – Sir, you have nothing to draw with and the well is deep. From where then do you take the living water? Are you perhaps greater than our father Jacob, who left us this well, from where he drank, and his offspring and their cattle? – Jesus answered and said: – Whoever drinks of this water will be thirsty again, but he who drinks the water I shall give him will not be thirsty anymore because the water I shall give him will become in him a spring of water that gushes for the eternal life. – The woman tells him: – Sir, give me some of this water, so that I shall not be thirsty anymore and must not come hither to draw anymore. – Jesus says to her: – Go, call your husband and come back here. – The woman answered: – I have no husband. – Jesus tells her: – You said well: I have no husband; in fact, you have had five husbands and the one you have now is not your husband. You spoke the truth. – The woman tells him: – Sir, I see that you are a prophet. Our fathers have worshiped on this mountain, while you Jews say that Jerusalem is the only place where one must worship. – Jesus tells her: – Woman, believe me: the hour is about to come when neither in Jerusalem you shall worship the Father, nor on this mountain. You shall worship what you do not know, we worship what we know: because the salvation comes from the Jews. But the hour is coming, and it is now, when the true worshipers shall worship the Father in spirit and truth: in fact this is how the Father wants his worshipers to be. God is spirit and those who worship must worship in spirit and truth. – The woman tells him: – I know that the Messiah, called the Christ, is about to come and that, when he is come, he will let us know all. – Jesus tells her: – It is I, I who am talking to you. – In the meantime his disciples arrived, and were surprised that he was talking to a woman, but no one of them said: – What do you look for or what do you speak with her? – The woman, then, left her water-jar and went back to the town and told the people: – Come and see a man who told me everything I did. Could he be the Christ? – The people left the town and came to him.”
This account testifies the importance that the Christ gave to the woman, and has the value of a message, ever real, for all women, until the end of the times and beyond. Esteem, love, trust towards the woman whom men did not consider at all, except for the bestial needs of the male. The same disciples remained confused and perplexed seeing the Master give so much of his confidence precisely to a woman. But they asked no questions, as a sign of respect towards their instructor. Who reports the episode is John the Evangelist, the dearest disciple, the esoteric, he whom Christ on the Calvary associated with His own Mother, and who must have been present during the conversation with the Samaritan woman. Please reflect on the connection: Christ, the Woman and John. It is from the latter that springs the esoteric Christianity, more than from Peter. To Peter was given the work to organize the exterior Church with a social character, as the initiative of a Universal Church was of St. Paul, in accordance with the conversation of Jesus with the Samaritan woman. Continue Reading

The psychology of the woman

The psychology of the woman is characterized by the profundity and by the strength of the feeling. This coincides with her inclination to the intimacy, to the spirituality, to the ardent wish to cure, to succor, to be something for the others.
It is evident that this innate gift can be put at the service of her own and others’ religious life. Certainly, more than any other, the Christian religion is rich in sentimental values. Only the woman is capable of understanding the profound and delicate purport of certain words. The man, with his pride and his combative spirit, has the danger of losing himself in the commitment in the struggle for his rights, for his position in society, for the exterior activities, forgetting that his prime work must be carried out within his soul. The man cannot give himself completely, does not have the capacity to love with the totality of his being. He falls easily in crises of faith and of morals. He, more often and more easily, detaches himself from God and from the Church, becomes victim of the rationalistic skepticism sooner than the woman. She loves God with all her being, and therefore not even the spiritual crisis of hopelessness can detach her completely from God.
Even if we have had Saint Francis of Assisi or Saint Paul as social and religious phenomena, without the feminine element they would have made little progress. The man is pushed by nature to conquer everything with a struggle: his woman, his daily bread, his position and also the freedom to live his religious life. But if the woman (and in this lies the importance of Archeosophy), to her wonderful religious nature, to her great capability to love and to give herself, to her stupendous intuition of the things divine, will add the creative impulse, the combative will for the affirmation of the Christian message, then the world will be truly renewed, and the Ahrimanic forces of the materialism will be stopped. Continue Reading

DIGNITY AND MISSION OF THE WOMAN

The views expressed in relation to the woman have been up until now, unjust and hardly generous, dictated by materialistic and anti-feminist prejudices. It is the merit of the Christ and of the Archeosophical esoteric teachings, if the woman is looked upon with trust and placed on the same level as the man. It is the initiative of Jesus if the woman has been elevated to the missionary dignity, to the Initiation and to the Adepthood (hierarchic rank of spiritual values corresponding to the perfect Master).
The divine Revelation, concerning the relationship with God and the supernatural perfection, assures to the woman and the man the same duties and rights. The confirmation is given by the Old and New Testament: “God created the man to his own image … He created them male and female” (Genesis, 1:27). In the New Testament: “In fact you all have been baptized in Christ; you have clothed yourselves with Christ. There is neither Jew nor Greek, neither slave, nor free, there is neither male nor female, for you are all one in Christ Jesus” (Galatians, 3:27-28). And this is not all: from the way Jesus treated the woman, it is evident that He placed her totally on the same level as the man, and to the woman more than once unveiled the mysteries of the Kingdom of the Father.
We have the example in his relationship with the two sisters of Bethany, Mary and Martha, with the Samaritan woman at the well of Jacob, and in other cases, which we will examine at the proper time and place. Nevertheless, to the woman is forbidden the priesthood and therefore the capacity to receive the Orders. It is said, and wrongly, that the woman is different from the man. Different in what? Since all of the affirmations rest on the revelation, then we must underline that the Genesis did not say that God created to his image and likeness only the man, but the man and the woman. If we meditate on the four Gospels, it is precisely to the woman that Jesus communicates one of the truths most decisive for the religious future of the world: the unity of all  the cults, and to the woman He assigns the mission of announcing it to the peoples. He does not address it to a man, nor to a male priest, but a woman of the people, mother of a  family and sinner. The meeting of Jesus with the Samaritan woman by the well of Jacob is significant, because it shows the importance, in the spiritual life, of being a woman. If the Messiah unveiled this secret to the woman of Samaria, there must be a reason. Continue Reading

Who is the woman

To the question: – Who is the woman? – we have the juxtaposition between the different converging definitions of the psychologists, theologians, philosophers, sociologists and biologists. On the other hand, we have the answer that has been given us through the centuries by the myths, the fables of mythology, the symbols, among which there is the Biblical account of the Genesis, to which we are particularly sensitive and interested. To answer the question: – Who is the woman? – is as complicated as to answer the question – Who is the man? – The woman is the man, but with a different polarity, feminine: a definition understandable when you have studied our booklet on the occult constitution of the human being.
The woman is a thought of God objectified, is a creative act, a concrete expression of love, an image similar to Him, and which contains the imprint of the divine maternity. The woman is a spirit, a spiritual force equivalent to that of the man. She is a physical body, a living temple of its spirit, of her emotive soul and of her generative power, in conformity to the characteristics of an exact cosmogonic polarity, that in the terrestrial manifestation works with a body biologically structured to express the femininity.
Created in spiritual image and likeness of God, the man and the woman are immortal, and have the power to work for their reciprocal sanctification which will lead them into the two paradises: the Earthly first, and the Heavenly after, in accordance with the minor and major Mysteries.
In the Genesis, Moses, expert priest of the Pharaohs, “educated in the wisdom of the Egyptians” (Acts, 7: 22), makes us understand who the woman is, though having recourse to the allegories, to the myth, following the use of the initiatic schools of the time, and his esoteric explanations, conforming to the ancient Tradition, are comparable to the non-Biblical parallelisms of the myths of Babylon, Persia, India, Greece, China and of the primitive peoples.
There are in the Genesis (written 1,200 years before Our Lord Jesus Christ), passages to keep always present in the memory. The first refers to the history of the creation: “And God said: – Let us make the man to our image, after our likeness -. And God created the man to his image. To the image of God He created him. Male and female He created them.” In this passage is expressed the unity and the differentiation. And there is a significant specification: “It is not good that man be alone” (Genesis, 2: 18). Hence, the importance of the woman in the spiritual life of the man and the role of the man for the spiritual ascent of the woman. The Genesis puts in evidence the image of God in the man and in the woman. What is the meaning of “the image”? All the history of the redemption and the doctrine of the grace answer this question, but the Messiah, the Savior Jesus, summarizes it thus: “You must be perfectti like your Father that is in Heaven”. The deepening of the contents of this ideal of perfection has been referred to in the first booklet of this series. We would like to draw your attention to the fact that in “you must”, Jesus sets down the image of God as a task, vocation and mission of the human being, and addresses both the man and the woman. From all this, we deduce that the mission of the woman cannot be only that of a pious virgin, of wife or of mother, because while the Old Testament speaks of the vocation to maternity, in the New Testament there is elevated the ideal of the spirituality of the woman and, let us say it, of its priority over the ordinary marital state. Therefore, the ascesis is necessary for the woman and the man, single or married. The ascesis is however always dual, that is, done in company according to the maxim: “It is not good that man be alone”. You could be single or married, but always sustained and assisted by the affective love of a person of the opposite sex. It is obvious that the ascesis of two beings in virginal love is the most sublime.
The ascesis presupposes the divine concurrence and the spiritual presence of the Eternal, which is powerful when one participates in the rites of an Order truly Initiatic. Continue Reading

Archeosophy is the much desired link to solder the Traditions of the East and the West

In the first Booklet, ‘Archaic Tradition and Foundations for the Archeosophical Initiation‘, we have attributed to Archeosophy the complete knowledge of those principles that are in reference to God, to the problems of the spirit, of the emotive soul and of the eros, to the evolution of the cosmos, to the universal fact of the good and of the evil, to the pain, to the death, to the reincarnation and to the extraordinary means to be saved. We have enunciated the concrete bases of this archaic wisdom, capable of indicating the way to favor the awakening and the development of the latent powers within us: faculties that allow us to explore the superior worlds and to reinstate ourselves in the divine life. With total clarity we have also said that Archeosophy teaches the methods to shorten the duration of the inner evolution, with the aim of putting an end to the chain of reincarnations, with this ‘coming and going’ from the hereafter to the here-and-now and vice versa, lashed by the law of the karma (= destiny, result of the cause and of the effect), entangled in the samsâra or phenomenic world. And since Archeosophy is first of all a way of living, made of psycho-physical expedients, of methods, of operations which take the name of ‘Initiations’, consequently the Illumination, the union with the Divinity can be obtained in a single earthly life (if the person wants it), following one’s own religion, whichever it may be, even if the Christianity is considered by us the best foundation, the most effective launching pad to hurl ourselves into the Kingdom of God, the lost Paradise.
The Christianity, meant in its dual aspect, popular or more profound and without many mysteries, is the ultimate revelation that cannot be substituted by any other religion, because it explains where we come from, why we suffer, what we must do to liberate ourselves.
The Fathers of the Church of the first centuries also indicated the ascetic methods to realize the absolute morality of the Christ.
We have succeeded, with Archeosophy, to carry ourselves even further, thanks to that scientific knowledge that has come to be accumulated in the course of time. Therefore, it is not an exaggeration if we affirm that the integral Christianity and Archeosophy constitute together, for all of humanity and for all of the religions, the ultimate saving synthesis. Archeosophy is the much desired link to solder the Traditions of the East and the West; it is the meeting point of the two esoteric cultures: Hermetism, Kabbalà, Alkimia, Christianity, Islamism, on the one side, and Vedantism, Hinduism, on the other. Continue Reading
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