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 ‘Esotericism’

The traditional Myth and esotericism

The traditional Myth is always a key that few can undertake to make use of, because it belongs to the world of esotericism. The word ‘myth’ derives from the Greek μύϑος, mitos, that is tale, fable. The mythology was born with the man, and may be considered a secret language and a necessary element of the religion, with the purpose of handing down, from generation to generation, the profound teachings on the origin of the things, of the creation of the world, of the man, of the woman, the intimate life of God, and the methods for protecting the operating spirituality of the humankind.
Myth and cult are two elements soldered to the religious fact. The cult presents itself as the expression of that mystical emotion which is specific to the religion. The myth is the rational comment of the acts of the cult, transmitted through the centuries by means of a fabric of symbols. Of these, the wise know the meaning, but the popular mass of believers hold fideistically to the plot of the mythic tale, because they are not able with the sole force of the reason to penetrate the occult significance of the myth. Besides, the myth is part of an oral or rarely written tradition, for the few who read in it as in an open book. If the chain of sapiential transmission should be interrupted, then the understanding of the myth could be favored by meditating on it: a meditation which calls, in the Initiate, for an inspired intuition.   The myths were conceived by the great priests of the past, when the necessity prevailed of veiling the divine Revelation. However, also today in fully modern times, there is no lack of instances of new additions of a mythical character in the Catholic religion itself, we do not know whether deliberately or unconsciously. Later, when the times are ripe and the minds open, the myth is substituted by a mental creation more ample, more accessible, more moral, to arrive at the value of a metaphysical system. The old myth remains like an obsolete thing, understandable only on condition that it be allegorized as the receptacle of a high religious and moral teaching, or else degraded to the rank of  fable.
In all the religions, some myths persist, that even today have their strength and represent closed or mute books for those who are inexpert in this field. Of the myth, the Alchemists made use to conceal, from those who were not ready, the phases, the operations of transmutation of the ordinary consciousness into an initiatic super-consciousness. But the woman Archeosopher, to fulfill her work, must needs become a knower of myths and, obviously, a decipherer of the myth. 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

The Tradition

The Tradition we have mentioned is a river of living water coming from a unique source filtered through the inspired, the Prophets and those who were more than prophets, and exoterism with esotericism proceed directly from their teachings and from the chain of initiatic transmission which issues from them. The circle is large, the center is only one, and from the center the Archaic Tradition has come to those mature men and women inclined to welcome it through numerous radii: Ram, Abraham, Moses, Elijah, Pythagoras, Hermes Trismegistus, Plato, Socrates, Plotinus, Clement of Alexandria, Origen, and many, many others. Then there are the transmissions filtered through the most qualified men of India, Greece, China, Palestine, Italy, some of whom have already been mentioned. Now, though there have been many intermediaries and initiatic ways, the different adaptations and centers all stem from the same source. This is true for the Holy Scriptures of the Veda, the Upanishads, the Bible, the Bhagavad-Gita, the Corpus Hermeticum, the Koran, etc.
The Holy Scriptures have exegetes, namely, internal and external interpreters. There are specialists solely for the exoteric aspect who rely on the linguistic, theological, logical, literal approaches, but there are also other specialists or experts to decipher the hidden side, the esoteric doctors. These are two totally different fields of action, between which there should be no conflict, but co-operation and integration. In Catholicism, this co-operation is lacking. And yet esotericism takes as a basis and support exoterism, that is religion, theology, its liturgy in the common form, because in reality they are the two aspects of the same doctrine. Everything is dual, above and below. The Gospels and the Old Testament speak at every turn of the twofold aspect of things. The symbolism of the number two should be a matter of reflection for those who persist in negating the second face of religion. Negating the other face of religion, doing nothing for it, or even worse, fighting the message of the Initiates who for centuries have been calling attention to the necessity of esotericism, is to divide Christian brothers, rather than uniting them. Continue Reading

Exoterism and esotericism

The Archeosophical doctrine is firm in distinguishing between exoterism and esotericism, and holds these two aspects of the truth to be complementary to each other. The great way open to everybody is exoteric religion; the more evolved, more advanced group, is entitled to know and achieve much more, according to the hierarchy of spiritual values. To attain the Knowledge not everyone has the suitable aptitude or qualifications. Titus Flavius Clement of Alexandria and Basil of Cesarea have made this clearly understood. But the complete religion of which every social and legislative rule is a part, are exoterism and esotericism. Archeosophy is the complete religion, because it unifies all religions, it deciphers them, shows the progressive Revelation of the Prophets and of the Avatars, the last of whom was the Christ. On the other hand, it is undeniable that the plurality of religions may have a temporary meaning, whereas man, while he advances, needs the pure knowledge offered by esotericism, because the latter, besides giving the pure knowledge, offers the most suitable means and techniques for knowing and saving oneself. Archeosophical techniques have many points in common with the Orphic and Pythagorean Mysteries, with the Egyptian Mysteries and the marvelous practices, always valid at every latitude and in every age, of the Essenes, the Kabbalists and the Alchemists, with the Yoga methods, and those of the Hesychasts of Mount Athos and Kalambaka, of the Islamic Sufists, but they go even further. You will know it if you follow firmly what we are going to present through written and oral transmission. When we talk of the means to reach the pure knowledge we are referring to the Way which leads us from religion towards a new, truly complete knowledge. The Way is the radius which goes from the periphery to the center, from the human to the divine. On the circumference there may be countless radii, as many as there are points, but always converging at the center. All these radii are so many esoteric ways or methods, appropriate for the human beings placed at the various points of the circumference, consistent with the variety of their individual natures. That is why in the Bible and in the Koran it is written that the ways leading to God are as many as the souls of men. But the center, which is the Truth, God, is only one, as one is the aim of those who aspire to the Truth. The true Archeosopher is without question (we speak from our own personal experience) he or she who knows by means of God, but by induction, since God may be known only to Himself. The Initiate, if he wants to take part in the spiritual life of the Absolute, must tune his strings with those of the Most High. Resonance has its own unbreakable laws, and in order to achieve it, the creatural attributes must disappear in a way, so as to leave only the permanent attributes of God existing, whereby the free Man will find his true reason for being. To such, will lead the catharsis, that is, the Archeosophical purification. Continue Reading

Christian esotericism

Christian esotericism is, in its essence, the bringing to light of the Archaic Tradition, and has always existed since Christ to today, even though the Church of Rome and the Protestants have never consented to its recognition. In spite of all this, the importance and the usefulness of a popular Christianity is not to be excluded, because in the same way as many other religions, it constitutes a first step along the way which leads to the Initiation.
The function of exoterism in religion is to transmit externally a whole of truths, symbols and rites that have become incomprehensible and mysterious to the churchmen themselves, who have lost its meaning along the way taken to teach the people of sleeping intellect. It is the task of the Holy Science, of the metaphysics of the Initiates, to translate the hidden sense of the symbol, to free the seed from the shell and to lead man ever upwards, to the superior state of Edenic reintegration, that is the realization of oneself as Son of God, confirming what the Scriptures said: “You are Gods and Children of God“. Continue Reading

Archeosophical Tradition

Archeosophical 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.” Continue Reading
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