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.

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PRIMORDIAL MAN AND UNIVERSAL MAN

In the Islamic tradition, the states reached with the ‘small Mysteries’ are those of the primordial Man (el-insân el qadîm), while those states conquered with the ‘great Mysteries’ correspond to the universal Man (el-insân el-kâmil); two terms which correspond respectively to the true Man and the transcendent Man of the Taoism. The two phases of the initiatic process, characterized by the already discussed small and great Mysteries, recall the geometric symbolism described in the booklet of symbolics(1) concerning the Cross, and especially with respect to the ‘horizontal realization‘ (small Mysteries) and to the ‘vertical realization‘ (great Mysteries), the first considered as the basis of the second; the basis, represented in the traditional symbolism by the earth, corresponds to the human dominion, while the super-human realization is indicated in the ascent through the heavens, corresponding to the superior states of the being. An ascension, a celestial journey which is the active conquest: a conquest specified also by Dante Alighieri in canto XX, v. 94 of the ‘Paradise’, who when referring to the Gospels writes: “The kingdom of heaven suffers violence From warm love and from living hope, Which wins the divine will“; Dante recalls a great Christian Mystery expressed by the passage of Matthew, XI, 12: “The kingdom of heaven tolerates to be forced, and the violent conquer it“. “..The Law and the prophets have been until John; since that time the kingdom of God is evangelized, and everyone enters there by force” (Luke, XVI, 16). The Poet paraphrases the concept, saying that the ardent love of the Initiate, his living hope, wins the divine will; certainly not using a superior force as happens when man the prevails (overpowers) on the man, that would be absurd, because there is not and cannot be a man stronger than God, but he wins the will of God because it wants to be won. Other passages confirm this will of God: “To who that wins I will grant to sit with me on my throne” (Apocalypse III, 21). Observe the difference between the Initiates and the religious, but also the strict relationship between the mystical and the initiatic phase, as aspects of one and the same ascensional journey. If we return to the geometrical symbolism of the Cross, the horizontal realization is the presupposition of that vertical. The central point of the cross is the human state from which the direct communication with the superior states is possible, along the vertical axis. The Scriptures indicate the “terrestrial Paradise” as the stage of the way which leads beyond to the “Celestial Paradise“: the Celestial Jerusalem. The small Mysteries, from the traditional point of view, essentially involve knowing the nature, but the great Mysteries are the knowledge of what is beyond the nature. By knowledge, we mean that traditional, which is not the knowledge of the modern science, to be considered profane. In summarizing what we have written until now, the stages of the Initiation necessarily involve a variable hierarchy of grades which, according to ancient terminology, is epitomized in the small and great Mysteries and the Adeptate. That is, three stages of a complete initiation. One of the functions of the small Mysteries is to show to the miste the laws of the becoming, which guide and command the cosmology, and of giving back the primordial state. Preliminary steps, preparation to the great, a purely metaphysical conquest, the preparation of the small Mysteries is obviously made of rites of purification, of travels, of trials, of death, whose objective is to lead the ‘miste’ again to the alchemical prima materia, to the simplicity of the child, who then is able to receive the initiatic illumination. The disharmonic pre-formations must all be eliminated, so that the spiritual light can operate freely. It is, in the language of the Kabbalà, the dissolution of the rind, in the Hermetic jargon, this purification corresponds to the shedding of the metals; metals and rinds are psychic residues of the anterior states from which it is essential to free oneself completely. Without leaving from the Nature, the first trials allow the Initiate to escape from the domination of the senses. With the small Mysteries, the individual is liberated in his spirit from the time and from the multiplicity, but remains man in the Primordial state. The Primordial Man represents, for the initiatic work, the finality and the synthesis of the kingdoms of the nature. To the great Mysteries were, and always are, reserved precise spiritual purposes and the realization of the superior formless states, unconditioned or conditioned, up to the liberation from this world, and the union with the Principle of the whole manifestation: the Universal Man of the Islamic esoterics. In short, that which the traditions call by different names: supreme identity, beatific vision, light of glory. The pretension to communicate with the superior states is justified by the taking possession of an interior treasure which belongs virtually to every endowed individual. The revelation and the inspiration are corresponding  gifts which guarantee the existence of these superior states. The third state is of the Adept. It is confirmed, when the virtual state of union with the divinity has been made permanent. This permanence presupposes the Will of God, who wants the identity with the Universal Man, because he has sprang from his Eternal Love. Naturally, all this involves a qualitative jump in the very nature of the I, because the man, from human, must become superhuman, by a process of innermost transmutation.   (1) T. Palamidessi- THE WAY OF THE SYMBOLS AND THE SPIRITUAL TRANSMUTATION-  Booklet 14. Continue Reading

THE DISTINCTION BETWEEN ‘SMALL MYSTERIES’ AND ‘GREAT MYSTERIES’

The distinction between ‘small Mysteries‘ and ‘great Mysteries‘ dates back to the Greek esotericism, but in reality it is always the same path followed by the man who wants to return to God, to be a part of his Kingdom. They are stages or grades of the same progressive Initiation. The small Mysteries are a preparation for those great, since the purpose of the ‘small’ is only a stage of the initiatic way. The small Mysteries are the preparation for the Mystery of the mystical death and of the resurrection. The genius of Moses, guided by the wisdom of the Egyptians, outlining the plan of the Genesis, has already given, in the myth of Adam and Eve, of the terrestrial Paradise and of the drama of the fall due to the famous fruit of the Tree of the Science of the Good and of the Evil, then with the intervention of the Cherubs armed with flaming swords in defense of the Tree of the Initiatic Life, we say has given the way to go to the ‘small’ and to the ‘great’ Mysteries. The small Mysteries synthesize all that which refers to the development, to the perfection of the human state considered in its integrality; traditionally, they designated the restoration of the ‘primordial state’. Generally, this is what the various esoteric schools aim at, and it is already a great conquest, but it would be a half-way journey. Much more was, and had to be, the state of Adam-Eve, archetype of the Humanity. If we read again the Mosaic passage of Genesis, II, 16:17, we would understand better what it means: “Jahve God commanded man: – Of all the trees of the garden you can eat (the fruit), but of the tree of the knowledge of the good and of the evil you must not eat, because on the day in which you eat, you must certainly die -“. The Archetypal Man, therefore, had to feed also on the fruit, on the juice of the Tree of the Life. Here is the fundamental theme of the ‘great Mysteries‘! Adam had to develop into a superhumanity, to be like God, to identify himself with Him by the will of God Himself, but he cut himself off from this possibility. If the minor (small) Mysteries are the restoration of the ‘primordial state’ (or Edenic), the ‘major (great) Mysteries’ can do much more because they relate to the realization of the superhuman states, taking the being from the point in which it has been left by the ‘small Mysteries’. The ‘great Mysteries‘ are the taking possession of the superior states of the being: knowledge of what is beyond the nature, pure immutable metaphysical knowledge, one in its essence, for its Archeosophical character; a taking possession of superhuman states and of the order of the pure spirituality, ably described by Clement of Alexandria in Stromata, V, 11, writing of the Initiation to the epoptate  (the state of who no longer reasons, but contemplates God in himself). “Behold, the man has become like one of us, knowing the good and the evil. And now let him not extend the hand and let him not take also of the tree of the life, so that he eat of it and live in eternity! ….. He drove out the man, and to the east of the garden of Eden, did place the Cherubs and the flame of the dazzling sword, to guard the way of the Tree of the Life.” (Genesis, III, 22 and 24). Only after the descent of the Messiah, the Son of God, the true Master, is the humankind permitted to feed itself again on all the fruits of the trees, including that of the life, but through the experience of the Ascesis, of the progressive Initiation, and of the stages called ‘minor mysteries’ and ‘major mysteries‘. Who can understand the Apocalypse of John, after having passed through the four Gospels, studied and lived, following a certain esoteric order, glimpses the ‘great Mysteries‘. […] The ‘great Mysteries‘ are concerned with the realization of the superhuman states, and to these Archeosophy wants to lead, taking the Disciple in his being, from where he has been brought and left by the ‘small Mysteries’, that is, at the center of the dominion of the human individuality. The ‘great Mysteries’ take the being beyond the dominion, to the final liberation, to the Supreme Identity, through the super-individual states, still conditioned, up to the unconditional state of the Supreme Initiation, conforming to what the Son of God has said: “….. I have given them (to the Initiates of the New Alliance) the glory you have given to me, so that they may be one, like we are one, I in them and you in me, so that they may be made perfect in unity, that the world may know that you sent me and you loved them, like you loved me” (John, 17: 22-23). All this is the same as to feed oneself with the fruit of the Tree of the Life. In the myth, this Tree is the personal Wisdom of God (Proverbs, 3: 18). (1) T. Palamidessi- THE WAY OF THE SYMBOLS AND THE SPIRITUAL TRANSMUTATION-  Booklet 14. Continue Reading
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