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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The way of the Mysteries has been, in the past, the most effective means to give birth to the great civilizations and to forge the men. These mysteric schools were entered after a severe selection, where the mediocre were excluded. They were entered after very hard trials, religious vows and the promise to maintain the most absolute secret, the pain of death, if the wisdom was leaked to the profane. The first goal to achieve was to win oneself, but the greatest danger was to lose oneself. With the coming of Jesus Christ, the Mysteries have re-presented themselves in the modern and universal form, according to a new esotericism with a very clear program, that is more accessible to the selected masses: to bring the I of the man and of the woman to the totally awakened consciousness, perfectly adherent to the I of the Christ, without however losing anything of their own freedom; to seize oneself and re-conquer, through the strength of one’s own free will, the spiritual world. Despite the universality of the Christian Mystery, the wisdom had to remain hidden a long time in partial concealment, to direct better the history of the world. But today, the times have changed, they have become more apocalyptic, not only with the materialistic tendencies, but because of the attitude of the agents of the counter-Initiation, who are the pseudo-esoterics. Therefore, it is time that the Mystery speaks to all; and for this is indispensable an energetic action, of love, of sacrifice of the willing people who have understood the importance of the Archeosophical message. The only one which can give the doctrine and the techniques to break the chains of mediocrity, to make it possible to overcome egoism, and to open to the inner freedom, to penetrate into the world of the spirit, to which we inwardly belong, through the doors of the consciousness. We have spoken to you about the minor Mysteries, in which one learns all the sciences, the useful techniques, the asceses to purify oneself, and where one receives the Initiations, whose aim is to gain the primordial perfection of the ‘Paradise of the celestial earth‘. You have also understood that the major Mysteries contain those advanced experiences to be lived every day, and ever more forcefully, because all has been learned in the minor Mysteries. What pertains to the major Mysteries (suitable for the super-men and for the super-women), is the experimentation of the formless state, the contemplation and the union with God, which are arrived at after the successful outcome of the initiatic death. Who falls asleep and sinks into the unconsciousness, who dreams and loses the consciousness of the wakefulness, who is unable to undouble himself to drive himself into the formless world, climbing the various material worlds (etheric, astral, mental), without breaking the links with the physical body, certainly cannot be said to belong to the Initiates of the major Mysteries, because the steps of the progress involve: 1) – to arrive at the border, at the threshold of the death, consciously and voluntarily; 2) – to know the life of the world of the elements; 3) – to contemplate the Christ in the splendor of the midnight sun; 4) – to stay before the superior and inferior Gods; 5) – to liberate oneself from every illusion of the phenomenic world of the intermediate state between the death and a new birth; 6) – to set, to fix the superhuman eyes towards God Father in conformity to what the Messiah said: “You will adore the Father in spirit and truth“, or, according to the expression of Clement of Alexandria (Stromata, V, 11): “The First Cause is not therefore in the space, but over the place, the time, the name and the thought”; 7) – to experiment the solarity in one’s own I, which shines brightly like the sun on the physical body and on the etheric body. We would have liked to speak of all the Mysteries, first among these the baptism by triple, total immersion in the water, the baptism according to Christ, symbol of death and resurrection in Christ, but a volume of thousands of pages would not be enough. We will, without doubt, have the occasion to speak of this in detail, because the baptism performed in the Archeosophical and esoteric Christian sense is an experimentation of a temporary Agony and passing away, that transforms the consciousness, awakens it to the spiritual worlds and to the clairvoyance, not of the things which belong to the earth, but to those of the kingdoms of the spirit. The experiment of the initiatic baptism can be made only by who was born already evolved for that, otherwise, he must have had a long training in the control of the breath, the vagal nerve, and do cataleptic practice.   The experiment of the initiatic death of which we have written is that which imitates the Mystery of the Golgotha, is that of the death of Jesus on the cross. To arrive at the borders of the death and to attempt this experience, the method that we have presented, speaking of the undoubling or separation of the misti, is valid: the method to which we have dedicated an illustrative booklet. This phenomenon, rigorously controlled by experts, possibly doctors (Archeosophy counts many capable clinicians among its adherents), is the base, the main way to enter awake, conscious in the hereafter. Naturally, we mean to say that one can enter and exit from this hereafter. The experimenter must know how to push himself over the various thresholds, to overcome them, but to avoid the risk of lying in the depths of the astral world. The miste must undouble himself, although remaining anchored to the physical body with the mooring of the energetical electric-etheric-astral-mental cable, called in the Mysteries of the ancients, ‘the thread of the Parcae’. The mooring is to keep the organism in vegetative life. Let us not forget: the purpose of the mystical death is to become accustomed to maintain limpid the consciousness, developing the spiritual senses, so that when the death will come, in accordance with destiny, the Initiate is not a dead also in the hereafter, but a Son of God, fully awake, directing his way towards the Kingdom. From this thread, branch the links to the instruments of the I, which encloses the true individual composed of Spirit, Soul and Eros. Generally, who is able to undouble himself enters into the astral world, and does not progress further. This is already much, but is a step. The undoubled person must undouble again, and leave the astral and enter into the mental world. Here, he will do a new undoubling to go further, always in continuity of consciousness, and without breaking the links with the various subtle bodies and the physical organism. The break would be the definitive death: the body that abandons the soul. But since the undoubling is a special experience, in which the soul voluntarily and temporarily leaves the body, there is nothing to fear. The return is automatic, or pre-established, at the moment of the leaving. An experience of this kind is not done as an end-in-itself, but seeking to repeat the Mystery of the Golgotha. The Initiate is an imitator of Christ, but after the victory he will be the Hero who has forced the Kingdom of the Heavens. Continue Reading


During the Medieval period, the experience of the initiatic death was the theme of numerous Catholic monks, who, to escape from surveillance and persecution, and to carry out in peace the exercise of the Christian death, gave themselves to the veil and to the subterfuge of the alchemy. In the treatises of these alchemists, the philosophic stone, the athanor, the Great Opus, the sublimation, the quintessence(1), etc. are all expressions which must be interpreted in a spiritual sense, with, at the center, the great Mystery of the initiatic Death. The spirit was called Sulfur, the deified will become the metal Gold, the emotive soul was called Mercury, or Moon if purified, the Eros took the name of Saturnal and Ammonic Sulfur, and so on. The technique of the mystical death, is expounded in the alchemical texts of ecclesiastics such as Albert Magnus, Ramon Llull, Roger Bacon, Pernety, Basilius Valentinus, Abbot Constant (Eliphas Levi). In the course of the mystical death,  the disciple is prey to the greatest pain. He has truly the sensation of dying, and of descending into the darkness. This is torn, and there appears a light: the astral light. The sensation produced is very strange, because it is not at all similar to the light of the sun. In this light, toss the astral forms with their snares. In this new world, the Initiate must look for the point of Light which springs from the Mind of God; must discover and fix himself in the point of Love inside the heart of God; must find the point of  Will of God. Certainly, it is not an easy task, because the impure person cannot see God, and should he succeed in his experiment, he would find himself in a tempestuous ocean. Every year, the Good Friday reminds the Christians of the Passion and Death of the Christ on the cross. In this recurrence, the good Christians pray in silent sadness, follow in a mild form the ways of the penitence, but he who knows how the Mysteries of the esoteric, Archeosophical, Christianity are celebrated, has the possibility to push further, proving himself with the spontaneous will in the most difficult and greatest experiment which a human being can undergo: the suffering of the agonized crucified, who dies and resurrects on the third day. The man from below, and the divine grace from above, permit such an exploit, when the ascetic has been able to obtain the dominion of the physical body and of his subtle bodies in the same way as a yogi, an alchemist and a saint. The Initiate must feel the thorns of the crown like a piercing of his flesh and his soul, the thirst for the water and for God, the spasm of the limbs pierced by the nails, but also the spasm because of the immobility of the consciousness. Then, leave the body loving all, friends and enemies, blessing all, pardoning all, to enter into the etheric(1), astral and mental worlds, linked always to the body in catalepsy by the tenuous silver cord(2) without making it break. To enter and continue pushing ever higher, in that heaven where Saint Paul was abducted, to re-enter voluntarily, deliberately in his own body at the previously fixed moment. Who succeeds in doing this has the guarantee, on the day of his definitive disincarnation, to enter into the hereafter as into his home, to be welcomed as a Hero in the Kingdom of the Heavens. Who engages himself in similar experiments without the preliminary psycho-physical training and the perfect moral purification, is a fool or insane. Continue Reading


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. Continue Reading


The imitation of the Christ places before the candidate some initiatic stages during which, assisted by the Instructor and using the means of the Archeosophical ascesis, he must realize. The Mysteries will be a ritual ceremony, specific for each Mystery, in which the rules of the theurgy, of the astrological phenomena (mysteric astrology), of the preliminary purifications, and, beside the dramaturgical representation, the actors who participate in the celebration of the Mystery must be truly living, experiment their role. The Mysteries celebrated symbolically, do not change the nature of the individuals. Neither do they alter it in those Mysteries in which it is attempted to influence the consciousness with the hypnotism, as happened in ancient epochs in the sanctuaries where the murderers, satisfied to be so, the sinners who did not alter their lives, appeared, or the tyrants, who did not intend to submit themselves to the purification, before and after the mysteric rite. The Christian Mysteries are many: Mystery of the birth of the Christ, Mystery of the star and the Magi or Epiphany, Mystery of the baptism, Mystery of the temptation, Mystery of the transfiguration, Mystery of the washing of the feet, Mystery of the Eucharistic institution or Last Supper, Mystery of the flagellation, Mystery of the coronation of thorns, Mystery of the carrying of the cross, Mystery of the Golgotha, agony and death; Mystery of the descent into the infernals, Mystery of the Resurrection, Mystery of the Ascension, and many other Mysteries. We, however, will mention in this booklet the major Mystery of the mystical or initiatic Death, but will not explain the ritualistic particulars according to the theurgy, which are akin to those of the esoteric Mass, and therefore secret. Continue Reading


To show the soundness of our exposition on the esoteric and Christian significance of the minor and major Mysteries, we quote a text translated from the Greek, whose author is Titus Flavius Clement of Alexandria in Egypt. Clement, called the Alexandrian, was born in Athens in 150 AD into a pagan family. From his competency, he seems to have been initiated into the Major Mysteries of Eleusis, and after he became an Apostle of the Christianity. He visited Magna Grecia, Italy, Syria, Palestine, stopping in 180 at Alexandria, attracted by the fame of Pantaenus, ‘the bee of Sicily’. At the school of Christianity called Didaskaleion, Clement was a listener. After a few years, Pantaenus took him as a teaching colleague. After the death of the former, in about 200, Clement became the head of the school and had Origen as a disciple. During the persecution of Septimius Severus (about 202-203) he retired to Cappadocia to stay with the bishop Alexander, and died a little before 216, as attested in a letter of the same Alexander who became bishop of Jerusalem (Eusebius – Ecclesiastical History – VI, 11, 14). The text that we quote, is in one of the volumes of Clement of Alexandria: Stromata, V, 11. “It is not without appropriateness that for the Greeks, the Mysteries start with purification, as for the Barbarians with the bath. After this, come the small Mysteries which have some foundation of instruction and preparation for what comes after. The great Mysteries refer to the totality of things. It is no longer a question of learning, but of intuitively seeing and contemplating the nature of things. We can acquire the purification through the confession, the contemplation (epopticòn), through the analysis, advancing towards the first contemplation by means of analysis, beginning from the objects which are underlying the being itself, eliminating from the body the physical qualities, removing the dimension of depth, then the dimension of width and, after this, the dimension of length. The step that remains is the monad, which has, so to speak, a position. If we remove this position, the monad is an object of thought (epinoèitai). If then, having removed that which is in the body and that which is called incorporeal, we cast ourselves into the greatness of the Christ, and from There advance in the wide-open immensity, in full holiness, we will arrive at the intuitive perception of the universal Master, having recognized not what is, but what is not. The form, the movement, the throne, the position, the right, the left of the Father in everything, should not be perceived, even though they are described, but what each of these things mean, it will be shown in its proper place. The first cause, then, is not in space but above the place, the time, the name and the thought. This is why Moses says: – Show yourself to me – indicating very clearly that God is not to be taught, not to be named, but must be known solely through the force that is in Him. Because the obscure and invisible research and the grace of knowledge come from Him through the Son. Solomon gives a very clear testimony, expressing himself thus: – The reflection (fronèsis) of men is not in me, but God gives to me the wisdom, and I know the holy things. – Then Moses, expressing the divine fronèsis through allegory, has mentioned the tree of the Life, planted in the Paradise: this Paradise could be the world in which all the things of creation germinate. In this, the Logos has blossomed, has become flesh, has borne fruit, and has given life to who has tasted (the fruit) for their good; because without the tree He could not have come to our knowledge, because our life has been suspended for our good. And Solomon has said: The Tree of immortality is for those who take it. And because of this he says: Behold that I set before your face the life and the death, to love God the Lord, and to walk in all of his ways, and to understand his voice, and to trust in life. If you transgress the decisions and decrees which I have given to you, you will be lost. Because this is the life, the length of your days, to love the Lord your God. And he further said: Abraham coming to the place which God had indicated to him, on the third day, looking up, saw the place from afar. Because the first day is that which is spent in the sight of the beautiful things, the second is the desire of the excellent soul; the third day, the mind (nous ) sees the spiritual things, the eyes of thought having been opened by the master who rose for this third day. The three days might also be the Mystery of the seal, the seal being the mark through which the true God makes himself known. Then, he sees the place from afar, because the location of God is difficult to occupy, the place that Plato has called the place of Ideas, having learned from Moses that it is one same place containing all things and their totality. On the other hand, with a great precision, it is said that he is seen from afar by Abraham, because it is in the Genesis; and it is an angel that serves him constantly as a mystagogue. Hence the Apostle: We see now as through an èsoptron (a glass), face to face, through these sole, sudden and incorporeal rays of thought. It is also possible, discoursing, to draw a divination from God, if one forces oneself, outside of all the sensations, to launch oneself towards the thing itself which is everything, and not to stay away from that which is, before rising on this thing which is the good, to take possession of it with the thought itself, arriving towards the end itself of that which can be taken by thought, according to Plato. Then Moses, not permitting to make altars and téménos in many places, but having established a sole temple of God, announces that the world is monogene (as Basilides says), and that there is but one God (which Basilides has not seen). And, since he did not want to enclose in one place He who cannot be enclosed, Moses has not put any statues, any images to venerate in the temple, indicating that God cannot be seen and described, leading in some way to the concept of the God of the Hebrews by the honor of the Name that is in the temple. But the words that impede the construction of temples and all sacrifices, indicates that the Omnipotent is not in a place, consists in this:  What house will you build to me? – says the Lord – The heaven is my throne, and so on. Equally on sacrifices: The blood of bulls and the fat of mutton I do not want.” Naturally, we could make a commentary on this precious document of Clement of Alexandria, of which we apologize for the arid literal translation, but we consider it superfluous, after having touched on various points concerning the minor and major Mysteries. Continue Reading


The dramatic and tragic art was used in the celebration of the Mysteries because the actor, thanks to his mimic expression, the use of the word and the sacral investiture, produced in the spectators, by the means of the compassion and of the fear, a purification of the passions, without mention of the real telepathic influence exercised by the artists on the receptive. The cathartic function of the Mysteric representation is similar to the iconognosis we have mentioned in Booklet 18: ‘Mysteric Experience of the Holy Grail‘. The theology of the icon, that is, of the picture painted for purposes of  cult and of meditation, is well associated with the dramaturgy, because in the esoteric theater in particular, the scenery with its colors and its symbols, the actors, the music, the songs, take the place of the icon, but a mobile icon, the fixation, meditation and contemplation of which results in the metaphysical awakening of the aspirant to the deification. We would like to continue with this, but the esoteric didactics advises giving the pearls one at a time. Continue Reading


In the ancient mysteric praxis, the aspirant to the deification, to the total union with the Numen, had to pass through numerous trials and experiences to win himself, in order to receive at the end the baptism, to experience the death and the resurrection, to descend to the Inferno and to be transfigured into the Sun. The neophyte, or miste, was submitted to a particular sexual experience, connected with the esotericism of the sexes, with the laws of the polarities and with the awakening of the so-called ‘Sacred Fire‘. There prevailed a conception, that today still has its counterpart in the Tantric Yoga(1), the techniques of which are indisputably true and effective. In fact, in the Hindu and Tibetan Tantrism, ancient and present, we find the analogous experience of Eleusis, Samothrace, Egypt of old: experiences in which was involved the sexual sphere of who was initiated to the Mysteries ( the miste ). A priestess, due to her merits, received the divine presence of the God according to its feminine metaphysical aspect (in the Egyptian mysteries, it was the Goddess Isis). This deified Woman, installed in the Temple, received in her spiritual intimacy, affective and erotic, the ascetic, winner of the trials. If the misto was a woman, then she could unite herself intimately with the Numen (Osiris in the Egyptian Mysteries), physically represented by an Adept of the Temple, who, spiritually  and sexually, received the neophyte, the initiant, so that she became with him a single spirit, a single soul and a single eros, projected in the Numen. This experience was obtained with special sexual techniques, which in the Tantric Yoga take the names of maithuna and Kundaliniyoga, and in the Hermetic-Alchemistic Tradition are indicated by the term of  ‘operation of the two vases‘. The mysteric sexuality of ancient Greece, of Egypt, of India, or of China and Japan, underwent, without changing the substance of the things, remarkable innovations after the Advent and the revelation of the Messiah Jesus. We mean to say that Christ laid stress on the sexual problem, confirming the sacredness of the sexual act solely for the married. He indicated the way of the chastity to the nubile and the celibates, and that of the ascesis in two for whom, loving each other, got married. In the wisely-celebrated marriage, choosing a partner of kindred mentality, that is Archeosophical, it is possible to put into practice that which in the ancient Mysteries was celebrated in a certain way for lack of that divine revelation, which arrived later and was taught to the people of all the earth by the living voice of the Christ. The sexuality, the eros, the genetic instinct must be sublimated, purified to become, from instruments of bestial slavery, instruments of freedom and joy. One arrives to this with an appropriate regime, which we have treated exhaustively in Booklet 12: The Meditation on the Sexual Sphere and the Ascesis. (1) T. Palamidessi- Tecnica sessuale dello Yoga Tantriko Indo-Tibetano – Ego, Turin 1948. Continue Reading


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’. According to the Christian esoteric Tradition, the way of access to the terrestrial Paradise and then to the Celestial Paradise, is gained with the scriptural keys: LUKE, symbolized by the Bull, suited for the Man n° 1. MARK, portrayed with a winged Lion, related to the Man n° 2. MATTHEW, indicated with a Man, addressed to the Man n° 3. JOHN, represented with an Eagle, reserved for the Man n° 4. Archeosophy judges the man under different aspects, and therefore catalogs him as follows: Man 1, 2, 3, considered exterior, in contrast to the type 4, 5, 6 or 7, who is part of the interior Man, of the new Man. For the Tradition, the Gospel is a book closed with seven seals. By this, we mean to say that it must be studied in seven consecutive stages, resuming it each time from the beginning to the end, with a new key. The above symbols are the first keys. With the Gospel corresponding to his own type, the Christian discovers, at each new reading, the key to open the door which will let him enter into the successive stage. Naturally, the first Christian communities could have produced only one Gospel, but four were made, called synoptic, artfully conceived to correspond to the different types and evolutive conditions of the man. The first three Gospels have been written for the exterior man (and naturally, for the woman), that is, for the 1, the 2 and the 3. The Gospel according to John is suitable for the Man 4, being more evolved, more open to the divine. The Apocalypse is indicated for the type of humanity 5, that is, a step further advanced. The Apocalypse is the message, the revelation-limit, expressible with words. It is revealed in symbols and images in the most suitable way, to  be perceived by the superior emotive center, but it is obvious that being the perceptions of the superior intellectual center of a transcendental order, the  human language cannot understand the messages of this plane of the consciousness. The Apocalypse can be read with profit when the reader passes from the evolutive state of the Man 4 to that of the Man 5. To want to understand the Apocalypse of St. John with the centers of the Personality is a vain enterprise. Continue Reading


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‘ 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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