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 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

Feminine adepthood in Judaism and Christianity

In the primitive Mosaism, it is well known that the female Initiations existed. Mary,  sister of Moses and Aaron, was an Initiate and a member of the Council of God (Numbers, 12: 2; Exodus, 15: 20). The symbols of that time were the doves, the turtledoves, the lambs, which the women sacrificed to Jehovah.
The priestly role of Mary, the first among the Dancers of Israel, indicates the work of Moses in the defense of the old dogma of Ram on the equality and the indissoluble union of the Masculine with the Feminine, in the social State as in Iêvê.
Following the example of Samuel, founder of the Jewish school of the Prophetism, the Roman matrons gave life in ancient Rome to the first school of the Christian Apostolate. Of this meritorious institution speaks Saint Jerome, Doctor of the Church, who died in Bethlehem on the 30th September 420. In this seminary directed by women descendants of the patrician families, were initiated the free priests of Christ in the esotericism of the sacred sciences.
The fundamental parity of the sexes before God, has no more need to be discussed: “For as many of you as have been baptized in Christ – says St. Paul –you have clothed yourselves with Christ… So there is no more … neither man nor woman” (Gal. 3: 27-28). One of the aims of the religion and of the Archeosophical Initiation is for the woman, in relation to God, to acquire a ‘masculine’ and ‘feminine’ spirituality; for the man, a ‘feminine’ and ‘masculine’ spirituality. If they do not arrive to such a point, they should consider themselves spiritually and initiatically mutilated, and in discord with God. Continue Reading

Marriage and Initiation

Between the marriage of two creatures and the Initiation there is a certain analogy. There is always the action of the masculine and feminine polarity. In the baptism, meant as Christian initiation, there is always in act the bipolar action. So it is in the horizontal Initiation, or human. This is more effective if given by two Initiators of different sexes. The reason for this lies in the fact that the woman during the rite awakens in the man, by the law of the polarity, his latent, sleeping feminine aspect. What we have said is a secret un-occulted, revealed for the first time, and to you women.
After the fall from the Edenic state, the souls derived from the couple Adam-Eve entered into the involutive-evolutive (descent and ascent) double current, though still bearing the imprint, the divine masculine and feminine image.
The souls are specialized in the two sexes, but carry, in the latent state, the nature of the opposite sex. In substance: the man is man, but with a feminine tone; the woman is woman, but with a masculine tone. The Initiation must reconstruct the state of androgen. We must not forget: in the metaphysical Universe exist the Eternal Masculine and the Eternal Feminine. The Marian cult is a vague popular intuition of the Eternal Feminine, the re-surfacing of a very ancient cult of the feminine aspect of the Divinity, and the demonstration that the Woman has her decisive and noblest part in the evolution and ascesis of all the humankind. Continue Reading

Pythagoras and the importance of the Woman as an Initiate and Adept

Archeosofica‘ takes care to underline the importance of the Woman as an Initiate and Adept. In India, as in Tibet, the woman is admitted among the Initiates, and has the function of an Initiator. In distant times, when the schools of perfection and of sanctification refused women the right to the Initiation, and relegated them among the mediums and the sibyls, one of the greatest geniuses and Initiates in history, Pythagoras, declared the woman suitable for the celebration of the Mysteries and for the initiatic life. This happened 500 years before Christ.
Pythagoras was born in Samos in 571 and died in Metapontum in 497. A mathematical genius, he prepared the way for the Essenes of the Dead Sea, and for the Therapeutics of Egypt.
Pythagoras did not see only the maternity in the woman, but the precious collaborator, the wonderful companion with whom to climb side by side the steps of the Temple of the human perfection, up to the apotheosis of the Adepthood and of the Theosis. Therefore, he had the courage to tell the women of Crotone that the Initiation was open to the mothers, to the single and to all women who felt the urgent need and the necessity to face the catharsis (purification), demanded by the ascesis, and make themselves Goddesses, that is, Daughters of God. The expression of Pythagoras recalls the Psalm, 82: 6, which says: “I have said: You are gods, all children of the Most High.” And Jesus used the same language when they were about to stone him: “Is it not written in your law: – I said: you are gods -? If He called gods those to whom the word of God was directed, and the Scripture cannot be annulled, to whom the Father has sanctified and sent into the world, you say: You blaspheme, because I said: I am the Son of God?” (John, 10: 34-36). If Christ places the man on the same level as the woman, both as image and likeness of God, both are considered gods and Children of God if they adhere to His Holy Will.
  Pythagoras knew what he was saying, and speaking more of him, it is not too much to affirm that some ancient authors: Porphyry, Iamblichus and even Clement of Alexandria in his Stromata testify to the excellence of the Pythagorean women, especially Théano of Crete, wife of Pythagoras; his two daughters, Damos and Arignotés; Timychias of Sparta, an Initiate and a martyr under the tyranny of Dionysius.
Pythagoras considered the women to be gifted with excellent intuition and with a contemplative spirit, and he himself, as Aristossenes narrates, learned most of the moral doctrines and of the secrets of the ascesis and theurgy from Temistocleas, priestess of Delphi. It was she who made him understand the Woman in the Initiation. Perhaps because of that happy capability of his, to appraise the initiatic value of the feminine element, he became a strenuous defender of the woman. But he was afraid of provoking equivocal situations, and therefore he made the communities of the female Initiates separate from those of the male Initiates. Continue Reading


Initiation’ means to start a new life, to enter into contact with the world of the spirit, to see the Kingdom of God. It is the beginning of a work in which there are engaged all the forces of the physical body, of the soul and of the spirit, with the personal help of an instructor or Master, whose function is to bring a consciousness to the appointment of love with the Divinity.
We have amply explained what the Initiation consists of, so we will not repeat it, but we remember that in every human being, no matter whether woman or man, there are psycho-spiritual organs in correspondence with the hormone glands, which, once made to function, guarantee the vision of the hereafter, the memory of the past existences, and the condition of the saint who can converse with the Spirits of Light and secure the beatitude of Paradise, although continuing to live on the earth. In this state, in the old age the passage beyond the earthly frontier, will be like the flight of an angel. Such a condition is reached passing through the preparations and the gradual exercises, adapt to the grade of pupil or Disciple, of Initiate, that is of a person who has entered into the heart of the secret practices, and finally to the grade of Master and Perfect Master or Adept. Well, if all of this was reserved for the man, with Archeosophy it is the privilege also of the Woman. Therefore you, women who read these pages, know that your constancy in following the doctrine and the instructions shown in our booklets, will conduct you during this very life to the most regal and wonderful realizations.
We are used to value the greatness of a person by what he was and became through his personal effort and the help of someone. A youth who douses himself with gasoline, and transforms himself into a living torch to awaken his compatriots in order that they defend their liberty; a Saint Francis of Assisi and a Saint Clara, who choose the poverty, and offer themselves to mystical ascesis by helping their neighbor; a Saint Paul and a Joan of Arc, who face martyrdom for a supreme ideal; an Ipathia, a Pythagoras, a Saint Theresa of Avila, a Dante, a Virgil, a Buddha, and many others, they have all the qualities. Well, the Initiate and the female Initiate, enclose in a single person the best of them. The Initiation is the overcoming of a condition of human limitation, the arrival at a different state, in which, besides the wisdom, the charity, the fortitude, one has the gifts or charismata of the prophecy, of the thaumaturgy, of the bilocation, the vision of God.
The Lord awaits our visit because we are His Children. Jesus is the guide, the supreme Master, but the handling of the ship, excellent or poor according to our voluntary preparation, is ours. The landing at the end of our earthly life lived as Initiates, is done in pairs, because in the heart of God Father-Mother one enters in two. Continue Reading


The ordinary woman has the same spiritual insufficiencies of the ordinary man. She is born and dies in the suffering, in thr drudgery, worried about the home, the family, far away from the religious studies and the extraordinary religious life. She ignores the science of the spirit, that is Archeosophy, and those methods that would save her from a gray, uncertain destiny, with wasted existences. The ordinary woman is a creature tossed about like the remains of a shipwreck lashed by the breakers of the cosmic life. She too is forced, like the ordinary man, to pass from existential cycle to existential cycle, ground by the destiny, immersed in the semi-consciousness and the frightening dreams of the crepuscular life of the death, until, terrified by the play of these demonic images, she flees again towards the earth, to be incarnated in a new body. Nor can she be saved by an elementary religiousness, based on the fear of a hell, that renders the individual a coward in front of God and their own conscience. It is not so for the Initiated woman, animated by the aspiration to cooperate with the divine intelligence, true superwoman, missionary of the Christ, in the full possession of the Wisdom, of the Charity and of the spiritual powers of the ultraphanic clairvoyance. Continue Reading


The gigantic phenomenon of the Marian cult and the Dogma of the Holy Virgin, harbor profound meanings in relation to the woman. Mary is defined as the second Eve and the mother of the Avatar, that is of the divine Messiah or second Adam. The rapid and universal acceptance of a Woman for a special cult is the eloquent sign that the feminine spirituality is indissoluble from that masculine. But if the Marian question prompts us to consider the historical and initiatic function of the Woman, it is also true that from the creation of the world to the Advent of the Christ, the cult of an archetypal Woman has always been, and this is confirmed by the history of the religions. For these considerations, and for others presented in this work, the function of the Woman is beyond discussion, and if there is a vertical Initiation that from on High comes from God to Man, then a descent of the divine energies must occur also for the Woman, be she mother, sister or daughter, since the Woman carries the image and the likeness of the Trinity.
The fact, historical and mythical at the same time, that a Woman, and exactly Mary of Nazareth, was chosen to incarnate the divinity, is the most precise indication that the woman is, both for the man and for the woman, the way, the sacral instrument for a complete ascesis. Besides, it would be impossible to remain insensitive to the evangelical affirmations of Luke (I, 35), when he writes: “The Holy Spirit will come over you and the Virtue of the Most High shall overshadow you. Therefore the holy Being which shall be born of you shall be called Son of God.” That same Son of God who, according to the fragment of the ‘Gospel of the Hebrews’, shall say: “A short time ago my mother, the Holy Spirit, took me by one of my hairs and transported me on the great Mount Tabor.” This quotation is to be found also in the ‘Commentary to the Gospel of Saint John’, ch. XII, by Origen. “My Mother, the Holy Spirit”! Therefore, all the women are under the patronage of the Cosmic Mother, who cooperated in the creation of the world and of Adam and Eve.
The Holy Spirit, in the Aramaic texts, is of the feminine gender. Ruach, spirit, in Hebrew is feminine. In iconography, that is in pictorial representations, the Holy Spirit is indicated as a dove, ancient symbol of the Aegean civilization, where we find it in a certain dove-goddess or goddess of the dove, formerly associated with the great feminine goddesses of the Mediterranean, with the Potnia of Crete, Ishtar of Derceto, Mylitta, also with Aphrodite, and it represents their force and influence on humanity. In the Odyssey of Homer (XII, 63), it is the doves that bring Zeus his nourishment, the ambrosia. Sometimes it is represented by tongues of fire. The Holy Spirit figures in all the phases of the creation and of the history of the religions. In the Christianity it is enough to remember the Baptism of Jesus, the Annunciation to Mary and the Pentecost.
The Messiah promised that, after his departure, there would come the Comforter, that is, the Holy Spirit, She whom the Christ called “my mother”.
The Madonna received the Holy Spirit before being the earthly mother of the Avatar. In the Hebrew Kabbalà, the Holy Spirit is spoken of with the term Shekhinah, “the bride of the King”; the bride of God, the Holy Spirit, would be the Shekhinah (see ‘Zohar’, I, 207 b; III, 7 a). Continue Reading

Prophetesses in the Jewish world

In the Jewish world, there have been prophetesses consulted by the priests. Among these, have remained renowned Deborah and Hulda. The latter (Hebr. Huldâh) lived to the northeast of Jerusalem, in a new district (2Kin. 22, 14; 2Chr. 34, 22). At the time of King Josiah (638-609 B. C.), she was consulted by a commission of priests about the recovery of the “Law of the Lord” in the Temple. This commission went to Hulda to hear the answer of God. The prophetess confirmed the authenticity of the text that had been found. She predicted a suitable reward for the reforming zeal of King Josiah, and grave threats to who did not conform to it. The episode was decisive for the Jewish religion, and happened in 621 B. C., 18th year of Josiah’s reign. No less important was Deborah, also a prophetess, poetess and judge, heroine, wife of Lapidoth; she dwelt at Rama and Bethel, to the north of Jerusalem, in the land of the tribe of Ephraim. According to the Bible translated by the Seventy and to the Vulgate, Debbora or Débhôrah means “bee”. Because of her authority as a prophet, she sat under a palm tree, and to her had recourse the priests and the people of Israel (Judges, IV, 1-51).
To be a prophet one must have special gifts, because the Holy Spirit cannot make use of just anybody.
The four daughters of Philip, one of the twelve apostles of the Lord, were prophetesses. Luke, in the Acts of the Apostles, recalls them when they dwelt with their father in Cesarea of Judea: “We came to Cesarea, and having gone into the house of Philip the Evangelist, who was one of the seven deacons, we stayed with him. He had four virgin daughters who prophesied” (Acts, 21: 8-9) Continue Reading


Another episode which bears witness to the importance of the woman is the resurrection of Christ. The fact is known by all. Here we want to emphasize the first meeting between the Avatar and a human being: the meeting of the resurrected Messiah did not take place with the men, with the apostles. It was the pious women who looked for him in the sepulcher, to anoint him, and not finding him, informed the most significant apostles, the truly intimate: Peter and John. But, Jesus was not there even for them. The privilege of seeing him was given to Mary of Magdala, as she was alone again in the sepulcher (John, 20: 1-18), and to her alone Jesus revealed that he was resurrected, only to her did he confer the missionary task to let all know: “I ascend to my Father and your Father, my God and your God.” And, a little before, it was Mary of Magdala to hear first the call of the resurrected Lord: – Mary!! – And she, turning around, answered in Hebrew: – Rabbuni! – that is: – Master!”. After the episode of the Samaritan, it is the moment of another woman: Mary of Magdala.
The Resurrection is one of the greatest among the Mysteries of the initiatic way, and this Mystery was unveiled to the Woman Mary of Magdala.
We find important information on the feminine Initiation and on her mission of Adept also in other traditions. In India, for example, not only can the woman be an Initiate, but she can also confer the initiatic grades to other people, men and women. So, the initiator of the great Shri Ramakrishna, Master of Swami Vivekananda, was the Bhairavi Brahmani. Continue Reading

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

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