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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Posts Tagged ‘Christian Initiation’


If there are analogies with the pagan Mysteries, the Christianity presents some characteristics which one way make it a religion, and another way, a spiritual science, original and complete, because  a religion popular and aristocratic at the same time, exoteric and esoteric. From this, we can specify some fundamental points: 1) – First of all, its founder is not like Dionysus, Osiris, Attis, Mithras, a mythical being, but a person that really lived among men, remembered by history, put to death by a Roman procurator; a renewer of the religion and of the initiatic way, of divine and human nature. For this, the constant preoccupation of the Christendom is to speak the name and guarantee to the world the historicity of the exceptional personage. 2) – The sacrifice of  the Christ is at the base of the salvation; it is intended as an act of supernatural justice, willed by God in expiation of the sins of the humanity, and is not dependent on the rhythm of the seasons, even though it coincides with the rhythm of the seasons of the ancient Mysteries, because the astronomical rhythms belong to the Creator, and also because from the instant of the Adamic fall there has always been an archetypal program to be realized. The mysteric religions have tried it, in conformity with a pre-imitation. The sacrifice consummated on the Cross by the Messiah has a profound ethical significance, capable of directing along two ways, which will become only one in the future (the exoteric first and the esoteric after), towards a way of high social, biological and moral perfection of the adepts of the Christian religion of the ‘Third Millennium’. 3) – The Christianity sinks its roots into the solid earth of the Jewish religion, surpassing its sacrificial ritualism with the heightening of the strictly religious aspect, related to the love of the Celestial Father and the establishment of a kingdom of the good for all the initiates. Since mankind is the property of God, He himself has given, to all the Peoples, from when the physical man appeared on the earth and in the solar systems which preceded the present evolution, some ways, some advice, some laws, some fragmentary Revelations. For this, in the Christian Mysteries we find again some analogies with other Mysteries, a preparation for those that were to reappear with Christ under a new light: Mystery of the Kingdom of God (Mark, 4: 11); Mystery of the Gospel (Ephesians, 6: 19); Mystery of the baptism, etc. 4) – The Mysteries of the pagan religions had a pantheistic vision that propagated itself deleteriously in the various neo-spiritualistic currents. Different is the position of the Christianity, because its conception is of a transcendent and creator God, even though immanent, so that the Christian can perceive the union with Him in a reciprocal act of love. 5) – In the ancient Mysteries, and in general in the philosophy of the imperial age, the salvation was a conquest of the intellect; in the Christianity, the salvation is a gratuitous gift of God, a guarantee that man has earned, has deserved with the saving death of Christ and the Faith in Him; but it is also a conquest, after the Incarnation of the Messiah Jesus, on the part of the whole man, spirit, emotive soul, erosdynamic soul and physical body, sustaining himself with the ascetic means indicated by Archeosophy, and with the exhortation and the promise of the Savior for an active conquest, therefore initiatic: “the kingdom of heaven is conquered with the violence and the violent seize it” (Matthew, 11: 12); “to  who wins I will grant to sit with me on my throne” (Apocalypse, 3: 21). 6) – In the ancient Mysteries, the attainment of salvation, that is, the being freed from the drama of the post-mortem, is an exclusively individual fact. The Eschatology, the Palingenesy (the doctrine that deals with the ultimate things, with the end of the times) of the ancient Mysteries has, as an objective, the salvation through the assimilation to the patron god of the Mystery. The salvation promised by the Initiator is not only the liberation from the physical illnesses, from the inexorability of the fate, from the Heimarmene, from which also the gods of Olympus knew how to give freedom, and for this they had the epithet of beneficent and saviors; but is the certainty to attain the blessed immortality, similar to the god; it is the spiritual salvation. The salvation was understood, more or less nobly, according to the moral capacity of the adept. The rough man delighted in the crude orgiastic rites, exciters of the senses and a spur towards a state of vulgar inebriation; the superstitious, attributed his salvation to the mysteric ritual, considering it to have a sacred-magic value; the philosopher saw in the myths and the rites of the Mysteries, the symbol of the truths loved by his speculative spirit; the mystic intended to arrive at the union with the patron divinity of the Mystery. In the Christian Mysteries, the salvation and the happiness are individual, but they are also collective for all the adepts that feel themselves fraternized in the hope of the Kingdom of God pre-announced by the founder, and of which they know the means to arrive at. It is a sublime vision of collective happiness, without removing from each one the personality. A union that admits to the community with the rite of Initiation (baptism), and brotherly unites the initiates to one another and to the common head, Jesus, in the Eucharistic rite, according to the ‘Mystery of the arcane’. There is no doubt that the Christian Initiation calls for a higher degree of humility, devotion and discipline from the disciple, and the perfect imitation of the Christ, experimenting one by one the Mysteries, three of which are very important: the Baptism, the sublimation of the Eros and the initiatic Death. Each one of these Mysteries will be dealt with as we advance in the Archeosophical studies. We insist much on the experience of the out-of-body experience, of the controlled memory of the past lives and of the secret practice to transfer into the heart: the spirit, the soul and the eros, all this because the blood and the heart of the man, purified through the Archeosophical catharsis, are the Temple of the Christ, as Christ is the Temple of the Father. The central Mystery of the Christianity, in the interpretation of Archeosophy, that you must live, experiment with as a personal phenomenon, is the Bardo Thödol, according to a Christian vision of the experience of the death. If you do not enter into the reign of the dead (without breaking the silver thread of life) as Initiates, as Lords, and do not enter again in your body, every year, at least at Easter, on the day in which you leave your body forever, you will lose yourselves in the labyrinth of the bardo (=experience in the hereafter), you will be obsessed by the dreams, by the Guardians and, tried as wrongdoers, you will suffer the punishments of the hell, of the purgatory. For how long this punishment will last, compared to the terrestrial time, it will not be possible for you to know. And when you are in the depths of the terror, of the desperation, if somebody merciful helps you, you will be able to escape towards a matrix to reincarnate yourself and to recommence to be born, to fight, to suffer and die again, with the risk of never arriving to God, and to be canceled forever from the ‘Book of the Life’. Among the Christian Mysteries, the Predestination of the Elect deserves profound reflection. The Mystery of the ‘Book of Life’ is a key to other enigmas, which are not such for the Initiate. The advent of the Christianity, appeared like a watershed, to divide, according to the evolutive degree of each one, the individuals in savable and non-savable, in believers and profane, in initiates and non-initiates, according to a tremendous predestination that is explained in the light of the law of the contrapassum, that is, of the reincarnation, of the pre-existence of the souls. To the question which the Apostles directed to Jesus, who spoke to the crowds in parables, the Messiah replied: “Because it is given to you to know the Mysteries of the Kingdom of God, but to them it has not been given. In fact, to who has will be given and will have more abundance, but to who has not will be taken away even what he has. For this I speak to them in parables, in order that seeing they do not see and hearing they do not hear nor understand” (Matthew, 13:11-16). Continue Reading


With the descent of the Savior into the world, a new force has been infused into every believer, the life of the grace, principle of eternal life, interrupted when the first stock of the humanity alienated itself from God. Already at the beginning, when the metaphysical world was created, we were ordained priests potentially, because the Adam Kadmon was made the first priest of a cosmic liturgy; but the missing continuity of union of the progenitor with the Intelligence of God set the conditions for a long wait before the restoration could be re-established. During this long wait, God has given in   progressive revelation. As Saint Paul writes to the Hebrews (I,1): “After God had in ancient times, in several occasions and in various manners, spoken to our fathers through the prophets, lastly in our days he has spoken to us through the mouth of his Son ….”. So, when the opportune moment came, the Avatar Jesus instituted the Ecclesia by the will of the Father and the cooperation of the Holy Spirit. In conformity with the Christian Initiation of this Ecclesia, all the baptized, confirmed and communicants are elected priests for the eternity of a ‘Royal Priesthood‘. In the Bible, next to the functional priesthood, namely the caste of the Levite clergy, there is mention of a universal priesthood of the people of God. The Lord Jehovah, after the gift of the Torah to Moses, declared: “You shall be to me a kingdom of priests and a holy nation” (Exodus XIX, 6). In the New Testament, it is Saint Peter who confirms what God had revealed to Moses: “You are a chosen generation, a royal priesthood”. The first Bishop twice reminds the persecuted neophytes of their priesthood, in his first epistle, with the following expressions: “Set yourselves close to Him (the Christ), the living stone; you also as living stones are built on Him (to be) a spiritual house, a holy priesthood, to offer spiritual sacrifices made acceptable to God by the intermediation of Jesus Christ . . . But you (who believe) are a chosen lineage, a royal priesthood, a holy nation, a people set apart for God” (1 Peter, II, 4-5, 9). Passages similar to the letter of St. Peter are found in Isaiah. LXI, 6; LXII,12. John the Evangelist confirms what St. Peter says: “To him that loves us and acquitted us from our sins in his own blood, and has made us a kingdom, priests for God his father, to him be glory and dominion in the centuries” (Apocalypse. I, 5-6). Saint John will confirm three more times the priesthood of all the faithful (Apoc. V, 10; XX, 6; XXII, 5). Obviously, the baptized and faithful of both the sexes. If a priesthood has been established with the imposition of the hands and the power to transmit the sacred Order to other Christians, it is still true that through the baptism, the faith and the works, we are priests for eternity and every virtuous person can validly administer all the Sacraments. Otherwise, for what reason should Moses, Isaiah, Peter and John, who revealed the word of God, have said that we are a “chosen line, a royal priesthood, a holy nation, a people of God”? At the beginning of the Christianity, there appeared a category of people with the task of performing the liturgical functions (to baptize, to consecrate the Eucharist, to administer it, etc.): these constituted and continued to be (by succession) the clergy. But such a distinction between clergy and laity was founded solely and uniquely on practical necessities of good order. All the faithful considered themselves priests, and when it was necessary they could preach, baptize, celebrate the Eucharist. Such traditional usage and conviction was confirmed by the Apostles, and by that famous and significant passage of Matthew (XVIII, 18-20), which says: “In truth I tell you: whatever you will bind on earth will be bound in heaven, and whatever you will loose on earth will be loosed in heaven. In truth I also tell you: if two of you on earth will agree to ask anything at all, it will be granted to them by my Father which is in the heavens. For where two or three are met together in my name, there I am in the midst of them”. Only in the IV century was the dreadful idea born that the priesthood was a privilege, and an inalienable and reserved power only for the priests ordained for the clergy. Saint Augustine gave an indelible basis to the doctrine which upholds the non-priesthood of the faithful. The Holy Scriptures, however, cannot be changed, and we remain true to them, because Peter and John knew the will of the Messiah better than those who came after. From these considerations and from many others, not said for reasons of space, we can draw the conclusion that in virtue of the “priesthood of the faithful” it is possible and legitimate to develop a ‘priesthood of the initiates’, that is an esoteric priesthood represented by an esoteric Ecclesia. The idea and the epithet of ‘lay people’, that is profane, does not find a place either in the Bible or in the New Testament, but makes way when the Era of the Emperor Constantine closes the fecund period of the exoteric and esoteric Christianity, that is, integral; the people of the ‘Royal Priesthood’ became estranged from their mission, refusing the prophetic dignity and the marvelous gifts of the Holy Spirit. Despite this grave deviation, the Tradition of the Fathers and Ecclesiastical writers of the archaic Church remains unchanged. The layman is not considered as such, but he is sealed in all his being with the gifts of the sanctifying Spirit, is a charismatic being in the total sense. For the Christ, the faithful represent an ecclesial place, which is at one time World and Church. The universal priesthood of the faithful has power over the cosmic liturgy, over the cosmic sacredness, through the mere presence of its sanctified beings, bearers of the Trinity. Christ has not entrusted to only a part of the Christianity  the carrying out of the priestly and prophetic mission, but said to all, men and women: “Go, therefore, and teach all the peoples”. In conclusion, each of us has been confirmed an ‘apostolic person’. The universal priesthood of the faithful, instituted by Jesus according to the order of Melchizedek, is for certain party to the three powers: to govern, to teach, to sanctify. A passive people is not coherent with the patristic ecclesiology and with the will of Christ, true historical Man and true God. Let us reclaim, therefore, our priestly dignity. The sleep of the laymen has ended. Let us open ourselves to the Holy Spirit and let us enter into the world. Let us now speak a little about the ‘priesthood of the initiates’, even if the preceding booklets, and the present one, have already made it clear. The Priesthood of the Initiates is the logical development of the “universal priesthood of the faithful”, born from the faithful in the Christ who have understood what the Messiah meant under the veil of those sealed expressions: “He who has ears, understand…! Many things I could say to you, but you cannot understand them…”. In the priesthood of the Initiates, there find their place those Christians who know more, and can face the experiences of the great Mysteries, from the memory of the past lives(1) to the out-of-body experience in order to travel through the supersensible worlds(2) , from the reading of the akashic archives to the ultraphanics. If it is true, most true, that without the Charity and the Humility one does not enter into the Kingdom of the Heavens; if it is true and most true, that without the Love towards God and his Messiah we cannot enter into the Kingdom of God, it is also true that without the conquest with the initiatic experiences, suggested by the Archeosophical ascesis, one remains behind the walls of the Heavenly Jerusalem. He who has ears, understand! We have already said more than enough. (1)  T. PALAMIDESSI- THE MEMORY OF THE PAST LIVES- Booklet 5. (2)  T. PALAMIDESSI- HOW TO HAVE AN OUT-OF-BODY EXPERIENCE AND TRAVEL IN THE SUPERSENSIBLE WORLDS- Booklet 6.   Continue Reading
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