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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WAY OF THE MYSTERIES

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

THE MYSTICAL DEATH

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 MINOR AND MAJOR CHRISTIAN MYSTERIES

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

AN ELOQUENT DOCUMENT TO UNDERSTAND THE MINOR AND MAJOR MYSTERIES

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

ANALOGIES BETWEEN PAGAN MYSTERIES AND CHRISTIANITY

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

MYSTERIC RELIGIONS AND CHRISTIAN MYSTERY

The program of universal salvation of the Christianity has some points of contact and affinity with the pagan Mysteries. This observation is possible if the several contents of the ancient mysteric religions are evaluated and compared with those of the Church. The Mysteries were born when the man(*) understood that his destiny is the death, with a state of crepuscular, nebulous and unhappy consciousness in a world of ghosts. Therefore, the effort of the philosophers and of the priests has always been that of discovering how to assure for themselves and for the others a conscious and happy life after the death: to discover the way to die self-conscious, awake and ready to be invested with the power of the Divinity. The ancient non-Christian Mysteries and the Christian Mysteries center around the most striking and ineluctable phenomenon, after the birth and the brief earthly sojourn: the death. To know the death and to defeat the death, escaping from the circuit of illusions of the terrifying world of the dead. In the East, at the same time as the dawning Church, many mysteric cults had come into existence, exactly to fight against the spiritual unconsciousness of the death and the awakening in a frightful, tormenting hereafter of demonic, ahrimanic persecution, numerous mysteric cults with rites that commemorated a mythical theme, and aimed to realize in the here and now, with the symbolism of the ritual, the subject they represented. In Egypt, for thousands of years there had been the Mysteries of Isis and Osiris; in Phrygia, the Mysteries of Cybele and Attis; in Persia, the Mysteries of Mithras; in Cappadocia, the Mysteries of Artemis; in Crete, the Mysteries of Zeus, and many others. The most evolved Mysteries were those of the Eleusinian. In all these, the common base was to obtain the immortality through the union with the God, to honor particular divinities, to share in their own divinity, to escape from the anguished experience of the intermediate state between the death and a new reincarnation (in this planet or in other worlds). To reach such a point, there were followed diverse ways and methods, notwithstanding the affinity of the principles. There had always to be an initiation, performed through a secret rite, preceded by a catechesis imparted by the hierophant or mystagogue, with fastings, abstinences, a sacred bath to renew, in a certain way, the birth. The Eleusinian misti bathed in the river Ilissos, near Athens; after, they attended the liturgical representation that concerned the birth of Dionysus from Persephone (Small Mysteries). With the Initiation, some men and women could escape from their own nature and conquer another, cease to be men to begin to be Gods. But in certain Sanctuaries, people went so far as to affirm with presumption that a bandit, if initiated, participated in immortality, whilst an Epaminondas, not initiated, would remain like any mortal. It was the undoubted merit of the Christianity, if certain titanic attitudes were unmasked. The Initiation, and the practices connected to it, have an effect on what in psychoanalysis is called, with different terms, the personal and collective unconscious, the dream, the complexes, etc. The human Initiation prepares for that which will arrive from God, but this arrives when the void is total. The bandit, the murderer, the sinner, cannot offer a void to be filled by the Intelligence and the Love of God. The exoteric Christianity and Archeosophy have everything to guarantee the good outcome of the Initiation, because they know how to remove and to sublimate, to transmute the world which is inside us and around us, centering the maximum of attention on the problem of the death and on the therapy related to it. (*) Please note: in the Italian usage “man” and “he” may intend both female and male. This usage has been maintained to stay as faithful to the original as possible. (Translator’s note) Continue Reading
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