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 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

PRIMORDIAL MAN AND UNIVERSAL MAN

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