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.

Posts Tagged ‘Gnosis’

THE INITIATIC SECRET AND THE DISCIPLINE OF THE ARCANE

In the past, the truths of the Revelation and their interpretation were hidden behind the Mysteries, and were revealed only in the secret societies and to the very few trusted ones of the Sanctuary. They could be known by those who had experimented the different grades of the Initiation, and who had promised, with a solemn oath, to observe the laws of the Order for their whole life. This condition was right. By its nature, the initiatic secret cannot be divulged without precautions, because one accedes to the knowledge only with the psycho-spiritual selection of the Initiation. The silence and the secret presuppose a Revelation or a Tradition to be preserved. The secret inherent in the things of the Initiation, incommunicable to the masses, remains uncommunicated even if the profane knows all the details of the initiatic rites, because the rites stir the sentiments, but do not give the knowledge. On the example of the past, when there were the revelations of Moses and of Hermes Trismegistus, also the Christian revelation of the first centuries was sealed by the law of the silence, in accordance with the warning of Jesus to His disciples: “Do not give that which is holy to the dogs, and do not throw your pearls before the swine, so that they do not trample them under their feet and, turning on you, they rend you” (Matthew, 7: 6). Words truthful and always present! The silence, besides being a defense against the profanations and the false interpretations of the unenlightened, is a force, and like all the forces serves to make an initiatic movement stronger. But, even if the divulgence of a divine revelation and of the results of certain Archeosophical experiences, that is the Mysteries, is an imprudence, because of the possible carelessness of some followers, also the silence has its negative aspects. Especially today, as the humanity enters into an acute crisis, certain truths can no longer be kept occulted, because the salvation of many depends precisely on the knowledge of these. After all, to become Initiates and Children of God requires so much force, tenacity and intelligence, that the way to the understanding of the Mysteries becomes, for some, a road without an exit. The exaggerated silence causes the loss of the key of the science of the Mysteries. Jesus said to the Scribes and the Pharisees: “You have usurped the key of the science, and you did not enter, and you have impeded those who were entering there” (Luke, 11, 52). Now, from the time of the first Apostles, by dint of silence, we have arrived at an absolute muteness concerning the Mysteries. Who knew have passed to another life, hit by the persecutions or yielding to the old age, so that of the integral Christian Tradition there only remains the rind or the shell of a sapiential seed. The Gnosis, that of Clement of Alexandria, has been filtered to such an extent that it has disappeared completely. Therefore, the extremisms are never constructive. The ecclesiastical history, if objective, can tell us much. Many things we know, but frankly we ask ourselves, not without perplexity: how many ears are ready to listen to us? How many good intellects to understand us? The Ecclesiastes says that: “to everything there is a season, and a time comes to every purpose under the heaven …. a time to be silent and a time to speak” (3: 1-7). Is today the time to speak? Can we develop our program? How many will appreciate our sacrifice? The Truth is a double-edged sword, a precious instrument in the hands of the good, but a dangerous weapon if used with an unevolved and perverse spirit. For this, the Messiah spoke in parables: “It is through various parables of this kind that he announced the word in a way in which they were able to understand it. He conversed always with parables, but in private he explained everything to his disciples” (Mark, 4: 33,34). He said: “I have many things to tell you, but you cannot understand them now. When the consoler, the spirit of truth, will come, he will guide you in into the whole truth” (John, 16: 12-13). “These things I have told you in similitudes. The time will come when I shall no longer speak to you in similitudes, but I shall openly let you know the Father” (John, 16: 25). “I send you as sheep in the middle of wolves. Be wise as serpents and simple like doves” (Matthew, 10: 16). Undoubtedly, the silence, in certain cases, is indispensable. The Tradition belongs to those who must save themselves in conformity to the Mystery of the Predestination (see further on). In the Treatise of the Spirit, St. Basil the Great, in 370, wrote of the initiatic silence: “unspoken and mystical tradition maintained until our days, and of a secret instruction observed without discussion by our Fathers, and that we follow keeping to the simplicity of their silence. Because we had learned how necessary was the silence to preserve the respect and the veneration owed to our holy Mysteries. And, in fact, it was not becoming to divulge in writing a doctrine enclosing in itself things that catechumens are not permitted to contemplate“. Well, we must explain several things, of the few that we know, but some of these cannot be given in a booklet of Archeosophical divulgence; the ‘Discipline of the Arcane‘ suggests the development of some of the aspects in a special, strictly confidential literature. And now, we enter into the heart of the subject, thus justifying the title of our booklet: ‘Introduction to the Minor and Major Mysteries‘. We begin with the definition of the terms ‘mystery‘ and ‘mysteries‘. Continue Reading

THE FOUNDER OF AN INITIATIC ORDER

The Order is therefore an artificial, cosmic, gigantic man, dilatable and endowed with the faculty of growing qualitatively and quantitatively, because it is fed by the Founder of the Order, nourished by the Disciples, made active in a superlative sense by the special spiritual divine presence: the presence of the Avatar, that is, the Messiah, operating through his dynamics, the Holy Spirit. If to this energetic body, to which we can give the name of  ‘Initiatic Body’, there is lacking the special spiritual presence, either because of the death of the founder of the Order, or of the scarce cooperation of the Archeosophers, the ‘Initiatic Body‘ remains alive, valid, united with the Father and to the Holy Spirit in the Son and the Holy Virgin Mary. As the apostle Paul wrote to the Galatians, 4. 6-7 “you are no more a slave, but a son; and if you are a son, you are also an heir by the will of God”. Reflect on the significance of the Resurrection of Jesus Christ, the Man-God, and the greatness of the destiny that awaits the true male or female Initiate. An Initiatic Order calls for continuous help from the heaven, and the vertical action is in direct function of the intense inner life of the animator and of the disciples of the Order. The Founder or the Head of an initiatic Order, is comparable to a famous bird: the Pelican. This bird of the white plumage with pink and yellow hues, feeds its young even with its own blood, by ripping open its breast. It was the symbol of Christ the Redeemer, of the Eucharist, of the preacher, of the penitence and of the charity. Who founds and keeps alive the Order, must possess the Knowledge, the Holy Gnosis about which Clement of Alexandria wrote, and must have experimented authentic contacts with the hereafter, and have put himself in contact with the divine instructors. The animator of an Order must have lived the experience of the small and great Mysteries, and must continue to feed in his heart the lamp of the Christic love. Between the Master of the Order, the Initiatic Body and the Christ, there must be established a circuit. We know that the founder of an Order and his continuers, as men or women, cannot create the spirit, the soul and the eros, that is, the immortal triad. This creative power belongs only and uniquely to God, but to the Adept is given the power to form a ‘Body of Grace’ with the other wrappings or instruments, such as the mental, emotional, etheric bodies, and give himself to them. But he cannot continue alone, he needs the immanence of God from on high, and the immanence of the Disciples from below. We, for years and with years of theurgic will(1), have formed the ‘Initiatic Body‘ of the Lotus+Cross Initiatic Order, with the heat of our heart we have developed the seed of the Lotus flower and, in order to cooperate with the Avatar, we have accepted the sacrifice of a gigantic missionary work that integrates the Christianity of the masses. After long years of gestation, incubation of the Order, we have succeeded in earning for it the special spiritual presence, supported by the authority of the universal priesthood of the faithful. (1) T. Palamidessi- THE LABYRINTH OF DREAMS AND THE PERENNIAL WAKEFULNESS- Bk.38.   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

Who is the woman

To the question: – Who is the woman? – we have the juxtaposition between the different converging definitions of the psychologists, theologians, philosophers, sociologists and biologists. On the other hand, we have the answer that has been given us through the centuries by the myths, the fables of mythology, the symbols, among which there is the Biblical account of the Genesis, to which we are particularly sensitive and interested. To answer the question: – Who is the woman? – is as complicated as to answer the question – Who is the man? – The woman is the man, but with a different polarity, feminine: a definition understandable when you have studied our booklet on the occult constitution of the human being.
The woman is a thought of God objectified, is a creative act, a concrete expression of love, an image similar to Him, and which contains the imprint of the divine maternity. The woman is a spirit, a spiritual force equivalent to that of the man. She is a physical body, a living temple of its spirit, of her emotive soul and of her generative power, in conformity to the characteristics of an exact cosmogonic polarity, that in the terrestrial manifestation works with a body biologically structured to express the femininity.
Created in spiritual image and likeness of God, the man and the woman are immortal, and have the power to work for their reciprocal sanctification which will lead them into the two paradises: the Earthly first, and the Heavenly after, in accordance with the minor and major Mysteries.
In the Genesis, Moses, expert priest of the Pharaohs, “educated in the wisdom of the Egyptians” (Acts, 7: 22), makes us understand who the woman is, though having recourse to the allegories, to the myth, following the use of the initiatic schools of the time, and his esoteric explanations, conforming to the ancient Tradition, are comparable to the non-Biblical parallelisms of the myths of Babylon, Persia, India, Greece, China and of the primitive peoples.
There are in the Genesis (written 1,200 years before Our Lord Jesus Christ), passages to keep always present in the memory. The first refers to the history of the creation: “And God said: – Let us make the man to our image, after our likeness -. And God created the man to his image. To the image of God He created him. Male and female He created them.” In this passage is expressed the unity and the differentiation. And there is a significant specification: “It is not good that man be alone” (Genesis, 2: 18). Hence, the importance of the woman in the spiritual life of the man and the role of the man for the spiritual ascent of the woman. The Genesis puts in evidence the image of God in the man and in the woman. What is the meaning of “the image”? All the history of the redemption and the doctrine of the grace answer this question, but the Messiah, the Savior Jesus, summarizes it thus: “You must be perfectti like your Father that is in Heaven”. The deepening of the contents of this ideal of perfection has been referred to in the first booklet of this series. We would like to draw your attention to the fact that in “you must”, Jesus sets down the image of God as a task, vocation and mission of the human being, and addresses both the man and the woman. From all this, we deduce that the mission of the woman cannot be only that of a pious virgin, of wife or of mother, because while the Old Testament speaks of the vocation to maternity, in the New Testament there is elevated the ideal of the spirituality of the woman and, let us say it, of its priority over the ordinary marital state. Therefore, the ascesis is necessary for the woman and the man, single or married. The ascesis is however always dual, that is, done in company according to the maxim: “It is not good that man be alone”. You could be single or married, but always sustained and assisted by the affective love of a person of the opposite sex. It is obvious that the ascesis of two beings in virginal love is the most sublime.
The ascesis presupposes the divine concurrence and the spiritual presence of the Eternal, which is powerful when one participates in the rites of an Order truly Initiatic. Continue Reading

Archeosophy is the much desired link to solder the Traditions of the East and the West

In the first Booklet, ‘Archaic Tradition and Foundations for the Archeosophical Initiation‘, we have attributed to Archeosophy the complete knowledge of those principles that are in reference to God, to the problems of the spirit, of the emotive soul and of the eros, to the evolution of the cosmos, to the universal fact of the good and of the evil, to the pain, to the death, to the reincarnation and to the extraordinary means to be saved. We have enunciated the concrete bases of this archaic wisdom, capable of indicating the way to favor the awakening and the development of the latent powers within us: faculties that allow us to explore the superior worlds and to reinstate ourselves in the divine life. With total clarity we have also said that Archeosophy teaches the methods to shorten the duration of the inner evolution, with the aim of putting an end to the chain of reincarnations, with this ‘coming and going’ from the hereafter to the here-and-now and vice versa, lashed by the law of the karma (= destiny, result of the cause and of the effect), entangled in the samsâra or phenomenic world. And since Archeosophy is first of all a way of living, made of psycho-physical expedients, of methods, of operations which take the name of ‘Initiations’, consequently the Illumination, the union with the Divinity can be obtained in a single earthly life (if the person wants it), following one’s own religion, whichever it may be, even if the Christianity is considered by us the best foundation, the most effective launching pad to hurl ourselves into the Kingdom of God, the lost Paradise.
The Christianity, meant in its dual aspect, popular or more profound and without many mysteries, is the ultimate revelation that cannot be substituted by any other religion, because it explains where we come from, why we suffer, what we must do to liberate ourselves.
The Fathers of the Church of the first centuries also indicated the ascetic methods to realize the absolute morality of the Christ.
We have succeeded, with Archeosophy, to carry ourselves even further, thanks to that scientific knowledge that has come to be accumulated in the course of time. Therefore, it is not an exaggeration if we affirm that the integral Christianity and Archeosophy constitute together, for all of humanity and for all of the religions, the ultimate saving synthesis. Archeosophy is the much desired link to solder the Traditions of the East and the West; it is the meeting point of the two esoteric cultures: Hermetism, Kabbalà, Alkimia, Christianity, Islamism, on the one side, and Vedantism, Hinduism, on the other. Continue Reading

THE PREREQUISITES OF THE ARCHEOSOPHICAL ASCESIS

When we speak of ‘ascesis’ we are referring to that inner process, that struggle which commits the human being to perfect himself and to ascend the steps towards the union with God. Ascesis is a toilsome work, it is the physical, moral, psychic and spiritual education that we shall explain in the booklets of our program. The ascent or ascesis rests on the knowledge of laws, methods and concepts confirmed by observation and by experimentation:
  1.  the ebb and flow of universal life, that is, the twofold current that constitutes the movement of the world;
  2. the material unity of the universe;
  3. the organic evolution;
  4. the states of consciousness that, along with suggestion and hypnosis, differ from the ordinary state;
  5. the plurality of forms, namely man composed of various subtle bodies presided over by three principles: spirit, emotive soul and erosdynamic soul;
  6. the centers of force and the igneous Power;
  7. the planetary evolution;
  8. the doctrine of reincarnation;
  9. the unity of religions;
  10. the Messiahs and the Christic geocentricism;
  11. the mystic state and the state beyond, or initiatic, etc.
But besides this knowledge, ascesis consists of a preparation of the physical body, of its energetic mechanisms and of the emotive-mental sphere, perfecting and bringing the psychosomatic unity to an openness towards Humanity, the Whole and God. To this end, there exist special gymnastic trainings concerning the entire human compound, to which are added the practices of Theurgy[1], or Divine Magic, and a wise use of the astronomical rhythms. In the present conditions, the official religions, even those endowed with Sacraments, are incapable of guaranteeing the salvation of souls and their spiritual happiness; nor can anything concrete or decisive be achieved by the various societies of esoteric culture, which set out with the good intentions and seriousness of their founders, men or women, but are mired by ascetic laziness and lack of solidarity, and also hampered by the insufficiency of preparation. Their spiritual direction is ineffectual, the spiritual presence disputable. By this we do not want to criticize, because we are all brothers and we must unite, love each other and work together. The times require the co-operation of all, and we offer a Way which is safe, swift, direct, towards the overcoming of one’s own moral, psychic, spiritual and biological state. [1] T. Palamidessi – AVVIAMENTO ALL’ASCESI TEURGICA O ALTA MAGIA – Booklet 19.   Continue Reading

The Tradition

The Tradition we have mentioned is a river of living water coming from a unique source filtered through the inspired, the Prophets and those who were more than prophets, and exoterism with esotericism proceed directly from their teachings and from the chain of initiatic transmission which issues from them. The circle is large, the center is only one, and from the center the Archaic Tradition has come to those mature men and women inclined to welcome it through numerous radii: Ram, Abraham, Moses, Elijah, Pythagoras, Hermes Trismegistus, Plato, Socrates, Plotinus, Clement of Alexandria, Origen, and many, many others. Then there are the transmissions filtered through the most qualified men of India, Greece, China, Palestine, Italy, some of whom have already been mentioned. Now, though there have been many intermediaries and initiatic ways, the different adaptations and centers all stem from the same source. This is true for the Holy Scriptures of the Veda, the Upanishads, the Bible, the Bhagavad-Gita, the Corpus Hermeticum, the Koran, etc.
The Holy Scriptures have exegetes, namely, internal and external interpreters. There are specialists solely for the exoteric aspect who rely on the linguistic, theological, logical, literal approaches, but there are also other specialists or experts to decipher the hidden side, the esoteric doctors. These are two totally different fields of action, between which there should be no conflict, but co-operation and integration. In Catholicism, this co-operation is lacking. And yet esotericism takes as a basis and support exoterism, that is religion, theology, its liturgy in the common form, because in reality they are the two aspects of the same doctrine. Everything is dual, above and below. The Gospels and the Old Testament speak at every turn of the twofold aspect of things. The symbolism of the number two should be a matter of reflection for those who persist in negating the second face of religion. Negating the other face of religion, doing nothing for it, or even worse, fighting the message of the Initiates who for centuries have been calling attention to the necessity of esotericism, is to divide Christian brothers, rather than uniting them. Continue Reading

Christian esotericism

Christian esotericism is, in its essence, the bringing to light of the Archaic Tradition, and has always existed since Christ to today, even though the Church of Rome and the Protestants have never consented to its recognition. In spite of all this, the importance and the usefulness of a popular Christianity is not to be excluded, because in the same way as many other religions, it constitutes a first step along the way which leads to the Initiation.
The function of exoterism in religion is to transmit externally a whole of truths, symbols and rites that have become incomprehensible and mysterious to the churchmen themselves, who have lost its meaning along the way taken to teach the people of sleeping intellect. It is the task of the Holy Science, of the metaphysics of the Initiates, to translate the hidden sense of the symbol, to free the seed from the shell and to lead man ever upwards, to the superior state of Edenic reintegration, that is the realization of oneself as Son of God, confirming what the Scriptures said: “You are Gods and Children of God“. Continue Reading

Archeosophical Tradition

Archeosophical Tradition and the unity of religions are in full agreement, because the fundamental idea upon which our experimental science of the spirit rests is that of a universal and primordial Tradition from which all religions have sprung, and of which philosophies are a diminished and partial expression, representing all of humanity’s toil to approach religious unity in the course of thousands of years until today. This Tradition is composed of a set of permanent and transcendental principles, whose origin is only partly human, and which are not susceptible to evolution, exactly because they are permanent and transcendental principles. This Tradition is something that has been transmitted from a former state of humankind to its present state. The primordial Tradition is Archeosophy itself, or the integral Knowledge which must have been granted to the so-named Man of Eden, and which Moses, already instructed in the tradition by the Egyptians, indicates in a certain way symbolically in the Tree of Life, defended by the fiery sword of the Cherub.
We find traces of this tradition both in the ‘Minor’ and the ‘Major Mysteries’ of paganism, and in those of the Christian Church of the first centuries, in Islamism, in the Vedanta, etc. The established religions could be said to be simply a degradation of the true tradition, and for this they are a popular or exterior and inferior (exoteric) aspect, a vulgarization, an externalization of an esoteric or initiatic knowledge, reserved, out of necessity, for a group charged with transporting and transmitting it to people of good will, who in the course of time, would forget and partly falsify it. However, anyone who will be able to discover the Archeosophical sense of Christianity, also through the study of texts, the liturgy and the dogmas for popular use, will realize that in the beginning Jesus Christ had given his Disciples the Keys of the Archaic Tradition, that is of Archeosophy, and, therefore, of the truly total Ascesis, that is, the biophysical, mystical in the superior sense, and initiatic Ascesis. Jesus spoke an exoteric or popular language, and an esoteric language, initiatic-heroic, for those who are ready. A reality confirmed by a vast literature and by an oral transmission which we know, and whose roots dig deep in the good soil of the first Fathers of the I, II, III, IV centuries, when the source of the apostolic Tradition was alive and fresh with Saint John the Evangelist, James, Peter, Paul, Justinus, Pantenus, Clement of Alexandria, Origen, Saint Basil. And what else could have been meant by Saint Basil, Father of the Greek Church, who lived in close contact with the initiated Monks of the Orient, in the year 374 AD in Caesarea of Cappadocia, today Kaisarije in Anatolia, by saying: “We receive the dogmas that have been transmitted to us by right and those that have come to us from the Apostles under the veil and under the mystery of an oral tradition. How could be diffused publicly that which non-initiates are forbidden to contemplate? … This is exactly why many things were transmitted in an unwritten form …” (‘Treatise on the Holy Spirit’, XVII). And Clement in ‘Stromata’ I, chapter XII specifies: “Since the holy tradition could not be something common and public, at least if one realizes the greatness of its teachings, it is necessary to hide ‘this wisdom expressed in mystery’, that the Son of God has taught us.” After having recalled that among the Jews there existed oral teachings, and after having reviewed the Greek philosophy: “Gnosis is a deposit which has been transmitted and has arrived to very few people: it is ‘The Wisdom’ and was communicated orally to some Apostles who had received it from the very mouth of the Son of God” (‘Stromata’ VI, 7). In the year 203 AD, Clement was succeeded by his disciple Origen to continue the work of the Master. In his polemical work ‘Contra Celsum’, Origen confirms the existence of a secret doctrine within the Christian Church, divided into an exoteric or external section, and an esoteric or internal section. In V,19, of his work he says the following: “It is necessary to keep in-store the Royal Secret, to transmit the doctrine of the descent of the souls in the bodies (I do not mean, pay attention, from a body into another), which cannot be placed into the hands of ordinary people. It is enough to represent, in the form of a historical tale, that which is intended to convey, under the veil of the tale, a secret sense.” Continue Reading

ARCHEOSOPHY

     Archeosophy is the integral knowledge, it is the archaic wisdom or, in other terms, the ‘Science of principles’; it is derived from the Greek terms archè = principle, and sophìa = wisdom. Archeosophy facilitates the knowledge of the superior worlds through the development in man of new senses, defined as spiritual.      Archeosophers constitute in the modern world of scientific, philosophical, religious, artistic, political and philological culture, a free and voluntary brotherhood of people of both sexes, who want to cultivate the life of the spirit in themselves and in society, on the basis of the integral knowledge of the physical and spiritual world.
     Archeosophy is not only a philosophy that explains the origin and the end of man and of the cosmos of which he is a part, but it is first of all a pure experimental method; it never loses sight of the fact that philosophy has been the surrogate, often unreliable, for the moral and intellectual support of man, who watches impotently at his and others’ caducity from birth to death. It holds that philosophy was born when man lost his spiritual contact with the Absolute or Arkè, that is, as soon as his dialogue and life of union with God became increasingly obfuscated, fragmentary and doubtful. Philosophy became, in a sense, the instrument for formulating the working hypothesis, the theoretical way to return to the Arkè, full of strident contradictions. So Archeosophy, before being a philosophy, is continuous experimentation, deep knowledge of ourselves (gnosis), of nature and of God; it is the reinstatement in the Primordial Tradition, as a true, real and living contact with the supersensible worlds. Today, Archeosophy is the only way and stairway possible to effect a gradual ascesis, and it is the unique organization ensuring initiatic assistance to its members.
He who presents the doctrine has observed a discipline,  regimes of  ascetic life, has done everything in his power and everything he has been allowed to do, thereby  ascertaining with his own eyes, and not those of another, that man does not die with the dissolution of the flesh, but continues his experiences in other worlds, and when it is necessary returns to earth in other bodies in different historical ages; that he pays in accordance to the Law of cosmic Justice, and co-operates, according to his capabilities, towards his own evolution and that of the kingdoms: vegetable, mineral, animal and human.
Archeosophy, before becoming a doctrine, was and is experience which makes one re-ascend to the first principles, through the practice of numerous asceses, each one, as we shall see, with different characteristics, but with finalities converging towards the Absolute. One of the experiences of these asceses is voluntary apparent death, the out-of-body experience, or the emergence of the energetic man from the physical body, in order to visit, explore and make conscious contact with the different planes or worlds and with their guardians and inhabitants: an out-of-body experience or a return journey undertaken in full consciousness. Archeosophy is therefore a philosophy a posteriori,  because the experimenters who are part of its groups have discovered and learned the true psycho-biosophic and spiritual methods to tread, one by one, the steps of the many and different initiations. When we say that we ensure initiatic assistance to our members, we mean that a specialized and particularly gifted group has been formed among us, ready to give to those who ask for it, and who have the required quality, the so-called Horizontal or Human Initiation. The projection of psycho-biophysical forces from the Initiator to the initiant is the prime condition to make possible the Vertical Initiation, from On-high, directly from the divine energies. To receive in the intimacy of one’s spirit the visit of love from the King of the Universe, the help of someone qualified is always indispensable: the Initiator – the authentic living ‘instrument of a real ‘Initiatic Body’- who has the power to open and close, with the appropriate keys, the doors of man as a whole, composed of a physical body, energetic bodies, Eros, emotive Soul and Spirit. We are dealing, in the ultimate analysis, with a delicate operation of the greatest ability, a true act of psychurgy, a delicate intervention of responsibility, requiring, in addition to competence, an effective initiatic purifying power. Continue Reading
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