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 ‘initiatic Death’


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


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 experience of the agony, of the passing away and of the death, but in lucid consciousness, is a greatly acquired notion when one has the force to re-enter into the equilibrium of the awakening. It is a temporary entry into the land of the immediate hereafter, in the so-called etheric and astral worlds, or world of the ghosts and of the errant souls; a transitory stay of who is dead, before climbing towards the regions of the inferior mental and of the superior mental. This experience is among the most difficult and grandiose of the entire catharsis (purification); it is dangerous for who does not have a healthy heart and the nervous system sound, or for who ventures in at an astrologically lethal moment. The mystagogic medical doctors and astrologers have the function and the responsibility of these controls, because it is not a question of dying forever, but for all the duration of the rite and for a maximum of three days. In the major Mysteries of the ancient times, the death and the resurrection of a God was always celebrated, but seldom with true experience. At Eleusis, it was celebrated once a year, but in the solemn form. These mystic deaths were performed also in other moments of the hierurgic (sacred works, cult) year, because they were meant to give to the initiate an experience decisive for the destiny of his soul. To imitate in a temple, the death and resurrection of a God meant to obtain the supreme initiation. “We need to purify ourselves at the moment of the death as when we are initiated to the Mysteries, to free our own souls of every bad passion, to calm the affections, to banish envy, hate and anger for the purpose of acquiring the wisdom when we leave the body“. These are the words of Porphyry. This philosopher and initiate speaks in his writings of two deaths, the natural death and the death of the initiation: “The death is double: one, known by all, that takes place when the body detaches itself from the soul; the other, that of the philosophers, when the soul detaches itself from the body” (Porphyry, Sententiae, 9). In Egypt, Greece, Persia and in India, the experiment of the mystical death would have been symbolic, but it must also have had its real experimentations. It would be rash to suppose a scenography of the mysteries with mechanical devices to give the illusion of the death. Nor has archaeological evidence offered a minimum of evidence of scenic mechanisms for a dramaturgy of this type. Besides, the authority of Socrates, Plato, Pythagoras, Porphyry, Apuleius, Cicero, Virgil, seems to us a guarantee to accept, in certain cases, the authenticity of the experiment. With all probability, the miste had to try to die until a certain point, to explore the hereafter and prove himself against the terrors and the fears of who affronts demons, monsters, larva, perverse souls, so as to enter after into the sphere of the light, of the gods and of the beatitude. Between songs and music, ritual processions representing the plot of the mystery, the initiate was laid in the sepulcher to die like the god and to rise like the god patron of the Mysteries, be it Osiris or another divinity. The mystagogue helped the experimenter with the hypnosis, the magic mirrors, the fumigations and the inebriating drinks of Hashish (Indian hemp), the Stramonium, the Belladonna, the Hemlock, wisely dosed, and with the compression of certain neck arteries (the jugular and the temporal). Obviously, they were emotions of death, therefore, apparent death. The mystical death was a condition to evaluate what maturity of the catharsis the miste had reached. It is not by chance, that Socrates always bore in mind the Mysteries, the purification and the mystical death. By the purification, are meant various operations familiar to the Yogi of India: from the control of the respiration to the domination of the vagal nervous system, from the abstraction of the senses to the reduction of the cardiac and respiratory rhythms, and to the stopping of these physiological and psychic processes, enough to arrive at the threshold of the death. All this, measuring the psycho-physical play in order not to die completely, not only, but also to prepare the organism for the reawakening or predetermined resurrection. This said, it is clear that in the celebration of the mystical death nothing real happens in the modern esoteric fraternities, which take the things symbolically. Now, it is beyond doubt that the recourse to the plants and to the substances ecstasizing, narcotic or psychic, is dangerous and artificial, even though important. A symbolic rite of the death cannot give the experience wanted. There remains the personal effort, and the psychic help of a medical instructor, for the action from below. The rest, God must do if He wills. In the Christianity of the masses, the experience of the initiatic death is symbolic, but there is a modern initiatic Order, the Loto+Croce, which considers necessary the mystical death, symbolic and real at the same time. To escape from the death in the eternity, it is necessary to perpetuate, with the memory, the personal identity in the transformations of the existence. To die initiatically, and to resurrect, consists in putting one’s consciousness, remaining alive and present to oneself, in the condition in which find itself the consciousness of the dead. To experiment the death, living in full consciousness, presupposes several factors: 1) to enter into corporeal lethargy without losing consciousness, to leave from the body with the etheric, astral and mental double, so as to visit the base levels of the hereafter, exactly like a dead person. Then again, to meet with the dead, the Guardian of the Threshold(1), to constantly maintain inner Eucharistic contact with the Christ, facing the trials of the hereafter. Then, to climb, plane by plane, that is, heaven by heaven in heaven, to arrive at the third heaven(2),and to undergo the reception for the Initiate visitor. 2) To re-enter the body, reanimating it, in the full memory of what has been experimented. The means are the auto-hypnosis; the pressure with the fingers on the arteries of the neck and of the temples, and on their nerve centers. To throw back the tongue and to take a long breath, fixing the exact time of the re-awakening. Within a few minutes, one falls into a state of total catalepsy. The breathing ceases, the blood circulation stops, the whole body becomes rigid. All this cannot be attempted without a long and preliminary preparation. The apparent death must be authentic, and the consciousness must not be lost, otherwise one falls into an experiment of the fakir, not of the Initiate.   (1) T. Palamidessi- THE GUARDIANS OF THE THRESHOLDS AND THE EVOLUTIVE WALK- Booklet 10. (2) The Initiate can also enter into the heavens successive to the third. (1) T. Palamidessi- THEORETICAL AND PRACTICAL ALCHEMY WITH HERMETIC DICTIONARY- Booklet 24. (1) T. Palamidessi- HOW TO HAVE AN OUT OF BODY EXPERIENCE AND TRAVEL IN THE SUPERSENSIBLE WORLDS- Booklet 6. (2) T. Palamidessi- THE OCCULT CONSTITUTION OF THE MAN AND THE WOMAN- Booklet 8. Continue Reading


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
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