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 ‘mysteries’

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

ARCHEOSOPHICAL DRAMATURGY THE TRAGEDY AND THE DRAMA IN THE SCENIC REPRESENTATION OF THE SACRED MYSTERIES

The dramatic and tragic art was used in the celebration of the Mysteries because the actor, thanks to his mimic expression, the use of the word and the sacral investiture, produced in the spectators, by the means of the compassion and of the fear, a purification of the passions, without mention of the real telepathic influence exercised by the artists on the receptive. The cathartic function of the Mysteric representation is similar to the iconognosis we have mentioned in Booklet 18: ‘Mysteric Experience of the Holy Grail‘. The theology of the icon, that is, of the picture painted for purposes of  cult and of meditation, is well associated with the dramaturgy, because in the esoteric theater in particular, the scenery with its colors and its symbols, the actors, the music, the songs, take the place of the icon, but a mobile icon, the fixation, meditation and contemplation of which results in the metaphysical awakening of the aspirant to the deification. We would like to continue with this, but the esoteric didactics advises giving the pearls one at a time. Continue Reading

THE SEXUALITY AND ITS ESOTERIC PROBLEMS IN THE MYSTERIC REPRESENTATION OF ELEUSIS, ORPHISM, SAMOTHRACE, EGYPT, INDIA AND IN THE OCCULT CHRISTIANITY

In the ancient mysteric praxis, the aspirant to the deification, to the total union with the Numen, had to pass through numerous trials and experiences to win himself, in order to receive at the end the baptism, to experience the death and the resurrection, to descend to the Inferno and to be transfigured into the Sun. The neophyte, or miste, was submitted to a particular sexual experience, connected with the esotericism of the sexes, with the laws of the polarities and with the awakening of the so-called ‘Sacred Fire‘. There prevailed a conception, that today still has its counterpart in the Tantric Yoga(1), the techniques of which are indisputably true and effective. In fact, in the Hindu and Tibetan Tantrism, ancient and present, we find the analogous experience of Eleusis, Samothrace, Egypt of old: experiences in which was involved the sexual sphere of who was initiated to the Mysteries ( the miste ). A priestess, due to her merits, received the divine presence of the God according to its feminine metaphysical aspect (in the Egyptian mysteries, it was the Goddess Isis). This deified Woman, installed in the Temple, received in her spiritual intimacy, affective and erotic, the ascetic, winner of the trials. If the misto was a woman, then she could unite herself intimately with the Numen (Osiris in the Egyptian Mysteries), physically represented by an Adept of the Temple, who, spiritually  and sexually, received the neophyte, the initiant, so that she became with him a single spirit, a single soul and a single eros, projected in the Numen. This experience was obtained with special sexual techniques, which in the Tantric Yoga take the names of maithuna and Kundaliniyoga, and in the Hermetic-Alchemistic Tradition are indicated by the term of  ‘operation of the two vases‘. The mysteric sexuality of ancient Greece, of Egypt, of India, or of China and Japan, underwent, without changing the substance of the things, remarkable innovations after the Advent and the revelation of the Messiah Jesus. We mean to say that Christ laid stress on the sexual problem, confirming the sacredness of the sexual act solely for the married. He indicated the way of the chastity to the nubile and the celibates, and that of the ascesis in two for whom, loving each other, got married. In the wisely-celebrated marriage, choosing a partner of kindred mentality, that is Archeosophical, it is possible to put into practice that which in the ancient Mysteries was celebrated in a certain way for lack of that divine revelation, which arrived later and was taught to the people of all the earth by the living voice of the Christ. The sexuality, the eros, the genetic instinct must be sublimated, purified to become, from instruments of bestial slavery, instruments of freedom and joy. One arrives to this with an appropriate regime, which we have treated exhaustively in Booklet 12: The Meditation on the Sexual Sphere and the Ascesis. (1) T. Palamidessi- Tecnica sessuale dello Yoga Tantriko Indo-Tibetano – Ego, Turin 1948. Continue Reading

WHAT THE MINOR AND MAJOR MYSTERIES ARE

The Initiation is the reception of a spiritual force received from a qualified person, and sometimes from God Himself, so that the receiver changes nature and enters, with a special rite, into the Communion of the Initiates, and into the Light of the ‘Great Architect of the Universe‘, wisdom, beatitude and immortality. The ancient Initiation had different grades. The Mysteries were divided into the Minor and the Major. This usage rested on very precise motives. It became characteristic of the esoteric Christianity, and especially of the catechesis school in Alexandria of Egypt, called ‘Didaskaleion’. Its major instructors, after Pantaenus, were: Clement of Alexandria, Origen. Such a School developed also in Caesarea of Palestine, with the participation of Alexander, Bishop of Jerusalem, Origen and Gregory the Thaumaturgist. In the lower grades of the Initiation, the teaching consisted of a preparation, called the Small Mysteries(1), so that the Neophyte obtained the mastery in three things: 1st – physical Purification; 2nd – intellectual Synthesis; 3rd – spiritual Perception. In this phase, the pupil was instructed in the seven Arts and Sciences, named Liberal because they were considered compatible with the dignity of the Free Man. Called Trivium and Quadrivium, to the first belonged the propaedeutic disciplines: the Grammar, the Logic and the Rhetoric; to the second belonged: the Arithmetic, the Geometry, the Music and the Astronomy. The Masters trained the pupils in the study of the physiology and anatomy, in the alchemy, in the history of the origin of man, his occult or metaphysiological constitution, the analysis of the soul and of its faculties, the states of the life after the death, the reincarnation. In conclusion, nothing was neglected, in addition to the study of the Holy Scriptures, and the practice of the daily purifications of the body and the consciosness. The mind was trained in concentration and meditation, with a view to go beyond the ordinary states of one’s own consciousness. From the moment the disciple demonstrated he had acquired the theoretical knowledge, he was truly introduced to the practice, and only then was it possible for him, separating the physical body from its energetic or subtle principles, to have an experimental knowledge of the supersensible world. This is proved by the testimony of many ancient authors: “Happy the one who descends into the tomb so Initiated – wrote Pindarbecause he knows the objective of life and the kingdom given by Jupiter“. Apuleius, on his part: “I approached to the borders of death; I pressed my foot on the threshold of Proserpine and returned passing through all the elements; in the middle of the night, I saw the sun shining in all its blinding splendor; I drew near to the gods of the inferno, to the gods of the heaven, I saw them face to face, adored them from near. Here is all I can say” (Metamorphosis). Plato, in Phaedo, writes: “The initiates are sure to go into the company of the Gods …. Who is not initiated sinks in the mud and only who has gone through the mystical life penetrates into the eternity“. In the same sense, we can understand the words of Sophocles: “Blessed those who enter into the kingdom of the shadows as Initiates! For them in this kingdom, the life, for the others, punishments and miseries only“. Plotinus in the Enneads describes the results of the ecstasy of the Initiate who lives the life of the Gods and of the blessed men. The Mysteries reveal the secrets of the Nature, of the Universe, of the great plan of the Logos. The Initiate understood that the cosmic evolution and the human evolution are parallel, comprehended that the development of the man repeats the different phases of the evolution of the whole of the universe. The Initiate knew that the Microcosm is similar to the Macrocosm, and the cycle of the Initiation reproduced, in the human dimension, the great series of cosmic changes to which the initiatic Astrology(1) refers. So, at the end of the cycle of the Initiation, who is fallen, and redeemed by the Providence and by his personal effort, regains the primordial state of divine purity and knowledge. (1) The Small Mysteries can be likened to the Yoga in general. (1) T. Palamidessi- THE BASES OF THE INITIATIC ASTROLOGY- Booklet 21. 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

THE ANCIENT PAGAN MYSTERIC RELIGIONS

In the ancient pagan mysteric religions, active at the time of the dawning Christianity, the mystagogues made use of perceptible means like oil, water, milk, honey, bread, blood, saliva, for the purpose of capturing the supernatural forces and of transmitting them to the faithful, with the aim of obtaining an intimate communion with the divinity. The mystagogue linked to the animal destined for the sacrifice, the energies of the invoked divinity, and distributed the still-palpitating meat, and the blood of the animal immolated to the god, so that the misti could be joined to the divinity. Also in the Christianity, the same phenomenon happened, although with a spirit slightly different. In the pagan mysteries, the contact with the divine forces was sought through the magic, symbolic way, whilst in the Christian mysteries it was God himself who sent the Verb and the Holy Spirit, so as to interpenetrate the perceptible means of the cult and to communicate, like the magnet to steel, all their force to the initiates or misti, in other words, to those who had to conserve the silence about the mystery from those who could not understand. All that was part of the ritual had a precise significance. The colors of the vestments, the perfumes that burned in front of the altar, the instruments, the astronomic times fixed for the ceremonies, all conformed to a precise initiatic doctrine and technique. Then, in time, from the deliberate secrecy it passed to the semi-total amnesia of every transforming value of the symbol. Continue Reading

DEFINITION OF THE MYSTERY

In a narrow sense, the Mystery is a truth that transcends the created intellect, and transcends it so much that, even though revealed and believed, it remains nevertheless obscure and veiled during the mortal life, unless there intervenes the deciphering that the esotericism, to a certain extent, allows of the same mysteries. At least, of a good part of them. The etymology, that is the linguistic origin of the word ‘mystery’, derives from the Greek mysterion, close, hide. We call mystery everything that is kept secret, hidden from those who would not be able to understand its value, namely, the people who are immature and unprepared to understand the eternal truths. Among the Greeks, Mysteries were spoken of to indicate several things: a secret rite (arcanum, sacramentum), or a hidden truth to be communicated to the initiates only, according to the affirmations of Heraclitus, Pythagoras, Plato, Euripides and Aristophanes. If, in the non-Christian traditions, the mystery, and the celebration of the mysteries, constituted for the believers of the exterior religion all that was not understood, and that remained inaccessible to the intellect lacking the initiatic illumination, in the Christianity, the Mysteries also took a character of inscrutability for the mass of the believers not consisting of the Initiates. So that, as then, also today, the Mysteries have remained such for the people little inclined to the meditation and to the high culture. The mystagogy, that is, the initiation to the Mysteries, passed from the ancients to the esoteric Christians, where who was admitted to the Mysteries was called misto. The mystique indicated a secret activity, because it consisted of theurgic ceremonies and doctrines marked by a religious and occult character. The adjective misticos was, in the Hellenic ambient, a form of hidden and mysterious cult, reserved for who was initiated (mìstes), with the arcane ceremonies that headed to the Initiation. Continue Reading

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
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