Fragment 1: postulate on the meaning of initiatory Science. |
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Fragments of an Initiatory Reality
Fragment 1: postulate on the meaning of initiatory Science.
The mysterial science of the several Mediterranean Schools is all ascribable to a more complex structure of initiatory system ( see Architéktonos). A vast complex of ideas was the container of many rules and principles that were meant to be, in their synthesis, a unitary system. In this unity, the harmony of its principles has always had the nature of man and all the particles of the universe reflected in him as its central core. Therefore for the initiates the inner man is the mirror of nature and universe. The closest universe to penetrate and the most fascinating to understand.
The harmony with which the initiate can blend in himself every initiatory subject is the link between Eastern and Western traditions. This sense of inner unity that occurs in the conscience of every initiate is the distinctive sign of universality. To this harmonization among similes, although formally different, is opposed the sense of exterior uniqueness , absolute and disjunctive, that is in every totemic and monothematic culture that in every hint of syncretism and universality acknowledges its taboo. The taboo of one's absolute univocacy is the cause of isolation even among parts of the same culture; it is an isolation from which we can strongly see the proud retreat of cultures that move in a centripetal sense only around their own principles. We will be able to analyze this idea later, whilst studying the so called closed systems.
Like any other system, the initiatory one as well defines a goal and tends to the accomplishment of an aim with a beginning and an end. Initially the adept is invited to build a volitive bridge through which his superficial conscience can communicate with the deep compulsions of his inferior nature. He is guided in the visitation of his sub-conscious being (the inner descent – VITRIOL) and he counterbalances the origins of his deep impulses through a visual dialogue (from visualization to the modern phantasmal investigation ). He then tidies up his inner ghosts (the prisoner sub-personalities which operate in the unconscious vitality) until he frees them from themselves reaching a new order. For this purpose the old mysterial knowledge, together with the present psychodynamics, can develop a harmonious compensation between the inner essence of man and the whirling of impressions that start due to the contact with the emotional world he creates around himself. Through this investigation he frees the sub-conscious vitality of uncontrolled reactions of contradictory and conflicting impulses that, although formally founded, are in reality the manias, nightmares and obsessions that deform the right balance of reason. The reason is therefore subdued to their pressure.
The subconscious life is the interiora terrae (inner land, Translator's note) of V.I.T.R.I.O.L. (acronym of: visita interiora terrae rectificando invenis occultum lapidem ), that rectified , is led back to the threshold of the common conscience of waking time.
The emerging of the sub-conscious vitality, now enlightened by the intelligent will of man, marks the start of the so-called 3 rd initiatory journey : a symbolic term that indicates the search for one's own inner sky which is the dimension of the air element . The air element is characterized by the intuition which, once developed and become a consistent part of the psyche, frees the mind furthermore from the limits of the physical personality, drawing energy from its super-conscious , an unconscious element that mystics call the soul.
Nothing is separated in the universe. Every dimension is the expression of the previous one as well as the following one contains the essential element of the previous dimension. The separation is only the result of the relative perception of man. The conscience of man, in fact, is always in relation with every part of the complex called macrocosm. The same is not true for the man with his own conscience that perceives only in a fragmentary and ruined (by the interests of an egocentric vision) manner.
The expansion of the individual perception therefore is the resolutive way for the re-joining among similes. It is the gaining of awareness through which we can acknowledge, one after the other, all the joining points (similitude) between individual microcosm and the collective one, the one of our people, our race and then the entire human complex.
This, although extraordinary, is only the first step towards a bigger reality. The evolution of the human microcosm must match the planetary one or it will be extinct. The planetary balance, on the other hand, is in close relation with the balance of the system it belongs to. Through these similarities we find the links with as many macrocosmic realities. When in the man's conscience everything fits together, overlapping in the outline of a unique reality (like the drawing on transparent paper) a unique image of the All appears to the initiate. It is an image that the conscience of the mystic calls: the face of God.
It is not at random that the initiatory science allows the individual to acknowledge the links between his own physical being ( I am this and I am not that , result of the identification with worldly models) and his transcendent essence ( I am the one who is ). From the union between substance and individual essence originates a deep and spiritual empathy that allows to identify not only with oneself, but also with any other physical and metaphysical form that we find around and inside us. This last statement deserves more coverage.
The aim of this part of the initiatory process is to allow man to perceive a fraction of reality commonly overlooked. By similitude, if we are the microcosm (physical dimension of time) of a major alike called macrocosm (extra temporal multidimensionality), in our turn we are the macrocosm of reference for another cosmos (dimension) alike but even more infinitesimal. It is a dimension that, like ours, consists of elements made of physical substance (like cells) and energetic essence (like neurons in nuclear particles). These are elements that live physically and immaterially in man. An example of immaterial life has already been dealt with in the forms of vital thought that live in the sub-conscious spheres (usually negative) and in the super-conscious ones (positive). These forms of living thoughts are the dèmoni and demòni mentioned by Socrates. These and other forms of life that live in us are called the little lives that are entrusted to us (*).
(*) This quotation has been chosen because its analysis offers a relevant example of research by similitude (analogy). The esotericists that once upon a time composed the mental images that originate from this statement represented the non-initiate like a Master who, forgetful of his own kingdom (inner land) and his own people, sleeps ignoring his duties.
When the Masters wakes up (self-affirmation of the Ego and re-birth of the Initiate) he sits on the throne: King of his land and governor of justice of his own people.
The analysis of the text springs to the researcher's mind a line of links. The first is between the allegory of the inner Master and the Ars Regia: royal art in which is enclosed the power of a mind that has become ruler of the irrational elements of its inferior nature. The link continues in the symbolism of the royal throne where the Master sits. The throne, according to the Eastern iconography, is between the Initiate's eyebrows, whilst the king sitting on it is the exoterical image of the wisdom that originates from the spiritual vision. The inner vision is pictured, otherwise, like a third eye. This additional eye widens and deepens the vision of a mind that, until then, was only supported by the sensations of the two physical eyes.
As much interesting is the link between the king of eastern wisdom, the Raja, and the Raja Yoga which is the union (yoga) with the power of the Royal Snake , the Naga symbol of wisdom that even Pharaohs used to place on the forehead between the eyes. The analogy between the eastern Naga (royal snake), the snakes of ancient priests and prophets like Moses and the Caduceus of Hermes is quite obvious . All these symbols express the same concept of hyper-physical perception. Still today the snake charmer is the exoterical symbol of the manipulator of thoughts. That is the man who owns the power of the word (the sound on the breath) and the wisdom of the snake (the 7 chakras re-awaken by Kundalini , the snake-like Fire: the strength generating the physical nature. In other words, the total and creative sublimation of the power of Libido.)
We can put in relation the Raja, king of wisdom sat on his throne and the king Solomon of Freemasonry. King Solomon is an image that, extrapolated from the historic context that pictures him like a character whose behavior is certainly not exemplary, is used by Freemasons like the allegory of a superlative wisdom.
These allegories, built for adepts who need images easy to understand and remember , lead back to the same theme; the mental metamorphosis of the adept. They all illustrate the process that should be carried out from the subjective and personal vision to the objective and impersonal one.
A superficial knowledge based on preconceived and often ludicrous interpretations would then turn into a deep real and objective knowledge.
But we'll analyze this subject thoroughly further on.
The initiatory science teaches to reach an objective vision of a relative reality that becomes more perceivable in relation to the level and ability reached at any stage of initiation. It is a bridge that continuously expands, then, that joins the different representations of the creation, from the biggest to the smallest, for the purpose of allowing the adept to acknowledge the existence of a common denominator hidden in any form and phenomenon. This denominator is the point of union for every fragment apparently separated from the universal whole.
The closest link to the physical reality is the wave of creative Life that some call Divine Conscience*.
*let's remember that is more important to reach the sense of the concept than stopping on the form of language or the word used to express it.
Finding in himself the fraction of divine conscience that enlivens and animates us and to which we belong is the ultimate goal of the major Initiation. The major Initiate is in the microcosm of his nature, the living realization of a microcosmic reality that makes us immortal.
This is the sacred Work of the adept. The Great Work that, in its synthesis, joins the several identities of the minor initiates. In order to reach it they will all have to obey the same rules imposed by the instruments that they will have to learn to use correctly in order to take the necessary advantages.
The adept starts his work by starting a path where he must lose his own way , as it symbolically happens in the room in front of the Temple. The adept must first of all forget himself as a profane. He must undress of the passion, impulses and instincts that have accompanied him so far. He abandons, therefore, the veils of his fictitious self to wear the dress of the initiate; deep into the block of his passion (the stone) lies re-veiled (veiled twice), a reality that can be unveiled and taken back to the surface through a process of interior transmutation.
« When the mind unceasingly enquiries on its nature we find out that the mind doesn't exist. This is the straight path. The mind is nothing but the sum of thoughts. The root of all thoughts is the thought of self. Where does this thought of self come from? Look for it inside and it'll disappear. This is the search for Wisdom. Where the self vanishes a self of the self appears. This is the infinite ». Ramana Maharsi
The ritual dresses are the allegories of mental clothing that represent the levels through which the forma mentis (way of thinking, Translator's note) develops. These dresses and forma mentis become more and more refined during the growth, step by step. The different degrees of the initiatory evolution are at first represented only in the symbols of the paraments. Then it is desirable that every adept is able to show that he has reached his goal through himself. Until his presence will only be symbolic, the signs of the initiatory evolution will be impressed only on the paraments. At this point, the paraments and the furnishings will be the best books of images and symbols in which the adept will be able to see his future as an initiate. Therefore they must not only be worn but also interpreted in their deepest meanings. The reason is that, as it has been said before, the meanings hidden in the paraments (like in any parament) are the closest teachings to the adept.
They must become for him his own models of reference, to be used both to cover the body and to impress the mind. The stronger is their impression on the conscience, the easier will be for the adept to get rid of the models (mental dress) that he took in the profane world.
To undress and get dressed are as many symbols of a change that is produced during the initiatory process, where the aspirant starts from the habit of appearing to reach the consciousness of being . This happens through the realization of himself , the consciousness of being able to be agent, messenger and means of the Light whose first and last source is called Great Architect of the Universe.
«All those who start perceiving the fundaments of their own superior Ego, because everybody has the same intuition of the same quality of the self that transcends the body, understand that there is only one Self that takes different exterior forms. This unique Self that clearly transcends the mind and the body, therefore, is essentially the same in all the conscious beings » . Wilber
The inner Light starts spreading at first through the intelligence until it forms the Pure Reason. This is the “true Light” which Masonic catechisms refer to. It spreads in the darkness of material unconsciousness to enlighten the human soul and his mind, freeing it from the blindness of its sensations.
It often happens that the meanings of culture and intelligence are mixed up, whilst the principle of Pure Reason is unknown to many people. The exoterical culture is not a philanthropic one; therefore it doesn't help developing a particular sensitivity or noble-mindedness in those who pursue it. The lovers of truth and beauty have always observed cautiously every stream of exoterical culture because even the technical and scientific ones have been used to abuse the nature of man and the planet. Therefore it is necessary to distinguish between what is meant to relieve work and pain and what is at service of ignorant powers.
As much caution is needed in dealing with the thought of profane power because since its origin it has been a powerful instrument to enchant people. It is an instrument in the hands of few that transmit it to each other in order to subdue the weakest minds, using their fears, passion, ignorance and superstition. The members of this elite preach dignity for oneself and one's interests through ideologies, doctrines and dogmas that keep the masses in a state of subjection and subjugation (see « The Social Contract » Jean-Jacques Rosseau, 1762).
The profane culture, even in its less instrumental aspect, is only sterile sciolism. Some people called the prosaic culture dead letter. Jesus of Nazareth called the erudite Pharisees of the Sanhedrin: white sepulchers. Only in the meaning of the ancient Initiates culture appears like a sacred concept. To them, cult-Ur-a , that is cult of Ur means cult of the invisible and spiritual sun inside man. To dissuade the people from their intention they told them this was the physical sun and they adored it. Initiates love the inner sun, the divine spirit that everyone hides deep in his conscience. Opening to the light of one's own spirit means to be – enlightened – and to turn to Pure Reason. All this, though, is not accepted yet outside the circle of the initiatory Brotherhood. The common man, victim and persecutor at the same time, is still looking for his revelation outside himself, in the phenomena and forms of the material world.
Culture has lost the meaning of inner enlightenment (see the meaning of gnosis ) and keeps only the aim of holding information. This interpretation can't be associated to the meaning of intelligence any more. This is not memory but expresses the ability to intelligere , that is to penetrate the veiled sense of every conceptual form in order to reach it.
Intelligence can perceive what it's not known, culture can't. Whilst sciolism doesn't develop any particular virtue but memory, intelligence develops empathy.
Empathy is a process of the conscience consisting in the direct interaction with every emotional status alien to oneself. Empathy is the sensitivity to communicate through emotions, feelings and thoughts of every being in nature. Pure Reason , on the other hand, is its exponential development. It occurs through the fusion between individual intelligence (physical thought) and volitive thought of the Ego (thought of the soul). At first this link occurs through intuition and later through inner empathy, that is scientifically called phenomenon of vertical telepathy (see the article on the subject on Esonet).
Pure Reason is the conscious union between formal conscience of man and his inner void. The latter contains and expresses the sonority of the spiritual form.
If we learn the Zen system outside its commercial adaptations, we will find that it leads the adept to create the inner void. The researcher must not get caught in the snare of trying and stop his mind from modulating waves and vibrations because the mind can't stop the mind. The void is rather an emotional silence that allows to transcend the motion of the material conscience through crushing it by concentrating somewhere else.
By keeping the attention on a rhythmic conceptual point (because it is what we observe that is moving and not the mind that observes it), still and concentrated, we can perceive the presence of the part of self that is still immaterial. The physical mind and the abstract conscience get in contact and touch each other; they join by osmosis and make a unique link of conscious perception. This union involves in its impulse every thought and feeling intensifying their strength and quality until it flows into the phenomenon called “ knowledge by contact ”. That is to receive knowledge from the Pure Reason, through the contact with one's own superior counterpart.
« Erudition is a great idol with many fans and believers. The erudite thinks he is but he is not. It is hard for him to understand this, because he is proud of himself, critical and his mind is hyper-stimulated. He has in his hands the psychic power to which he doesn't want to give up (memory). Wisdom and erudition are different things and whoever gets close to the Philosophy of the Being must remember it. A true Philosopher is friend and seeker of eternal and universal Wisdom. The traditional knowledge aims to wisdom, not to erudition and quantification of notions on the subject of names and forms. ». Raphael
Athos A. Altomonte