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 | Inconsistency of virtual initiations |
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... what I think, but that is my opinion, is that a true initiatory organization should never refuse the initiation to those who prove to be spiritually suitable to receive it only because they cannot afford the enrolment and a monthly fee that is beyond their possibilities. Not all initiatory organizations are the same. Fortunately there are some, in my experience, which are within everyone’s reach, rich and poor.
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 | Imago Templi / 6.20 |
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The Number Ten, Harmony and the achievement of the complete state of ‘Being’.
With this paragraph we enter the 3rd Level of interpretation, that of Initiate Master Builder.
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| The Journey through the Great Work /3.2 |
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Ars Muratoria describes in detail the ‘geometry’ of a method and its instruments. These instruments hide the virtues of the Initiate’s Psyche in the allegory.
On the contrary of what we think, it is necessary to refuse and disown the exoteric isolation of the High ritual Chambers and to understand the invisible connections of the initiatory activities through which Esoteric Philosophy joins in the Scottish Pyramid the commitment of initiates of different levels and abilities.
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| The Journey through the Great Work /3.1 |
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Ars Muratoria describes in detail the ‘geometry’ of a method and its instruments. These instruments hide the virtues of the Initiate’s Psyche in the allegory.
When in the evolution of the Human Kingdom the air element of the thought got in contact with the fire element of the spirit, an aqueous and voluble element appeared in the lower levels of the mind; it still accompanies Personality up to its complete individualization. |
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| Anamnesis of the inner reawakening |
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... I wonder if being an initiate represents the "sine qua non" condition... or isn't it enough to have a pure and simple love for knowledge, beyond any material interest.
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 | The origin of karmic mechanisms - Introduction |
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| In order to reach a holistic vision of the initiatory thought, the Western researcher can’t but study in depth the fundaments of the Eastern esoterical tradition as well. Only by prying into the other half of the initiatory sky, the adept will be able to reassemble the two halves of the thought that inspired the higher Mysteries.
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| Esotericism of the 4 Journeys in the Masonic Initiation |
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Esonet Conference 2003: First Meeting
The “journey” is the metaphor of a way to the “search” for truth or sacredness. The “journey” is always accompanied by two other symbols: the first is the walk, path or way; the second is the traveller or pilgrim.
The journey can be exoteric or esoteric and the difference between them is perfectly clear. In the exoteric journey the pilgrim physically moves from one place to another with the aim of seeing, touching or pounding tangibly the material representation of his own ideal.
Whereas in the esoteric journey the traveller doesn’t physically move but pushes himself towards perfection or consecration. He remains in the same place because it’s not his body which needs to move but his conscience, his mind and his spirit. This is the meaning of the “initiatory journey” that, on the contrary of the profane journey, occurs completely inside the Noble Traveller. |
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| The Friars Major |
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| …in the indefiniteness between myth and history of an Order like the Rose & Cross, I don’t understand if the latter has influenced Freemasonry and what is the esoteric sense of this alleged link? |
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 | Education to see |
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| I don’t believe into supremacy of the knowledge belonging to the old times. I recognize that some of ‘Them’ were able to point out paths whose accesses (mind and conscience) would be difficult to find today, because of the pile of ideologies covering them. The sequence of development of knowledge advanced with time, developing the original ideas, enriching them with new details and multiplying their relations. In actual fact they were made bigger and deeper. Generally speaking, though, we can’t deny the extraordinary ability of the human being to get ‘mixed up’ in his own words. |
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 | Genesis and evolution of the theosophical current in the European culture |
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| Theosophy has often been associated with the almost homonym Theosophical Society of Madame Blavatsky, H. S. Olcott and Besant. Contrary to popular belief, though, theosophy is a current of the European esotericism that originated from Paracelsianism; it developed mainly, but not only, in Germanic countries. Although theosophists elaborated heterogeneous and varied systems, they shared some benchmarks. In this article the author intends to present the development of Christian theosophy at the debut of the T. S. |
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| Art and Ars Regia |
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Whilst reading the text that a Br. Wrote, I found the following statement: '...Perhaps this is why Royal Art is an art rather than a DIY handicraft...'; I am quoting it to show how sometimes, quite superficially, misguiding comments are based on errors of interpretation (based on personal opinion, rather than on the cross-check of definite references, which is the common practice for an esoteric researcher); these comments create doubts rather than light.
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| Metaphysics and Cybernetics (part 1) |
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| In the post-modern era – or rather ‘super-modern', according to the neologism coined by Marc Augè – we feed on radical feelings and ideological preconception towards technology. The followers of Habermas and English analytical philosophy claim to be the epigone of the Light and they generally show great trust in scientific rationality. On the contrary, the heirs of ‘active nihilism' show great scepticism about the ability of technology to escape the net of power and cultural industry. The author – making explicit some implicit premises in Heidegger's thought – postulates the possibility of a ‘third' way that doesn't indulge in easy demonizations or optimistic compliances, but proposes to grasp the relations between the virtual world of cybernetics and the creating imagination of mysticism. |
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