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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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| Utopias and Initiation |
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| ...from the little I know, I understand that the ultimate purpose of Freemasonry is not so much the realization of Man (like in Christianity) followed by the realization of the Church as a spiritual community, but rather the contrary. It starts trying to build a real society (where a man can learn to realize himself together with other men). That is, Freemasonry is the real place where the mystic improvement of man is fulfilled. Therefore Freemasonry would be an immanent society that achieves a transcendent work (the Temple), which has its basis in a man that tries to improve himself by collaborating. |
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 | Michel Foucault and the «death of man» |
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| Together with Deleuze, Michel Foucault has been the main exponent of the French studies on the Nietzsche-Renaissance that marked the start of post-structuralism. The word described a varied group of scholars coming from several disciplines, influenced by the linguistic structuralism of Saussurre and the anthropologic one of Lèvi Strauss. |
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| Towards the inner transmutation |
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| The initiatory teaching on the two hemispheres of East and West is connected by the duty to acknowledge oneself, not only as an ephemeral physical entity, but also as an expression of eternal energy.... |
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| The lost Sacralization – Part 5 |
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| The Chain of U.nion is the physical realization of the will for cohesion, produced by the attracting energy of a Group of men and women that exists and lives independently from its qualities. If the Group lacks the attracting force of the central nucleus, the will for cohesion ends; the composts crumble and separate. If the phenomenon refers to the human body, it corresponds to death. Therefore the attracting force of a Group must be continuously strengthened with ability, method and care. |
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 | The five Seals of the Apocalypse |
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| The opening of a seal is a revelation. The opening of the seven seals that secure the divine scroll is the progressive revelation of God’s Plan to the Church.
Each of the seven revelations belong to the Church of the time when it was given, but for the latest members of the Body of Christ represented by the Apostle John, they are all in front of their eyes, in a global vision of the Revelation of Jesus Christ to the Saints, because, as the pastor Russell says: ‘The teachings of the past should never be forgotten.’
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 | Secret Instructions to Probators of an Esoteric Occult School - IIa |
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| The “Secret Instructions To Probators” is a book of teachings that between 1889-1890 H. P. Blavatsky wrote for the “inner Circle” of the Theosophical Society, also known as the “Occult School”. The teachings that we find here are exclusive and reserved to the Disciples on the “Probation’s Path”. Instruction no. II-a |
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 | Jung, scholar of esoteric doctrines and alchemic tradition |
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| In this work the Author boldly elaborates on the Jungian interpretation of Zozimos of Panopolis’ writings, in particular the Peri Aretes; he refers to the fundamental interaction between alchemy and psychoanalysis studied by C. G. Jung. According to the latter Alchemy and psychology are linked by mutually fertile hermeneutic interactions. In particular, the Peri aretes and the visions of Zosimos are the subject of his Alchemical studies. The Author enriches this study by introducing the alchemic tradition in the different western historical-cultural contexts and by comparing them to the postulates of Indian and Chinese tradition. The study is particularly relevant because it explains the occult meaning of many archetypes of the individual and collective oneiric dimension. It is very useful to understand the inexhaustible millenary research on the real alchemic dimension. |
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