Fragment 2: Postulate on the meaning of surface and depth esotericism. |
Documento senza titolo
Fragments of an Initiatory Reality
Fragment 2: Postulate on the meaning of surface and depth esotericism.
Esot ericism is considered, for reasons of convenience, in the form of two operating methods. The first one is the surface esotericism and the second is the depth esotericism.
Surface esotericism is used to find the links, the points of contact and synthesis, among the different forms of research that are used to perfect man and that lead to the apex of Initiation.
This kind of research mainly aims at the conceptualization of the inner spaces of conscience; therefore it is invisible to the physical and superficial vision. This is why to try and study this kind of research in depth used to be considered an occult work. The word occult in the initiatory field defines an exact method of research, but the word was abused so much that its meaning became negative and then hated by those who had a superficial knowledge of themselves and their like.
When the occult research is prolonged in time and space, however, it develops the key of access to the inner Temple, where the “ way to the vault of heaven ” starts. The key of access is man himself and the Pilgrim , or the Wayfarer, that heads towards East , is the man who is looking for the way to his own inner sky.
The threshold of the inner way is the access to the depth esotericism. The search, this time, aims to find the point of contact and synthesis of three elements that form a nebulous cloud of thoughts, impulses and emotions in man's conscience.
By using discernment the researcher learns the art of discrimination and to separate subtle from gross , that is to distinguish real from unreal, permanent from ephemeral. This will allow him to see three essential elements inside the nebulous cloud:
- conscience of self as a physical and sentient being;
- the subconscious , which is the part of conscience that homologates one's past by veiling it;
- the super-conscious , which is the part of our future still to be unwound.
The conscience of self during the waking time is the stage where the researcher thinks he is at the present time. The subconscious is the memory, or the impression, of what the researcher's mind is focussed on in a present far gone. But the most veiled part of oneself is the super-conscious one. This is the sphere of conscience where the researcher will focus himself in a present that is still future.
Usually we have conscience of this eternal present only in its most immediate aspect; sooner or later, though, when progressing in the development of the individual conscience, we start wishing to recognize ourselves not only in our present, but also for what we have been and we wonder what we will be.
Who am I and who have I been? Where am I coming from and where am I going? And why does all this happen? These are still current questions for the thinker and they are the first questions that lead to the search for the sense of life. These questions about life, though, will find an answer only when we can conceive the sense of existence.
Past, present and future of life are divided by the mind of man but, despite this, they act together in his conscience, sometimes affecting it in a conflicting manner. It is important to be exposed to continuous unconscious pressure; the depth esotericism becomes then a precious instrument to investigate the work of the forces that live hidden from the light of the physical perception.
It is not only a work of pacification that we intend to carry out through the depth esotericism, though. The aim is to re-compose the three presents (what has been, what is, what will be) in a unique synthesis in order to work in uni-son, like a unique sound.
The surface (speculative) and the depth (conscientious) esotericisms join in the metamorphosis that transforms the emotional, outdated or undesired parts in as many elements of volitive, conscious and intelligent conscience.
Freemasonry uses the Work of “ Metallic Transmutation ” (where by gross metal we mean the passion of man), to preserve the memory of how it is necessary for an initiate to change selfishness and common feelings into refined, sensitive forms, which are more suitable to one's expectations. Once the metamorphosis of the grossest parts of personality is finished, though, the transmutation continues. The Initiate will have to keep enhancing his qualities until they are at the level of spiritual conscience. The enhancement of the best parts of human conscience brings the Light that enlightens the mind; this inner illumination is the pure Reason , that is a clear mind and a conscience free from restrictions, through which a thought free from inferior passion can be expressed. It is a mind ready to perceive every part of the reality that surrounds and penetrates it. The enlightenment is the ability to perceive every portion of inner and outer reality, outside and beyond the personal reality: this is the Gnostic vision.
« According to the true knowledge, the study of man must occur parallel to the study of the world and the study of the world parallel to the study of man. Laws are the same everywhere. In the world as in man. Once we comprehend the principles of a law, we will look for its manifestation both in the world and in man. Some laws are more easily observable in the world, others in man. For this reason in some cases it is better to start from the world and move to man; in others it is better to start from man and move to the world. This parallel study of man and the world shows the fundamental unity of all that exists and helps the researcher to discover the analogies among phenomena of different order. The number of fundamental laws that rule all the processes of the world and in man is very scant. Different numerical combinations of few forces create all the apparent variety of phenomena. In order to understand the mechanics of the universe it is necessary to reduce the complex phenomena to these forces». Gurdjieff
Athos A. Altomonte