BORIS MOURAVIEFF GNOSIS PDF

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Boris Mouravieff - Gnosis PDF Ebooks Boris Mouravieff was an enigmatic 'third man', known to Gurdjieff and Ouspensky, who found and. Gnosis Book One, Exoteric Cycle (PDF) Gnosis by Boris Mouravieff · April 28, ·. Gnosis Book One bestthing.info bestthing.info · from 4Shared Website. Boris Mouravieff And Gnosis. Boris Mouravieff was an enigmatic 'third man', known to Gurdjieff and Ouspensky, who found and learned .


Boris Mouravieff Gnosis Pdf

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Boris Mouravieff. GNOSIS. BOOK THREE. The Esoteric Cycle. STUDY AND COMMENTARIES. ON THE ESOTERIC TRADITION. OF EASTERN ORTHODOXY. Boris Mouravieff. GNOSIS. BOOK TWO. The Mesoteric Cycle. STUDY AND COMMENTARIES. ON THE ESOTERIC TRADITION. OF EASTERN ORTHODOXY. Boris Mouravieff. GNOSIS. BOOK TWO. The Mesoteric Cycle. STUDY AND COMMENTARIES. ON THE Plan of the mesoteric studies in Volume II of Gnosis.

Some of them, moreover, saw not only John, but the other apostles also, and heard the very same account from them, and bear testimony as to the validity of the statement.

Whom then should we rather believe? Whether such men as these or Ptolemaeus, who never saw the apostles, and who never even in his dreams attained to the slightest trace of an apostle? It could be among those of the library of Nag Hammadi. But, commenting on the foregoing passage, theologian Godfrey Higgins remarks that it has fortunately escaped the hands of those destroyers who have attempted to render the Gospel narratives consistent by deleting all such statements.

He also notes that the doctrine of the crucifixion was a vexata questio among Christians even during the second century. On every principle of sound criticism, and of the doctrine of probabilities, it is unimpeachable. Hall] The fad for all things "Egyptian" has been with us for a very long time. Schwaller de Lubicz - the vector of many of these ideas - settled in Egypt in and for the next 15 years studied the symbolism of the temples, particularly Luxor, finding what he considered to be proof that the ancient Egyptians were the ultimate examples of Synarchy, because the were ruled by a group of elite initiates.

He failed to point out that the Egyptian civilization was static and limited. What's more, it caved in on itself, and never managed to produce any significant work of benefit for humanity, as Otto Neugebauer showed conclusively in his "The Exact Sciences in Antiquity. The very fact that there are so many of these dead bodies for Egyptologists to dig up is the clearest evidence that the Egyptian beliefs were nonsense.

The whole issue of the excitement over Egyptian civilization is the belief that they had some power to control the forces of life because they built the pyramids and we can't. And has it never occurred to anybody that the existence of the pyramids in conjunction with the worship of an elite group of human beings, while everybody else was wearing loincloths and sweating in the hot sun, might suggest a relationship between the two?

The fact is, the Egyptian civilization seems to have been the chief example of a vast chasm between the haves and the have-nots, and they managed to do it longer than anybody else. In examining the work of Schwaller, we have one of the better examples of the subtle way the negative occult societies attack those who come to bring light, by association and co-opting. The tactic is to find a means of subtly allying their message with that of the truly Positive so as to generate confusion in untrained minds which would tend on surface evidence to accept these actually contrary messages as similar, at least in intent.

The negative occultists who are promoting the new Control System borrow all their components from what is of truth, and proceed by the method of imitation. They literally will ape the expression of positive teachings, and all the more carefully when they wish to be mistaken altogether for purveyors of truth, so as to subvert the messages.

Their usual strategy is to begin by adhering so closely to the truth as to be virtually indistinguishable to all but heightened, thinking awareness. They install their ideas through the rhythmic lull of entrainment so as to catch the "congregation" totally off guard when they finally diverge slightly or greatly from the truth and so pull the listener along with them. The voice of deception is, of course, all the more ingratiatingly imitative of "goodness" where it is addressing a listener who is truly desirous of seeking truth; those who are lazy to begin with don't need such careful wording to deceive them as they are already willing to be deceived.

And so it was that Mouravieff, under the influence of the Synarchists of his day, introduced some of their ideas into his own synthesis of the authentic Tradition, including the idea that the Tradition was passed from Egypt to Judaea via Moses. What seems to be the Truth is that the Tradition came from the North, the fabled land of the Hyperboreans, via Orpheus and Pythagoras. Accounts of the travels and studies of Pythagoras differ, but most historians agree that he visited many countries and studied at the feet of many masters.

Supposedly, after having been initiated into the Eleusinian mysteries, he went to Egypt and was initiated into the Mysteries of Isis. He then traveled to Phoenicia and Syria and was initiated into the Mysteries of Adonis. After that, he traveled to the valley of the Euphrates and learned all the secrets of the Chaldeans still living in the area of Babylon.

Finally, he traveled to Media and Persia, then to India where he was a pupil and initiate of the Brahmins there.

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Sounds like he had all the bases covered. Pythagoras was said to have invented the term "philosopher" in preference to the word "sage" since the former meant one who is attempting to find the truth, and the latter means one who knows the truth. Apparently Pythagoras didn't think he had the whole banana. Pythagoras started a school at Crotona in Southern Italy and gathered students and disciples there whom he supposedly instructed in the principles of the secrets that had been revealed to him.

He considered mathematics, music and astronomy to be the foundation of all the arts and sciences. When he was about sixty years old, he married one of his disciples and had seven children. I guess he was a pretty lively senior citizen! His wife was, apparently, quite a woman in her own right and she carried on his work after he was assassinated by a band of murderers incited to violence by a student whom he refused to initiate. The accounts of Pythagoras' murder vary.

Some say he and all his disciples were killed, others say that he may have escaped because some of his students protected him by sacrificing themselves and that he later died of a broken heart when he realized the apparent fruitlessness of his efforts to illuminate humanity.

The experts say that very little remains of the teachings of Pythagoras in the present time unless it has been handed down in secret schools or societies. And, naturally, every secret society on the planet claims to have this "initiated" knowledge to one extent or another.

It is possible that there exists some of the original secret numerical formulas of Pythagoras, but the sad fact is that there is no real evidence of it in the writings that have issued from these groups for the past millennium.

Though everyone discusses Pythagoras, no one seems to know any more than the post-Pythagorean Greek speculators who "talked much, wrote little, knew less, and concealed their ignorance under a series of mysterious hints and promises. Even Plutarch did not pretend to be able to explain the significance of the geometrical diagrams of Pythagoras.

However, he did make the most interesting suggestion that the relationship which Pythagoras established between the geometrical solids and the gods was the result of images seen in the Egyptian temples. And that, of course, could be misleading. Albert Pike, the great Masonic symbolist, also admitted that there were many things that he couldn't figure out.

In his Symbolism for the 32nd and 33rd degrees he wrote: I do not understand why the 7 should be called Minerva, or the cube, Neptune. Undoubtedly the names given by the Pythagoreans to the different numbers were themselves enigmatical and symbolic - and there is little doubt that in the time of Plutarch the meanings these names concealed were lost.

Pythagoras had succeeded too well in concealing his symbols with a veil that was from the first impenetrable, without his oral explanation. Manly Hall writes: This uncertainty shared by all true students of the subject proves conclusively that it is unwise to make definite statements founded on the indefinite and fragmentary information available concerning the Pythagorean system of mathematical philosophy.

With what little we have examined thus far, we are beginning to realize how true this latter remark is. Of course, in the present time, there is a whole raft of folks who don't let such remarks stop them. Any number of modern gurus claim to have discovered the secrets of "Sacred Geometry!

Regarding this, there is a passage in Foucault's Pendulum, by Umberto Eco, that explicates the problem: Amid all the nonsense there are some unimpeachable truths I invite you to go and measure [an arbitrarily selected] kiosk. You will see that the length of the counter is one hundred and forty-nine centimeters - in other words, one hundred-billionth of the distance between the earth and the sun.

The height at the rear, one hundred and seventy-six centimeters, divided by the width of the window, fifty-six centimeters, is 3. The height at the front is nineteen decimeters, equal, in other words, to the number of years of the Greek lunar cycle.

The sum of the heights of the two front corners is one hundred and ninety times two plus one hundred and seventy-six times two, which equals seven hundred and thirty-two, the date of the victory at Poitiers.

The thickness of the counter is 3. Replacing the numbers before the decimals by the corresponding letters of the alphabet, we obtain C for ten and H for eight, or C10H8, which is the formula for naphthalene. With numbers you can do anything you like. Suppose I have the sacred number 9 and I want to get the number , date of the execution of Jacques de Molay - a date dear to anyone who professes devotion to the Templar tradition of knighthood.

Multiply nine by one hundred and forty-six, the fateful day of the destruction of Carthage. How did I arrive at this? I divided thirteen hundred and fourteen by two, by three, et cetera, until I found a satisfying date.

I could also have divided thirteen hundred and fourteen by 6. That is the year Attalus I, king of Pergamon, ascended the throne.

You see? The universe is a great symphony of numerical correspondences But if the world, below and above, is a system of correspondences where tout se tient, it's natural for the [lottery] kiosk and the pyramid, both works of man, to reproduce in their structure, unconsciously, the harmonies of the cosmos.

The Pythagoreans declared arithmetic to be the mother of the mathematical sciences. This idea was based on the fact that geometry, music, and astronomy are dependent upon arithmetic, but arithmetic is not dependent upon them.

In this sense, geometry may be removed but arithmetic will remain; but if arithmetic be removed, geometry will be eliminated. In the same way, music depends on arithmetic. Eliminating music affects arithmetic only by limiting one of its expressions. Why do we think that Esoteric Christianity is related to the ancient Eleusinian mysteries? The cult of Demeter which celebrated the Eleusinian rites was well established in Mycenaea in the 13th century BC, and it is more than likely that the Feast of Tabernacles in Canaan was an offshoot of this activity.

Our sources of information regarding the Eleusinian Mysteries include the ruins of the sanctuary there; numerous statues, bas reliefs, and pottery. We also have reports from ancient writers such as Aeschylos, Sophocles, Herodotus, Aristophanes, Plutarch, and Pausanias - all of whom were initiates - as well as the accounts of Christian commentators like Clement of Alexandria, Hippolytus, Tertullian, and Astorias, who were critics and not initiates.

Yet for all this evidence, the true nature of the Mysteries remains shrouded in uncertainty because the participants were remarkably steadfast in honoring their pledge not to reveal what took place in the Telesterion, or inner sanctum of the Temple of Demeter. To violate that oath of secrecy was a capital offense. For these reasons,scholars today must make use of circumstantial evidence and inferences, with the result that there is still no consensus as to what did or did not take place.

Many experts have concluded - probably erroneously - that the Mysteries at Eleusis originally must have come from Egypt. The fact is, the sanctuary ruins in Eleusis evidently go back centuries earlier than the Egyptian Hymn to Demeter recited by Homer that is often cited as the proof that the origin was Egyptian. What is more, the excavations have unearthed no Egyptian artifacts there from that period. Many scholars today favor the view that the cult of Demeter probably derived from Thessaly or Thrace.

They base this conclusion partly on references in Homer and other ancient authors to some evidently pre-Dorian temples to Demeter in the Thessalian towns of Thermopylae, Pyrasos, and Pherai; partly on certain etymological links connecting key words in the rites of Demeter to pre-Hellenic dialects from the north.

Other scholars point out that Demeter may be the same as a goddess "Dameter," who is mentioned briefly in Linear B tablets from Pylos dating from approximately BC. This evidence suggests that the cult of Demeter may after all have originated in the southern Peleponnesus. In any case, whether the specific cult of Demeter at Eleusis originated in northern or southern Greece, the undeniable parallels with worship of grain goddesses in other parts of the eastern Mediterranean region point to frequent contacts and the cross-fertilization of religious ideas.

And we certainly think that the Canaanite Feast of Tabernacles was a corrupted version of some more ancient form. As it happens, the term "Thesmophoria" is derived from thesmoi, meaning "laws," and phoria, "carrying," in reference to the goddess as "law-bearer.

Based on our own researches, we believe that True Christianity - which is almost virtually unknown today - was a resurgence of a very ancient Tradition - and that this same Tradition was preserved, in part, in Shamanic lore, was part of the Cathar beliefs as well as the true meaning of the Grail legends. Jessie L. Weston writes in From Ritual to Romance: The more closely one studies pre-Christian Theology, the more strongly one is impressed with the deeply and daringly spiritual character of its speculations, and the more doubtful it appears that such teaching can depend upon the unaided processes of human thought, or can have been evolved from such germs as we find among the supposedly 'primitive' peoples Are they really primitive?

Or are we dealing, not with the primary elements of religion, but with the disjecta membra of a vanished civilization? Certain it is that so far as historical evidence goes our earliest records point to the recognition of a spiritual, not of a material, origin of the human race. Students of the Grail literature cannot fail to have been impressed by a certain atmosphere of awe and mystery which surrounds that enigmatic Vessel.

There is a secret connected with it, the revelation of which will entail dire misfortune on the betrayer. Mircea Eliade writes: Recent researches have clearly brought out the "shamanic" elements in the religion of the paleolithic hunters. Horst Kierchner has interpreted the celebrated relief at Lascaux as a representation of a shamanic trance.

The same author considers that the "kommandostabe" - mysterious objects found in prehistoric sites - are drumsticks. If this interpretation is accepted, the prehistoric sorcerers would already have used drums comparable to those of the Siberian shamans. Finally, Karl J. Narr has reconsidered the problem of the "origin" and chronology of shamanism in his important study.

He brings out the influence of notions of fertility Venus statuettes on the religious beliefs of the prehistoric North Asian hunters; but this influence did not disrupt the paleolithic tradition. His conclusions are as follows: Animal skulls and bones found in the sites of the European Paleolithic before 50, - ca. It remains to be determined whether these documents brought to light by prehistoric discoveries represent the first expressions of a shamanism in statu nascendi or are merely the earliest documents today available for an earlier religious complex, which, however, did not find "plastic" manifestations drawings, ritual objects, etc before the period of Lascaux.

The symbolism of ascent, with all the rites and myths dependent on it, must be connected with celestial Supreme Beings; we know that "height" was sacred as such, that many supreme gods of archaic peoples are called "He on high," or "he of the Sky," or simply "Sky.

It is indubitable that the celestial ascent of the shaman is a survival, profoundly modified and sometimes degenerate, of this archaic religious ideology centered on faith in a celestial Supreme Being and belief in concrete communications between heaven and earth.

This historical change in the religions of Central and North Asia [ ] in turn altered the meaning of the shaman's ecstatic experience.

Descents to the underworld, the struggle against evil spirits, the increasingly familiar relations with "spirits" that result in their "embodiment" or in the shaman's being "possessed" by "spirits," are innovations, most of them recent. In addition, there are the influences from the south, which appeared quite early and which altered both cosmology and the mythology and techniques of ecstasy.

Among these southern influences we must reckon, in later times, the contribution of Buddhism and Lamaism, added to the Iranian and, in the last analysis, Mesopotamian influences that preceded them. The initiatory schema of the shaman's ritual death and resurrection is likewise an innovation, but one that goes back to much earlier times; in any case, it cannot be ascribed to influences from the ancient Near East.

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But the innovations introduced by the ancestor cult particularly affected the structure of this initatory schema. The very concept of mystical death was altered by the many and various religious changes effected by lunar mythologies, the cult of the dead, and the elaboration of magical ideologies. The concept of mystical death, furthermore, encouraged increasingly regular relations with the ancestral souls and the "spirits," relations that ended in "possession.

Yet all these innovations and corruptions did not succeed in eliminating the possibility of the true shamanic ecstasy. More than once we have discerned in the shamanic experience a "nostalgia for paradise" that suggests one of the oldest types of Christian mystical experience. As for the "inner light," which plays a part of the first importance in Indian mysticism and metaphysics as well as in Christian mystical theology, it is already documented in shamanism.

But shamanism is important not only for the place that it holds in the history of mysticism. The shamans have played an essential role in the defense of the psychic integrity of the community They are preeminently the antidemonic champions; they combat not only demons and disease, but also the black magicians.

The military elements that are of great importance in certain types of Asian shamanism lance, cuirass, bow, sword, etc. In a way it can be said that shamanism defends life, health, fertility, the world of "light," against death, diseases, sterility, disaster, and the world of "darkness.

The shaman's adventures in the other world, the ordeals that he undergoes in his ecstatic descents below and ascents to the sky, suggest the adventures of the figures in popular tales and the heroes of epic literature.

Probably a large number of epic "subjects" or motifs, as well as many characters, images, and cliches of epic literature, are, finally, of ecstatic origin, in the sense that they were borrowed from the narrative of shamans describing their journeys and adventures in the superhuman worlds.

This Evil Empire of Atlantis is reincarnated in the present day - the controlling empire of our world - and seeks to establish a One World control system exactly as Atlantis did ages ago. Part of the means of doing this includes brainwashing the masses, even those who are seeking alternative explanations in philosophy and religion. For those who seek outside the already corrupted standard religions, there is now the Stargate Conspiracy - the promotion of Egyptian and South American mysticism as the source of the Tradition.

And it is a lie. Constatation: French words that exist in English, but are very little used: A group of words including 'constate' and 'constatation', which are used here with very precise meaning.

Translated: 'constate', 'constated' and 'constatation'. Psycbique: The French word 'psychique' is translated throughout the book as 'mental', used in the same sense that Descartes distinguished mind from body, so that mind and mental refer to the ensemble of intellectual, emotional and instinctive processes. Where the word 'mental' is used without a footnote it directly translates the French 'mental'. Translated: mental; ' centres psychique' translated as 'mental centres'. Because of their importance, certain of these translations will also be referred to by footnotes.

A number of more general footnotes have been added by the translator and editor.

BOOK REVIEWS

These are marked 'Tr. Ouspensky, published posthumously by his next of kin, titled Fragments of an Unknown teaching. It is curious in these conditions that the title speaks of an unknown teaching. The Christian Esoteric Tradition has always remained alive within certain monasteries in Greece, Russia, and elsewhere, and if it is true that this knowledge was hermetically hidden, yet its existence was known and access to it was never forbidden to those seriously interested in these questions.

If some passages of the book give the impression, in certain respects, of a syncretic gathering from different traditional teachings,4 I have no doubt that — in their essentials — the system disclosed by the fragments that form Ouspensky's work originates from revelations issued by that Great esoteric Brotherhood to which the Apostle St Paul alluded in his Epistle to the Romans.

Yet — as correctly indicated by the title — Ouspensky's book contains only fragments of a tradition which, until recently, was only transmitted orally.

And only a study of the complete6 tradition can give access to the Revelation. My own relations with Ouspensky, who I knew well, were described in an article of the review Syntheses.

I must reaffirm here that although Ouspensky had a spirited desire to publish his book during his lifetime, he always hesitated to do so. I myself had stressed strongly the danger of fragmentary disclosure, and uncertainties in the exposition of certain essential points. The fact that Fragments was only published after the death of the author, more than twenty years after it was written, supports these assertions. Fragments d'un enseignment inconnu, Paris, Stock, Footnotes have been amended to refer to the English version of Fragments.

The original references to the French text have been retained thus: [p. Romans viii: We will find certain similarities between the contents of this study and Ouspensky's book, since the sources are in part the same, but attentive examination and comparison will, above all, show the incomplete character of that book— its deviations from the doctrine.

We all know the importance of diagrams in the Esoteric Tradition. They have been introduced to allow the transmission of this knowledge through the centuries in spite of the death of civilizations. Errors on the background of a particularly important diagram were exposed in the previously mentioned article in Syntheses.

What else should we say of the place given to man in the diagram called 'Diagram of Everything living'? This means he has been shown in the Kingdom of God — represented by the superior inverted 'L'—even though Christ categorically affirmed that entry into the Kingdom of God is closed to those who have not been born anew. This second Birth is the object and goal of esoteric work. According to the New Testament,11 the place of exterior man, man who has not, so far, produced fruit; whose latent faculties are yet to be developed, is in fact found in that diagram between the two inverted 'L's', where he forms the link between visible and invisible worlds.

There is something else graver still: the concept of the mechanical-man has as a consequence his irresponsibility. The errors and deviations of Fragments attest to the fact that the book was not written at the orders of, and under the control of, the Great esoteric Brotherhood.

This means that the facts on which the book was based have a fragmen Fragments p. John iii: 3, ff. Markiv: In the esoteric realm, all fragmentary knowledge is a source of danger.

The works of ancient writers, such as St Ireneus, Clement of Alexandria, and Eusebius of Caesarea, who wrote about the heresies of the first centuries of our era, confirm this. We learn, for example, that certain gnostic schools, seeing the imperfection of the created world, and without searching for the reason for the existence of these imperfections, have, by a shortcut of thought, jumped to conclusions such as the feebleness of the Creator, His incompetence, or even His evil nature.

Thus the incomplete is the true source of all heresies. Only what the Tradition calls the Pleroma, which means Plenitude, including Gnosis in its totality, offers a guarantee against all such deviations. This explains the increasing interest these studies have aroused in cultivated circles.

Yet, paradoxically, many Europeans who feel drawn to these researches turn their eyes towards the non-Christian Traditions: Hinduism, Buddhism, Sufism and others. It would certainly be exciting to compare esoteric thinking in these different systems, because the Tradition is One, and whoever delves deeply into these studies will not fail to be struck by this essential unity.

Yet to those who desire to go beyond pure speculation, the problem appears in a different light. This unique Tradition has been and still is now being presented in multiple forms, each meticulously adapted to the mentality and spirit of the human group to which its Word is addressed, and to the mission with which this group has been charged.

Gnosis : study and commentaries on the esoteric tradition of eastern Orthodoxy

For the Christian world, the easiest way; the least difficult way to reach the goal, is to follow the esoteric Doctrine which forms the basis of the Christian Tradition. Actually, the thought of a man who has been born and formed at the heart of our civilization, be he Christian or not, believer or atheist, is impregnated with twenty centuries of Christian culture.

It is incomparably easier for him to begin his studies starting from this environment, rather than to adapt to the spirit of an environment different from his own. Transplantation is not without danger, and generally gives hybrid products. Christianity alone has firmly announced its oecumenical character right from the start. Jesus said 'and the Gospel of the Kingdom shall be preached in the whole world, for a testimony unto all nations.

This prodigious expansion is due to the fact that the Christian Doctrine, in its perfect expression, aims at a general resurrection, while other doctrines, even though they belong to the Truth, essentially aim at individual salvation and are therefore only partial revelations of the Tradition.

Thus this teaching is fundamentally Christian. The latter is an ensemble of rules, 1, Matthew xxiv: XX treatises and commentaries given by the doctors of the Ecumenical Church. These texts were in large part assembled in a collection called the Philokalia.

Most of the writings of the Philokalia were intended for people who had already acquired a certain esoteric culture.

One can say the same for certain aspects and texts of the Canon, including the Gospels. It must also be noted that, being addressed to all, these texts cannot take account of the abilities of each person. This is why Bishop Theophan the Recluse, in his preface to the Philokalia, insists on the fact that without help nobody1 can succeed in penetrating the Doctrine. This is also why, together with written sources, esoteric science conserves and cultivates an oral Tradition which brings the Letter to life.

Oriental Orthodoxy has known how to keep this Tradition intact by applying the absolute rule of Hermetism in each particular case. From generation to generation, ever since the time of the Apostles, it has led its disciples up to mystic experience.

If hermetism has provided a safeguard for nearly twenty centuries, it must be said that circumstances have now changed. At the current point in history, as at the time of the Coming of Christ, the veil has been partially raised. Therefore, for those who want to advance beyond book knowledge, which never goes beyond the domain of information; for those who intensely seek the true sense of life, who want to understand the significance of the mission of the Christian in the New Era, the possibility will exist of initiation into this divine Wisdom, mysterious and hidden?

This is for two reasons.

The first is that the translation into this language was made in an era still rich in sacred exegeses, where the spirit of the texts remained close to their original meaning. The second is the fixed nature of the language: the Slavonic languages, Russian in particular, remain very close to the old Slavonic language, the language which is still in use in the divine services of the Orthodox religion in the Slav countries. Underlined in the original. I Corinthians ii: xxi As for the antiquity of the Slavonic text, one can say this: it is generally attributed to Constantine the Philosopher, better known under the name of St Cyril, and to his brother St Methodius, both learned Greeks from Salonika who knew the Slavonic language perfectly.

So, arriving in Chersonese of Tauric, St Cyril found in the ninth century that the Gospels were already written in this language. The old Slavonic language has remained alive and has undergone few modifications to the original: the ritual formulas in particular are strong evidence of this fact.

That is why the Slavonic text of the New Testament, as well as writings of ancient authors translated into that language, have particular importance for the seeker today. The Slavonic text is also frequently quoted in the following works: Unseen Warfare, translated into English by E.

Boris Mouravieff

Kadloubovsky and G. Palmer, London, Faber and Faber Ltd. How can we explain that the intellectual who has made marvellous discoveries and the technocrat who has exploited them have left outside the field of their investigations the ending of our lives?

How can we explain that a science which attempts everything and claims everything nevertheless remains indifferent to the enigma revealed by the question of death?

Whether a man dies in bed or aboard an interplanetary ship, the human condition has not changed in the slightest.

But we are taught that happiness lasts only as long as the Illusion lasts Nobody knows. But it submerges us. If we only knew what Illusion is, we would then know the opposite: what Truth is. This Truth would liberate us from slavery. It does not seem to be so, and yet one cannot say that man is lazy and does not search.

He is a passionate searcher What strikes us from the very beginning is that man confuses moral progress with technical progress, so that the development of science continues in dangerous isolation. The brilliant progress that has come from technology has changed nothing essential in the human condition, and will change nothing, because it operates only in the field of everyday events. For this reason it touches the inner life of man only superficially.

Yet from very ancient times it has been known that the essential is found within man, not outside him. The Cartesian spirit which destroyed scholastic philosophy is now in turn being left behind. The logic of history demands a new spirit. The divorce between traditional 1. John viii: Yet it is an aberration to believe that Science by its very nature is opposed to Tradition, and it must also be firmly stressed that Tradition does not include any tendency opposed to Science.

On the contrary, the Apostles foresaw the prodigious development of science. Thus the celebrated formula of St Paul: Faith, Hope and Love,2 summarizes a vast programme of evolution for human knowledge. According to the Apostle it was appropriate to the epoch in which it was expressed,5 and its significance has had to evolve with time.

This has happened just as predicted by St Paul. He therefore adds: 'Now that I have become a man, I have put away childish things'8 This is how the passage from Faith to Knowledge is described. St Paul then specifies that this last, although necessary in evolution, is not a final state, as it is incomplete by nature. He adds that when that which is perfect is come, that which is incomplete disappears. One of the reasons for this book is to develop the postulates of traditional Science, so as to bring out their links with positive Science.

I Corinthians xiii: The third word is definitely hove and not charity. The distinction is important. Although charity is derived from 'caritas', the Latin word for love. I Corinthians xiii: passim.

I Corinthians xiv: 1. Anthropology traces the emergence of homo sapiens fossilis back forty thousand years from the present epoch. Life was then characterized by the matriarchy which had sprung from the system of collective marriage. Fourteen thousand years ago approximately, with the emergence of homo sapiens recens, the regime of the matriarchal tribe gave place gradually to that of the patriarchal tribe, characterized by polygamy.

That was certainly progress, even though this system was still marked by bestiality. In that system, women were in the condition of living merchandise, yet these ancient tendencies prevailed for a long time. Aristotle bears witness, to this when describing the attitude of the well-to-do classes towards the question of woman. He says that they kept legitimate wives to beget citizens according to the law, courtesans for pleasure, and concubines for daily use.

A concept like this leaves little place for Love. Jesus introduced into human relations something practically unknown before Him. For the law of the jungle: an eye for an eye and a tooth for a tooth,12 He substituted a new commandment: that ye love one another.

This produced a revolution in relations between man and woman: Love was introduced into social life. The 'merchandise' of previous times now obtained civic rights, although certainly not integrally nor immediately. Nevertheless, the principle of reciprocal choice in love was established. That was the emergence of romance. In spite of the decline it has known since then, and in spite of a current tendency to return to regressive forms of relation between the sexes, it still remains the avowed ideal of our society.

Is it not exact, then, to speak of the death of romance? A revolution is occurring silently which will replace the free romance, distinctive mark of the Christian era, with the singular romance John xiii: 34, xv: 12; I John iii: XXV characteristic of the era of the Holy Spirit.

Liberated from servitude to procreation, this romance of tomorrow is called on to cement the indissoluble union between two strictly polar beings, a union which will assure their integration in the bosom of the Absolute.

As St Paul says: 'Nevertheless, neither is the woman without the man, nor man without the woman in the Lord'14 The vision of such a romance has haunted the highest minds for thousands of years.

We find it in platonic love, the basis of the singular romance in the myths of the Androgyne man; of Orpheus and Euridice; of Pygmalion and Galatea This is the aspiration of the human heart, which cries in secrecy because of its great loneliness. This romance forms the essential aim of esoteric work. Here is that love which will unite man to that being who is unique for him, the Sister-wife, the glory of man, as he will be the glory of God.

Love is the Alpha and the Omega of life. All else has only secondary significance. Man is born with the Alpha. It is the intention of the present work to show the path which leads towards the Omega. Boris Mouravieff I Corinthians xi: Esoteric philosophy concerns man as he is1: the investigator is the object of his own studies.

The final object of positive science is the same in principle, but the efforts are diametrically opposed. Starting from the centre, positive science extends, specializes, and so diverges towards the periphery. At the limit each point forms a separate discipline. Esoteric science begins from the multiplicity and variety observed on the periphery accessible to our senses, and moves towards the centre.

It tends towards a more and more general synthesis. The method of esoteric science is the same as that of positive science: observation, critical analysis of the given observations, and rigorous deduction from the established facts. In spite of this similarity of method, there is a difference of application due to the personal character of most esoteric work.

This does not always permit demonstration of the results of specific life experiences, nor allow public debate on their validity.

This is why we apply this method here with the same rigorous objectivity, but in the opposite direction: in positive science we admit a postulate if we cannot refute it; here we would refute something if we do not find facts or phenomena to confirm it.

Man is so caught up in the toils of mechanical life that he has neither time to stop nor the power of attention needed to turn his mental vision upon himself.

Man thus passes his days absorbed by external circumstances. The great machine that drags him along turns without stopping, and forbids him to stop under penalty of being crushed.

Today like yesterday, and tomorrow like today, he quickly exhausts himself in the frantic race, impelled in a direction which in the end leads nowhere. Life passes away from him almost 1. Thomme concret'. Title from: Title details screen.

Duration: Sound Library: SLD Recording originally produced by Hachette Audio, p When David Sheppard was 20, he considered a literary life, beginning with an extensive trip to Greece.

But a potentially deadly encounter with his father derailed these plans, and instead, Sheppard pursued a thirty-year career in aerospace, on the way marrying and fathering two children.

Now, 32 years later, he fulfills his life-long literary dream on a three-month solo odyssey through Greece, a journey that quickly becomes a quest to understand his past.At a given moment, a little 'I' or a group of little 'I's that compose the Personality decides on something, and acts. As for the result, it varies in its appearance in each individual case: with some it is acquired almost immediately; with others, at the end of a long period of training. It outlines the practical, though inner, steps that the spiritual seeker must take in order to move from one point to the next.

It is one of the basic notions of esoteric science. Without it, not only will you be unable to differentiate between gnosis and its imitations, but even Mouravieff's work will not release its gnosis to you in trust.

Here it is used in its original breadth of meaning.

JAZMINE from Toledo
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