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Excerpts from the Book

“Thus the famous formula of St. Paul Faith, Hope and Love summarises a vast program of evolution of human knowledge. If we examine this formula in relation to its context, 1Cor. 1-12, we see that the first two terms are temporary while the third is permanent.

It was valid, according to the Apostle, for the epoch in which it was exposed and its significance had to evolve with time. That is what happened, and in the meaning that St. Paul had predicted. Science and broadly speaking Knowledge, destined to substitute both Faith and Hope, which were the limit categories accessible, in accordance with the Apostle to the mentality of the epoch in which he was teaching, both have undergone since then an extraordinary development. St. Paul has written saying: “for our knowledge is incomplete … but when the perfect comes the incomplete will pass away”. As if Faith and Hope were just good for a certain epoch and quite displaced in another. …As if it was good for a child to believe in the letter of the myth of Adam and Eve, the garden of Eden and quite improper for an adult to remain contented with such meaningless fables. He, then adds: "Now that I have become a man I am putting away all what pertains to the child” (verse 7). That is how the passage from faith to knowledge is described. St. Paul, thereafter, specifies that the latter, though indispensable to evolution, is not a definitive state for it cannot have but a partial character. He, further adds, "when that which is perfect is come, that which is incomplete shall be done away with”. The perfect is Love which englobes in itself the accomplishment of all virtues, of all prophecies, of all mysteries and of all Knowledge. St. Paul insists on this point and concludes by this adjuration: "Try to attain love”.

It is by the joined efforts of Traditional science, based on Revelation, and thus on Faith and Hope and of acquired science, the domain of positive knowledge, that one can hope to fulfil the program traced out by St. Paul and finally attain Love in its integral meaning”.


Commentaries around Gnosis and St. Paul’s Program

The introduction to Mouravieff’s first volume of Gnosis covers in a broad way, man’s evolution from the state of anarchy and drunkenness in which he is born and lives, up to the androgynous consciousness, which is the highest summit he can reach on Earth. The best way to achieve this end is to follow St. Paul’s program, which is mainly built on the transmutation of the milk doctrine. The latter is satisfactory for non-evolved minds and unfortunately the Catholic, Orthodox and Protestant churches still blindly adhere to it. The milk doctrine must become the solid food doctrine that is to say an elaborated philosophical-esoteric exposition of the Christian Doctrine, meant thus to satisfy both the Christian’s reason and heart.

The book describes the way to overcome Death and reach Love, on the sine qua non condition that the student becomes the object of his own studies. Such is the definition of Esoteric Philosophy.

In fact man’s full evolution can only be realised in conformity with a rigorous program that starts with man in the degenerate state in which he stagnates. He must thus renounce the world’s Illusion and lies, until he reaches the perfect knowledge and control of his own self that will lead him to the second birth in the Kingdom of Heavens while still in his physical body. The Christian Esoteric Tradition, like all other authentic esoteric traditions, warns its students that they must follow voluntarily and freely but with a rigorous discipline a long and tedious “Way to reach the glorious state it firmly promises. We can find the successive steps of such a program in St. Paul’s Epistles: though scattered in his works, they are nevertheless precise and well defined. St. Paul has been much calumniated; he has even been accused of building a new Christian doctrine of his own. We hope we will help the reader to better appreciate St. Paul’s full respect for the letter and the spirit of the Gospels. his writings in general constitute a corpus of commentaries on the Gospels that aim precisely at leading the neophyte to his Second Birth in the Kingdom of Heaven.

An Overview of the “Way

The Way is profusely studied in Gnosis throughout its three cycles on three different levels, the exoteric, the mesoteric and then the esoteric. Each level corresponds to a degree of development of the searcher. The Christian neophyte must learn and persevere forcefully in order to reach the beginning of the way. Following the Way, about which so many have recklessly spoken, is analogous to the pursuit of advanced universitary studies. One of the prerequisites for the Christian to start on the way is to abandon the world while living physically in it: This is a hard task. St. Paul has said: “I mean brethren, the appointed time has grown very short; from now on, let those who have wives live as though they had none, and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, and those who deal with the world as though they had no dealings with it. For the form of this world is passing away”. This enigmatic formula means that for the evolving Christian the world with its richness should be considered as a means and not an end in itself.


Evolution of Faith 

Seeing the word evolution applied to Faith might astonish the reader. He thinks Faith is endowed with an accurate and unchangeable meaning, and he is in some way justifiably astonished. In fact this concept contains vast and deep hierarchical meanings, unsuspected in general, and to which we can accede after prolonged and persevering studies. St. Clement has affirmed in his Stromata, especially the fifth one that faith if not deepened by arduous and amplifying studies turns into petrified and meaningless words we simply know by heart.

Therefore, one is justified when he says that the belief of an ignorant old woman is highly inferior to the faith of a philosopher who has integrated his deep positive researches to the content of his Faith.

The elements of Faith given to contemporary Christians are in accordance with the milk doctrine that gives no consideration whatsoever to the evolution of human knowledge. These teachings assembled in a compact form, and the Creed, have been transmitted unaltered down to our day. They are unfortunately barely compatible with our rational minds today. They should have been expanded and re-exposed in a solid philosophical and esoteric way, and imparted as such to every Christian.

The Creed and The Mysteries

The Creed, the seven Mysteries of the church, together with the three mysteries of Incarnation, Redemption and the Holy Trinity constitute the most important Dogmas of the Christian Faith. Whoever does not believe in all the articles of the Creed is no Christian according to the church.

The seven Mysteries of the church namely Baptism, Confirmation, Penitence, Communion, Marriage, Priesthood and Extreme Unction constitute, in this unchangeable order, the complex theoretic-practical steps that lead man as born from woman to the end of all possible evolution on earth. They are called Mysteries because only those who have lived them and have been transmutated by their Divine “mysterious” power can know exactly what they are. This lived personal realisation can only be pointed to by words.

A Faith that has Become Knowledge

When we discuss in depth the elements of Faith, that is to say, what we have faith in, Faith is transformed into a knowledge that clarifies all obscurities making them more accessible to our minds. We cannot delve in faith without knowledge, and without faith on what would we ground true Knowledge. The latter is indispensable: It is a luminous comprehension that does not leave any place for quarrels, objections or argumentation. For it transforms the very essence of our understanding and our life and it washes away all illusions and worldly mirages.

It is qualitatively different kind of knowledge built on Faith: Knowledge surpasses Faith integrally. Dialectically we call it “Faith transmutated into Knowledge”.

It is knowledge that basically contains Faith as its principal element but no longer in its original form. It has completely changed: It has become analogous to the food that has been digested and transformed, so to say into human cells; food is there but in an unrecognisable form. Faith when transmutated into knowledge dies like the mustard seed, which looses itself in the surrounding soil to sprout as a gigantic tree; A Knowledge highly superior to Faith.

Thus Jesus said: “Truly, truly I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit”.

It is our duty here to say in all confidence that the seed, which must die to bear fruit, is naive faith. Another application of this profound saying of Jesus is that the human Personality is also analogous to a seed, which must die to its illusions and its ignorance prior to yielding fruit.

The alternative between leaving faith as such, or transmutation of faith by one’s strenuous efforts into Knowledge places man in front of a heavy responsibility: he must choose for or against what he has come to understand and then decide whether he will live in accordance with it or ignore it.

Such is the knowledge that must characterise our era. It obliges man to use his freedom and to take his fate in his own hands. This knowledge if gradually and technically spread will constitute the most powerful weapon with which Christianity can overcome its crisis, as we have said above and as we will discuss at length in a following chapter. It will properly pave the way for humanity to pass to the following era, that of Truth. It will take man from his dead faith to a vivifying Knowledge, most appropriate to the mentality of our times according to St. Paul’s prediction.

St. Paul‘s dynamic prophesy rightly applies to our times and our world where everything moves, vibrates, grows, develops and decays. We must never forget that we have been created and live inside time where everything is either past or future since the present is always passing to the past.

The Church should have, since the first centuries, started to gradually spread in a systematic way the teaching of a more elaborated Christian doctrine. That is to say to prepare for the systematic spread of the adult doctrine, good for an elect minority of those times, but destined to be progressively taught to all Christians with the advance of time. The writings of several Fathers of the Church, par excellence those of St. Clement of Alexandria, Origen, Eusebius and others are in full conformity with such an advanced knowledge. These Fathers of the Church act indeed according to St. Paul’s prophecy and do execute, at the measure of their forces, the content of his program. We must never forget that St. Clement of Alexandria has called Plato “Moses speaking Greek”. By so doing he imparted to the works of Plato a prophetic and inspired character. It is he who declared quite openly that philosophy is the best preparation for the acquisition of the Christian advanced Gnosis. And Rome by canonising him (as a Saint) was therefore in complete agreement with his teachings.

To conclude we must declare once more that the Early Fathers of the Church knew perfectly well about St. Paul’s program, did their duty, and started exposing the rich elements of Christian faith in an immense philosophical-esoteric corpus of commentaries and treatises.

 What happened after 150A.D? How did the Christian teachings of the church remain stagnant, merely confined to the “milk” expression of the doctrine, till our times, as if the latter contained the Truth, the whole Truth with nothing to add or subtract, with no possible expansions…

A large synthetically philosophical exposition of the Christian doctrine should have replaced the classical catechism that is being taught until today all over the world. This catechism has nevertheless remained unchanged, being drowned by the splendour of the invading technology.

The results are disastrous.

The task that will transform the catechism into an unshakeable philosophical doctrine is not an easy mission. It is a revolutionary, even perhaps a scandalous and very daring task. Christianity, that authentic revealed religion, has been, is and will be able to assimilate and integrate all the Platonic Tradition, all the ancient theologies and theogonies with their hierarchies and divinities and all the most elaborate cosmologies, in a majestic unity. It certainly is not that dim religion that adheres in a short sighted manner to the letter promulgates narrow dogmas and declares that there can be no Salvation outside the Christian church. That dogma can only be understood if “Jesus’ church” encloses the other entire and true authentic revealed religions. Unfortunately we cannot discuss at length the fascinating horizons that such a way of understanding opens for us.

Let us repeat for the benefit of those readers with an open mind and heart, that this transformatory task would be explosively stunning. In this chapter we will simply point to the importance of several central concepts to be treated during the accomplishment of the above mentioned task.

The elucidation and expansion of the three Mysteries of the Holy Trinity, the Incarnation and Redemption will throw a new light on how God, Man and the Universe are linked and constitute theoretically speaking one whole unity. It will also determine man’s crucial and axial role in a cosmic perspective.

The new catechism in fact should start with a full description of man’s triple structure: Body, Mortal soul and Immortal Soul or Spirit. The mortal soul is itself triple, containing an instinctive sphere, an affective emotive sphere and an intellectual sphere. Until the beginning of this century we could still read in philosophic manuals, in the section on psychology that man is composed of instincts, emotive and judgements. Since then, this has almost disappeared, submersed in details, in subordinate disciplines with interference from sociology, experimental psychology...etc. As to the immortal spirit, that Divine Spark in man, has slowly become obnubilated and has ended in the positivist and scientist “milieu” by becoming a weightless hypothesis, and finally a myth with no consistency.

We have lightly touched the subjects of Cosmology, Anthropology and the Mysteries about which Christians today know almost nothing. The principles of all these sciences were taught in private circles in early Christianity. The Creed for example, was also called the “Symbol of the Apostles”. The word symbol is given to a piece of a metal coin the remaining piece of which is in the possession of another party. This point indicates that the Creed can only be fully comprehended by means of the missing part. True we have numerous commentaries on the symbol but do they fulfil the essential condition of providing us with the authentic remainder of the knowledge that would illuminate its hidden meanings?