A copy of the Teaching given by Santiago Biovisio on February 21st, 1951, during a Retreat held that year, has reached our hands –not added to any Course, therefore, apart of the Canon. Being detached, however, it is gorgeous and reveals his ability to expound about most brilliant ideas –analogically controversial– coming from a modern Master of Wisdom, apart of Christian or Hindu traditions, but older and coming from somewhere else: the Polytheistic Egyptian Temple of Initiation, preceding the “War of Two Suns”. So, as this Teaching observes, mystics of the future shall bring into action every brain line with unexpected consequences in civilization. Here we are reproducing the Teaching for Meditation of his Disciples.

But the most wonderful side of this writing is a communication he had with Lord Maitreya, where the Great Initiate reveals the characteristic of his mission on Earth in this second advent, as well as he ponders about results of the first advent, when he became incarnate in Jesus Christ. In the world, no literature record mentions any direct word of Maitreya; he remains in mystery; but if this communication takes place such as it was expressed, the presence of the great Being shall have just coherence with horrors that our civilization is undergoing during its last Christian moments.

Teaching given by the Knight Great Master on February 2nd, 1951. Retire 1951.
(Apart of the Canon)

During my spiritual life, studies and experiences have lead me to a conviction: mystique as much in these days and in old times do not take to whole perfection but, through mystique of light –saints, mystics, and so on– or mystique of shadows –criminals, degenerated beings by their own sensuality, and so on– are only escaping from themselves with one purpose: obtaining a drop from the ocean of eternity.

Revise carefully concentration, control, method, discipline and fear in those beings who are using mystique of shadows, and also you’ll see the use of their soul instruments leading them to come out of themselves in order to try the unknown, what we do not know, in search of something movable and insinuating through its whole mystery that is nothing in our possession. They are those who, trailing behind the Devil, macerate the conquest of their mystical sensuality. This is why they are destroyers of man himself, because they forsake man.

Don’t those who practice a mystique of light become perchance the opposite pole? So they promote the same goal. In this Retreat, Teachings attest it: those people call for a continuous vacuity of senses, mind and spirit in quest of a little drop of relief, feeling themselves supermen or envoys of God.

They are those who, escaping from themselves, spend endless nights of loneliness and mortification with petty relief. They are those who through methodical discipline, show no mercy by destroying themselves, and as soon as they attain the summit and should come back, are unable to make perceive, in the world, certain perfection they have attained. That is to say, as they are not men any more, become fake models of whole perfection. For instance, let us look at Rodo, who lived on the top of a mountain, who used mortifications of any kind to look at God face to face, and when he was convinced of it, as he descended alone from the summit and saw the beauty of a wild flower, was not himself any more, and cursed the Lord who has not given him, through his own efforts, the natural beauty of this flower which, with no methodical condition, had attained it. In Rodo’s opinion, this was a tremendous injustice of God, and crushed this flower underfoot.

Otherwise look at Saint John Climacus thirty years observing silence, look at eremitic fathers in the wilderness, look at paths described by Saint John of the Cross; they all only reveal a great discipline, a great method, a great stair, but at the end they only offer a particular and very little form of perfection attained by escaping from themselves.

Upon considering these concepts, my experience tells me that those beings of the (Teutonic) sub-race, will be unable to attain a thorough perfection through their dualism since they suffer from a capital defect: they make a mistake as to the principle sustaining their theories. Of course, there were certain souls which, by their own destiny, upon reaching the summit, were able to expand and attain a thorough perfection. That is why, in Saint Catherine of Sienne’s case, when she says, “Should I return to this world again, I would not care for being the lowest sinner if and when my soul had this feeling of love for God”, one glimpses the level of perfection she had attained.

Right now I recall my spiritual communication with the Divine Maitreya, on a trip to Rosario with Leo [his third child]. In those days I did not understand him, but frightful shocks undergone by the world were gradually enlightening me for their suitable interpretation. Here is more or less the meaning of that warning: “The other time I wished to bear on my shoulders sorrows of men, to understand what men had in their hearts, and to shoulder and raise them to my perfection, but I did not succeed. Now I wish to come back, but not to understand men in their evils, but to enter them and practice, feel and realize their evils and good fortune. Being bad and cruel, and experiencing pain: thus I will carry in myself as much a saint as a sinner so that, from there, I may raise men to their perfection”.

Thus we see that, when from his full possible perspective a man, as such, starts being intimately what God arranged for him to be, he can find his true through perfection. Here is the future perfect mystique of man –mystique that even the atomic age won’t possess, but although, as Mother’s sons, we cannot practice it, since it is out of present possibilities of the race, we can glimpse and approach it to our souls which are as much in need of this real and true mystique.

Man will wholly achieve as a man his own perfection by living his vocation and practicing on Earth that transcendent mission appointed by God; so, mystique will become in his soul a safe abode side by side with its everlasting God.

And what may be the tool of this future mystique? The Divine Mother is ever surrounded by two modes which blind us: love and knowledge. We see how some have attained their level of perfection through one or another path. Saint Francis of Assisi is an exemplar of evangelic love –love needs not researches, but ten years after the establishment of the Order, he establishes the Franciscan house of studies in Bologna. Even by refusing to recognize it, Francis cannot make his loving and personal mystique succeed. Later, it is Saint Bonaventure, the Seraphic Doctor, who would had a chair in the Sorbonne, later continued by Gullaume d’Albes, even with the refusal by the Franciscan Giovanni di Parma to change this mode, which, as we see, remains basically apart of the mystical guide of its founder.

On the contrary, it is Saint Anthony of Padua –the other extreme of Saint Francis– who just comes higher and higher in his soul abode –he loves only by knowing.

Not only in the West we’ll see these opposite one-sided mystical paths, which later are not respected. In the East, Ramakrishna –a pious being who in ecstasy would worship the Mother and was in tune with peace of every religion– who through his great disciple Vivekananda, seeks and finds in the West a method of action, later moved to India for his work “Ramakrishna Mission”. His sentence “Wisdom of the West with action of the East” won’t be enough to witness how Ramakrishna’s mystique of love has been forsaken. Indeed, this work needed this possible love for two concepts, but at the end they break the principle he drank from his Master.

In fact, you cannot conceive of a one-sided line in these two concepts. A real and true man has to realize himself in this frame, in his surrounding beautiful circle as a man, by bringing out his own destiny fixed to Humanity: harmony between spirit and matter.

To this purpose, God makes use of love and knowledge. Therefore, he loves by understanding, and by understanding, he loves. He merges these two conceptions in his activity –simple or complicated, active or passive, heroic or detached– because as to soul condition, has both elements in his service, and makes use of them only as a mode for his whole perfection, but not assigning a decisive realization factor to one by impairing the other.
This man of the future, whom this teaching only glimpses, can attain his whole perfection –not relinquishing his condition as a man and not escaping from himself– by an inversion of his own values, such as Freud, Jung and others begin to emphasize it in their present analytical researches. Thus he will attain his freedom and his happiness, since a constant harmony and presence of the two elements are a steady basis where a whole perfection will be established.

In fact, in order to develop his work –like Einstein that, being focussed on his mathematical theories, forgets dress, food, even physiological needs, or like physicists in their laboratories forget the world– a man will need to be supported by two modes, that is,by love and knowledge, but he will make use of the them only to explore thoroughly his condition as a man, to appraise what he is (not to escape from himself), to conquer new values which, while they may be perfection, are transient and not whole at all. So, a mind concentration field in a mathematician, a laboratory in a physician, a people in a political leader, and a land of adventure in him who loves heroism, will be frames in which, man and his work, being fully identified each other, will give the benefit of a mystique with whole perfection.

It will be sufficient for a man to realize himself in the physical, mental and spiritual field so that his soul may be entirely identified with God. But not in the physical field available to the present man –a petty portion of the whole divine revelation– but in a totally expanded revelation which can be granted and should be granted to man through his perfect and whole mystical revelation on this plane.

On the mental field, he won’t remain in his present activity only by living all his expansions through four or five brain grooves, but on the contrary by going through all his brain lines so that this man as such may know his own chances, but on a wide and never restricted ideation, –always new and never imprisoned by a mental state of the past conditioning the real life.

Thus mystics of the future will be, and also there the whole perfection of men who, as such, from their own souls will glimpse a full identification with God through freedom and happiness.

Santiago Bovisio. 1951.

These pages are expressing Master Santiago’s concepts about mystique of the future, beyond a one-sided specialized Christian and Eastern tradition which comes to our days: Man has to attain his whole perfection from his own mental and material circle fixed by God at birth, not escaping from himself, but perfecting his contingent circumstance by means of efforts and perseverance in order to deify it by practicing a whole mystique with freedom and happiness.

September, 2004.