CONTENTS:

Teaching 1: Origin and Development of Philosophy
Teaching 2: Concept of Philosophy about “Non-Being”
Teaching 3: Concept of Philosophy about “Being and Non-Being”
Teaching 4: Philosophy of Being
Teaching 5: Pre-Vedic Philosophy
Teaching 6: Vedic Philosophy
Teaching 7: Concepts of Principal Vedic Schools
Teaching 8: Chinese Philosophy
Teaching 9: Buddhist Philosophy
Teaching 10: Theistic or Dualistic Philosophy
Teaching 11: Messianic Philosophy
Teaching 12: Christian Philosophy
Teaching 13: Andrologic Philosophy
Teaching 14: Concepts of Andrologic Philosophy
Teaching 15: Rasika Philosophy
Teaching 16: Philosophy

Teaching 1: Origin and Development of Philosophy

Philosophy is the science of thought applied to know and solve universal phenomena.
Philosophy emerged from the first “why” that man asked. It is a science so united to man and his way of thinking that one could call it daughter of his thought.
When the idea is fixed in a law, its subsequent development leaves the field of philosophy.
In ancient texts, Philosophy was divided in three main branches:
1) Cosmodicy;
2) Andrology; and
3) Rasika Philosophy.
Ancient Initiates just called Philosophy to mental questions that eventually solved universal super-physical phenomena.
The study and observation of human development was something secondary and ever subject to the cosmic phenomenon; later the problems of very man, his internal phenomena became so transcendent that the Initiates strove to study the science of man.
Their advances and new observations about the Divinity and Humanity were the foundation of History of the Philosophy.
The Cosmodicy was used to explain the Universe as a whole from three fundamental viewpoints about three basic postulates: Non-Being; and Being and Non-Being; Being.
In the course of the times, the three branches of Philosophy came into being from these three foundations that survive until now and could be named: BRANCH OF PANTHEISTS, BRANCH OF EVOLUTIONISTS and BRANCH OF DUALISTS.
The ancient Cosmodicy developed its theory from matter, from molecule and from atom to reach the Primary Essence and the Non-manifested aspect. Of course, man was not considered in particular but in the speculative frame of his different stages of conceptual thoughts. This development, seeking the Unique Truth ever-forward, gave rise to certain especial branches of Philosophy that later formed a separate school.
The study of natural laws resulted in Physics.
The study of atmospheric and cosmic forces resulted in Energetic or Atomistic Philosophy.
The study and speculation on substantial things not within the reach of man resulted in the ancient Substantial School, later called Metaphysical School.
The study of power and occult forces that rule the Universe gave rise to Cosmology.
The speculation about the unique principle from which all these powers emanated became Theodicy.
The numeration and measure of the Cosmos gave rise to sciences such as Astronomy, Archaic Relativism and others.
As the reader can deduce, Andrology emerged from the characteristic study of powers of man and his internal problems; this study was the purpose of thought in certain man, and later entire schools dealt with it.
Psychology studies the human soul in its different aspects.
Psychology came into being through discernment to think properly; and through his own procedures, man succeeded in thinking and discerning better; this gave rise to the school of Good Thinking.
The effective value of this school was the materialization of thoughts through language. Necessarily the Word had to become Flesh.
Besides, man wanted to convey what he had understood, not only through acts but also through word. This gave rise to many schools dedicated to different aspects of the human language: Linguistics.
But a thought properly expressed not always expresses the truth; it has necessary to know when the thought was exact; and a new school came into being: the school of Criticism of Thought.
Excessive criticism led to Sophistry; and from this a beautiful school came into being for a correct thought concatenation, the School of Logic.
Just as previously man had thought of those relationships that the Universe could have with him, the andrologic philosopher thought of those relationships that he could have with the Universe and gave rise to other specialized schools:
Philosophy of Instinct;
Philosophy of Reasoning;
Philosophy of Intuition;
Ethics, or Moral;
Philosophy of Religion; and
Aesthetics.
The soul in its relationship with the cosmos tried by making use of the thought to get more and more considerable mental force to grasp through the human mind the Divine Idea; the result of it was the Search for God, or Mystical Asceticism.
In Andrology, the most difficult aspect is to find the exact place in which individual man, unlike the rest of men, is placed in the Cosmos. This branch of Philosophy, intensely studied by the ancient, was abandoned by the modern and now is just a remainder.
History of Philosophy, Rasika, studies stages of evolution of the Universe or Macrocosm, and the evolution of man since his appearance on the Earth, Microcosm.
It can be divided into several branches:
1) History in the strict sense, according to the thought value of the author to co-ordinate and unite documented facts within his reach.
2) Applied Philosophy in all its branches:
3) Relationship of the Cosmos with the Earth according to paleontological, archeological and geological documents.
4) Inter-relationship of Races: their birth, development, supremacy, fights and decadence.
5) Stages of science development in peoples, with their three characteristic Philosophical branches: Music, Writing and Mathematics.
6) Physical inter-relationships of peoples. These relationships gave rise to great schools of Philosophy, which were very useful to develop and unfold Mankind: Geography, Cosmography, Cartography, Migrations, Discoveries and Expeditionary Journeys.
7) Philosophical stages, principal schools and main exemplars.

Teaching 2: Concept of Philosophy about “Non-being”

In times of those civilizations that today are entirely ignored, philosophical problems of the sages in prehistoric peoples were eminently super-physical.
Hardly interested in knowing the laws of the Universe, their only desire was to know the fundamental principle of the Cosmos and what would exist beyond this primordial concept.
Their questions and answers are simple and clear:
God has made the Universe. Who has made God?
The Cosmic principle has given rise to God. Then, God is the result of a Unique Power.
Now, where this Unique Power is from?
It becomes by itself; by its power of moving. And this moving is manifestation and non-manifestation.
Where is from this power of Being and Non-Being?
This power of Being and Non-Being becomes by an essence than is equal to Him, non-manifested, unknown.
In Philosophers’ words, then we should reflect on this non-manifested essence to know where this essence is from; and if we reflect on it, then it shall stop being non-manifested or unknown.
Therefore, we cannot reach this solution by mental knowledge but supposedly by a state that is like Non-Manifested.
So, these Philosophers based their mental process by this negative method.
This investigative method required years of experimentation.
Not that. So, Not that other. So, why Not if nothing is?
This refers to the mental work.
The first stage of this Philosophy is dedicated to the elimination of mental vibrations produced by emotions, and also to the elimination of mental emotions.
Thought had not to arouse any emotion in the student; it could quietly analyze love, crime, death or happiness, not feeling positive or negative stimulus.
In the second stage, the Philosopher had to extinguish the mental cause of knowledge, the fact that one knows all in parts; this was necessary to be able to deny the consistency of thoughts.
Study was necessary to acquire knowledge and to possess it as fully as to be able to reject it later as truths that are not real, unique or true.
At the end, when one possesses the essence of knowledge, any thought is an obstacle for the pure state of similarity of the soul with God.
Mental vibrations in all are a result of mental non-vibration as expression of the unique mental vibration.
So, one cannot know an unknown God through mental knowledge but by means of a state of ecstatic understanding that may be like Him.
For instance, this would imply that, in the first year one studied seven subjects, in the sixth year we would study only two and at the end of the course, only one, which involved the whole knowledge, so that this subject would be integral.
But when this integral knowledge had been acquired, one denied it because were unaware of its root; so, it was not known as such. Therefore, mind should be hidden to leave room to tranquility and peace..
The third stage was dedicated to the annihilation of the mind and to expect a purely spiritual knowledge.
This philosophy, entirely discarded today, has laid the foundations of all religions and mystical cultures in all times.
The Buddha was the last true exemplar of this very high Philosophy.
Now, someone not versed in the study of the true philosophy mistakes the latter for gross atheism and denial of existence. But it is not so.
A Philosopher neither denies nor affirms God. He refuses to discern about Him.
The Buddha says: “If you ask if I believe in God or not, I shall not affirm or deny it: but I shall say there is only one necessary thing: to enter the Path. If an arrow is thrusting into your chest, you shall not wonder who has hurt you or where that arrow came from, if it is poisoned and of what matter is composed, because this way you just would waste time and would die for sure. First you have to remove this arrow and to heal the wound”.
These philosophers do not deny the existence of life by the “non-existence”, but their only desire is to go beyond these states to get a partial knowledge of what transcends existence and non-existence, because “existence” and “non-existence” are affirmations.
So, you never should seek in these philosophers a definition of states that they call of Existence and Non-Existence, or an explanation of these states.
Also you should not expect that they may speak of God like Manifested or Non-Manifested but that they may just refer to knowledge that leads to knowledge of God.
These so pure and great Philosophies, in which man was able to come close to the shadow of the Eternal Unknown, gradually disappeared as the Aryan Race advanced to conquering Reason, positive results of the World, and forces of Nature.

Teaching 3: Concept of Philosophy about Being and Non-being

The Philosophy of Being and Non-Being is pure expression of the abstract idea of the Aryan Race.
This Philosophy is based on the idea of Absolute Unity as the fundamental law.
Manifestation is illusory: a play of lights filtered through the net of knowledge, producing the illusion of existence.
There is only one true thing: the Eternal, Non-Manifested, Ever-Existent Spirit.
All is illusion, except Him.
While these Philosophers recognize that it is impossible to reflect about the Non-Manifested One, they try to define it by negative affirmations, but forming a concept of the Non-Manifested One as expression of a unique reality.
This reality is all. The very soul is just the Eternal One. There are not individual souls; as soon as one removes the net of illusion by means of the Absolute Realization, the idea of separateness disappears and just the Eternal One exists.
Therefore, these Philosophers refused to reflect about Manifestation and only tried to reflect and reach the Realization.
Unlike the philosophy of those who continued this doctrine that in their childish view Manifestation was a play of God, Philosophers refused to reflect about this and said only the Eternal One could know the reason for Manifestation.
Here are the Postulates of this Philosophy: All is illusion; the Eternal One is the Only Reality; knowledge of this Unique Truth is the basic idea to achieve liberation.
To reach this Unique Idea a Philosopher needed to be detached from other ideas and he arrived in stages at this high mental state.
The first stage was to teach the student the value of thought. All thoughts are bad, but thought in itself is good. Multiple thoughts are an obstacle, but one thought can be the fundament of liberation.
In the Universe all is Eternal and Illusory.
Control of thought and conquest of the Unique Idea lead a soul to be re-integrated into the Primary Essence.
The student has to know that “You are not you” but “You are it”; first you shall say it, later you shall understand it, and finally you shall be it.
This way of thinking led the student to reject any useless thought; at the same time led him to the mistake of neglecting the study of natural sciences, but he would acquire an extraordinary mental clarity; he would know how to analyze every thought and how to explain its value. No mental corner was unknown to him.
In the second stage of study, these students tried to strengthening the concept of Unique Idea: the thought that they were integral part of God after the great mental renunciation.
They had formed a whole theology on the Eternal value of the Unique Idea in order to affirm this Unique Idea.
This philosophy that they expounded extraordinarily moved their followers away from the world of the reality.
In the third stage, the student did not feel as such, but a Realized being.
The idea of the Absolute One filled all his mind and being, and nothing existed except This.

Teaching 4: Philosophy of Being

The Philosophy of Being is Philosophy of the Divine Manifestation exclusively considered in se.
The Universe is not a unique, absolute force, but a dual force, two immense currents in parallel that come near and move away but never are fused in one.
These two cosmic forces are: Spirit and Substance. Neither one nor the other is permanently superior, but one of them prevails in certain cases.
A philosopher has to know these two motive forces of the Universe: Spirit, an invisible force, and Substance, a visible force.
Since the Spirit adapts to conditions of the Substance in order to manifest in it and later for its own liberation, it is indispensable to know the Cosmic Substance in all its parts in order to know the Universe.
Since this dual expression of the Universe is not a unity, its reproduction is continuous and leaves room to infinite forces like it.
During this continuous becoming, since the Spirit tries to dignify the Substance and to get the final Liberation, makes use of mind as primary instrument.
For these philosophers, mind is the expression of the Spirit; the thought force, fixed in matter, is energy of the Universe expressed through continuous movements and changes.
Since inertia is a quality of the Substance, finally another force overcomes the latter.
Then Philosophy is based on the knowledge of these three cosmic aspects: Mind, an expression of the Spirit; Matter, an expression of the Substance; and Movement, an energetic force of the Spirit’s course when the latter joins to the Substance, and vice versa.
The study of these Schools was fundamentally speculative.
The philosopher asked: What is Substance? And he replied: I shall not advance in my studies until Y may know the Substance of the Universe; I shall not know the Substance of the Universe until can know all its qualities, actions and reactions, forms and measures, intimate aspects and differentiated aspects.
Later he asked: What is there between Substance and Spirit: void or an infinite force? And he replied: spaces between Substance and Spirit are filled by vibrations of Cosmic Energy, not by the void; I have to know all vibratory force before I may go forward.
Then he asked: What is the Spirit? And he replied: the Spirit is super-essence of thought; I cannot know the Spirit until I can know all forms of thought and of its derivations.
He started his studies after these questions that are postulates of this Philosophy.
This Philosophy fostered in the Aryan Race an extraordinary knowledge of all values of life and fundamentally led its students to be materialistic, dualistic or theistic.
The student investigated the qualities of the substance of the Being and got positive and very useful results for Humanity and extraordinary personal satisfaction, but at the same time, he spent too much time on this subject and neglected the two remaining parts: the study of Metaphysics and the study of an essential understanding of the Spirit.
They followed the fundamental postulates but neglected the two first. They did not study and think in depth, and at the same time were unaware of the real nature and existence of the Spirit, and had to admit definitions from precedent Masters instead of results of their own personal research.
So, since the essence of the Spirit was not directly studied, it became something superior, inaccessible to these Philosophers; it became the personal God.
This Philosophy was destined to enter the arcana of the King from Arcana of Nature; and periodically there were movements to give it back its pristine purity but without a fundamental success because the lower postulates were neglected or they formed characteristic philosophies detached from the Mother Idea.
The early students would studied through several course different manifestations of the Cosmic Substance and later were promoted to superior Schools where they were devoted to analyze energies and phenomena of Nature, and psychical phenomena of being. This course lasted several years, and many remained here behind, since the lifetime of man is too short for so vast research.
We owe to these Philosophers every extraordinary breakthrough in the study of material energy and control of atmospheric forces.
Later, the students entered a third school, where they learnt the expression of the Spirit through thought.
If these Philosophers had established their viewpoint in the world, they could have become semi-gods.
This Philosophy was in the Aryan Race a useful seed to give life to other infinite Philosophies by means of its concepts.

Teaching 5: Pre-Vedic Philosophy

The Pre-Vedic Philosophy was studied before that certain concepts metaphysical, moral, religious and social were condensed on the Vedas.
Of course, the Vedic and Pre-Vedic concepts strictly were of Cosmodicy; and ancient peoples never had other concepts.
They left so deep track in the mental concept of Western people that even today survives and makes western mentality be different from Western mentality, and therefore it is difficult, if not impossible, that these two sectors of the world may come close each other.
To study certain Philosophy you need not only to work out a concept, closely to study it and to try its assimilation, but also a suitable mental disposition is indispensable. Otherwise, the fundamental idea shall be inconsistent in the very brain of a man that studies it.
The fundamental concept of the Pre-Vedic Philosophy is essentially based on the existence of the Infinite.
The Non-Being, the mysterious emanating force of the Universe, becomes its support. And this Universe is not limited by infinite.
The only contact between the infinite and man is the soul of being, or mind.
Here is the whole difference between Eastern man and Western man, between student of Vedic Cosmodicy and student of Hellenic Cosmodicy.
Vedantists state that mind is the only real thing that can come close to define the Infinite. Then, just Theory would have value and utility; just that eventually definable by the mind.
The student has to project mentally his theories and to know their value and if they are true of false by the emotional intensity that they provide or by the clear concept that they express.
This is enough. It is offensive for the idea, harmful for freedom of thought and poisonous for the progress of the individual to investigate it, to reduce it to the material field and to experience it within the reach of man.
Philosophers would achieve great ecstatic understanding; but after their deep meditations and again in their usual state, they were obscure as to their statements, divergent as to their expressions and produced divergences among their disciples.
A being that descends on the purely philosophical ideal is enmeshed in the illusion and trapped in the dark of separateness.
The constant effort of the Philosopher consisted in coming close to the Infinite, so that even his mental tasks had relative value; they were true as they tried to approximate him to the Great Truth of the Infinite.
For its achievement, it was necessary to remove any delight and emotion from thought and to reach a clear illumination just by the intellect through a negative intellectual vision.
According to the known axiom of Cosmodicy and, over all, of the Philosophy of Non-Being, “one cannot reach the Supreme Union, or the Supreme Understanding, through mental knowledge but through a similar state, apparent or negative”.
So, they needed more fundamental concepts, to cover them with forms and figures, and to associate the latter with beliefs, costumes, laws and Gods of the people to lead the people to preserve them for the sake of students.
There holy, truly orthodox Holy Books came into being because they contain the Divine Teaching conveyed in hours of sublime understanding to Pre-Vedic Philosophers, to the possessors of the true postulates of the Cosmodicy.

Teaching 6: Vedic Philosophy

We call improperly philosophy to Vedic wisdom, but we use these terms for a clear understanding by students of Occident.
To call philosophy to the divine wisdom of the Vedas is like to call a world of stars to the universe.
We cannot assign determined date to the oral traditions communicated to ancient sages by sages that preceded them.
If we considered the exact or approximate date when the Vedas were written, their true divine character would fall away.
Veda is the expression of God, of his thought condensed in norms, methods and definitions; so it cannot have beginning or end because is eternal like wisdom of God and its value perpetually lasts.
Its origin is non-human, Apaurusheya; and only conveyed and recognized by the accepted tradition, Vansha.
There are four Vedas: Rig-, Yajur-, Sam- and Atharva Veda, and the Upanishads are their commentary.
Throughout ages, the tradition recognized by the Vedas became orthodox; that is, this tradition encompassed religions, castes, schools, dogmas and habits; in short, a whole corollary of external forces to keep the purity of its tenets.
While infinite heterodox schools were formed apart from established tenets and methods –especially in India the principal philosophical schools kept the purity of these tenets. The six Darshanas are surviving schools at present.
Darshana means: a different viewpoint to see a unique truth recognized..
They are:
1st: Nyaya;
2nd: Vaiseshika;
3rd: Sankhya;
4th: Yoga;
5th:Mimansa, and
6th: Vedanta.
Nyaya recognizes all Vedic fundaments to reach the Divine Union, but it is indispensable to see, observe, know, reflect and test all universal elements.
Here is Nyaya’s basic sentence, “You get blessing by understanding the truth such as the sixteen Padarths establish it”.
The sixteen Padarthas are rules to reflect and analyze things according to Nyaya.
Vaiseshika seeks the union with God through study and knowledge of individual substances.
They reflect on an aspect of the substance and investigate its different qualities to establish its peculiar action and its similar and seemingly independent derivations from it. But its similar derivations associate by substantial coherence and the fundamental union of the cosmic substance becomes manifest.
Here are the six discursive categories of Vaiseshika:
1st : Drava – Substance;
2nd : Gunas – Qualities;
3rd : Karma – Actions;
4th: Samanya – Generalities;
5th: Vishesha – Separateness; and
6th: Samavaya – Coherence.
Sankhya conquers the Universal Spirit, Purusha, by theoretical knowledge of Nature.
Yoga, like Sankya, seeks the Universal Purusha by control of Nature, Prakriti, or by discipline.
Mimansa says the final liberation, or the conquest of the unique reality, that is Brahman, is achieved by removing all external elements that are illusory and by studying the Veda.
It is divided into two parts: Purva Mimansa, study of rites and ceremonies, and Uttura Mimansa, deep investigation of Vedas.
Over all, Purva Mimansa constantly strives not to be tied to the external illusion; many of its followers even embraced fanaticism because they feared to be tied to the manifestation of the Universe.
Vedanta respects and recognizes all cosmic elements and principles accepted by the Vedas and its only desire is to find the Unique Reality.
Brahman is the only Reality; all the rest is Maya, illusion.
The souls are nothing more than Brahman.
Nothing exists, except Him.

Teaching 7: Concepts of Principal Vedic Schools

Indian philosophy neither names nor refers to the absolute principle existing beyond any principle; the Buddha is the luminous exemplar of this modality in those ancient masters of India, for constantly he refused to speak of the beginning of the INFINITE.
The Non-Manifested is Eternity, Absoluteness, the unknown, previous to exist in se and to become manifest: even it is not the Non-Manifested because it is That, which is beyond the Manifested and Non-Manifested.
The Non-Manifested, or Brahman, is primordial infinite, unconditional, inexpressible existence, from which the Universe, the Only Reality emerges.
From Brahman, the Universe, His image emerges, and he transforms himself into infinite images like Him.
Even if Vedic Philosophy recognizes the Universe as Maya, or illusion, it studies the illusory manifestation in all its phases.
Brahma is Creator, undivided power in the Universe, without beginning and end, without attributes and impersonal.
Ishvara, image of Brahma, is the personal God who condenses in Himself all souls and is endowed with all attributes.
Brahma is Creator, Vishnu is Preserver and Siva is Destroyer of the Universe.
Before the infinite firmament, Upanishads say, “All is Brahma beginning, encouraging and finishing; He is a being in the heart, smaller than a grain of rice and than a grain of mustard”.
To call idolaters to the Hindu is to ignore the most rudimentary postulates of their teaching: the Divine Manifestation, the Impersonal God, the Personal God, all Divine Attributes manifested in the Cosmos are similar divine images, or gods.
The Spirit of God, Purusha, alters matter or Prithivi by changing the Great Cosmic Element, Mahabhata or Tattva. The latter forms the following five cosmic elements: Prithivi – Apas – Tejas – Vayu – Akasa.
The cosmic creative thought is summed up in man, prototype of the kingdoms; and its perfect image is Manu, he who knows and practices the Eternal Laws.
Since Manu sums up in himself the Cosmic Laws, he is a living legislation for the races. Through him, the cosmic law becomes Human Law or Dharma, perfectly realized by the action or Karma.
Vedic Philosophy is perfect in itself.
It emanates from the bosom of Eternity and analyses every aspect of the manifestation, even in the tiniest particle, separates and unites it according to its need, but never loses sight of the fundamental unity of the existence.

Teaching 8: Chinese Philosophy

The date of beginning of the Chinese philosophical school has not been determined, for it followed the line of thought of the Mongolic Atlanteans.
Early dynasties fall away in the dark of the ethereal world to the extent that ancient dynasties, of five or six thousand years ago, respected them but were unaware of their origin.
From Confucius’ writings one can deduce that the antiquity of already recognized dynasties was of three thousand years, and earlier dynasties were named Divine Dynasties.
All that one can know about mental concepts of the ancient Chinese is through schools of thought emanated from and inspired by those ancient principles.
The foundation of Chinese philosophy is neither God nor the Book of the Law, but man.
The Chinese concept of the Eternal Being is so extraordinarily lofty that never wants to refer to Him; after an external observation of Chinese philosophy it is childish to say this philosophy does not recognize a fundamental cosmic principle.
Confucius gets angry with his disciples when they ask about the essence of the Eternal Being, “How can you ask this question?”
Lao-Tse synthesizes the Cosmic Being in the Way. But sharply she refuses to consider it by making use of a pun. So he says, “You can call them by the name of the eternal”.
The Chinese neither consider the unique principle of the Universe nor condense the secrets of the Divine Manifestation in a holy book like the Hindu. For them there is no other image of God on the earth than God. And they cannot find any holier book than human nature.
Man cannot recognize God but through the very man; in short, “Man is the measure of man”.
Why to seek measures of God and solution of the Infinitude outside man if just man can give this solution through his own existence?
One recognizes the track of the Atlantean thought in this theory. Man is God, all other men are not but reflection of man. Who does impede him to realize this Divinity? They are elements that constitute him but are not him; so he has to control and discipline himself constantly to become what he is: God of the Universe.
Doubtless the ancient Chinese philosophers developed their doctrine based on this thesis. They recognized this theory by changing it because they have observed, through the experience of their ancestors that man ever tends to fuse with some of his elements and to become a demon. To become God, man must have another man who reached the realization to use him like exemplar and guide. He is the indisputable chief of a dynasty, a Divine Incarnation, the Initiate King, according to the true concept.
The most ancient and recognized philosophical schools of China are those of Lao-Tse and Confucius. Even if seemingly they are in mutual disagreement, constitute two tributary elements of only one mental potentiality.
Lao-Tse’s philosophy (b. 570 b.C.), abridged in the Book of Tao or Rhythm of Life, is merely metaphysical. It recognizes man like unique principle of the Universe, but ideal man, abstract man, man in himself.
Man becomes a free being and, therefore, king of others by constant self-renunciation.
Chuang-Tse (b. 275 b.C.) continued and abridged Lao-Tse philosophical ideas in books that became traditional.
Confucius (b. 551 b.C.) promoted the other philosophical school and wished to reach the same effects in man, but on the perfect synthesis of daily living. Man has to strive continuously through practice and imitation of the prototypal king to reach perfection and to become worthy of leading and guiding others.
Man is measure of the Universe, but has lost the fundamental bases of this measure, without which is unable to rule a people and make it happy. He has to find again these measures, these rhythms that are the best way to express the value of the inner man.
In the book of Li-Ki there are rules of courtesy, ceremonial, protocol, funereal rites, et cetera.
These philosophies go back to five hundred years before Jesus Christ, while the true Chinese philosophy falls away in the night of times. And it just keeps the image of the Dragon like an image.
For a Chinese, the idea is expressed by a symbol, like it can be written on a book or represented on a man.

Teaching 9: Buddhist Philosophy

The Aryan Race had to dedicate its efforts to develop the dualistic philosophy like a bridge traced from heaven to the earth to reach man.
But before this overwhelming current could drive the mind of the race, the philosophy of Non-Being gorgeously shone materialized in a man and in an idea to recall its origin ab aeterno.
In spite of all transformations undergone throughout centuries, and in spite of the powerful influence of other ideas and of its own transformation in many lands into one religion, the Buddhist idea kept its fundamental seed about the non-existence of being.
The Buddha established four negative postulates to reach eternity. They are:
Knowledge about the existence of sorrow;
Knowledge that sorrow is caused by desire;
Knowledge that sorrow is just removed by annihilating the desire; and
Knowledge of the path to cessation of sorrow by annihilation of desire.
The Buddhist idea that contains the Great Truth, propagated with extraordinary in human minds comprised the whole world, and even if Buddhism has undergone different phases and changes, the idea remains intact.
Buddhism says “Neither this, nor that, nor that over there” and makes to the mind possible to glimpse its divine and eternal origin.
From the dualistic viewpoint, this concept is totally atheistic because place human mind before the eternal problem but does not try to explain it.
The Buddha never wanted to speak of the eternity and continuously strove to make the mind fitter to achieve a higher understanding.
Also the Buddha denies the existence of the ego, or being, as an entity, because if he had done it, he would establish a leading thread between the eternal and man, which would be then an explanation of what is unexplainable.
His theory is clear and definitive: the Eternal is unexplainable. Existence is the fruit of desire. Several manifestations emerge from a combination of desires, and these manifestations are causes of sorrow.
One reaches Nirvana or perfect happiness and peace, and the Eternal remains unexplainable, by knowing that sorrow can only be removed by the annihilation of desire and by knowing the path to cessation of sorrow by annihilation of desire.
Buddhism as a philosophy was quickly assimilated by other systems and survives in Buddhist religions through their Holy Scriptures and dogmas.
Over all, the pure Buddhist idea was preserved by adepts of the Great Vehicle, later imposed like religion, because it did not considered as much ideas in depth as preferentially tried to practice and fulfill the eight necessary stages to travel through the path to liberation.
Here are the eight stages:
Right Faith;
Right Judgment;
Right Word;
Right Purpose;
Right Action;
Right Effort;
Right Thought;
Right Meditation.
When its founder died (483 b.C.), the Buddhist idea first extended in India, later entered China to settle finally there. The Buddhist idea, assimilated in China by other conceptions, remained almost unrecognizable.
1200 years after the death of the Buddha, Hiouen-Tzeng went from China to India, where he collected numberless texts, and restored again the true doctrine in China.
The Buddhism preached by Padmasambhava entered Tibet in seventh and eight centuries. Mixed with Sivaistic and Tantric ideas already existent in the country, its doctrine remained intact in regard to the non-existence of being.
The Eternal Law had established that the Aryan man had to know his mind and make use of if to make of it the image of his God. Man was able to discover through investigation the secrets of the Universe. But this man that can calculate exactly when an eclipse shall take place, and can determine by calculation the course of tides and what metal there is at such and such meters below earth, cannot answer these questions: “What is your soul? What is your thought? What is this powerful thought that you use?”.
Like in a tabernacle, this negative idea of the Buddha has remained, by which the mind, through successive negations may foresee its destiny and taste beforehand the peace and serenity of the Nirvana.
The Buddhist philosophical idea is the highest exemplar of what the human mind can reach through speculation to establish in an infinite and unknown point.
Buddha’s doctrine endures in the world, while transformed into a professed faith in Buddha-Dharma-Sangha: “I take refuge in the Buddha, I take refuge in the Law, I take refuge in the Order”.

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Teaching 10: Theistic or Dualistic Philosophy

The concept of a personal God as centre and life of the Universe, creator of all beings, is a conception of the Egyptian thought.
The Ishwara of the Hindu is the only point that unites Infinite with finite; when a Hindu reveres Ishwara he venerates the Eternity from which he is an emanation, but the God of Egypt is He and nothing more than He. And nothing exists outside his infinite amplitude and wisdom. Perhaps the dualistic system of India was even adaptations of Egyptian systems, assimilated to the Indian style.
Ancient Egyptian philosophers admitted an Eternal Entity who possessed all excellent attribute, which emanated from his bosom all souls made to his image and likeness.
These are the fundamental philosophical postulates of ancient Egypt: existence of a Unique God that is Omnipotent, Omnipresent and Omniscient.
Existence of the most perfect beings like to God or like redeeming and propitiating gods.
This concept easily transformed the idea in religion, and the latter, zealous guardian of its personal interests, assigned to every one of these perfect beings, similar to God, a satanic value, granting to them divine attributes only possessed by God and considering them superior to Him. Moreover, this idea led to deify especially those men who prevailed over others, not in a perfect union with God but exclusively like image of God.
The Egyptian Philosophical Idea is purely monotheistic, but its direct consequences were religious and polytheistic.
This phenomenon occurs continuously; the monotheistic idea becomes polytheistic and later reacts systematically against this deduction.
The controversy between both ideas was named the fight of the Two Suns.
Man, created by God, just has to recognize and worship his God. Any worship to another entity that is not this God is to deny his infinite power and to become an idolater. Moreover, a man who does so loses the gift of adoring God in Spirit and Truth and worships the gross external form. But the refutation of the others was that the worship of God with different forms represented expressions and images of the only divine form, Pure Spirit and Truth.
Periodically there were great idealistic movements trying to abolish idolatry but, since the latter was supported by the Pharaohs and Priests, philosophers had to flee to the wild. This phenomenon took place systematically and periodically throughout the long existence of Pharaonic Dynasties.
These philosophers, followed by some few disciples, would settle among barbarian peoples and among black Ethiopian and Assyrians, and so they disseminated their teachings, trying to come back from there and to conquer again those great cultural centers of Egypt.
Amenophis IV, the King Philosopher, along with his wife Nefertiti, who had brought from the wilderness the concept of the Unique God, tried to transform this Ideal into a religion, in opposition to the Priests of Amon and ancient traditions, and founded a city to worship in it the Unique God; but he failed and, after his death (1280 b.C.) Aton’s worship was erased and former cults were restored.
The Hebrews were nomads from the desert and clearly conceived the idea on only one God, remaining among the Pharaoh’s people like rebels and outside the rigorous law in force.
The Exodus of this people, guided by Moses, is a historic demonstration that philosophers and idealists were pursued and had to take refuge in the Wilderness
The Greek, heirs of the Egyptians and a nomad pastoral people originally pantheistic, transformed their ideal into a polytheistic religion when they settled and became great.
Philosophy and Religion, like husband and wife, continuously are seeking and rejecting each other.
The ideal monotheistic ideal is absorbed by the religious and practical power of polytheism, but the ideal ever emerges again to proclaim, over all things and different forms, that God is One and that here is not other except Him.

Teaching 11: Messianic Philosophy

A theistic philosopher asks: If I am son of God begotten by Him, why cannot I be God?
The human mind, after being dedicated to its beloved speculation, resists the final idea that man never shall be God but just like God.
Philosophy of Non-Being rejoices the soul with the grand and incomprehensible conception of the Absolute Union; but theistic philosophy traces a circle with this legend: not to pass.
Idolatrous philosophers compare perfect beings, propitiators and redeemers with God; but theists state that those are nothing more than demons, imitations of Gods; then human mind never can break the bonds of relativity or encompass the whole immensity and omnipotence of the Divine Mind.
Man never can become God and none can ever be like God. Man just shall enjoy outpours of God, outflows of the Divine Mind. Then the clever human mind, that does not admit its defeat, forges the idea of a redeemer.
The redeemer is God adapted to the human mind. This mind neither shall be like the Divine Mind nor shall become God, but it is God who shall limit his Divine Mind to become a relative and partial human mind: God shall become man.
Theistic philosophy, plainly taken, is dangerous and can tempt the human man to become like God; so, it seeks support by stating the concept of a humanized Divine Mind.
Hermes-Thoth and Osiris are images of the doctrine of the ancient Egypt.
Judaism could not survive long with the plain idea imposed by Moses, and during the exile in Babylon, by a need of extending the human thought, starts chanting and longing for the coming of a Messiah, of a Liberator, of a Divine Being incarnated on Earth.
Christians inherit this beautiful philosophy, for Christian religion is based on the concept of God Man.
All human beings can be redeemed by Him; if they cannot be like God, like Gods, can become like God through Christ.
The great influence Neoplatonic on Christian philosophy during the early centuries of the Church was its greatest danger and brought about the Arrianism. If Christ is not the Father but just like the Father, then He is not God but like God. And then the transformation of the human mind into Divine Mind by a Mediator is not possible.
The Catholic idea states the indissoluble Unity between the three persons of the Most Holy Trinity, the co-substantiality of the Son with the Father and the unbreakable belief that man shall be united indissolubly with Christ by Redemption, and that also man shall be united by Him with God because Christ is the very God.
The mental vibration contained in the brain is relative, but foresees more and more; the human mind wants to be God.
The super-conscious concept is ever formed that mind some day shall possess the Idea as a whole.

Teaching 12: Christian Philosophy

Christian philosophy is limited as such.
Apparently human thought is limited, but as by the exercise of its potential activity extends its horizons, the possibilities become unlimited.
Christian philosophy understood the value of these possibilities and tried to control them. It enunciated that man has to think of what he wants, whatever he wants and how he wants, but subject to the pre-determined limitation.
After his death, man can think unlimitedly and understand all mysteries, the immensity of science and the pure knowledge, but not here on Earth.
Since this philosophy is so limited, it definitively remained subject to religion and in the service of it.
This Christian-religious philosophy gradually takes form.
In the early times of the Church, certain Fathers tried to assign great importance to thought, but the Church impeded it or excluded them.
This philosophy extended an immense net over human mind; it allowed man to look at the infinite spaces of knowledge, but always through this net, and to get experiences of any philosophy and investigative task, but filtered through this net.
Christian philosophers were alternately subject to influences of Plato’s and Aristotle’s philosophies.
And the soft feeling of Chinese Buddhist Philosophy expressed by its Liturgy and Ritual reached them.
Ancient graphic and symbolic lessons of Egyptian philosophy were adapted by them to their images and Hagiography.
In short, they took any philosophical concept within their reach, but totally sieved by their net.
This philosophy is not qualified as limited because it may be little expressive or obscure as to its concepts, but because leads man to think restrictedly as man.
To further strengthen it, its philosophers made a difference between limited philosophy and unlimited philosophy, by calling Theology, Science of God to the unlimited philosophy that cannot be discussed or investigated. Even they prohibited to speak of Theology to those who were not theologians or priests.
It is well-known the controversy between Saint Bernard and Abelard and how the latter had to stop teaching Theology in his chair of philosophy at Bernard’s request.
Christian Philosophy just allows man to think restrictedly: Saint Athanasius enounces this on the first postulate of his Symbol, by subjection of mind to faith:
“Quimque vult salvus esse ante omnia opus est, ut teneat catholicam fidem.”
Catholic faith is the large net upon the mind of man if he wants his salvation and a total knowledge after death. Saint Athanasius clearly explains it after the quotation of his Symbol. One God in his Trinity is Supreme Knowledge; but man cannot reach all in a direct way but in an indirect way, not in this limited and dark lifetime but on Paradise, when the soul is safe, saved and redeemed.
Holy Spirit’s light, which is full science of God Father and Son cannot be understood by a man physically stained and prone to sin; he can only understand it after his admission in the Triumphant Church.
In short, man has to think, but not beyond his own measure.
This becomes essential, indisputable and unbreakable.

Teaching 13: Andrologic Philosophy

The human mind is an unlimited power that only can reach its comprehensive and creative fullness by union with the Infinite.
So the correct, unique and true end of the mind is to seek God, the Eternity.
Any other speculative work of the mind is vane, false and harmful. Like a deadly power in the hands of a child, the mind ever shall hurt the person that wants to deviate it behind veils of illusion, because the mind unavoidably has to come back to the Eternal Mind that is its true element.
Then, any philosophy whose purpose is to realize God is not true but absurd.
The only real and true Philosophy is the Cosmodicy, in which Being seeks Non-Being and, in Being and Non-Being, the Eternal One.
Throughout cycles of human evolution, more than one person had the gift to understand the immense power of the human mind and some people, men-demons, asked: Why cannot one stop this great current? Why cannot one deviate and use it for oneself?
So, the power of the mind sometimes was used for collective and personal purposes.
Mental currents of man were limited: Man had to think this and turn his thought on this, and nothing more. This was a useful and practical method to produce mental force and turn it on the very man and on the circle established by him.
The power of mind was then used and limited again to impede it a return to its own course and its transformation into a destructive and liberating force.
Theistic philosophies systematically restricted the concept of man to the point of becoming unable to see to God, the Eternity, through his mind.
Theistic Philosophy transformed the Eternity into a tyrannical God constantly menacing man with a whip and saying: Your mind must obey my sayings, otherwise I shall annihilate you.
But this restriction was a good for the human mind, since the latter uncontrollably sought a subterranean way to escape, expand and find itself again.
As man did not understand the Eternity and believed that God was an idol formed by several vibrations, consecutive and similar, transformed into concepts and dogmas, he sought knowledge in himself –not in himself as a part of God or spiritual power, but in himself as human force–. Man sought in himself, in his feelings and emotions, and observed his own instincts; there he found a fulcrum to galvanize his mental forces.
This philosophy was called andrologic, study of man, regardless Eternity, God.
But this is absurd if man in himself, detached from the eternal aspect, has no raison d’être and human mind just collides against the wall of false knowledge by means of numberless illusory concepts.
But a drop of water pierces a stone.
When the external structure is broken, being finds the Spirit in the innermost depths of himself, and from there he comes back to God.
Andrology was founding several schools by analyzing different intimate aspects of man. It passed across physiology, instinctive mind and emotional mind, reviewed the whole psyche of being, and finally reached the Spirit.
It felt the growing need of an ascetic philosophy and, as veils were drawn, found again the mother queen of philosophies, the Great Cosmodicy.

Teaching 14: Concepts of Andrologic Philosophy

Any andrologic concept is absurd.
If a man were totally detached from all other beings and from the knowledge of God, this would be absurd because by his own intrinsic nature a man never can be apart from God and if he wished to know himself by his own means he should use his inner faculty.
Then it is understandable that a being not habituated to speculate about God, who is the only, real and true end, may think: “Am I?”, “Who?”, “Who am I?”.
The entire andrologic philosophy is based on this sentence.
Man seeks over all to explain his own ego. The ego known to him is his physical ego, which imperiously leads him to think through his vegetative or instinctive needs?
So, the fundamental postulate of the andrologic philosophy is: I am a man.
This result is correct from the physical viewpoint, but absurd from the cosmic viewpoint, like all partial andrologic truths.
Driven by his desires to know himself, man makes use of his mind to penetrate in the mysterious human machine; he investigates, observes, analyzes and compares, and pretends to be a child who breaks a toy to see what there is inside.
So, Andrology gets rich with numerous philosophical schools, all of them emerged from the first postulate, “I am, a man”, like physics, chemistry and applied medicine.
Since the postulate “I am a man” is just relatively true, being continues to maintain this sentence alive: “Who am I?”
Man discovers in himself feelings and emotions that are entirely inaccessible to physiology. Then starts reflecting: I am a man, but there is certain value that exists in me and I do not know. I can think of this or that; I can feel in one way or another; then philosophical study and analysis of emotions emerge and, after rough struggles, man reaches the great postulate: “I am a man with psyche”.
All his internal feeling is studied in every one of its aspects, and the latter are externalized through several schools of different psychological character, whose coincidence is to sustain this postulate: “I am a man with psyche”.
Since this postulate, “I am a man with psyche” is just relatively true, like any andrologic truth, man continues repeating this sentence: “Who am I?”.
Sometimes physical man, with his instinct, prevails on being; other times thinking man, with its understanding, prevails.
Andrology reflects to determine which of these two forces is a true man, but as it explains it in a way or another, adds attributes to it. Every one of this attributes has greater or lesser importance, and from there multiple schools emerge that are more and more distant from the truth and from the primary source. But these schools taught man how to think, speak and use his varied knowledge in different specialties.
But man, who by using Andrologic Philosophy penetrated in the innermost depths of his being, finds the Divine Spark and through this Spark the only solution to the human problem, that is, the return to God, the return to Eternity.
Then the perfect premise emerges; the former andrologic premise is now Cosmodicy’s Postulate: “I am It”.

Teaching 15: Rasika Philosophy

Rasika is the psychic body of Philosophy.
History in itself just derives from this Philosophy.
The true history is not history just recording chronologically external events but co-ordinating these events and giving them life, thought and expression.
Rasika is the psychic body of Philosophy; it can be situated neither in a merely mental and speculative field nor in an entirely and only subjective human field.
Rasika considers concrete facts, systematic observations and successive events, but keeps the vital heat of these facts. These facts are projected and purely expressed thought, and even after their disappearance from the Earth as thought forms, they survive like a psychic power and value, expressing on the life of man the idea from which they emanated and their direct or indirect results.
Students wishing to follow this study must do it just guided by a Master that possesses knowledge of the astral world.
Great mind and much intuition are enough to study the Philosophy, but to explain Rasika, the Master must possess the power of psychic knowledge of the Astral World.
When Helen Petrovna Blavatsky had to explain the History of Occultism to the western world in her “Secret Doctrine”, she disposed of any treatise within her reach and just used the Akasic Annals. Helen Petrovna was the Rasika Philosopher of our race, but she became a lonely star in a world of blind people.
Rasika is Philosophy applied to History, but the latter is until today an entirely unknown science because authors who lecture on History, being detached from plain and chronological events, just reflect and describe their own personalities.
To know the true History, life, thought and expression of events, their generating forces and their present and future results in the world, it is indispensable to see History Registered on the seventh plane of the Mental World.
Rasika studies relationships between the Cosmos and Earth, and among races; also it studies ascending and descending stages of peoples, their original, birth and death; and astronomic, astrologic, telluric, racial and climatic relationships.
Rasika could be extraordinary valuable for the souls if studied on safe bases and taught by clairvoyants, and even key to happiness of time to come, since it would permit to foretell accurately, through pictures of different stages of the existence, destinies of peoples, races, families and men.
Students of Rasika must build a psychic bridge like a union and connection of positive events and their derivations, and the pure source of knowledge, which shall engrave their most cyclic impressions on the subtlest astral, ethereal and psychic body of the Soul of the World.

Teaching 16: Philosophy

The study of Philosophy is like a mountain lake pouring its water on different brooks.
From the summits, where thought is one, students analyze the Unique Idea, by dividing concepts into different expressions transformed at a time into different philosophies.
We are told: Platonic philosophy, Aristotelian philosophy, and so on, as if there were more than one Philosophy.
A man that is called Philosopher but is not such, is prisoner of certain concept and magnetic field or thinking, and denies all the rest; but a true Philosopher, even if he stays at his citadel, certainly recognizes that varied ideas form Philosophy as a whole.
Great philosophies, seemingly so different, if they unite their postulates, all of them are diverse expressions of the Truth that, as a whole, form the unique Philosophy, which is the queen of Philosophies.
Throughout ages Great Initiates emerged, who threw to the world the power of the Mother Idea covered by the characteristic and need of the current Humanity; but these noble philosophies were just an adaptation of the Philosophy and the student never has to lose sight of the universal thought.
Again one has to state that the student cannot know the Philosophy by applying to so vague and general concept, because by generalizing he loses interest in speculation and method, which lead to the practice of the right thinking.
The student must assume and stick to a position and philosophical postulate, and from there, he should conquer those different points indicated by the Great Laya Centers of philosophical knowledge.
So, necessarily he must dogmatize not being dogmatized, to stick to his own ideas, and acquire mental resources to sustain, defend and expound them to others, but intimately he has to keep a holy freedom that continuously enjoys the outpours of the Unique Idea.
Certain religions understood this high concept and called Theology to this particularly fundamental philosophical viewpoint. The student, after he received his philosophical postulates as divine and indisputable revelation, was obliged to be unconditionally subject to them, while the other points derived from it continued to belong partially to the field of Philosophy, and the student was free to discuss, reflect, deny or affirm according to his own way of understanding and deduction.
Philosophy is the Thought of God revealed to men; it is as if the Divine Mother took her Holy Veil off and presented it to Her beloved Son.
Philosophy, expression of the Thought, is the only valid art to restore the human happiness.

CONTENTS:

Teaching 1: Origin and Development of Philosophy
Teaching 2: Concept of Philosophy about “Non-Being”
Teaching 3: Concept of Philosophy about “Being and Non-Being”
Teaching 4: Philosophy of Being
Teaching 5: Pre-Vedic Philosophy
Teaching 6: Vedic Philosophy
Teaching 7: Concepts of Principal Vedic Schools
Teaching 8: Chinese Philosophy
Teaching 9: Buddhist Philosophy
Teaching 10: Theistic or Dualistic Philosophy
Teaching 11: Messianic Philosophy
Teaching 12: Christian Philosophy
Teaching 13: Andrologic Philosophy
Teaching 14: Concepts of Andrologic Philosophy
Teaching 15: Rasika Philosophy
Teaching 16: Philosophy