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With PARMENIDES began what is called, in more specific terms, true Philosophy. The Eleatic, and his Poem, constitute a "beacon" whose light illumined Plato and even Aristotle, and consequently all the philosophers that followed. Parmenides laid down several fundamental philosophical principles: 1. The Being as foundation of all the existent 2. The principle of identity, Being is identical to itself 3. The principle of non-contradiction 4. The principle of a-temporality or eternal present 5. An initiatory philosophical vision of an experimental order This vision was taken up by Plato and others down to Plotinus and beyond, while staying in the Classical Greek tradition.

Aparoksanubhuti belongs to the series of works by Sankara known as prakaräagrantha, i.e., "specific treaties" in verse and prose concerning basic points of Vedanta teaching that examine the "great sentences" (mahavakyas) contained in the Upanisads. In this series of treaties by Sankara, other works fundamental for the understanding of the Advaitavada or "path of Non-duality" include Vivekacudamani, ¿tmabodha, Upadesasahasri and Laghuvakyavrtti.Aparoksanubhuti means "direct perception or knowledge of the Self" and by extension the action or practice actualized to realize oneself as ¿tman-Self, and therefore "Self-realization."To achieve this Comprehension-realization, Aparoksanubhuti presents fifteen steps or means (some of which are also found in the Yogadarsana or Rajayoga of Patañjali) focusing especially on vicara-discrimination or discernment. Vicara is a method of philosophical inquiry, a process of pure searching for the universals, but, unlike what one may think, it is an "experimental" method. It is not a mental process for constructing a theory of knowledge or of reality; rather, it leads to the direct experience of Reality.Because Aparoksanubhuti is based on jnana Realization (Knowledge), a text that appears as Sankara's Preface to the Svetasvatara Upanisad has been included in the Appendix because it promotes the right consciential position for one who wants to walk the "Path of Knowledge."The translation and commentary by Raphael adhere to the Advaita Tradition and offer a conceptual methodology appropriate to the Western mind; moreover, they adequately and properly stimulate the reader's consciousness to living a real metaphysical life.As for Sankara (788-820), it can be said that his philosophical and spiritual greatness is recognized by all scholars of Eastern and Western philosophy. According to some, he is "the architect of one of the highest realizations of the human Spirit."The book includes a transliterated Sanskrit text and a Glossary.

The Mandukya Upanishad is part of the Atharva Veda and belongs to a relatively remote period.  Though short, it sums up the entire metaphysical vision of the doctrine of the Upanishads. The Upanishad, which is of great initiatory interest, acquires greater value through the addition of Gaudapada’s karikas (Verse commentary), some of which are an integral part of the Upanishad.  Gaudapada divides this work into four parts, naming them:1.  Agama Prakarana, based on the scriptures or Shruti.  2.  Vaitathya Prakarana, based on the phenomenal or apparent character of experience.  3.  Advaita Prakarana, based on non-duality.  4.  Alatashanti Prakarana, based on the extinction of the “burning ember”.  Through it Gaudapada unveils for the first time, clearly and concisely, the Asparsha yoga or vada (path, way), the metaphysical yoga or the pathway that leads not to unite with the God-person, but to integral Liberation (Turiya).  Raphael’s commentary is intended as an explanation for the Western researcher, who may be unfamiliar with the vast philosophical themes of Hinduism and Buddhism, and is more accessible than Shankara’s extensive, deep and incisive com­men­tary­ expounded in the Mandukya Upanishaad with Gaudapada’s karikas.  From it, numerous Shankara’s passages are quoted alond the text. 

The Source of Life is presented in dialogue form. With an ability akin to Socrates' maieutic art, Raphael forces the inquirer to delve into himself until he finds what he was looking for. R. Human beings wander in the forest of becoming, riddled with doubt, with conflict and a sense of incompleteness, and the true purpose of existence escapes them. What might this purpose be? Q. That of comprehending oneself, I think. R. What do we mean by comprehension? Does comprehending not mean to "take something within oneself", to experience its conceptual contents, to penetrate the essence of the thing? Therefore, if we comprehend our true Essence, we cannot but be that Essence in every place, time and causality. Q. This act of self-comprehension requires time, withdrawal from the world and solitude. I go to work every day and I find myself in this frantic world, how can I reach such a favourable state? R. To comprehend ourselves must we really retire into the jungle or to the top of a mountain? ....

This book is not an essay on the Qabbalah nor a historical study on its origins, but a synthetic presentation in the form of sutra-aphorisms in order to be able to "comprehend" and "realize" its teaching. The expression 'Ehjeh 'Ašer 'Ehjeh, which means "I am That I am" or "Being is Being", represents the knowledge by identity. Therefore the Qabbalah, like any other traditional doctrine, does not constitute a simple learned knowledge but life experience.The Hebrew term Qabbalah, which is equivalent to the the word Masôrah, means “reception” or “transmission”, and represents the esoteric part of the Old Testament. This means that the Old Testament, besides having an external and exoteric function, has also a deeper and significant function which is internal and esoteric.The symbol of the Qabbalah is the Sephirothic Tree in which are are summed up the indefinite expressive possibilities (Sephiroth) of the micro and macrocosm, beyond which there is the sphere of Ain Soph Aur (Absolute) which corresponds to the One-without-a-second (advaita), the unqualified Brahman (nirguna) of the Vedanta doctrine.In view of the fact that the Qabbalah represents a complete teaching, above all RAPHAEL brings to light its metaphysical sphere (Ain Soph Aur) and the pathway taking to it: the "Pathway of Fire". That is the Pathway" that each disciple, to whatever branch he may belong to, must travel in order to realize the identity with his own Essence.

The Drgdrsyaviveka (Drg = Seer or observer, drsya = seen, viveka = discernment) is a rational discern-ing method for distinguishing between the Seer and the seen (atman and non-atman). It is of extreme importance for a deep understanding of the Vedanta Philosophy and is considered a classic.

PLATO is an exponent in the West of the ancient Tradition that goes back to Orpheus, and he is regarded as the father of Western Philosophy. In the study of Plato's thought there have been various interpretations. These can be ascribed to two fundamental approaches: one focusing on Plato's "writing", the other on the "oral" essence of Plato's teaching. In this book, going beyond these two approaches, RAPHAEL offers an introduction to Plato's thought aimed at 'realizing' Plato's teaching about "being" a real philosopher, "one who sees the Whole", while leaving the task of meditating on Plato's texts to the reader. Raphael also draws a comparison between Plato and Sankara, the codifier of Advaita Vedanta, suggesting that there is only one universal Tradition of the Mysteries. Finally, he sheds light on how Plato's philosophy is meant to transform man and society. In this sense, approaching Plato's teaching with sacred humility and due aspiration will benefit the disciple who seeks realization.

The topic of this book traces back in time and beyond time this realization: human beings, as such, need to acknowledge in themselves a double element: the one titanic (to use Orphic terms) and the other divine. It is up to one's own consciousness to determine whether one wants to be a single whole with the divine element or with the titanic one.

The BRAHMASUTRA of BADARAYANA represents the fundamental text of exegesis of Vedanta. The intent of Badarayana - the sage that for authority and realization of consciousness has been identified with Vyasa, the Rsi who ordered the texts of the Vedas - is that of providing the right perspective in the interpretation of the most profound and meaningful contents of the Upanisads. This had proven necessary in order to rectify some unilateral aspects propounded by several schools of thought, both orthodox and non-orthodox. The Brahmasutra presents, in their simplicity and incisiveness, the assertions of the Sruti and of the Smrti, showing their concordance in the recognition of the Nirguna Brahman as the ultimate Realty. In his notes, RAPHAEL underlines the fact that Badarayana does not oppose the various philosophical schools, but the Rsi allows us to comprehend that their postulates cannot represent the ultimate Truth as expounded in the Vedas and in the Upanisads. Moreover, at times Raphael focuses on certain aspects of the Advaita Doctrine with references to the Western Tradition, and - making the relevant parallels to the philosophy of Parmenides, Plato, Plotinus, and so on - highlights the unity of the sole universal Tradition at the metaphysical level.

The Upani¿ads are an integral part of Vedas, they represent a branch of the primordial Tradition and constitute the essence of Vedanta itself. The expression Vedanta (end of the Vedas) should be understood in the double meaning of 'conclusion', as the Upani¿ads are the last part of the Vedic texts, and of 'purpose', because what is being taught is the ultimate goal of Traditional Knowledge.The central theme of the Upanisads is the quest for the Ultimate Reality, they therefore represent Metaphysics in its real sense. This type of research is not an end to itself, for the Upani¿ads represent ways of contact and tools of realization; to this end they indicate a concise and complete sequence that concedes little or nothing to the analytical mind.The five Upanisads presented in this text - Isa, Kaivalya, Sarvas¿ra, Amrtabindu, and Atharvasira - are commented extensively by Raphael. In his commentary, Raphael frames and broadens all the various points in the context of the traditional Advaita (Non-duality) teaching, and thus provides the western mind with the key to the comprehension of their symbolic, figurative, and analogical language.

First published in 1978 in its ltalian as La Filosofia dell’Essere, ‘The Philosophy of Being’, and later as Quale Democrazia?, ‘What Kind of Democracy?’,  this work by Raphael now has an importance and topicality that are remarkably relevant to the particular world-situation facing humanity today.This revised version is addressed to those readers who are looking for a socio-political life-style inspired by ethical principles which can provide peace and justice for all nations.The sub-title ‘A conception of life for coming out of the turmoil of individuai and social conflict’ receives ample confirmation in the topics that are dealt with in the book.During this discussion between Raphael and people of various ideological persuasions some fundamental questions arose. Can politics, as generally understood, solve the individual’s problems? Are political ideologies, in their fundamental motivations, truly valid?Can there be such a thing as a political Philosophy capable of meeting the individual’s psycho-spiritual needs as well as the contingent, material needs of social politics?Raphael’s answers may help readers to clarify, for themselves first of all and then in the social field, what might be the basic principles from which norms and ethics should draw inspiration in order to effect ‘a good Government’.