Truth is one and one only. If truths, in absolute terms, were many they would contradict and cancel one another out reciprocally. On the other hand, the non-contradiction principle states that a truth which presents the character of multiplicity is untenable.
If Truth is one-without-a-second it has to be recognized that it is Real. Multiplicity instead responds not to Truth-reality but, in epistemological terms to opinion (doxa), and in cosmological terms, to appearance or the multiplicity of forms that appear and disappear.
It is know that opinion are as many as are human beings themselves. Given their own character, the opinion are of the subjective order and are concernd with contingent conceptualizations, which are possible but are not real absolutes.
The spiritual, initiatic, philosophical, realizative Tradition is one because it concerns the supreme Truth-reality from where the whole draws sustenance.
In its unveiling, such Truth-reality can be clothed in words, concepts and idioms depending on the different epochs and cultures. This is obvious because language is subject to modifications and often to remarkable transformations. Hence the various branches of the one Tradition are in reality adaptations that favour the comprehension of a given people.
So we have the one Truth that reveals itself in multiple expressive forms. Religions themselves are simply Branches on the one Tradition.
A religious "form" may identify with its own Branch to the extent of claiming the absolute as its very own. When religions consider the forms of other religions not to be true, this creates opposition and conflict between the Forms, despite the fact that they all may lead to the same goal.
Religious fights, which may often lead to bloodshed, are the natural consequence of this exclusivity when carried to an extrema ratio (exstreme degree).
It is recognized that the various religious Branches have a high emotional and impassioned approach and, therefore, they can exclude other ones.
On the other hand the vast majority of faithfuls, whose approach is primarily of an emotional, sentimental nature, find it necessary to follow a particular religious Form. Due to a lack of qualifications in this particular time-space they are not able to grasp the one Truth that lies behind not only that particular Form but behind all of the religious and spiritual Forms.
We can draw near the supreme Truth in metaphysical terms. By metaphysic what is beyond the particular, universal and principial dimensions.
The Vedantic Nirguna, Plato’s One-Good, Plotinus’ One, Parmenide’s Being, the Ain Soph of the Qabballistic Tradition, etc., represent the Unity-without-a-second even though they have different names.
A realizative metaphysical Way is the Way of the noetic, buddhic Knowledge; we call it traditional because its Knowledge is cathartic.
The religious, mystical Way is the Way supported by faith, by rituality, or by adherence to certain psychological dynamics, to precisely those "feelings" that are called religious.
The first one is solar path, the second is lunar. And while the first one includes and transcends the second one, the latter often excludes the first.
The Tradition we are talking about is not human in nature. It is therefore not the tradition made into history, or anthropology nor any other. One cannot even talk about "revelation" on the part of someone who states that he received it in an exclusive manner.
Truth is within ourselves, it is immanent and at the same time transcending the individual as such.
Raphael, from this "state of primordial unity" proposes the metaphysical Way. Therefore He exposes the Teaching of Plato, Plotinus, of the Quabballistic tradition, of Hermetism itself, and he reveals the unity underlying their diversity of forms, offering their practical and operative corollaries.
One who has realized the Truth-reality cannot but consider himself a simple "transmitter". And this is precisely because, as it was earlier indicated, reality is the metaphysical foundation of all that exists. In analogy, not a single planet of our solar system can take for its own or make the light-reality of the sun exclusively its own. The sun in fact, due to its own state of being, is the foundation and the raison d’être of the whole solar system.
Bringing the real traditional Branches back to metaphysical Unity is to be viewed as bringing the solar rays back to their one source.
As a last reflection; it is important to understand the substantial difference between unity, synthesis and simple syncretism. The latter can be defined as the intent to reconcile in arbitrary and a-critical form irreconcilable doctrines.