La Iniciación · Año V, Nº 50 · June 1946

MARTINIST LIBRARY (Works published by Publicidad “Ateneo”, 15 de Noviembre 1149 - Buenos Aires) $ (arg.) PUBLISHED: 1.—ELIPHAS LEVI — “The Book of the Sages” .... 4.— 2.—PAPUS — “The Tarot of the Bohemians” ........ 10.— IN PREPARATION: 3.—PAPUS — “The Divinatory Tarot” ............

4.—E. SCHURE — “The Divine Evolution” ........ 5.—J.

CASTELLOT — “Treatise on Alchemy” ..... Write reserving your copy to Casilla 317 Montevideo LIBRARY OF THE KABBALISTIC ROSE + CROSS ORDER (Works published by “Editorial Kier”, Talcahuano 1075, Buenos Aires) $ (arg.) PUBLISHED: 1—SEVAKA — “The Son of Zanoni” .............. 4.50 2.—JAMES M.

PRYSE — “The Apocalypse Unsealed” 3.50 IN PREPARATION: 3.—PAPUS — “Methodical Treatise on Occult Science” 4.—P. SEDIR — “Hindu Fakirism and the Yogas” 5.—FRANZ HARTMANN — “In the Pronaos of the Temple of Wisdom” ........................ Write reserving your copy to Casilla 317 Montevideo Talleres Gráficos, YI 1637 [Editorial gloss: the printer’s imprint, set small at the foot of the page.]

LA INICIACIÓN [Editorial gloss: THE INITIATION — front cover of the original 1946 printing, above the sunburst device.] TO ALL THOSE WHO, TIRED OF LEARNING, WISH, AT LAST, TO KNOW Year — June 1946 — No. 50 [Editorial gloss: the cover omits the volume numeral; the inner title page prints “Año V”.] Monthly of the Independent Group of Esoteric Studies — MONTEVIDEO

LA INICIACION — MONTHLY OF THE INDEPENDENT GROUP OF ESOTERIC STUDIES (GIDEE) Director: Dr. Jehel. — Editor-in-Chief: Pitágoras. — Secretary: Maya. — Administrator: Juan Cantalupo. — Responsible editor: Juan Cantalupo. — Calle Uruguay 1787 - Montevideo.

COLLABORATORS Instructors and Brothers of Orders, such as: Suddha Dharma Mandalam, Asiatic Brothers of the Shining Mystery, Maha Boddhi Sangha, Ramana Ashrama, Ramakrishnha Ashrama [Sic: the Spanish prints “Ramakrishnha”], Kabbalistic Order of the Rose Cross, Martinist Order, Gidee, etc. NOTICE TO OUR SUBSCRIBERS Every remittance from abroad, ISSUED IN FOREIGN CURRENCY AT ITS POINT OF ORIGIN, must pay, in accordance with an agreement governing all the Banks of Montevideo, a commission of ONE URUGUAYAN GOLD PESO [Sic: the Spanish prints “URUGUAY0”, with a numeral zero].

As this deduction considerably diminishes what is received for the subscription to the review, we ask subscribers abroad to send us their remittances through the NATIONAL CITY BANK and IN URUGUAYAN PESOS. If this were impossible, let the equivalent value of TWO URUGUAYAN PESOS be remitted to the Agent of the REVIEW in their own country, or send us directly ONE DOLLAR EIGHTY AMERICAN CENTS for each annual subscription. THE ADMINISTRATION.

SUBSCRIPTIONS: Year: Uruguay and countries remitting in Uruguayan currency $ 2.00. Other countries: American dollar " 1.80. Number of the month: Uruguayan gold " 0.20.

Back numbers " 0.30. Subscriptions are exclusively annual and begin in any month. Renewals must be made, at the latest, in the month of expiry.

Changes of address must be communicated to avoid losses. Remittances or registered letters must be sent to Mr. JUAN CANTALUPO, Casilla 317, Montevideo. Remittances from abroad: through the National City Bank.

The Review takes no responsibility for signed contributions. Originals received, whether published or not, will not be returned. Reproduction from this Review is permitted, provided the source and the author are cited.

LA INICIACION Monthly of the INDEPENDENT GROUP OF ESOTERIC STUDIES Year V — June 1946 — No. 50 SUMMARY INITIATIC PART: Page. Living reality of Symbolism — The Point (Jehel, S.

I.) ...... 3 Synarchy (Barlet, S. I.) ................................

7 Practical course of Judicial Astrology — The influence of the planets in each sign (Surya, S. I.) .............. 11 Suddha Dharma Mandalam — Commentaries on the Bhagavaa Gita Bashya [Sic: the Spanish prints “Bhagavaa”] (Hamsa Yogui).

Explanatory synthesis (Subramaniananda) ............................ 15 PHILOSOPHICAL AND SCIENTIFIC PART Cosmic influences and reactions of living beings — Influence of colours. Chromotherapy (Pitágoras, S.

I.) 21 LITERARY PART Meditation on the alchemical symbol of the phoenix (Fátima, I. M.) ..................................... 26 Dialogues of the ninth sphere (Wronski, I. M.) ............ 29 NEWS SECTION — 1 —

Where to subscribe to or obtain "La Iniciación" ARGENTINA Librería Kier. — Talcahuano 1075 - Buenos Aires. Librería Saborido. — Rivadavia 1649 - Buenos Aires. BRAZIL State of Rio Grande do Sul Agent: Mrs. Cecy M.

Viamonte. — Rua Américo Vespucio 1255 - Porto Alegre. Livraria Vera Cruz. — Edificio Vera Cruz - Caixa Postal 936 - Porto Alegre. Livraria Olimpia. — Avenida João Pessoa N.

115 - Porto Alegre. State of São Paulo Livraria Cultura de Gaspar Junior. — Caixa Postal 222-A - São Paulo. State of Minas Geraes Agent: Mr. José Toniolo. — Itajubá 448 - Bello Horizonte.

Federal District Agent: Dr. José Gaspar Gouveia. — Rua Nascimento Silva 100 - Ap. 1 - Rio de Janeiro. CHILE Librería Orientalista. — Casilla 1398 - Santiago.

COLOMBIA Agent: Roberto Nel Barona - Calle 15 N.o 1149 - Cali. Librería Pythagoras. — Apartado postal 119 - Bucaramanga. Librería Irradiación, of Hernando García. — Apartado postal 704 - Aéreo 720 - Barranquilla.

COSTA RICA Bookshop of Gerardo Vega B. — Apartado 884 - San José. MEXICO Agent: Mr. Julián Garma Alvarado. — Plaza Carlos Pacheco N.º 21-5; Apartado Postal 9967 - México D. F.

PANAMA Librería Ibero-Americana. — Apartado 256 - Panamá. URUGUAY Gidee. — Av. 18 de Julio 1018, 2nd floor - Montevideo. VENEZUELA Agent: Pedro José Romberg — Sur 13, No. 55 (Petión á Callao) San Agustín del Norte - Caracas. — 2 —

LIVING REALITY OF SYMBOLISM lo. THE POINT [Sic: the Spanish prints “lo.”, the abbreviation of “primero”, with a letter ell] Jehel, S. I.

Dr. Kab. Preliminary: Habitually, every consideration of symbolism is conditioned by a determinate ideology: religious, philosophical or of scientific notation. The mind accepts the symbol as a convenient formula for the representation of a concept expressed and accepted.

Taken in that form, the symbol comes to be little more than the naming of an illness whose reason, mode and evolution are taken as known without thereby truly accompanying its integral reality of manifestation. In this series of articles something more is sought: to endeavour to make easier (more is not possible) for the Disciple or the Reader the identification with the living reality of the symbol.

The way to realise this has three steps: lo.) [Sic: letter ell] To read the article with attention, trying to understand with the intellect what the text expresses. 2nd.) Passing from (what it has become usual to call) the concrete mind to the abstract mind, to try to represent to oneself, to "see", in space, all that is described and suggested in the text.

3rd.) Making a meditation upon each part set forth, to try to identify the living reality of the symbol with the individual life.

So far as possible, we shall give in each article some indications of the practical exercises which, according to our own experience, it proves interesting to perform in relation to the principal subjects of these considerations. —— O —— THE POINT: In thinking of a point, we can do so without giving it definite form; we say or think "a point". That is to act by idiomatic habit, with superficiality. Let us arrest our thinking upon the point. We are obliged to give it form. If that form is "irregular", there are distinguished in it

parts; then it is no longer a point, since the sight or the mind strikes against its saliences. A "point", then, is of regular form. The most regular and simple form is a little circle.

But a circle drawn, on paper or in the mind, either is "empty" or has a surface, white or coloured. The circle must be shrunk until it is so small that we no longer distinguish the circle from its interior. We then have a little circular point, let us say black.

But, however small it be, it will be possible to divide it into numerous parts: two, four, eight, etc., by "geometrical thinking". Moreover, that flat little circle could perfectly well be a "little ball", that is, a sphere, and in reality it is one, since, however infinitely small we imagine it, we fatally think with three dimensions: breadth, length, thickness.

Hence, the first possible representation of a CONCRETE point is a sphere or little ball, which we can go on shrinking more and more without ever suppressing it. —— O —— Let us proceed, then, in a different manner. Let us take the cover of the review and look at the "sun" represented there. We then discover that it has no circular limit.

It is an abstract, virtual "point", determined by the lines that converge upon it. With the mind we can bring those lines closer, prolonging them toward the centre of the "sun" without their coming to touch. We can thus form an infinitely small "void", situated where infinite rays converge.

And if we do this no longer on a flat surface, we shall have a "void" placed at the centre of a sphere formed solely of infinite rays. Do you know the "seed" that flies, the one children love to blow? Such will our point be: all the shining, almost impalpable little rays of the seed are the infinite rays, but, instead of reaching the dark little seed, they would reach an "invisible but existent point". Hence, the second possible representation of an ABS-

TRACT point is an infinitely small, spherical void, situated at the convergence of infinite rays. —— O —— But what if the point, instead of being ever smaller, were to grow continually? Little by little there would be formed an enormous sphere, immense, without possible measure, since it would have to embrace everything. But, to embrace everything, it can be neither dark nor dense.

It must be an immense spherical point, of translucent matter (?), so imponderable and fine that it compenetrates the very matter of "everything" contained in it, and in such wise that one cannot even distinguish the contained parts from the sphere that contains all.

Mentally, it would then be like an immense (measureless) sphere of crystal, perfectly translucent, which cannot be seen FROM OUTSIDE, since it contains everything. —— O —— THE POINT IS, THEN: Either a CONCRETE POINT, considerable only as such because it is considered in itself, taking nothing into account but itself.

To come to consider it ever more sharply, one must reduce it more and more until one can "THINK" only of an infinitely small thing WITHOUT EVEN THINKING OF ANYTHING ELSE, FOR IN THAT CASE IT WOULD PROVE DIVISIBLE ANEW. IT IS LIKE A CONSCIOUSNESS PROFOUNDLY CONCENTRATED IN ITSELF.

Or A POINT IS [Sic: the Spanish prints “UN JUNTO”, for “UN PUNTO”]: an abstraction, a void, a "non-form", neither defined nor definable, determined or determinable solely by the quantity of rays, of facts, of circumstances, of factors which, THERE WHERE THE POINT SEEMS TO BE, CONVERGE.

IT IS LIKE THAT IMPONDERABLE THING, THAT UNGRASPABLE LOCALISATION WHICH IS THE "CONSCIOUSNESS OF BEING", which has consciousness of itself only through the RELATION it has with all that surrounds it (the infinite rays, facts, agents, circumstances, etc.). Or A POINT IS: a measureless sphere, without limit or sur-

face that is "thinkable", whose mass is invisible, interpenetrating and, nevertheless, undifferentiable from all it contains, as if the contained were no more than a temporary modification of particles of the mass itself — a modification nevertheless partial, incomplete, since the spherical totality remains translucent.

IT IS LIKE A UNIVERSAL EXPRESSION OF CONSCIOUSNESS, without possible notion of time, space, or differences of existential modes. —— O —— Exercises: I, without what surrounds me, without body, without sensations, without feelings, without thoughts [Sic: the Spanish prints “pensamietos”], AM A POINT THAT HAS CONSCIOUSNESS OF BEING. I reduce myself, I gather myself in, I CONCENTRATE IN MY OWN ESSENCE.

I do not hear, I do not touch, I do not see, I do not breathe, I do not think......I AM........AM..........M........ —— O —— I AM NOT. I feel that I am. I believe that I am.

I think that I am. I have consciousness of MYSELF, between father and mother, between yesterday and today, between good and evil, between pleasure and pain, between being born and dying. I am a void.

My consciousness is the interior of a soap bubble; on its surface are reflected the thousand agents of the UNIVERSAL MOMENT, and through perceiving some of them I have the CONSCIOUSNESS OF BEING. My existence is like a fine particle; if it were to break, it would not be possible for ME to think of MYSELF. —— O —— I AM AND I AM NOT. I breathe in and breathe out.

It goes and comes. Pendulum of life and of consciousness. Only the eternal interchange, infinite in times and modes within Eternity, between the point — which IS as a point while it is enclosed in a form that FEELS ITSELF TO BE — and the totality of the SPHERE, gives the notion of being.

In reality I AND SHE is one. I am one of the infinite POINTS in which sounds the ECHO of the Pendulum of Eternity. In the silence I hear MY CONSCIOUSNESS OF THE UNIVERSE IN THE BEATS OF MY HEART.........................

Note: It would be advisable for those who so desire to perform these exercises daily, until receiving the next number of the review containing the following ones.

SYNARCHY By Ch. Barlet, S. I. (1) Synarchy is the term by which the work of our lamented Western Master Saint-Yves d’Alveydre is best known; and with reason, for this notable institution is the soul of his labours, as the Mission of the Jews is, of them all, the masterwork.

Nevertheless, the distribution of the social functions that characterises Synarchy is not always known with sufficient precision and, consequently, its immediately practical value is not sufficiently appreciated; the simplicity of its application is not known. This is because its exposition and its very principles were divided by Saint-Yves among three distinct works whose purpose was to show as many different aspects.

Synarchy, harmonious synthesis of the principal constitutional forms, is founded upon a series of principles which must, first of all, be set forth: I — Human Society is an organism analogous to the human being; that is, it is composed of a body, a sentimental soul and a mentality.

II — In Society, as in the Cosmos and in Man, the Mentality, the Word, is or ought to be the inspirer or director of all action; but Man has received the liberty to accept or refuse its decisions on his own responsibility. In the same way, Society must possess the faculty of accepting or refusing the precepts of the social Body that will make its word known to it.

III — To assure its unity, the Nation has need, nevertheless, of establishing a line of conduct which it will impose on all its members, a common Law which certain officials will cause to be applied by force in case of necessity; a political government is required. (1) This article, which has been translated by Pitágoras for the readers of our review, was published in La Gnose, March 1910, No. 5, pages 79 to 82. Editorial Note.

Owing to responsibility, which is the corollary of the liberty of the citizens, the Law must be the expression of their common will, and those who execute it can only be their delegates, their mandataries. These mandataries are necessarily distinct from those superior and chosen men who represent the Word. For if the Word does not compel, still less can it be subject to the fluctuations of the public will.

It is the Universal Will. First consequence. — Society has three principal functions, three modalities of its life: A spiritual life, by which it understands the Will and receives the help of the Word. A common one, by which it expresses its own social will.

A political life, which translates this will into Law, causes this Law to be executed, and assures the interior functioning or the exterior protection of the social Body in its Unity. Second consequence: — The social expression of the Word, or of the Universal Will, is a function completely distinct from the other two and independent of each of them. It is Authority: its essence is Fraternity.

It is the function of the Priesthood. The expression of the social will is a right of every citizen and is the condensation of the individual wills; it is completely free; it must manifest itself through the election of the mandataries charged with causing it to be executed by virtue of imperative mandates. It is the function of the Electorate or of the governed: its essence is Liberty.

The realisation of this will by the mandataries of the people is not independent; it is bound first by the mandate of the electors. It must be bound, moreover, to the precepts of the Word; it is in accordance with these precepts that the national Will must be translated into Law. This intermediary function, subordinated to the other two and uniting them to give them practical reality, constitutes Power, the function of the governors.

This function is double: establishment of the Law; application of the Law; its essence is Equality. So the fundamental principles are: Authority is distinct from Power; the accumulation of the

two is absolutely prohibited; temporal Power is distinct from spiritual. Moreover, the total liberty of the governed is thus safeguarded, while the governors, on the contrary, are bound on two sides, but are the only ones who possess the exercise of Power. It will be, then, the opposite of all tyranny.

One observation remains to be made: In all that precedes it is a question of the expression and realisation of wills and, consequently, of the psychic life, so to speak. Material life has other interests; these are more individual. Unity is established more easily on the plane of personal interests; it is established, so to speak, from below, while in the other functions it comes from above.

Economy will have, then, its special place, in which liberty will dominate. In the same way, and inversely, the mental Life will be more imperative, since it proceeds from the Word; but it will impose itself only on the conscience, and through the intermediary of Authority.

There will be, then, three rules that must penetrate and vary the three classes of lives; that is, in each of the three principal functions three subdivisions must be distinguished: One representing the higher Law of the Word or Mentality. Another, the social Law entrusted to Power. The third, the economic Law, left to the widest liberty of decision of the Electorate.

These principles suffice to make comprehensible the following distribution of the functions that constitute Synarchy; space is lacking to comment upon it, but the table we give is, without doubt, clear enough. I — ECONOMIC LIFE — ELECTORATE (Individual wills taken in their totality). Principle of democratic organisation.

Realisation of Liberty. (Through three electoral colleges named by universal suffrage, which shall be designated, and through the drafting of the public obligations).

Result: Three electoral Colleges: lo. [Sic: letter ell] (spiritual) of Teaching (or of intellectual life); 2nd. (judicial) of juridical Power; 3rd. (material) of economic Power. II — MORAL LIFE — GOVERNMENT (Union of the two wills: Universal and individual). Principle of aristocratic organisation.

Realisation of Equality. Election by the above-mentioned electoral Colleges of three Councils: lo. [Sic: letter ell] Council of Authority (or spiritual); 2nd. Council of Power (or judicial); 3rd.

Council of Economy (or material). Charged with drafting the Law. Note: The councillors can be elected only from among the candidates designated by Authority and by means of examinations.

For the execution of the Law, that is, for the Government properly so called, the three Councils name respectively, by election, three Ministers: lo. [Sic: letter ell] of intellectual Life (the Primate); 2nd. of Moral Life (the Sovereign Justiciar); 3rd. of Economic Life (the Grand Econome). The Sovereign Justiciar is the head of the Executive Power. III — SPIRITUAL LIFE — AUTHORITY (Universal Will accepted).

Principle of monarchical organisation. Realisation of Fraternity. (Through a priestly hierarchy whose members have been educated by Initiation, and crowned by a supreme Pontificate). It fulfils three functions: Of Priesthood (Teaching of the sacred Science, Theurgy, Initiation).

Of theoretical Teaching of every kind (the common science and the examinations of the candidates for Power). Of public Worship.

PRACTICAL COURSE OF JUDICIAL ASTROLOGY Teaching of Surya, S. I. THE INFLUENCE OF THE PLANETS IN EACH SIGN In the preceding number we have seen the influences of Saturn in each of the twelve signs of the Zodiac.

Let us now see those of JUPITER (The most benefic planet) JUPITER IN ARIES [Sic: the Spanish prints “AIRES”] gives success in the enterprises the person undertakes and in military or political functions, protecting him on all occasions from the danger of fire and of arms. It gives a spiritual mind, energetic, alert and ambitious, with the will to occupy a position from which he can direct and command others.

It gives also a sympathetic disposition, sincere, kindly, worthy of confidence and at times inclined to the religious life; neither very conservative nor very impulsive, but cautious. If afflicted, the mind is not so conservative nor so well balanced, with a tendency to ill humour, impatience, impulsive and precipitate acts.

JUPITER IN TAURUS gives strength of character, a sympathetic and frank nature, love of the arts, of nature, of children and of justice. If well aspected it grants favours from women, powerful friends, riches and fortune through marriage, giving a very kindly and sympathetic nature and a philanthropic disposition very generous toward loved ones, but somewhat more cautious toward others.

If afflicted it inclines to extravagant expenses and to the satisfaction of the lower nature, taking great pleasure in good eating, with economic difficulties and illnesses in consequence. JUPITER IN GEMINI gives success in enterprises with unfore-

seen reverses, a taste for mathematics, sciences, literature and inventions. If well aspected it gives high literary capacity, inclination toward occultism, profitable journeys and a kindly, courteous and friendly disposition. If afflicted, it occasions losses and vexations during journeys, in which there will be accidents from which he will escape miraculously, legal and religious difficulties and vexations with siblings and relatives.

JUPITER IN CANCER is favourable and compensates the malignant effects the malefics might occasion. Nevertheless, if afflicted, it inclines to a disordered gluttony which generally corrupts the blood and causes illnesses from that cause, giving a propensity to financial difficulties and to vexations with creditors.

If well situated, he will conduct himself in such a way that health does not suffer, even while fond of the pleasures of the table; the person will be enterprising, ambitious, successful in speculations and business, will enjoy popularity, will make a fortune and receive inheritances, above all after the middle of life, which is when its influence will be most felt; and if it is found at the 15 degrees of this sign he will become very powerful.

JUPITER IN LEO gives just persons, good, loyal, prudent, wise, foresighted, courageous and magnanimous, of great intelligence, gentle, ambitious, cultivated and refined, lovers of honours, who will occupy high functions of State and in the Church and will have success in speculative investments. If afflicted, the person will be cruel and sensual, given to pleasures in abnormal form and prone to losses in speculations and gambling.

JUPITER IN VIRGO makes the person analytical, practical, prudent, studious, a friend of the sciences, justice, honesty and independence, though somewhat conservative and irritable. The person will never reveal a secret. If well aspected, it grants prosperity through business or professional vocations; the person will become richer than his relatives and will maintain very good relations with his servants, who will be faithful and loyal to him. If Jupiter is afflicted it gives a disposition

cynical, fault-finding, untrustworthy and exposed to losses through servants and employees; he will not succeed in business, and it will be difficult for him to find and keep employment. JUPITER IN LIBRA gives a good, attentive and just character; and if well aspected it gives an exceedingly kindly disposition and a sought-after, sociable, benevolent nature, a lover of the arts and of the elevation of humanity.

It presages a happy marriage, protection from women, influential friendships, gains derived from these and success in occupations akin to medicine or the Law. If afflicted, an excessive indulgence of the lower nature will bring vexations, public scandals and loss of standing. JUPITER IN SCORPIO gives a proud nature, ardent, ambitious, authoritarian, prudent, egoistic, self-confident and desirous of governing others.

It gives an enthusiastic, constructive and resourceful mind and success in work, above all in mechanics, surgery and medicine. It also gives an inclination toward the occult sciences. If afflicted, the person will make many enemies, will have quarrels and lawsuits and will enrich himself by violence.

He will also have losses and vexations in consequence of the disordered satisfaction of his lower nature, being a lover of rich and costly foods which will later produce illnesses. JUPITER IN SAGITTARIUS is in its own sign and makes the person affable, courteous, humane and a friend of every kind of sport.

When well aspected it announces honours, success in enterprises, luck, fortune, high offices and social elevation, giving a just and noble disposition and a broad, philosophical mind. If afflicted it inclines to gambling, with loss of social esteem if born into a good milieu; he will have vexations from litigation and financial difficulties, and if he inclines to the religious life he will be a fanatic and a sectarian.

JUPITER IN CAPRICORN makes the person ingenious, careful, kindly, sincere, honest and true to his word, economical and with an aversion to squandering, carrying him to elevated positions and with capacity to command well and prudently. If

Jupiter receives no good aspect from one of the other benefic planets, these enumerated qualities remain diminished, for the position of Jupiter [Sic: the Spanish prints “Jújiter”] in this sign is not favourable. If afflicted, the person will become a miser.

JUPITER IN AQUARIUS makes the person good, attentive, just, charitable, ingenious, inclined to scientific study and generally indifferent to practical life, being prudent, religious, an enemy of disputes, but terrible in his rages. It is favourable to the study of engineering.

When well aspected it makes the mind more humane, optimistic and original, with an inclination to the sciences of mysticism, literature and music, and with kindred friendships that will help him attain his desires, obtaining in general success in life. If afflicted, it makes the person restless, nervous, with extremist ideas, with an aversion to serious work, being despised because no confidence is placed in him.

JUPITER IN PISCES [Sic: the Spanish prints “PICIS”] inclines to study and gives much talent, a sympathetic nature, charitable, merciful, hospitable and with numerous friends, sensitive and with probable psychic experiences. It presages a not very happy marriage. It gives love of music, art and literature, and if well aspected by Venus it gives great ability as an actor.

If well aspected it presages honours and a high function. When afflicted it gives a vacillating and enervated mind and a cowardly nature which all the vices satisfy, making him a wretch, with danger of scandals and enmities with influential persons.

SUDDHA DHARMA MANDALAM COMMENTARIES ON THE BHAGAVAD GITA BASHYA (By Hamsa Yogui) Explanatory synthesis by the Guru Subrahmanyananda Castilian version by G. Bruno (Continuation) Hamsa Yogui calls attention to two other important lessons suggested by the remaining content of this chapter.

One of them is that the Lamp of Wisdom, expressed always by the Yuga Brahma Vadya, burns resplendent in special times, through the labour of Those Powerful and Superhuman Beings called Avatars, who manifest among men in epochs of great cyclic changes and accomplish what is necessary to impel Humanity forward.

This is the lesson suggested to us by the submission of Arjuna as disciple to Krishna, who appeared at the right moment to impart the teachings the world so needed, and to serve it as Guide. The other lesson shows us how, in all times, the Brahmic Power works in the Universe in its dark or asuric phases, on the one hand, and its shining or Daivi phase, on the other.

The tendency of the first phase is materialist, while that of the second is spiritual. A demonstration of this we find in Duryodhana, who trusted in a triumph based on the numerical strength of his army; while Arjuna, on the contrary, trusted in the Guidance offered him by the Avatar, invoking Durga, whom he

implores to assure him the triumph over Duryodhana. Such invocation by Arjuna of the Sakti of Brahman under the name of Durga is — as the etymology of the word expresses — in her aspect of Dissipator of the dangers that overwhelm those who, like the Pandavas, deserved by their merits and goodness HER protection.

Proceeding now with the content of the first section, Hamsa Yogui explains the nexus existing between that content and the six phrases with which Arjuna describes his thoughts and feelings, which led him to collapse when he saw his relatives and friends against whom he had to fight. Those phrases are the following and refer to the six chapters respectively: lo. [Sic: letter ell] — Sidanti mama gatrani. 2nd. — Mukhancha parisushyati.

3rd. — Vepathuscha Sareereme. 4th. — Romaharshascha jayate. 5th. — Gandivam Sramsate hastat.

6th. — Twackchaiva paridahyate. Taking the phrases word by word, Hamsa Yogui construes them in their esoteric sense. And he can do this because the words, used deliberately, admit a meaning with reference to Arjuna in his quality of Warrior, as also in his condition of disciple seeking spiritual instruction from an Omniscient Master.

Suffice it to say that these descriptions of Arjuna demonstrated that he was acting under the influence of the gravest errors concerning the very nature and position of one who, like him, was evolving as a human Jiva. In that situation, and moved by compassion, the Master imparted to him the knowledge that was to dissipate the darkness, in-

structing him in what concerns the end and objective of human evolution and the means of attaining it. Hamsa Yogui points out that the rationale of the order of those chapters will be better understood if the student takes them from the end, beginning with the one entitled KAIVALYA GITADHYAYA.

This chapter demonstrates that the goal of human evolution is Kaivalya, or the state in which a given individual attains immortality — a term to be interpreted in the sense of liberation from birth and death — and that his consciousness has reached such a degree of expansion as makes him the master of power and wisdom and the possessor of a peace and happiness incapable of being described by human language.

The chapter preceding the one cited, entitled Karana Gitadhyaya, explains that the cause of all manifestation is the PaRA BRAHMAN [Sic: so capitalised], in its aspect of PARAMATMA, and that the spirit of man, or Kshetrajna, is a ray or spark of the Paramatma and hence unbound by the limitations and qualities of the Kshetram or human bodies, which capacitates him to attain the state of Kaivalya already expressed.

The third chapter, called Siksha Gitadhyaya, indicates the kind of life to be observed by one who aspires to the state of Kaivalya. The three remaining chapters, taken together, speak to us of the designation of a Great Hierarchy for the spiritual Government of the world.

The first of these chapters, whose name Nara Narayana Gitadhyaya derives from the titles arising for the exalted Hierarchy and its Official Head, reveals, personified in Arjuna, the Brahmic nature in its quadruple manifestation, and shows, in effect, that the power of Wisdom, the love and benefits emanating from the Ishvara of our solar system and from a still more elevated origin, reach the world through the members of that Hierarchy.

The second chapter, called Avatara Gitadhyaya, explains the circumstances in which powerful Beings appear visibly among men, as Messengers of the Hierarchy, and restore Justice when it declines, accomplishing also what is necessary for the faithful fulfilment of the Divine Plan in the World.

The third chapter, called Adhikara Gitadhyaya, alludes, among other things, to those members of the Hierarchy in charge of the various departments of the government of the World, especially the seven RISHIS, the four MANUS and others, who are the progenitors of our race.

These six chapters, which together form the Jnana Section, constitute the first section of the Sankhya triad, which is considered the first of the two topics under which the Yoga Brahma Vidya is expounded.

It will not be superfluous to add that the aspirant to spiritual progress who does not keep intensely alive the vital nature of the relation between himself and the Hierarchy is like the child who ignores its guardian, who can protect it from evil and guide it with the greatest Wisdom.

For that reason, it should not surprise us that Hamsa Yogui and other writers of his school constantly recommend to those who give themselves devotedly to the service of Humanity to invoke the blessings of the Hierarchy, so that such devotion may be crowned with success. And finally, let us not forget that the Gita itself proclaims aloud that: WHEREVER KRISHNA AND ARJUNA ARE, THERE WILL VICTORY BE.

Passing now to the second section, or Bhakti, Hamsa Yogui demonstrates that the whole of the teachings contained in the six chapters — of which that section consists — were given with a view to dissipating the difficulty under which Arjuna found himself acting, as the following affirmation shows us: "Nacha Saknomyavasthatum", which immediately follows the six phrases commented upon in the course of the notes

of the last section. The explanations Hamsa Yogui gives us concerning Arjuna’s ideas in making that affirmation are as follows: Arjuna, considering Kaivalya as his goal, felt that the great obstacle [Sic: the Spanish prints “obtáculo”] interposed in the path of his swift progress consisted in his complete lack of will-power.

The Master, perceiving that such was the exact nature of Arjuna’s difficulty, entered into a minute analysis of the causes lying at the very root of that difficulty and imparted to him the knowledge judged necessary for the extirpation of those causes. The Master treats six topics of cardinal importance, each of which forms the matter of the six chapters respectively.

Those six chapters refer, in effect, to Kama or the object of desire, Iccha or desire, Sankalpa or will, Chinta or reflection, Dhyana or Meditation, and Bhakti or devotion. In the first topic the true nature of each aspirant is discussed, that is, his Svarupa.

It is demonstrated that the aspirant is inevitably subject to the influence of the one and the other of the two aspects of himself, namely: The Deva or higher nature and the Asura or lower nature.

In the following chapter is indicated the connection existing between the higher nature [Sic: the Spanish prints “manturaleza”] and the Satwa Guna, and that existing between the lower and the Rajo and Tamo Gunas, as likewise the respective aspects of those Gunas in the Sraddha or fervour of man.

In sum, it is demonstrated that the Sraddha or fervour of man can be now Sattvic, now Rajasic or Tamasic, and that his habits, customs, desires and objectives are always necessarily tinged with the particular quality of the Guna or

Gunas dominant in him. In conclusion it is declared that, if the Svarupa of the disciple partakes of the "higher Nature", his attraction would tend toward Nivritti or the spiritual pole; but if, on the contrary, his Svarupa partakes of the lower nature, he would be dragged ever further downward. This indicates the fact that each of the three gunas will lead to a particular result, pointed out in the chapter named Sadhanatraya Gita.

It is deduced that the disciple who yearns swiftly to tread the path that leads to Kaivalya must follow the dictates of his higher nature and incline only toward the sattvic, avoiding whatever is Rajasic and Tamasic. The following chapter, called Maya Gita, is of the highest importance.

The connection existing between this chapter and the two preceding ones rests on the circumstance that the nature of its matter is comprised in that of the first, namely: Maya. (To be continued)

COSMIC INFLUENCES AND REACTIONS OF LIVING BEINGS (Continuation) Influence of colours — Chromotherapy By Pitágoras, S. I.

Now that we know the nature of colours, how and where their therapeutic or pathogenic influences reach the mind, life and physical body, and having established the modus operandi for their therapeutic employment, we shall occupy ourselves with the influence of the 7 colours of the spectrum on the mental, vital and physical states of man, whether physiological or pathological states are in question.

1. — RED Red exercises a dilating, burning and very exciting action. In the aura in which the vibrations of red are weak, those of blue and green colour predominate — that is, all those vibrations which predominate in the weak, the drowsy, the sad, the apathetic and the melancholic.

Dr. Potheau of Nice has employed it, in effect, against physical and moral depression, against frozen feet, and to facilitate the cicatrisation of varicose and atonic ulcers, and has obtained excellent results. These results of Dr. Potheau have been confirmed by Dr. Reghault [Sic: the Spanish so prints the name, elsewhere “Regnault”] and by Dr. White.

The latter has cured states of physical exhaustion, anaemia, tuberculosis, employing ruby-red radiations [Sic: the Spanish prints “ropo rubí”]; he has cured alcoholics with radiations of co-

lour dark plum, and has cured chronic neurotic states, paranoia, etc., with vivid red radiations. We say, finally, that Dr. Nis Finsen of Copenhagen has cured lupus (which is a cutaneous manifestation of tuberculosis), and smallpox, employing, in his Institute of Phototherapy, bulbs of red glass. As can be seen, all those results obtained in all those pathological states in which red was weak confirm its exciting and vitalising action.

The exciting power of red is made use of by bullfighters in the bullfights and also by American athletes. In this regard A. Kemp Prossor tells us, in effect, that athletes look at a red handkerchief before the contest.

Several writers, moreover, have made use of this exciting power by having the room upholstered in red where, for their exhausting work, they were obliged to remain for long hours. We have already seen how, in antiquity, red was employed for the cure of smallpox, roseola and scarlatina.

At present, in China and Indochina, as Dr. Regnault pointed out at the Academy of Medicine in 1902, the patient is bandaged with a vegetable tincture of red colour containing saffron and a decoction of Thalictrum Rubellum.

In 1904, Dr. Dubard employed a similar method with success; but the bandage, instead of being impregnated with the above-mentioned vegetable tincture, was impregnated with fuscine, which demonstrates that the therapeutic effect is not due to the chemical properties of the substances employed, but to the vibrations of red.

We say, finally, that Regnault himself employed bandages with eosin, Congo red, etc., obtaining interesting results in various diseases of the skin. Upon the streptococcus, red exercises a bactericidal influence, for it diminishes its vitality to the point of suppressing it completely. In the healthy man red causes, owing to its exciting power, sensations of heat, discomfort, nervousness and an in-

crease of sexual desire. The absence or weakness of red manifests itself: In the physical body, as insufficiency of haemoglobin with all its pathological consequences. In the astral body, as sadness, indifference, lack of benevolence and affection.

In the psychic body, as every kind of pessimistic and malevolent thoughts. The excess of red manifests itself: In the physical body, as excess of haemoglobin with all its pathological consequences. In the astral body, as great joy, enthusiasm, kindness and impassioned feelings in general.

In the psychic body, as loving, powerful, constructive, optimistic thoughts. Red should be employed, then, therapeutically, in all cases in which an exciting and vitalising action is required.

The illnesses in which it can be employed with success are: physical and mental exhaustion, anaemia, pulmonary and extrapulmonary tuberculosis (but only by local applications and alternating it with indigo and blue, to avoid too energetic an action or, better, employing purple), paresis and paralysis, in dry cough (purple), varicose veins, amenorrhoea, depressive and pessimistic forms of psychosis, etc. 2. — ORANGE Orange exercises an action identical with that of red, that is, dilating, vitalising and exciting, but in a lesser degree.

In the aura in which the vibrations of orange are weak, those of sky-blue colour predominate — that is, all those vibrations which predominate in the tranquil, the confident and the religious.

In the healthy man orange exercises, owing to its stimulating power, the same sensations, emotions and thoughts as yellow. The absence or weakness of orange manifests itself: In the physical body, as lack of vitality, weakening of the organism. In the astral body, as feelings of coldness, rather indifferent.

In the psychic body, as balanced and indifferent thoughts. The excess of orange manifests itself [Sic: the Spanish prints “manifieesta”]: In the physical body, as excellent health. In the astral body, as joyous feelings.

In the psychic body, as exuberant, joyous, optimistic thoughts.

The illnesses in which it can be employed with success are: weakening of the organism through sarcoma or cancer, constipation, difficult digestion, neuralgias, asthma, chronic bronchitis and laryngitis, diabetes (after 20 days employ purple for 6 days), dysmenorrhoea, etc. 3. — YELLOW Yellow exercises an action identical with that of red and orange, that is, dilating, burning, vitalising and stimulating, but in a lesser degree.

In the aura in which the vibrations of yellow are weak, those of indigo colour predominate — that is [Sic: the Spanish prints “añiles, decir”], all those vibrations which predominate in tranquil, trusting, faithful beings. Upon Koch’s bacillus [Sic: the Spanish prints “Kock”] yellow exercises a bactericidal influence and diminishes its vitality.

In the healthy man yellow exercises, owing to its exciting power, sensations of agreeable warmth, of well-being, of joy not excessive, euphoria, a tendency to the study of problems

scientific and philosophical. The absence or weakness of yellow manifests itself: In the physical body, as insufficiency of nervous fluid with all its pathological consequences: chronic illnesses. In the astral body, as indifference, apathy, lack of interest in persons and things.

In the psychic body, with every kind of balanced and cold thoughts. The excess of yellow manifests itself: In the physical body, as excess of nervous fluid with all its consequences, facility of speech, great physical resistance in study. In the astral body, as feelings of vanity, haughtiness, pride, a great yearning to know intellectually.

In the psychic body, as logical, rigorous, balanced thoughts and some glimmers of intuition. Yellow should be employed, then, therapeutically, in all cases in which an exciting and tonifying action is required, but lesser than that exercised by red and orange.

The illnesses in which it can be employed with success are: all cases in which there is congestion, above all of the respiratory organs, nervous exhaustion, illnesses of the gastro-enteric apparatus (difficult and heavy digestion, intestinal atony, constipation), illnesses of the female genital apparatus in which there is lack of tonicity, as Dr. White demonstrated; atonic illnesses of the right eye; moist cough, chronic rheumatism, gout, epilepsy, paralysis, stones of the liver and kidney (with blue and green). (To be continued)

MEDITATION ON THE ALCHEMICAL SYMBOL OF THE PHOENIX (By Fátima, I. M.) (Work read by the Venerable Sister Fátima at Papus Centre N.º 5, on 10 May 1946). In the first days of the month of March, and in a special state inexplicable to me, there was inspired in me, almost imperiously, the thought of painting the alchemical symbol of the Phoenix.

Why? There is in those days a palpitation that moves and thrills me...

I feel the gentle and at the same time impetuous influence of the beloved Rose Cross Current, which impels me to meditate upon that symbol of profound teachings: Man, a sensible truth, as aspect transitory by his very nature, RECLINES IN THE FORM OF NINE STONES UPON THE EARTH (representation of matter), in whose bosom, nevertheless, there can germinate, dark and silent, the seed of Realisation, when it is watered with elevated ideas and with pure thoughts, which are constant prayers.

The triple ternary would launch itself upon the search for the Centre or the Unity, which is the wellspring of life!... The black coals, drawn by their point of origin, would become DIAMONDS OF LIGHT and merge into the intimate essence and reality of the ALL... THE WILL must produce the miracle of "THE CREATION OF A BEING BY ITSELF", in its immortal aspiration, and must give it the possibility of unfolding wings of unsuspected realisations.

FAITH! HOPE!... To reach the third ray of the shining star, that is, LOVE, one must DIE UPON THE CROSS, EXALT IT AND MASTER IT!...

The Phoenix, representation of that aspiration to immortality which man bears within himself, seeks fragrant timbers and, in a powerful movement of the soul, in an intense projection of its will, JOINS THEM IN A CROSS, as expression of the Law of Good and Evil, which manifests in the life of man according to the polarity of his thoughts: imperfect cross! which, lacking the equilibrium of comprehension, cannot touch, at the points of Prudence, Justice, Fortitude and Temperance, the circle of the Divinity.

And the purifying fire of the trials through which we pass, the fire that devours everything, reducing it to ashes, the unconscious hastener of the birth of the spiritual, rises from earth to heaven in the red flames of THE FECUND STATES OF CONSCIOUSNESS. And the flames sing their prayer, and the perfumes draw down the beneficent rain of the blessings that temper their ardour!...

Small and very few flames; but sufficient, nevertheless, to burn, little by little, THE CROSS OF THE IMPERFECTIONS.

Flames that represent SORROW CONSCIOUSLY ACCEPTED and the efficacious means to the perpetual renewal of life; silent tears of the soul, which do not rise to wet the eyes; flames of the silent renunciation that makes no display of its sacrifice; flames of a heart that immolates itself for love, and gives its all, healing wounds or easing sorrows.

Creaking of the matter that DISAGGREGATES, that MELTS, that DISSOLVES into individual perfection, secretly attained thanks to that divine fire which, with Regeneration, makes us partaker of the CREATIVE POWER.

And like a mystic leaven that makes the whole mass ferment and rise, that purifying fire, like the powder of projection, produces the intimate sublimation of man [Sic: the Spanish prints “sublemación”], making appear on the surface HIS INNER LIFE.

The Phoenix is reborn from its ashes and, spreading its wings to the blue of a diaphanous firmament, forms, with its body and with head raised — whose eyes show, in their vivacity, that its mind has opened fully to comprehension — no longer AN IMPERFECT CROSS, but A BALANCED CROSS which rises above matter, in a position of transmuting dominion that has the potentiality of the Christ, or individual Genius realised.

The white light received and assimilated, mystical condensation of the three colours which, as active unity, manifests in the undulating grace of the three plumes, bathes the ennobled head of the BIRD THAT IS REBORN FROM ITS ASHES. Infinite, dazzling light that illumines the consciousness, when one has succeeded in rending the mayavic veil of illusion!... Serenity...

Repose of the soul, stillness of countrysides, tranquillity of blue skies, silence of snowy summits. And a circle of fire, with the silent voice of the symbols — surrounding the scene which through the ages of ages goes on repeating itself — concretises, in the astral serpent, those successive operations that lead to the formation of the mystic rose and to its realisation, upon the cross of REGENERATION and of PERFECTION.

And all... attained through that which the alchemical aphorism sings, in the quaternary of the letters written with flaming fire at the highest point of the symbol. All... through: INRI. AMEN

DIALOGUES OF THE NINTH SPHERE Dialogue II By Wrowski, I. M. [Sic: the Spanish prints “Wrowski”; the SUMARIO prints “Wronski”] The esoteric rite of primitive Christianity accomplished, Antaeus returned to his seat. He was extraordinarily fatigued, but profoundly happy.

The physical, energetically shaken by the psychic, was losing vitality and tending toward repose. Thus it was that, unable to resist the muscular tension of his eyelids, he let them fall gently. Whereby those marvellous windows of his soul, leaning from which he had contemplated so many griefs, so many sufferings... and also so many joys!, were deprived of light.

A mysterious silence then hovered, like the cerulean wings of an Angel of the Unknown, over that mystical and lordly hall... Next, something like the shadow of a Shadow seemed to detach itself from the centre of the circle of gold (the pantacle) that adorned the table.

Magister, who until then had preserved his hieratic immobility, raised his right hand on high and, after gathering the little and ring fingers into the palm, let it fall slowly, deliberately, until it occupied a position perpendicular to that of his body.

Then he made it turn in azimuth until it met his left arm; next, and starting from this position, he traced a semicircle toward his right; from there he raised it as far as possible, finally to return it to the original position. Then he stretched the fingers as far as he could, next contracted them slightly, and ended by directing them at the level of the forehead of the one who, being already his disciple, would end by being his friend.

Something like a beam of amber light — perhaps the embodiment of that shadow of Shadow that went on flowing from the pantacle — was projected upon the face of Antaeus, illuminating it much as the rays of the moon do when they are reflected on a mauve surface. Antaeus, who went on enjoying the darkness and the silence that

enveloped him like a caress of the eternal Beloved, felt a slight shudder. At the same time he observed, not without astonishment, that the darkness was filling with minuscule points of light, and the silence with vaguely audible sounds. Later, the points began to organise themselves into capricious forms, while the sounds increased in intensity.

At last the forms condensed into a single form, which acquired the contours of a sphere of fair size, coloured blue. Simultaneously an indescribable note made itself heard which, after torturing his eardrums, went on diminishing in intensity until it was lost in the distance.

Then the ball divided in two — the latter coloured red —; from the two there emanated a third, coloured yellow; there arose a luminous ray of white colour which enveloped the spheres, until it acquired the figure of an isosceles triangle.

From then on, while something like the stroke of a gong shook his body, the spheres interlaced within the luminous triangle, and the whole descended until it rested gently — after shrinking to the size of an ordinary coin — at the level of the space between his eyebrows. The sensation produced in him by the contact of this image seemed to him a powerful cold flame, that is, a fire that does not burn.

And while he asked himself what that might signify, he observed that from the centre of the triangle emanated seven other spheres, coloured successively blue, red, yellow, orange, violet, green and indigo; which, after a series of evolutions difficult to explain, installed themselves along his back, following the direction of the spinal column.

It was then that, without managing to explain to himself the origin of the force that impelled him, he brought once more the index and middle fingers of his right hand to the space between the eyebrows, that is, to the centre of the three interlaced spheres, and murmured: Per into [Sic: so printed]; to which a marvellously modulated voice answered: AUM.

From the brow he let his hand fall to the solar plexus — that is, he traversed in front the same path the spheres had traversed behind — where it stopped. He then pronounced the word Malkuth, and the former voice answered: AMN (amen in Castilian). At that precise instant, and while one of the spheres remained at the level of the heart, the six others moved sli-

ghtly, finally to occupy, in a column of three, a position equidistant from the spinal column. Immediately after, Antaeus brought his hand to the left side and added the following name: in G u e d u l a h; then to the right, and concluded with the word: in G u e b u r a h. This last word was followed by a dazzling column of light which, while it dazzled him, saturated with life the very last cell of his body.

Then was heard the harmonious, sonorous voice of Magister pronouncing these words: SO THAT THE POWER THAT RISES IN YOU MAY BE BALANCED BY JUSTICE AND CHARITY, I DELIVER TO YOU IN THIS INSTANT THE ROD OF THREE KNOTS WHICH, IN CUTTING THE COLUMN OF LIGHT, SHALL DIVIDE IT INTO FOUR QUADRANTS THAT LOCALISE THE FOUR LETTERS OF THE INEFFABLE NAME.

Shaken by this voice that filled his heart with tenderness, Antaeus opened his eyes — the windows of his soul, leaning from which he had contemplated so many griefs, so many sufferings... and now so much glory — and contemplated for an instant Magister: the living symbol, the dynamic expression, the visible and human manifestation of the Ancient of a single face; then he rose to his feet, and while the Master laid the staff of three knots upon the circle of gold, he threw himself into his arms, where he remained a long time... a long time...!

And while Master and Disciple communed Christically, transmuting their souls by an unknown alchemy, upon the rainbow stretched between the two columns bearing the inscription: To Will, To Dare, To Know, To Keep Silent, that shadow of Shadow, transforming itself now into a round sceptre ended by a square and a ball, traced this last name: KETHER.

And a rose, a fragrant and beautiful rose arisen from the very depth of the mystery, materialised above this name, to let fall, one by one, its marvellous petals, in each of which proudly shone the liquid diamonds of the dew. And here ends the second dialogue of the DIALOGUES OF THE NINTH SPHERE [Sic: the Spanish prints “NOVERA”], written for the solace of the reader and the glory of the G. A. D. U.

NEWS SECTION (from 15|4|46 to 15|5|46) G.I.D.E.E. I — Lectures: Those of Dr. Jehel (first Tuesday), who is developing a cycle on Masonic, Rosicrucian, Gnostic symbolism, etc., and those of Dr. Asuri Kapila (third Thursday), who continues discoursing on "Lama Initiations and Initiates of Tibet", have a high attendance showing the interest those themes have awakened.

II — The Gidee is pleased to communicate that the Spiritualist Congress for the study of Reincarnation, organised in Buenos Aires under the auspices of the Argentine Spiritist Federation, continues actively developing its preliminary work, since that event has had its realisation approved by a group of theosophists, martinists, spiritists and other esoteric schools.

With pleasure we record the great activity of the Organising Commission, whose dedication and enthusiasm makes evident that every truly spiritualist society or person should lend full support to that movement, created with an elevated ideal and for which there works, so devotedly and disinterestedly, a group of persons who have sent out a circular whose terms are notable for the elevation and clarity with which the importance of diffusing the reality of REINCARNATION has been faced.

MARTINIST ORDER I — Protocol of the Grand Council: Documents from Nos. 7,431 to 7,523. II — Latest Initiations: JHL|4AAA AAA AJ, K, L and M.

PTGRS|F-5AO. [Editorial gloss: initiations are recorded in the Order’s cipher, transmitted as printed.] III — Disincarnation: News from Belo Horizonte (Brazil) informs us of the special ceremony performed by the martinists of that city in favour of V. H. PYTHOS, recently disincarnated, who leaves 5 little children orphaned of father and mother, for

whom we hope that our VV∴ H∴ of the whole Continent will pray, that Divine Providence may shelter them in an especial manner. IV — Library Movement: We have received and give thanks for: Evolución — Resplandor — Gnose — La Idea — O Pensamento — Rev. Espírita do Brasil — Carta de Noticias — La nueva aurora — Mondi Lingúo — Personalidad.

V — Inactivity: With the sole exception of the recently initiated martinists (within the last 90 days), all others who, by 15 May 1946, had not acquired the Identity Card are INACTIVE. In the same case are those who, holding the Card, do not possess the ACTIVITY CARD FOR THE YEAR 1946.

This holds without any exception, and the martinists who thus passed into inactivity lost their prerogatives as Members of the Grand Council, Delegates or other functions, if they exercised them. SUDDHA DHARMA MANDALAM I — Spiritual Practices: For the exercise of spiritual practices of the Suddha Dharma Mandalam, apply to: Dr. Jehel (G. S.

A.) Casilla 317 - Montevideo. II — Protocol of the Guru Subrahmanyananda Ashrama: Documents from Nos. 2,157 to 2,235.

III — Situation of Disciples: Up to 15 May 1946, the disciples were performing the following practices: I II III IV V VI VII VIII IX Total 18 13 12 14 14 10 9 5 8 103 IV — FULL MOON OF VAYSAK: In all the Ashramas dependent on the Guru Subrahmanyananda Ashrama — that is, in Montevideo, Buenos Aires, Porto Alegre, Curitiba, São Paulo, Belo Horizonte and Rio de Janeiro — the disciples, gathered around their Secretaries or Officiants of Ashramas, celebrated with devotional unction the Great Full Moon of May, hours of total surrender and bond with the Great Ceremonial being performed in India, in the Sacred Woods of Badari (Himalayas).

In all the Ashramas it has been noted that, owing to certain factors commented upon through reserved channels, the ceremonies of the 16th were more vibrant than those of the 15th. A special account will be drawn up in due course and sent directly to all the Ashramas.

MAHA BODDHI SANGHA I — Journey of the President: The V. H. Upasika, President of the Maha Boddhi Sangha on this continent, made a journey to Buenos Aires and Santa Fe (Argentine Republic) — in the company of her distinguished husband — having had the opportunity to perform in Buenos Aires beautiful works together with the Martinist Brothers and to visit the various Study Groups, in which her passage brought a vibration of devotional spirituality.

She also visited the GIDEE of La Plata, as well as the homes of many martinists, thus drawing ever tighter the fraternal bonds and observing too that in many hearts the tie with the Master of the Perfect Wisdom makes itself felt with growing intensity. OM MANI PADME HUM. II — Correspondence: Address all correspondence related to this Fraternity to "H.

Upasika", Casilla 317 - Montevideo. RECENTLY THERE HAS BEEN PUT ON SALE, AT AN EXTREMELY MODEST PRICE, THE INTERESTING BOOK "THE APOCALYPSE UNSEALED". Reserve your copy by writing to "LA INICIACION", Casilla 317 - Montevideo. Remittances in the name of Mr. Juan Cantalupo, to the same address.

PERFUMES LIN — YU — TANG During prayer, their aroma rises, together with the spirit, toward the heights. Made with exquisite essences and formulas of India and Tibet, the following perfumes are offered: Chypre. Black Narcissus.

Cape Jasmine. Flowers of Tibet. Night of the East.

Woods of India. Russia Leather. Blue Spikenard.

These perfumes are made in 3 types: Papers for rapid perfuming. Small sticks lasting some 20 minutes. Ceremonial rods for half an hour or more.

A small box with adjustable spiral for long meditations; it lasts up to two hours. Practical for the pocket. Orders from abroad to the firm Léo de Mascheville — Casilla 317 — Montevideo. In B. Aires they may be obtained at: Editorial KIER, Talcahuano 1075.

NOTICE TO OUR SUBSCRIBERS Every remittance from abroad, ISSUED IN FOREIGN CURRENCY AT ITS POINT OF ORIGIN, must pay, in accordance with an agreement governing all the Banks of Montevideo, a commission of ONE URUGUAYAN GOLD PESO. As this deduction considerably diminishes what is received for the subscription to the review, we ask subscribers abroad to send us their remittances through the NATIONAL CITY BANK and IN URUGUAYAN PESOS.

If this were impossible, let the equivalent value of TWO URUGUAYAN PESOS be remitted to the Agent of the REVIEW in their own country, or send us directly ONE DOLLAR EIGHTY AMERICAN CENTS for each annual subscription. THE ADMINISTRATION. SUBSCRIPTION FORM Sir: ..................

With the present I enclose remittance No. ............ for the sum of .................... the amount of my annual subscription to the Review "La Iniciación", counting from the month of .................... inclusive, to be sent to the following address: NAME .................. STREET .................. CITY .................. COUNTRY .................. Yours faithfully .................. (Signature)

G E I D E — INDEPENDENT GROUP OF ESOTERIC STUDIES (Founded in January 1942) — MONTEVIDEO METHODICAL COURSES OF WESTERN and EASTERN ESOTERIC SCIENCES Dr. JEHEL: Cosmogony, Kabbalah, Alchemy and Magnetism: Tuesdays - 20 hours. Dr. ASURI KAPILA: Yogas, Dietetics and Chiromancy .....: Thursdays - 19 ". Dr. PITAGORAS: Androgony ..........................: Wednesdays - 19 ".

Br. SURYA: Astrology, 2nd year ......................: Saturdays - 17.45 ". Sister MARTHA: History of the Hermetic Traditions: Tuesdays - 19 ".

Sister UPASIKA: The doctrine of the Buddha ..............: Thursdays - 20 ". Sister S. DEVI: Astrology, 1st year ..................: Wednesdays - 20 ".

Brother SURYA: Astrology, 3rd year ...................: Wednesdays - 20 ". These various subjects are taught in series constituting "degrees" of knowledge in each of them, to lead students to realise practically. COURSES AND INFORMATION: At the Seat, Av.

18 de Julio, 1018, 2nd floor, daily from 18 to 21 hours, except Fridays and Sundays. LECTURES: 1st Tuesday (Dr. Jehel) and 3rd Thursday (Dr. Asuri Kapila) of each month, at 19 hours. Free admission.

"GIDEE" of La Plata (Argentine Republic) (Founded on 22 August 1943) Information: Mr. B. Rodríguez Meitín, Calle 4, N.º 639

Así será nuestro punto: todos los rayitos brillantes, im palpables casi, de la sem illa, son los infinitos rayos, pero, e n . lugar de llegar a la sem illíta oscura, llegarían a un "invisible pero existente punto". Luego, la segunda representación posible de un punto ABS- — 4 —

TRACTO es un vacío infinitamente pequeño, esférico, situado en la convergencia de infinitos rayos. ------ O ------ Pero si el punto, en lugar de ser cada vez más chico, cre- iciera continuamente? ¡Poco a poco se form aría u n a esfera enorm e, inm ensa, sin . m edida posible, y a que tendría que ab arcarlo todo. Pero, p a ra abarcarlo todo, no puede ser ni oscura ni densa. Tiene que ser un punto esférico inm enso, de m ateria (?) tras- • iúcida, tan im ponderable y fina que com penetre la propia m ateria de "todo" cuanto en ella está contenido y en modo tal que ni siquiera se p uedan distinguir partes contenidas, de la esfera que todo lo contiene. M entalm ente, sería entonces como u n a inm ensa (sin m edida) esfera d e cristal, perfectam ente traslúcida y que no puede ser vista DESDE AFUERA ya que contiene todo. ----- O ----- EL PUNTO ES, ENTONCES: O un PUNTO CONCRETO, considerable solamente así porque es considerado en sí mismo, sin tener en cuenta nada más que él. Para llegar a considerarlo cada vez más nítidamente, habrá que reducirlo cada vez más hasta llegar a poder "PENSAR" solamente en un infinitamente pequeño SIN SIQUIERA PEN- SAR EN OTRA COSA, PUES EN TAL CASO RESULTARIA NUE- VAMENTE DIVISIBLE. ES COMO UNA CONCIENCIA PROFUN- DAMENTE CONCENTRADA EN SI MISMA. O UN JUNTO ES: una abstracción, una vacío, una "no forma definida ni definible, determinada o determinable solamente por la cantidad de rayos, de hechos, de circunstancias, de factores, que, ALLI DONDE PARECE ESTAR EL PUNTO, CON- CURREN. ES COMO ESA IMPONDERABLE COSA, ESA INA- SIBLE LOCALIZACION QUE ES LA "CONCIENCIA DE SER" que sólo tiene conciencia de sí m^sma por la RELACION que tiene con todo cuanto le rodea (los infinitos rayos, hechos, agentes, circunstancias, etc.). O UN PUNTO ES: una sin medida esfera, sin límite ni su-

ES COMO ESA IMPONDERABLE COSA, ESA INA- SIBLE LOCALIZACION QUE ES LA "CONCIENCIA DE SER" que sólo tiene conciencia de sí m^sma por la RELACION que tiene con todo cuanto le rodea (los infinitos rayos, hechos, agentes, circunstancias, etc.). O UN PUNTO ES: una sin medida esfera, sin límite ni su-

perficie "pensable", cuya masa es invisible, interpenetrante y ,, sin embargo, indiíerenciable de todo cuanto contiene, como si lo contenido no fuera más que m odificación tem poraria d e partículas de la propia m asa, modificación sin embargo parcial, incompleta, ya que la totalidad esférica sigue traslúcida. ES COMO UNA EXPRESION UNIVERSAL DE CONCIEN- CIA, sin noción posible de tiempo, espacio, diferencias de modos existenciales. ------O ------- Ejercicios: YO, sin lo que m e rodea, sin cuerpo, sin sensa ciones, sin sentimientos, sin pensam ietos, SOY UN PUNTO QUEi TIENE CONCIENCIA DE SER, Me reduzco, me recojo, m e CON- CENTRO EN MI PROPIA ESENCIA. No oigo, no toco, no veo, no respiro, no pienso..........SOY...............OY...................O ............... ------O ------- YO NO SOY. Siento ser. Creo ser. Pienso ser. Tengo conciencia de MI, entre pad re y m adre, entre ay er y hoy, entre bien y mal, entre placer y dolor, entre n acer y morir. Soy un vacío.- Mi conciencia es el interior de u n a pom pa de jabón; en su superficie se reflejan los mil agentes del MOMENTO UNIVERSAL y por percibir algunos de ellos tengo la CONCIENCIA DE SER. Mi existencia es como fina partícula; si se rompiera no ME sería posible pensar en MI. ------O ------- SOY Y NO SOY. Respiro y espiro. Va y viene. Péndulo de la vida y de la conciencí/a. Sólo el intercambio eterno, infinito en tiempos y modos dentro de la Eternidad, entre el punto, que ES como punto mientras esté encerrado en una forma que SE SIENTE SER, y la totalidad de la ESFERA, da la noción de ser. En realidad YO y ELLA es uno. Soy uno de los infinitos PUNTOS en que suena el ECO del Péndulo de la Eternidad. En el silencio escucho MI CONCIENCIA DEL UNIVERSO EN LOS LATIDOS DE MI CORAZON.................................................. Nota: Sería recom endable que los q u e así lo deseen, re a licen estos ejercicios diariam ente , h a sta recibir el próximo núm ero de la revista que contuviese los siguientes.

(1) Este artículo, que h a sido traducido par Fitágoras «para los lectores de nuestra revista, fuá publicado en La Gnose, Marzo 13IG, No. 5, páginas 79 a 82. Nota de la Redacción.

Debido a la responsabilidad, que es el corolario do ia li bertad d e los ciudadanos, la Ley debe ser la expresión do :;u voluntad común, y los q ue la ejecutan no pueden ser sino su:1, delegados, sus m andatarios. Estos m andatarios son necesariam ente distintos de esos hom bres superiores y elegidos que representan al Verbo. Pues si el Verbo no obliga, m enos aún puede estar som etido a las fluctuaciones de la volunta^ pública. El es la V oluntad Universal. . Primera consecuencia. — La Sociedad tiene tres funciones principales, tres m odalidades de su vida: U na vida espiritual por la cual entiende la V oluntad y recibe la a y u d a del Verbo. U na com ún por la cual expresa su propia voluntad social. U na vida política q ue traduce esta voluntad en Ley, que h a ce ejecutar esta Ley, y q u e aseg u ra el funcionam iento interior o la protección exterior del Cuerpo social en su U nidad. Segunda consecuencia: — La expresión social del Verbo, o de la Voluntad U niversal, es u n a función com pletam ente distinta de las otras dos e independiente de ca d a u na de ellas. Es la Autoridad: su esencia es la Fraternidad. Ella es la función del Sacerdocio. La expresión d e la voluntad social es un derecho de c a d a ciu d ad an o y es la condensación de las voluntades individuales; es com pletam ente libre; d eb e m anifestarse por la elección de los m andatarios encargados d e h acerla ejecutar en virtud de m andatos im perativos. Es la función del Electorado o de los gobernados: su esencia es la Libertad. La realización de esta voluntad por los m andatarios del pueble no es independiente; ella está lig ad a prim ero por el maridprto de los electores. Debe estar ligada, por otra parte, con los preceptos del Verbo; es de acuerdo con estos preceptos que la V oluntad nacional debe ser traducida en Ley. Esta función interm ediaria, subordinada a las otras dos y reuniéndolas p a ra darles la realid ad práctica, constituye el Poder, la función d e los gobernantes. Esta función es doble: establecim ion to d e la Ley; aplicación de la Ley; su esencia es la Igualdad. Así que los principios fundam entales son: La A utoridad es distinta del Poder; la acum ula ión <1.- I< .. — 8 —

Si está afligido . inclina a gastos extravagantes y p a ra la satisfacción de su na- : turaleza inferior, sintiendo g ran placer por la b u en a m esa, dificu ltad es económ icas y enferm edades a consecuencia de eso. JUPITER EN GEMINIS d a éxito en las em presas ccn reye- — 11 —

sss imprevistos, gusto por las m atem áticas, ciencias, literatura: e invenciones. Si está bien aspectado d a alta cap acid ad literaria, inclinación h acia el ocultismo, viajes provechosos y u n a disposición bondadosa, cortés y am istosa. Si está afligido, ocasiona pérdidas y disgustos durante los viajes, en los cuales h ab rán accidentes de los que e scap ará m ilagrosam ente, inconvenientes legales y religiosos y disgustos con herm anos y p arien tes, JUPITER EN CANCER es favorable y com pensa los efectos m alignos que pudieran ocasionar los maléficos, No obstante, si está afligido, inclina a u n a glotonería d esorden ad a q ue gen eralm ente corrom pe la sangre y c au sa enferm edades por tal cau sa, dando propensión a dificultades financieras y a disgustos con los acreedores. Si está bien situado, se com portará en u n a form a que la salud no sufre, a u n siendo aficionado a los p laceres de la m esa; la p erso n a será em prendedora, am biciosa, exitosa en especulaciones y negocios, tendrá popularidad, h a rá fortuna y recibirá herencias, sobre todo después d e la m itad d e la: vida, que es cuando su influencia se sentirá m ás, y si se encuentra en los 15 grados de este signo se volverá m uy poderoso. JUPITER EN LEO d a personas justas, buenas, leales, prudentes, sabias, previsoras, de coraje y m agnánim as, de^ u n a g ran inteligencia, dulces, am biciosas, cultas y refinadas, am an tes de los honores y que ocuparán altas funciones de Estado y en la Iglesia, y que tendrán éxito en inversiones especulativas. Si está afligido, la persona será cruel y sensual, aficionada a los placeres en form a anorm al y propensa a pérdidas en esp eculaciones y juegos. JUPITER EN VIRGO hace a la persona analítica, práctica, prudente, estudiosa, am ig a d e las ciencias, justicia, honestidad e independencia, au n q u e un poco conservadora e irritable. La persona nunca revelará un secreto. Si está bien aspectado, otorg a prosperidad por m edio de negocios o de vocaciones profesionales, la persona se tornará m ás rica que sus parientes y m antendrá m uy buénas relaciones con sus servidores, los que le serán fieles y leales. Si está Júpiter afligido d a u n a disposición 12 —

— 17 —

El segundo capítulo,, llam ado A vatara G itadhyaya, exp lica las circunstancias en que poderosos Seres ap arecen visiblem ente entre los hom bres, como M ensajeros de la Jerarquía y restauran la Justicia cuando ésta decae, realizando tam bién lo que es necesario p a ra el fiel cum plim iento del Plan Divino en el Mundo-. El tercer capítulo llam ado Ádhikara Gitadhyaya- h ace a lu sión,entre otras- cosas, a aquellos m iem bros de la Jerarquía a cargo de los diversos departam entos -del gobierno del Mundo, especialm ente los siete RISHIS, los cuatro MANUS y otros, los cuales son los progenitores de nuestra raza. Estos seis capítulos, que form an en conjunto la Sección Jnana, constituyen la pjrimera sección de la tríada Sankhya, que es considerada el prim ero de los dos tópicos bajo los cu ales es expuesta la Yoga Brahma Vidya. No h a de ser superfluo ag reg ar que el aspirante al progreso espiritual -que no m antenga intensam ente viva la vital n a turaleza de su relación entre él y la Jerarquía, es igual al niño -que ignora a su guardián, -quien puede protegedle del m al y guiarle con la m ás grande Sabiduría. Por tal razón, no- h a de- sorprendernos q ue Hamsa Yogui y otros escritores d e su 'escuela, recom ienden constantem ente a -quienes se entregan devotos a l servicio de la H um anidad, invocar las bendiciones de la Jerarquía a fin de que tal devpción p u ed a verse coronada por el éxito. Y en fin, no olvidem os que el Gita m ism o proclam a en alta voz que: DONDE QUIERA QUE KRISHNA Y ARJUNA ESTEN ALLI HABRA VICTORIA. Pasando ah o ra a la segu n d a sección o Bhakti, Hamsa Yogui dem uestra que -el conjunto de- las -enseñanzas contenidas en los seis capítulos •—de los cuales tal sección consiste-— fueron d ad o s con m iras a disipar la dificultad bajo la cual se encontrab a Arjuna actuando, tal como nos lo dem uestra la siguiente afirm ación: "Nacha Saknomyavasthatum" que sigue de inm ediato a las seis frases com entadas en el curso de las notas 18 —

de la. últim a sección. Las explicaciones que nos d a Hamsa Yogui referente a las ideas de Arjuna, al h acer tal afirm ación, es com o sigue: Arjuna, considerando al Kaivalya, como su m eta, sintió que el g ran obtáculo interpuesto en el sendero- de su presto progreso consistía en su com pleta carencia de fuerza de voluntad. El Maestro, percibiendo q u e tal era. la ex acta naturaleza de la dificultad d e Arjuna, penetró en un m inucioso análisis de ' las cau sas que y acían en la raíz m ism a de tal dificultad e impartióle el conocim iento juzgado necesario p a ra la extirpación de esas causas. El M aestro trata seis tópicos de im portancia cardinal, cad a uno de los cuales form a la m ateria d e los seis capítulos respectivam ente. Tales seis capítulos se refieren, en efecto, a Kama u objeto del deseo, lecha o deseo, Sankalpa o voluntad, Chinta o reflexión, Dhyana o M editación y Bhakti o devoción. En el prim er tópico se discute- la v erdad era naturaleza de c a d a aspirante, esto- es, su. Svarupa. Se dem uestra q u e el aspirante se h alla inevitablem ente sujeto a la influencia de uno y otro de los dos aspectos de él mismo, a saber: El Deva o naturaleza superior y el Asura o n aturaleza inferior. En el capítulo siguiente se señ ala la conexión existente entre la m anturaleza superior y la Guna Satwa, y la existente entre la inferior y las Gunas Rajo y Tamo, como así mismo los respectivos aspectos de tales Gunas en la Sraddha o fervor del hombre. En sum a, se dem uestra que la Sraddha o fervor del hom bre puede ser, ora Sáttvico, ora Rajásico o Tamásico, y que sus hábitos, costum bres, deseos y objetivos están siem pre n ecesariam ente teñidos con la cualidad particular de la Guna o —- 19 —

Gunas dom inantes en él. En conclusión se declara que, si el Svarupa del discípulo participa de la "Naturaleza superior", su atracción tendería h a cia Nivritti o polo espiritual, m as si, por el contrario, su Svarupa participa de la natu raleza inferior, sería arrastrad o c a d a vez m ás h acia abajo. Indica este el hecho d e que c a d a u n a d e las tres gunas conducirán a un resultado particular, señalad o en el capítulo que lleva por nom bre Sadhanatraya Gita. Se deduce que el discípulo que a n h e la prestam ente hollar el sendero que conduce a Kaivalya, h a d e seguir los dictados de su naturaleza superior e inclinarse tan sólo h acia lo sátwico, evitando cuanto se a Rajásico y Tamásico. El capítulo siguiente llam ado Mcdya Gita, es d e sum a importancia. La conexión existente entre este capítulo y los dos precedentes estriba en la circunstancia de que la índole de su m ateria está com prendida en la del prim ero, a saber: Maya, (Continuará)

El capítulo siguiente llam ado Mcdya Gita, es d e sum a importancia. La conexión existente entre este capítulo y los dos precedentes estriba en la circunstancia de que la índole de su m ateria está com prendida en la del prim ero, a saber: Maya, (Continuará)

INFLUENCIAS COSMICAS Y REACCIONES DE LOS SERES VIVIENTES (Continuación) Influencia de los colores — Cromoterapia Por Pitágoras, S. I. A hora que conocem os la naturaleza: de los colores, cómo y a dónde llegan sus influencias terapéuticas o patógenas en la m ente, vida y cuerpo físico, y establecido el modus operandi p a ra su em pleo terapéutico, vam os a ocuparnos de la influencia de los 7 colores del espectro en los estados m entales, vitales y físicos del hom bre, se a que se trate de estados fisiológicos o patológicos. 1. — ROJO El rojo ejerce u na acción dilatante, ardiente y muy excitante. En el au ra en q u e son débiles las vibraciones del rojo, predom inan las de color azul y verde, es decir, todas aquellas vibraciones que predom inan en los débiles,' adorm ecidos, tristes, apáticos y m elancólicos, El Dr. Potheau de Niza lo h a em pleado, en efecto, contra la depresión física y m oral, contra les pies helados, p a ra facilitar la cicatrización d e las úlceras v aricosas y atónicas, y h a obtenido óptimos resultados. Estos resultados del Dr. Potheau han sido' confirm ados por el Dr. Reghault y por el Dr. W hite. Este último h a curado estados de agotam iento físico, anem ia, tuberculosis, em pleando rad iaciones ropo rubí; h a curado a alcoholizados con radiaciones co- — 21

Dr. W hite; enferm edades atónicas del ojo derecho; tos húm ed a, reum atism o crónico, gota, epilepsia, parálisis, cálculos del hígado y riñón (con azul y verde). (Continuará). 25 —

MEDITACION SOBRE EL SIMBOLO ALQUIMICO DEL AVE FENIX (Por FátLma, I. M.) ((Trabajo leído por la V enerable H erm ana Fátim a en el Centro Papus N.° 5, el 10 de m ayo d e 1946). En los prim eros d ías del m es de marzo y bajo un espec ia l estado, p a ra mí inexplicable, me fué inspirado, casi im periosam ente el pensam iento de pintar el símbolo alquím ico del ..Ave Fénix. ¿Por qué? H ay en esos días u n a palpitación que m e conm ueve y m e e stre m e c e... Siento el influjo suave, y a la vez im petuoso, de la a m a d a Corriente Rosa Cruz, que m e imp u lsa a m editar sobre ese símbolo de profundas enseñanzas: El hom bre, v erdad sensible, como aspecto, transitoria por su m ism a naturaleza, SE RECUESTA EN LA FORMA DE NUEVE PIEDRAS SOBRE LA TIERRA, (representación de la m ateria), en cuyo seno, sin em bargo, puede germ inar, oscura y silenciosa, la sem illa de la Realización, cuando se riega con id eas elev ad as y con puros pensam ientos, que son constantes oraciones. El triple tem ario quiere lanzarse a la b ú squeda del Centro o de la Unidad, que es m anantial de v id a !. . . Los negros carbones, atraídos por su punto de origen, quieren convertirse en DIAMANTES DE LUZ y confundirse en la íntim a esencia y realid ad del TODO. . . LA VOLUNTAD h a de producir el m ilagro de "LA CREA- CION DE UN SER POR SI MISMO", en su inm ortal aspiración, y h a de darle la posibilidad de. desplegar alas de insospechadas realizaciones. ¡FE! ¡ESPERANZA!. . . P ara alcanzar el tercer rayo de la fulgente estrella, o sea, el AMOR, es preciso MORIR .SOBRE LA CRUZ, EXALTARLA Y DOM INARLA!. . . ------O ------- — 26

Y aq u í term ina el segundo diálogo de los DIALOGOS DE LA NOVERA ESFERA, escritos p ara solaz 'del lector y gloria del G. A. D. U. — 31 —

n O T I C I A R I O (de 15|4|46 a 15 5|46) G.I.D.E.E. I — Conferencias: Las del Dr. Jeh,el (primer martes), que desarrolla un ciclo sobre simbolismo masónico, rosacruz, gnóstico, etc., y las del Dr. Asuri Kapila (tercer jueves), que sigue E disertando sobre "Iniciaciones Lamas e Iniciados del Thiboi", tienen asistencia elevada que muestra el interés que esos temas han despertado. II — El Gidee se complace en comunicar que el Congreso Espiritualista para el estudio de la Reencarnación, organizado en Buenos Aires ■ con los auspicios de la Federación Espiritista Argentina, sigue desarrollando activamente sus trabajos preliminares, ya' que dicho acto ha ‘tenido su realización aprobada por un grupo de teósofos, martinistas, espiritistas y otras escuelas esotéricas. Con placer registramos la gran actividad de la Comisión O rganizadora, cuya dedicación y entusiasmo hace evidente que toda sociedad o persona realmente espiritualista debe prestar todo apoyo a ese movimiento, creado con elevado ideal y por el que trabajan, tan dedicada y desinteresadamente, un grupo de personas que han enviado una circular cuyos términos .son notables por la elevación y claridad con que hq sido encarada la importancia de la difusión de la realidad de la REENCARNACION. G e i D ORDEN MARTINISTA I — Protocolo del Gran Consejo: Documentos de Nos. 7.431 a 7.523. 0 — Ulümas Iniciaciones: JHIpAAA AAA AJ, K, L y M. PTGRS|F-5AO. III Desencarnación: Noticias de Bello Horizonte (Brasil) nos hacen saber de la especial ceremonia realizada por los martinistas de esa ciudad en favor de V. H. PYTHOS, recientemente desencarnado y que deja 5 hijitos huérfanos de padre y madre, por 32 —

PTGRS|F-5AO. III Desencarnación: Noticias de Bello Horizonte (Brasil) nos hacen saber de la especial ceremonia realizada por los martinistas de esa ciudad en favor de V. H. PYTHOS, recientemente desencarnado y que deja 5 hijitos huérfanos de padre y madre, por 32 —

los que esperamos que nuestros VV:: H:: de todo el Continente orarán para que la Divina Providencia los am pare en especial modo. IV — Movimiento de la Biblioteca: Hemos recibido y agradecemos: Evolución — Resplandor — Gnose — La Idea — O Pensamento — Rev. Espirita do Brasil —- Carta de Noticias — La nueva aürora — Mondi Linguo — Personalidad.- V — Inactividad: Con la sola excepción de los martinistas recientemente iniciados (en los últimos 90 días), todos los demás que, llegado el 15 de mayo de 1948, no hubieran adquirido la Cédula de Identidad, están INACTIVOS. En el mismo caso se encuentran aquellos que, teniendo la Cédula, no posean la TARJETA DE ACTIVIDAD DEL AÑO 1946. Esto reza sin excepción alguna, y los martinistas que pasaron así a la inactividad perdieron sus prerrogativas de Miembros del Gran Consejo, Delegados u otras funciones, si las ejercían. SUDDHA DHARMA MANDALAM I — Prácticas Espirituales: Para el ejercicio de prácticas espirituales del- Suddha Dharma Mandalam, dirigirse a: Dr.. Jehel (G. S. A.) Casilla 317 - Montevideo. II — Protocolo de la Gurú Subrahm anyananda Ashrama: Documentos de Nos. 2.157 a 2.235. III — Situación de Discípulos: Hasta el 15 de mayo de- 1946, los discípulos efectuaban las siguientes prácticas: I II III IV V VI VII VIII IX Total 18 13 12 14 14 10 9 5 8 103 IV — PLENILUNIO DE VAYSAK: En todas las Ashramas dependientes d éla Gurú Subrahm anyananda Ashrama, o sea, en Montevideo, Buenos Aires, Porto Alegre, Curitiba, Sáo Paulo, Belo Horizonte y Río de Janeiro, los discípulos - rodeando a sus Secretarios u Oficiantes de Ashramas, han celebrado con devo- cional unción el Gran Plenilunio de Mayo, habiendo sido horas de total entrega y lazo con el Gran Ceremonial que se realizaba en la India, en los Sagrados Bosques de Badari (Himalayas). En todas las Ashramas se ha notado que, por ciertos factores que son comentados por vía reservada, las ceremonias del día 16 fueron más vibrantes. que las del día 15. Una relación especial será elaborada oportunamente y remitida directamente a todas las Ashramas. — 33 —

En todas las Ashramas se ha notado que, por ciertos factores que son comentados por vía reservada, las ceremonias del día 16 fueron más vibrantes. que las del día 15. Una relación especial será elaborada oportunamente y remitida directamente a todas las Ashramas. — 33 —

MAHA BODDHI SANGHA I — Viaje de la Presidenta: La V. H. Upasika, Presidente de la Maha Boddhi Sangha en este continente, realizó un viaje. a Buenos Aires y Santa Fe (R. A.), — en compañía de su distinguido esposo— habiendo tenido la oportunidad de realizar en Buenos Aires hermosos trabajos junto a los Hermanos Martinistas y de visitar les diversos Grupos de Estudio, en ios que su pasaje trajo'una vibración de devocional espiritualidad. Visitó también el GIDEE de La Plata, así como los hogares de muchos m~r- dinistas, estrechando de este modo cada vez más los fraternales vínculos y cons- iatando también que en muchos corazones el lazo con el Maestro de la Perfecta Sabiduría se hace sentir con ‘creciente intensidad. OM MANI PADME HUM. II — Correspondencia: Dirigir toda correspondencia relacionada con esta Fraternidad a "H. Upasika", Casilla 317 - Montevideo. RECIENTEMENTE HA SIDO PUESTO EN VENTA, A PRECIO SUMAMENTE MODICO, EL INTERESANTE LIBRO "EL APOCALIPSIS DEVELADO". Reserve su .ejemplar escribiendo a "LA INICIACION", Casilla 317 - Montevideo. Giros a .nombre del Sr. Juan Cantalúpo, a la misma dirección. 34 —

PERFUMES LIN — YU — TANG Durante la oración, su aroma se eleva junto con el espíritu, hacia lo alto. Elaborados con exquisitas esencias y fórmulas de India y Thibet, -se ofrecen los siguientes perfumes: Chipre Narciso Negro Jazmín del Cabo Flores del Thibe: Noche de Oriente M aderas de la India Cuero de Rusia Nardo Azul Estos perfum es se fabrican en 3 tipos: Papeles para perfumar rápidamente. Varitas para unos 20 minutos de duración. Varas de ceremonia para media hora o más. Cajifa con espiral regulable para largas meditaciones; dura hasta dos horas. Práctico para el bolsillo. Pedidos del exterior a la firma Léo de Mascheville — Casilla 317 — Montevideo En B. A ires pueden adquirirse en: Editorial KIER T alcahuano 1075 — 35 —