La Iniciación · Año VI, Nº 58 · February 1947

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LA INICIACIÓN [Editorial gloss: THE INITIATION — front cover of the original 1947 printing, above the sunburst device.] TO ALL THOSE WHO, TIRED OF LEARNING, WISH, AT LAST, TO KNOW Year VI — February 1947 — No. 58 Monthly of the Independent Group of Esoteric Studies — MONTEVIDEO

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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” ............

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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.

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LA INICIACION Monthly of the INDEPENDENT GROUP OF ESOTERIC STUDIES Year VI | February 1947 — No. 58 SUMMARY INITIATIC PART Living reality of the symbols. Horizon, Vertical and Triangle.

SECRET HUMAN AND COSMIC MEASURES: (Jehel, S. I.) ...................................... 3 Practical Course of Judicial Astrology.

The influences of the planets in each sign: Neptune. (Surya, S. I.) 9 Suddha Dharma Mandalam. Commentaries on the Bhagavad Gita Bashya (Hamsa Yogui).

Explanatory synthesis (Subrahmanyananda) .............................. 13 PHILOSOPHICAL AND SCIENTIFIC PART Considerations on the Production of Numbers. (Palingenius) ......................................... 24 LITERARY PART The journey of Rabbi Joshua. (Hibur Maaciot) .................

29 First literary contest of spiritualist orientation .... 34 NEWS SECTION ........................................... 35 — 1 —

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a)— Ser SIMETRICOS EN SU FORMA. 2. a)— Ser la prueba y m edidad visible de los hechos visi bles y de los m ás sutiles, tan m al llam ados "in visibles". 3. a)— Ser la escala de proporción que perm ite leer la s re- — 3 —

krciones entre lo humano y lo cósmico, lo físico y lo moral, lo moral y lo espiritual, determinando hasta el detalle de ubicación, forma y tamaño de los aparatos (del cuerpo humano y del cósmico). "... Y El-Los-Dioses hicieron al Ser Humano a Su Imagen y Semejanza..." Y, en "algún lugar" de la Línea (L, L 1 en el diagram a) se h alla nuestro Punto (P). . . este Punto que contem plarem os ah-o-: ra como ser hum ano, en su form a física "actual". M iremos a un ser hum ano, desnudo, de pie. Mide, por ejem plo, no los 1,64 que era la "m edia norm al europea" sino- tom em os el 1,70 (no altera los resultados) del hom bre am erica no m oderno, inedia, (El original h a sido dibujado a escala 1:300, pero- la reducción del clisé cam bia aparentemente las medidas- p a ra ocultar alg u n as cifras. . .) Pues bien: es co sa sab id a que un ser hum ano, si extiende bien los brazos, mide, de extremo de dedo medio a extremo de dedo medio, lo mismo que de pies a cabeza incluida. El "CRUCE DE EJES" o sea, el cruce de la línea vertical que- v a de pies a cabeza y sigue h asta "infinito", con la línea horizontal que v a de dedo medio- a dedo medio, se produce, en este hombre, a algo m enos de 1,50. En el diagrama, las vertical es, pues, PC, y la horizontal de los brazos (con la misma medida de algo menos de 1,50) es A 1, A 2. Y TENEMOS ASI EL "TAU", misterioso símbolo que usó bamos en los Templos Egipcios, como CLAVE TOTAL DE TODO. Es claro que- -es la m ás oculta, por ser tan sencilla que sólo la poderosa m ente de un gran sabio o la ed u cad a m editación de un Iniciado pueden extraer de "TAU, o TAÓ, :todo. Tenem os el TAU. V olverem os a EL ¡oportunamente. Por ahora, digam os q u e es un solo Hombre de pie, con los brazos abiertos. Este Hombre (el PUNTO que eleva su conciencia al tomar conocimiento de; SU propia forma física y busca relacio- — 4 —

narla con "lo que le rodea", o MUNDO), este Hombre, d ecía mos, está de pie sobre la línea (L, L 1). A hora bien, SI ESTE HOMBRE procura h acerse conciencia de su propia vertical y con la horizontal sobre la cual d escansa, L, L 1: la "Línea". P: el Punto. H, H 2: El Horizonte vital de uir Ser. M, M 1: Límite de Plano Material. D, V: Límite del Plano Astral. ADVí Triángulo del Plano Divino Individual. A l, A2: Distancia de brazos abiertos. O: Ombligo del Ser humano de pie. C: Cruce de sus ejes Vertical y Horizontal. F: Límite de su forma física. su problema no tiene fin: pues él se SENTIRA siempre como basta lo que ya habíamos examinado: un PUNTO, efa una lí- — 5 .—

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Se comprenderá que lo acabamos de repetir (pues desde siglos se DICE) es asunto trascendental. Sin embargo, el Tau humano y su Triángulo lo demuestran. 6 —

EN EFECTO: Si trazam os, de/ide el H2, u n a lín ea q u e v a h acia A l, esta línea p a sa rá por el OMBLIGO d el Hombre. 4 li Si trazam os u n a IJiea que p a se por (C), ella term inará en el punto D. Pues bien: Por el lugar O (Ombligo) p a sa rá el horizonte que lim ita el m undo m aterial, separándolo del astral. Será, pues, él lugar y altura d e asim ilación vital, astral y, efectivam ente, divide EXACTAMENTE el triángulo AHH2, a l tercio. La línea H2 D nos d a el "otro tercio EXACTO", lo que m uestra bien que la línea DV e s el límite del m undo astral con el MUNDO DIVINO p a ra este H om bre (y p a ra todo TAU: Todo). Pero la línea de m anos y pecho (A l, A2) está EXACTA MENTE en el m edio de la altu ra general del triángulo, o sea: la acción del Hom bre está en el Punto de equilibrio ASTRAL, que es, AL MISMO TIEMPO, el centro de la altura general del triángulo total. Y, finalm ente; si consideram os el triángulo SUPERIOR A, A l, A2, y si buscam os su punto m edio T y lo unim os con el punto H2, habrem os term inado las principales m edidas FISI CAS del H om bre (y del TAU) pues dicha Línea H2T corta la vertical EXACTAMENTE en F, q u e e s EL PUNTO SUPERIOR DE LA FORMA FISICA DEL SER HUMANO DE PIE. Resum iendo: El TAU inscrito dentro de un Triángulo (viejo sím bolo que usábam os en los Tem plos Egipcios y que a ú n hoy usan los Instructores M artinistas y otros. . .) o sea, un H om bre de pie inscrito en el Triángulo q ue él m ism o DETERMINA por la sim ple extensión de sus brazos, nos en señ a que: Su hom bligo es el cruce d e la horizontal del límite entre m undo m aterial y m undo astral, y d e la oblicua que une sus míanos con su particular horizonte terrestre, o lim itaciones d e su acción individual física y aním ica, con la vertical personal y general.

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LIVING REALITY OF THE SYMBOLS VIII: Horizon, Vertical and Triangle [Sic: the Spanish prints “Hornzonte”]. SECRET HUMAN AND COSMIC MEASURES By Jehel, S. I.

Dr. Kab. In the preceding article we saw how a human being discovers, by the purely physical method, the Vertical of all that is Superior to him, thus raising his consciousness toward the progressive discovery of origin.

Before going further on this theme, which is to lead us to re-encounter all that we already taught in the old Temples of Egypt, I shall ask the dear Readers to observe much and meditate still more, from this article onward, for, though it is true that I shall make the "veil" ever thinner, diaphanous almost, something nevertheless cannot be SAID — yet no one is barred from finding it through Meditation.

Every word, every fact cited, every measure indicated, every Letter placed in a determinate spot of the diagrams — everything has a particular reason for being presented so. For the rest, I shall facilitate, as far as I am able, the indication of the relations among all those elements.

Let it also be kept in mind that, now more than ever, we are going to prove that the Symbols are not conventions representative of moral or religious ideas, but LIVING KEYS, which demonstrate themselves, and applications permitting the verifications they provide, and that they must ALWAYS answer to at least 3 conditions: 1st)—To be SYMMETRICAL IN THEIR FORM.

2nd)—To be the proof and visible measure [Sic: the Spanish prints “medidad”] of visible facts and of the subtler ones, so badly called "invisible". 3rd)—To be the scale of proportion that permits reading the re-

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lations between the human and the cosmic, the physical and the moral, the moral and the spiritual, determining even the detail of location, form and size of the apparatus (of the human body and of the cosmic). "... And He-They-the-Gods made the Human Being in His Image and Likeness...

And, in "some place" of the Line (L, L 1 in the diagram) is found our Point (P)... this Point which we shall now contemplate as a human being, in his "present" physical form. Let us look at a human being, naked, standing.

He measures, for example, not the 1.64 that was the "normal European average", but let us take the 1.70 (it does not alter the results) of the modern American man, average. (The original was drawn at scale 1:300, but the reduction of the plate apparently changes the measures so as to hide certain figures...) Well then: it is a known thing that a human being, if he extends his arms well, measures, from tip of middle finger to tip of middle finger, the same as from feet to head included.

The "CROSSING OF AXES", that is, the crossing of the vertical line that goes from feet to head and continues to "infinity" with the horizontal line that goes from middle finger to middle finger, occurs, in this man, at somewhat less than 1.50. In the diagram, the vertical is, then, PC, and the horizontal of the arms (with the same measure of somewhat less than 1.50) is A 1, A 2.

AND THUS WE HAVE THE "TAU", mysterious symbol we used in the Egyptian Temples as TOTAL KEY OF EVERYTHING. It is clear that it is the most hidden, being so simple that only the powerful mind of a great sage or the educated meditation of an Initiate can extract from "TAU, or TAO, :everything [Sic: punctuation as printed]. We have the TAU.

We shall return to IT in due course. For now, let us say that it is a single Man standing, with open arms. This Man (the POINT that raises its consciousness on taking cognisance of ITS own physical form and seeks to re-

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late it to "what surrounds it", or WORLD), this Man, we were saying, stands upon the line (L, L 1). Now then, IF THIS MAN endeavours to become conscious of his own vertical and of the horizontal upon which he rests, L, L 1: the "Line". P: the Point.

H, H 2: The vital Horizon of a Being. M, M 1: Limit of the Material Plane. D, V: Limit of the Astral Plane.

ADV: Triangle of the Individual Divine Plane. A1, A2: Distance of open arms. O: Navel of the standing human Being.

C: Crossing of his Vertical and Horizontal axes. F: Limit of his physical form. his problem has no end: for he will always FEEL himself as up to what we had already examined: a POINT, on a ho-

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rizontal line, from whose point there issues, or through whose point there "passes", a Vertical WHICH, FOR NOW, he can only conceive "upward", since neither his eyes nor his mind can, or have reason to, "enter" the Earth or interest themselves in what is "beneath his field of action". Some day, century or cycle, Man (or the Point) will have to seek, and will find, the ONLY way of relating the horizontal Line to His vertical and his extended arms.

He will realise that there ARE two lines, and ONLY THOSE TWO, which, PASSING THROUGH HIS FINGERTIPS, bind the horizontal to a "POINT" which he determines without touching it, but can localise (A, in the diagram). Man thus discovers several things: OBLIQUE and virtual, but existent, lines.

The TRIANGLE WHICH IS EQUILATERAL: (A, H, H2) and, for the first time, he LIMITS a determinate section or sector of the HORIZONTAL as being MORE DIRECTLY RELATED to himself. Let us call all this by "appropriate" names: Man (or the TAU) discovers himself inscribed (written within) in a Triangle of three equal sides.

Of the indefinite — or at least, for him, indefinable — Line (L, Ll) [Sic: the second character is printed as a letter ell], he appreciates the part (H, H2) as HIS horizontal, that is, his personal Horizon, his own field of action. It seems as if Man could never move without CARRYING WITH HIM the TRIANGLE, which, for now, SEEMS TO US MERELY TO CONTAIN HIM.

In reality, Man is always with his PARTICULARISED UNIVERSAL TRIANGLE, because the TAO (The Divinity) is ALWAYS AND EVERYWHERE, present IN ALL, WITH THE TOTAL EXPRESSION OF ITS LAWS AND PROPORTIONS. It will be understood that what we have just repeated (for it has been SAID for centuries) is a transcendental matter. Nevertheless, the human Tau and its Triangle demonstrate it.

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IN EFFECT: If we trace, from H2, a line going toward A1, this line will pass through the NAVEL of the Man. If we trace a line passing through (C), it will end at the point D. Well then: Through the place O (Navel) will pass the horizon that limits the material world, separating it from the astral.

It will be, then, the place and height of vital, astral assimilation and, effectively, it divides the triangle AHH2 EXACTLY at the third. The line H2 D gives us the "other EXACT third", which shows well that the line DV is the limit of the astral world with the DIVINE WORLD for this Man (and for every TAU: All).

But the line of hands and breast (A1, A2) is EXACTLY at the middle of the general height of the triangle, that is: the action of Man is at the Point of ASTRAL equilibrium, which is, AT THE SAME TIME, the centre of the general height of the total triangle.

And finally, if we consider the UPPER triangle A, A1, A2, and if we seek its middle point T and join it with the point H2, we shall have finished the principal PHYSICAL measures of Man (and of the TAU), for the said Line H2T cuts the vertical EXACTLY at F, which is THE UPPER POINT OF THE PHYSICAL FORM OF THE STANDING HUMAN BEING.

Summing up: The TAU inscribed within a Triangle (an old symbol we used in the Egyptian Temples and which the Martinist Instructors and others use even today...) — that is, a standing Man inscribed in the Triangle he himself DETERMINES by the simple extension of his arms — teaches us that: His navel [Sic: the Spanish prints “hombligo”] is the crossing of the horizontal of the limit between material world and astral world, and of the oblique that unites his hands with his particular terrestrial horizon, or limitations of his individual physical and psychic action, with the personal and general vertical.

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His laryngeal plexus (C) is the crossing of the vertical (personal and general) with the horizontal of his hands (actions) — A1, A2 — and with the oblique that determines the limit between astral world and spiritual world. Moreover, the line of hands and larynx is at the very centre of the height of the astral and of ALL.

His upper cranial point (upper limit of the physical form) F is the crossing of the vertical with the oblique that unites the personal physical horizon, or field of individual action, with the measure T, or mean term of relation between the actions of the Individual (height of the manifested astral equilibrium) and the higher spiritual vertex (A) manifested for THAT Individual.

It is worth noting that the said crossing F not only marks the upper limit of the physical form, but ALSO stands at the vertical midpoint between the ACTIONS (A1, A2) and the base of the Divine World — in other language, as a point of balancing relation between the nearest source of Inspiration (DV) and the point C, or the line A1, A2.

The Points A, D, A1, M and H (ADAMaH) indicate, then, the real, verifiable and ever-living relations between the Human Form and the World Form.

It would not be well to forget that, if instead of calling the lines H2 A1, H2 D, etc.... we called them A1, O, H2 — D, C, H2, etc., this would lead us to think that IT IS THUS that the World, Nature or the Divinity MEASURE in order to construct a Human Tau, in the IMAGE AND LIKENESS of the GREAT TAO or ALL. In coming articles we shall see that much yet remains to be extracted from the universal diagram of relation between Man and the All.

Praised be, in the Three Worlds, the Men who know and adore the Harmonies of Number, the Angels who Apply them, the Stars that mark them in the Visible Heaven, and the Ageless Ancient who in the Heights Assented: So be it. Amen. 11-1-1947

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PRACTICAL COURSE OF JUDICIAL ASTROLOGY (Continuation) Teachings of Surya, S. I. THE INFLUENCES OF THE PLANETS IN EACH SIGN NEPTUNE (The planet of Divinity) NEPTUNE IN ARIES makes the person proud, original and inclined to inventions and to studies related to mechanics.

Being well aspected it gives great religious enthusiasm and energy and ambition to go at the head of any movement he may champion for the elevation of humanity. When afflicted, it gives the same desire also, but the methods of attaining it will be violent, predisposing to suffer imprisonments on that account.

NEPTUNE IN TAURUS gives religiosity, vivacity and fidelity to one’s beliefs, love of occultism and of the search for curious and ancient things, a kindly and sociable disposition and an inclination toward art and the beauty of Nature, attraction to music and pleasures, and facility in acquiring lands and properties.

If afflicted, it gives a sensual and impassioned nature, and a strong tendency to the pleasures of the table, which can occasion pains and troubles. NEPTUNE IN GEMINI gives attraction to the sciences in general, especially mathematics, vivacity of spirit, aptitude for works of precision, making the person devotional and sympathetic.

If well aspected it develops the occultist, prophetic and inspired faculties, making the person sensitive to the finest vibrations of Nature in an intuitional aspect. It gives oratorical facility, great literary capacity, in mechanics, mathematics and in every field of action requiring mental ingenuity. If afflicted, it indicates lack of concentration in any purpose

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however good; the mind is inconstant, chaotic and fickle, inclined to cunning, fraud and deception or, at best, it makes the person a visionary and a dreamer. It also produces disputes with siblings and neighbours. NEPTUNE IN CANCER gives great imagination, a restless, discontented character, and a not very happy existence.

If well aspected, it gives an intuitive, sympathetic and loving nature, quick to understand the sorrows and joys of others and disposed to feel them with them, being therefore much loved by all. It puts one in contact with the higher forces of nature, capacitating the cultivation of spiritual faculties and diverse kinds of intuition, giving great versatility in spiritual directions, and one may reach great heights through devotion.

If afflicted, it makes the person self-indulgent, which can exercise a pernicious influence in the home, giving strange tastes and appetites that can cause affections of the alimentary system, there being also a strong inclination to drugs and drink. NEPTUNE IN LEO makes the person ambitious, wilful, a little superstitious, intuitive and much given to reflection.

Well aspected, it gives a generous, sympathetic and expressive disposition; a sociable nature, a friend of pleasures and artistic manifestations, having admirable capacity and attaining success in pedagogical matters owing to an intimate comprehension of the nature of others. It also gives great correctness in relations with other persons and much success in loves.

Being afflicted, the person will be supersensual and prone to vexations in love; he will be governed rather by impulse than by reasoning, will lack the moral fibre to face any contingency, will be cowardly, changeable and untrustworthy, and will incur vexations with his connections. NEPTUNE IN VIRGO, if not well aspected, makes the person eccentric, original, skilful at mathematics, but self-interested, dissembling and not very affectionate.

Well aspected, it gives magnificent mental faculties, with inspired and prophetic capacity, devotion to elevated ideals, but with strange ideas and inclinations, especially regarding marriage.

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Being afflicted it gives hypochondriac tendencies and the supposition of having every illness, which makes the person very unhappy. It also predisposes to mediumship, to being the plaything of control spirits, and to obsession. NEPTUNE IN LIBRA gives particular aptitude for occultism and makes the person very devotional, charitable and impressionable.

Well aspected, it gives a musical, poetic and artistic temperament, indicating a spiritual and elevated union that will be of great satisfaction and very comforting for the person. If afflicted, it gives a tendency to clandestine, unconventional and illegitimate relations, whether on his part or the spouse’s, according to the nature of the bad aspects Neptune receives.

It also indicates a weak and extremely emotional nature, incurring the disregard of all. NEPTUNE IN SCORPIO gives a vivacious temperament, a persevering spirit, inclined to inventions and to studies of chemistry and medicine.

Well aspected, it gives a great desire to plumb the secrets of nature and in scientific or occult investigations; energy, enthusiasm and inspired perception beyond the reach of reason, auguring satisfactory accomplishment of anything he takes in hand. If afflicted, it gives a terrible temperament, a sensual and impassioned nature, a disordered desire for drink or drugs, and a propensity to drown by accident or deliberately.

NEPTUNE IN SAGITTARIUS gives attraction to journeys, exact judgement of things; a clairvoyant spirit, determined, religious and not exempt from ambition. Well aspected, it increases the devotional, religious and inspirational tendencies, offering dreams, visions and occult experiences. It gives attraction to journeys and enjoyment of them.

Being afflicted, it gives persons prone to fears and presentiments; dreams of dangers and visions of disasters prey upon the mind, making life a calamity. At times it gives a great desire to travel but difficulties in accomplishing it and, if achieved, troubles or accidents will arise on the journeys. NEPTUNE IN CAPRICORN gives a cold character, prudent, reserved, respectful, good judgement and pleasure in his indepen-

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dence. If well aspected it gives a serious and contemplative nature, capable of concentrating on the matters that reach his mind, thus achieving many successes. The vision will be broad and foresighted in large-scale business, and if other aspects of the horoscope impel toward secret work, the person may be a skilful detective or an investigator in psychic questions.

Neptune being afflicted, it gives a melancholy, withdrawn and at times underhanded nature, being repudiated by others. NEPTUNE IN AQUARIUS gives love of journeys, admiration of nature, independence of character and originality in religious ideas. Being well aspected, it gives an altruistic or utopian disposition, with a desire to emancipate humanity from every illness it suffers, social as well as mental, moral or physical.

Hence these people prove very advanced with respect to their epoch, being considered dreamers and visionaries, idealists and, in a certain sense, dangerous to society, owing to their originalities and independence of character.

At the same time, they are very popular among the most progressive persons of society, assimilating also very easily the higher forces of nature and, in consequence, they are the heralds and precursors of the explorations of unsuspected fields. If Neptune is afflicted, it gives similar ideas and ideals regarding conventions; but generally they serve only to bring the person discredit and misfortune.

NEPTUNE IN PISCES gives reflection, calm, love of journeys by water and study of occultism, making the person intuitive, imaginative and superstitious. Well aspected, it gives love of mysticism, development of spiritual faculties and obtaining of direct knowledge. Very compassionate persons, withdrawn in their manners, well regarded and charitable.

If Neptune is afflicted, it gives a propensity to suffer through mediumship, through the obsession and imposture of secret enemies; danger of finding oneself imprisoned, and indulgence in drink or drugs that will end in the sorrow and ruin of the person.

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SUDDHA DHARMA MANDALAN [Sic: the Spanish prints “MANDALAN”] COMMENTARIES ON THE BHAGAVAD GITA BASHYA (By Hamsa Yogui) Explanatory synthesis by the Guru Subrahmanyananda Castilian version by G. Bruno (Continuation) Returning now to the explanation of the term Samikaranam, it may be said that it signifies: "The harmonisation of apparent opposites".

The Bhagavad Gita, which treats generally of Jnana, Iccha and Kriya, together with Pravritti and Nivritti in relation to the aforesaid triad, brings out sharply the synthesis that correlates it, which synthetic correlation is called Samikaranam. The perception of such synthesis is possible only through that altruistic attitude, or Suddhanishta, which the Gita points out again and again, and in unequivocal language.

For this reason the cause of the lack of the said perception must be attributed to egotism or Karpanya — also called Svartha. From the point of view of the Kshetra or field, we can establish briefly what is the choice of that which is necessary and that which is not, as likewise the criterion that prevails from the point of view of the Kshetragna or knower, for whom such distinction does not exist.

Hamsa Yogui, in treating this topic concerning Samikarana, mentions the five aspects in which we must consider it, namely:

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The Jnana Samikarana aspect; the Iccha Samikarana and the Karma Samikarana, which three are treated in detail in the first three sections of the Gita; while the Pravritti Samikarana and Nivritti Samikarana aspects are treated "in extenso" in the Yoga section. It remains for us to add that the Kevala Sankhya disciple attains the state of the Suddha Sankhya disciple through this synthetic perception.

The five aspects of Samikarana we can classify somewhat clearly by means of illustrations, namely: "This is bad and this is good": it is the result of mere Jnana or of the cognitive. "All is necessary": it is the synthesis of both opposites. The said synthesis of Jnana is technically denominated: "Samavijnanam".

"This which is dear and desirable to me may suit me. This which is abhorrent and undesirable does not suit me": it is the result of Iccha or Sankalpam; while "All can be dear and desirable to me" signifies the synthesis, technically denominated: "Sama Sankalpa". "This must be done by me.

It is not necessary that I do this other. I shall not do this": these belong simply to Karma or action; while: "All this that MUST be done shall be done by me" is the synthesis, and its technical name: "Samakarma". Pravritti Samikarman is defined thus: "Neither merits nor sins bind the Atma and the SELF.

The SELF is limited neither by Jnana nor by Bhakti nor by Karma and, in consequence, is free of dependencies". Nivritti Samikaranam may be defined thus: "The SELF is deserving of all adoration. All is necessity.

All is born of the nature of Brahman. All this is Brahman". In this case the first three aspects give origin to the kno-

p. 20–21

El conocim iento de aq u ellas leyes que rigen a am bos aspectos del Absoluto. Las calificaciones y !1) Véase M ahabharata U dyogaparva A dhyaya 69, — 17 —

I deberes de quienes asp iran a com prender y realizar las refe ridas leyes. El conocim iento de las v erd ad es eternas que con notan tales preceptos "sruti", cuales, "Todio es nacido d e la naturaleza de Brahm án. Todo es necesario e inevitable. Todo es, en verdad, B rahm án”. Y el conocim iento ■ cap az de actuali z a r en los aspirantes u n a índole de experiencia acorde con sus respectivos estados de progreso. Hemos de observar aq u í q ue en todos los ejem plos citados d e G obbila ^-com o y a se hizo^ en el curso de la disquisición del 4.° capítulo, del U pcdghata— , se dem uestra q ue e ra u n a práctica y a arraig ad a aplicar tal nom bre a cuanto fuera acep table como realm ente explicatorio d e los grandes principios de la S ag rad a C iencia Sintética, sin h acer referencia a su a u toridad y a despecho de. la extrem a v erd ad de las explicacio nes m ism as (1). (7) En el curso de la discusión de este último capítulo, HAMSA YOGUI cita el ADHYATMA SABDA RATNARNAVA y da una lista de 48 palabras a las cuales hemos hecho alusión en el transcurso de nuestras notas del segunto tópico. HAMSA YOGUI dice que esas palabras fueron usadas en tratados que versan sobre las diferentes ram as del conocimiento, las cuales se hallan comprendidas dentro de las cinco descripciones o clases, a saber: 1. °)— ADHILOKA VXD YA. 2. °)— ADHIJYOUTISHHA VID Y A. 3. °)— ADHIVIDYA VID Y A. 4 ° ) ~ ADHIPRAJA VIDYA. 5,°)— ADHIATMA VIDYA. Pero ha de tenerse en cuenta que cuando las palabras son así usadas, cada una de ellas no tiene el mismo significado y han de ser interpre tadas en el sentido particular requerido por el contexto. Tales son las siguientes palabras: 1. — BRAHMA. 2. — ATMA. 3. — AKSHARA. 4. — AVYAKTA. 5. — PRAKRITI. 6. — SVABHAVA. 7. — YOGA. 8. — NARAYANA. 9. — VA- SUDEVA. 10. — BHAGAVAN. 11. — BHAGAVATI. 12. — MAYA. 13. — MOKSHA. 14. — AHAM, 15. — MAM. 16. — BIJAM. 17. XARANAM. 18.— AHANGARA. 19. — TAT. 20. —■ SAT. 21. — BHAVA. 22, — AB- HAVA. 23. — ¡SVARA. 24. — SAMSARA. 25. — SANNYASA. 26. — TYA GA. 27. — JNANA. 28. —- BHAKTI, 29. — KARMA. 30. — KSHETRA. 31. —- VRIKSHA. 32. — KSHETRAJNA. 33. — PURUSHA, 34. — SANATANA. 35. — SASVATA. 36. — AVYAVA. 37. PRADHANA. 38. — ADHYAT MA. 39. — ADHIBUTAM. 40. — ADHIDAIVIKAM. 43. — ADHIJYOUTISHAM. 44. — ADHIVIDYAM. 45. — ADHIPRAJAM. 46. — VIBHOUTI. 47. — BUDDHI y 48. — PARAMATMA. - - 18

p. 18

wledge: "All this is Brahman. All is necessity" — and belong to the Suddha Sankhya discipline; while the last two aspects generate the conviction that "All is born of the nature of Brahman", and belong, therefore, to the Suddha Yoga discipline. It is worthy of note, in relation to what has been set forth, that each of these aspects can be examined from six distinct points of view.

In that sense Jnana Samikaranam, the first chapter, that is, Nara Narayana Gita, makes mention of the quadruple nature of the Isvara in his character of Director of the Samsara, or the World Process. We find in the thirteenth verse of the cited chapter that it expresses the harmonisation of its total teaching. The fourth verse of the Avatara Gita sums up its content, and likewise does the third verse of the Adhikara Gita.

The third verse of the Siksha Gita expresses the synthesis of its content, and the last verse of the Karma Gita synthesises the teaching of that chapter, while the eighteenth verse of the Kaivalya Gita harmonises the teachings set forth in it.

With reference to the Iccha or Sankalpa section, we find that the twenty-second verse of the Svarupa Gita, the twenty-third of the Sadhanatraya Gita, the last of the Moksha Gita, the thirty-eighth of the Brahma Svarupa Gita and the last of the Brahma Vibhuti Gita synthesise the teachings of the Lord in the six chapters respectively.

Similarly, the final verse of the Pranayama Gita, the twenty-third of the Paramatma Gita, the third of the Akshara Gita, the last of the Raja Vidya Gita, the twenty-third of the Paramahansa Gita and the last of the Sannyasa Gita signify the synthesis of the teachings set forth in the Kriya section.

The remaining aspects, namely Pravritti Samikaranan and Nivritti Samikaranam, related to the Atma or the SELF, and those correlated with Yoga, are treated jointly

p. 19

in the fourth section. Here the last verse of the Atma Gita, the last of the Karma Gita, the last of the Bhakti Gita, and the fifteenth [Sic: the Spanish prints “qunto”] of the Jnana Gita synthesise in their order the teachings contained in the six chapters. It will not be out of place to point out here that the Yoga Brahma Vidya has sometimes been entitled Bhagavati Vidya.

This ancient practice is followed by the Bhargava Bharata, of 24000 slokas, as likewise in the expositions of Masters of a certain category, denominated Vasishthas, and in the Sruti. In the Dharma Daksha Samvada — an episode of the Bhargava Bharata — this expression and the nature of its teaching are considered.

In the same way, the use of the words "Bhagavaddri", sebhyah" and "Bhagesam" [Sic: quotation marks as printed], which we find in the Chandogyam and the Svetasvatara Upanishads, connote indistinctly the Bhagavati Vidya. We have already made clear that the name Bhagavad Gita does not signify merely the sum of the teachings left us by the Lord whom we know as the Bhagavan Sri Krishna.

Many saints, sages and prophets have been called "Bhagavan", and it was the style in works such as the Mahabharata and others to apply that title to adepts and prophets; but we must not interpret from this that their teachings are to bear the name Bhagavad Gita. The true counsel given by the Divine charioteer to Arjuna, which had been declared on earlier occasions both to him and to others, has not been so denominated.

One of the reasons — says Hamsa Yogui — that justifies such a name is the fact that those teachings were expounded by Sri Krishna to Arjuna as the essence of Nara Narayana,

p. 20

technically denominated Bhagavan (1), which word signifies Bhagesa. Hamsa Yogui says — with reference to the term "Gita" — that it is known as the most meritorious to be applied in the exposition of a sastra: "Sastranam pujyatamakhya hi bhavati Gita".

In sum, the categorical conclusion of Hamsa Yogui is that the name given to this scripture owes its reason to the fact that it is the greatest and best exposition the world at present possesses of the Sacred Synthetic Science, and his last and most conclusive argument is as follows: There exist many other scriptures dealing with the knowledge of Brahman; but none fulfils this purpose with the substance and perfection attained by the Gita.

Some of the writings cited treat of Brahman, generally of his manifest aspects, and others do so only in fragmentary form.

Only this Gita considers both aspects of the absolute: the Manifest and the Unmanifest, and in so doing it points out expressly that the only possible means for the realisation of Brahman is through the study and experience of the manifested aspects of the four Samsaras, which consist in the interrelation between Atma — on the one hand — and Prakriti — on the other — with their modifications in 24 tattvas or elements.

Hamsa Yogui affirms — as his predecessors also do — that except through this Samsaric manifestation, Brahman is completely unrecognisable. Here are Hamsa Yogui’s own words: "It arises clearly that, from the study of the Bhagavad Gita, we shall infer the following: The real nature of Brahman: the unmanifest and the manifest. The knowledge of those laws that govern both aspects of the Absolute. The qualifications and (1) See Mahabharata Udyogaparva Adhyaya 69.

p. 21

duties of those who aspire to comprehend and realise the said laws. The knowledge of the eternal truths connoted by those "sruti" precepts, such as: "All is born of the nature of Brahman. All is necessary and inevitable.

All is, in truth, Brahman". And the knowledge capable of actualising in the aspirants a kind of experience according with their respective states of progress.

We must observe here that in all the examples cited from Gobbila — as was already done in the course of the disquisition of the 4th chapter of the Upodghata — it is demonstrated that it was an already rooted practice to apply such a name to whatever was acceptable as really explicatory of the great principles of the Sacred Synthetic Science, without reference to its authority and despite the extreme truth of the explanations themselves (1). (7) [Sic: the footnote is numbered 7 where the text calls 1] In the course of the discussion of this last chapter, HAMSA YOGUI cites the ADHYATMA SABDA RATNARNAVA and gives a list of 48 words to which we have alluded in the course of our notes on the second topic [Sic: the Spanish prints “segunto”].

HAMSA YOGUI says that those words were used in treatises dealing with the different branches of knowledge, which are comprised within the five descriptions or classes, namely: 1st)— ADHILOKA VIDYA. 2nd)— ADHIJYOUTISHHA VIDYA. 3rd)— ADHIVIDYA VIDYA.

4th)— ADHIPRAJA VIDYA. 5th)— ADHIATMA VIDYA. But it must be borne in mind that when the words are so used, each of them does not have the same meaning, and they must be interpreted in the particular sense required by the context.

Such are the following words: 1. — BRAHMA. 2. — ATMA. 3. — AKSHARA.

4. — AVYAKTA. 5. — PRAKRITI. 6. — SVABHAVA.

7. — YOGA. 8. — NARAYANA. 9. — VASUDEVA.

10. — BHAGAVAN. 11. — BHAGAVATI. 12. — MAYA.

13. — MOKSHA. 14. — AHAM. 15. — MAM.

16. — BIJAM. 17. KARANAM.

18.— AHANGARA. 19. — TAT. 20. — SAT.

21. — BHAVA. 22. — ABHAVA. 23. — ISVARA.

24. — SAMSARA. 25. — SANNYASA. 26. — TYAGA.

27. — JNANA. 28. — BHAKTI. 29. — KARMA.

30. — KSHETRA. 31. — VRIKSHA. 32. — KSHETRAJNA.

33. — PURUSHA. 34. — SANATANA. 35. — SASVATA.

36. — AVYAVA. 37. — PRADHANA. 38. — ADHYATMA.

39. — ADHIBUTAM. 40. — ADHIDAIVIKAM. 43. — ADHIJYOUTISHAM.

44. — ADHIVIDYAM. 45. — ADHIPRAJAM. 46. — VIBHOUTI. 47. — BUDDHI y 48. — PARAMATMA. [Editorial gloss: the printed numbering skips from 40 to 43, transmitted as printed.]

p. 22

Hamsa Yogui, at the end of his introduction, calls attention to the opinions of other Hamsas who preceded him, treating briefly the final and essential teachings of the Gita. That purpose can be defined thus: Dhritarasthra possessed real religious knowledge, as likewise in what refers to Pravritti and Nivritti; that is, the method of binding oneself to the World Process and in turn unbinding oneself from it.

Why then did he question Sanjaya, as he did in the first verse of the Gita? This explains, then, the fact that, despite his profound knowledge, the King found himself under the limitations proper to his egotism, which created in him a definite feeling of limitation and dependence. As a consequence of that state, the King desired to know the means of freeing himself from those limitations.

Naturally his inquiries made evident the marks of those who, precisely, are on the way to realising the sovereignty of the SELF (1), together with those of the ones who, like him, were in open struggle to shake from their shoulders the limitations oppressing them (2).

In sum, the key of that question demonstrates the characteristics of the persons who, transcending the bonds proper to their limitations, bind themselves to the world in a manner distinct from those who, without attaining such transcendence, aspire to do so, though conscious that they must necessarily reach that transcendent state.

The first three sections, which treat of Jnana, Iccha and Kriya, indicate the means of freeing oneself from that captivity and are related to the Suddha Sankhya aspirant; while the fourth (1) SVATRANTRYA, indicated by the words KURUKSHETRA. (2) PARATANTRYA, indicated by DHAMASHETRA. [Sic: so printed, for Dharmakshetra.]

p. 23

section, or Yoga, treats of the means of the Suddha Yogi, who, being freed of all limitation (Paratantrya), binds himself to the world working for its prosperity, attaining at the same time svatantra or realisation of the SELF. The total teaching expounded in the Gita, narrated by Sanjaya to the King, represents the former’s answer to the single question of Dritharastra in its dual aspect.

In other terms, Arjuna, in his character of representative of Humanity, required of the Lord — which is of the highest importance for the race — that he indicate to him the nature of the discipline by whose result is obtained the knowledge of the proper quality (1) of the SELF, which attains transcendence through the synthesis, as likewise of the characteristics (2) induced in it by association with the Samsara or World Process with its multiplicities.

That association comprises Pravritti, which is related to Guna and Karma; and Nivritti, related to guna alone. The same can be said in another way: The victory of Kurukshetra was due to the ascendancy of Suddha Bhagava over the Prakrita Bhava (Prakritti) and Atmiya Bhava (Nivritti).

The Gita, treating of that discipline in all its details, is denominated "Svabhava Svarupa Vyakhyana para", that is, it treats of Brahman in its aspects: the Unitary or yogic, arisen from the Svabhava (3), and that of Samsaric manifestation, arisen from the Svarupa (4). For this reason, the claim of the Gita Scripture to bear the name Yogabrahmavidya is perfectly grounded.

It is worth pointing out here that the state of captivity and (1) SVABHAVA or SUDDHABHAVA. (2) SVARUPA. (3) SVABHAJAM. (4) SVARUPAJAM.

p. 24

limitation to which we have referred before is described as: "Parpanyadosha, Svartha, Anisam, Klaibyam, etc.", which is the same as saying Egotism, and which derives from the inveterate habit in the aspirant of judging as "His own" that which in truth "Is not"; that is, of attributing to the SELF qualities that are not of the SELF.

From such a criterion follows, certainly, an increase of the feeling of separativity, and the sole reason for this is found in the non-recognition of that which is Svakiya — essentially one’s own — as distinct from its reverse, that is, Asvakiya. That recognition is attained through Sannyasa, which leads to Tyaga, whose culmination we find in Parityaga: final consecration of the dharmas in terms of Brahman. (See the Sloka Sarvadharman).

This was what the Lord counselled Arjuna. He, like Dhritarasthra, possessed profound knowledge, and the Pandava warrior, goaded no doubt by the insults and injustices of Duryodhana, hurled himself into combat, there burning in his veins the yearning to punish the great injustice inflicted upon them, as a result of which he, his brothers and Queen Droupadi had suffered the ills proper to a long exile.

Still more, Arjuna, in his character of Nara — the representative of the human race — judged it an inescapable duty to wage that war, which was to re-establish the Dharma, this being evidently in decadence. Both criteria belong to Svarupa. His Pravritti was limited or rather stained by that personal consideration; that is, influenced by Svartha; and his Nivritti, in shunning combat at so just a moment, was no less so.

The Pandava warrior felt true horror at joining battle against his relatives and elders; but, as Nara, he saw no other justification for taking part in such monstrous slaughter

p. 27–28

U nidad o del centro em anador, y nosotros acab am o s de v er que e sta distin- 24 —

ción del cuaternario de la U nidad es precisam ente la génesis del Quinario. Hemos dicho en nuestro estudio sobre el Demiurgo, (1) q ue la distinción que d a nacim iento a la existencia, individual es el punto de p artid a de la C reación; en efecto, ésta existe en.. la m edida en que el conjunto de los seres individuales, carac terizados por el núm ero cinco, se considera como distinto de la Unidad, lo que d a nacim iento al núm ero seis. Este núm ero pued e ser considerado, como lo hem os visto precedentem ente, como form ado por dos ternarios de los cuales uno es el reflejo, del otro; es lo q ue representan los dos triángulos del Sello de Salom ón, símbolo del M acrocosm os o del M undo creado. Las cosas son distintas de nosotros en la m edida en que nosotros las distinguim os; e s en esta m ism a m edida q ue ellas se nos vuelven exteriores y, a la vez, se vuelven tam bién dis tintas entre ellas; ap arecen entonces como revestidas de form as y esta Form ación, que es la consecuencia inm ediata d e la. C reación, está caracterizada por el núm ero q ue sigue a l S ena rio, es decir, por el Septenario. No harem os sino indicar la concordancia entre lo q ue precede y el prim er capítulo del. Génesis: las seis letras de la p a la b ra Beréschith (beth. resch, alef, schin, iod, tav) las seis fases de la Creación, y el papel form ador de los siete Elahim representando el conjunto de las. fuerzas naturales sim bolizadas por las siete esferas p lan eta rias, que se podrían tam bién h acer corresponder a los siete prim eros núm eros, siendo d esig n ad a la esfera inferior, que es la de la Luna, como el M undo de la. Form ación. El Septenario, tal com o acab am o s de considerarlo, puede ser figurado, se a por el doble triángulo con su centro, sea por una estrella d e siete puntas .alrededor de la cual están escritos los signos de los siete planetas; es el sím bolo de las fuerzas naturales, es decir, del septenario en el estado dinám ico. En el estado estático, podría considerárselo como form ado por la. reunión de un Ternario y d e un C uaternario, y estaría entonces representado por un cu ad rad o con un triángulo encim a. H abría m ucho que decir sobre el significado de todas estas form as 25 —

p. 25

save the sanction of the duty proper to the Kshatriya to fight to the end.

The Lord, by his Divine word, dissipated the anguish that such blindness supposed [Sic: the Spanish prints “ceguerra”], counselling him the Suddha Dharma; that is, the transcendence of Pravritti and Nivritti through Yoga — which counsel was in turn transmitted by Sanjaya to King Dhritarasthra, and ends with the last verse of the Gita, where the four words Srih, Vijayah, Bhutih (Brahmic glories) and Nitih (synthesis) respectively sum up the total teaching of Jnana, Iccha, Kriya and Yoga.

Before considering the part of the Upodghata that remains to us, it will be well to call the reader’s attention to a passage extracted from the Sanatana Dharma Dipika, which will be highly profitable for students of the Gita.

Returning to the last paragraph of this seventh topic, which treats of the Gita Mahatmyan, Hamsa Yogui begins by citing from the epic Mahabharata the praise bestowed by Vaisampayana on the Scripture, when he referred to the Gitamama — that is, to the detail of the number of its verses, etc. — there being cited immediately afterwards the Lord’s own affirmation that the teaching imparted by the Gita, being of the most hidden character, avoids being granted to the sceptic or the ill-disposed; after which another extract from the Santana Dharma Dipika is given.

The last pages of the Upodghata are dedicated to a lively discussion in which Hamsa Yogui formulates a question concerning the very nature of the Gita, a question doubtless standing patent in the minds of intelligent readers. It is this: "Is the Gita merely a 'GOSPEL OF VIOLENCE' (Himsalaksharkam), improvised for the occasion, or is it a just exposition of the Yogabrahmavidya, as is insistently maintained?

p. 26

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p. 27

CONSIDERATIONS ON THE PRODUCTION OF NUMBERS (Continuation and end) By Palingenius If the quaternary expansion of Unity is considered as distinct from that same unity, it produces, on being added to it, the number five; this is what the cross with its centre and its four arms still symbolises.

Moreover, the same will happen with each new number when it is considered as distinct from Unity, though it is not really so, because it is only one of its manifestations; this number, adding itself to the primordial Unity, will give birth to the following number; having pointed out once for all this mode of successive production of the numbers, we shall not have to return to it hereafter.

If the centre of the cross is considered as the point of departure of the four arms, it represents the primordial Unity; if, on the contrary, it is considered only as the point of their intersection, it represents merely the reflected equilibrium of that Unity.

From this second point of view, it is marked kabbalistically by the letter Schin which, placing itself at the centre of the Tetragram Iod-He-Vau-He, whose four letters figure upon the four arms of the cross, forms the pentagrammatic name Iod-He-Schin-Vau-He, on whose meaning we shall not insist, for we have wished only to point out this fact in passing.

The five letters of the Pentagram are placed on the five points of the Flaming Star, figure of the Quinary, which symbolises more particularly the Microcosm or individual man.

The reason is as follows: if the quaternary is considered as the Emanation or total manifestation of the Word, every emanated being, a sub-multiple of this Emanation, will likewise be characterised by the number four; it will become an individual being in the measure in which it distinguishes itself from Unity or from the emanating centre, and we have just seen that this distinc-

p. 30–31

Tendrem os que volver, por otra parte, sobre este punto cuando, en otro estudio, considerarem os la representación geom étrica de la evolución. 27 —

Tendríam os ah o ra que considerar otro m odo-de producción de los núm eros: la producción por m ultiplicación, y m ás p a r ticularm ente, por la m ultiplicación de un núm ero por sí mismo, dando nacim iento sucesivam ente a las diversas potencias de este núm ero. Pero, en este caso, la representación geom étrica nos llevaría a consideraciones sobre las dim ensiones del e s pacio que es preferible estudiar separadam ente; tendrem os en tonces que considerar en particular las potencias sucesivas del Denario, lo que nos llevará a encarar bajo un nuevo aspecto la cuestión de los límites de lo indefinido' y del tránsito de lo indefinido a o Infinito. En las consideraciones precedentes hem os querido indicar sim plem ente' cómo la producción de los núm eros a partir de la U nidad sim boliza las diferentes fases de la m anifestación del Ser en su sucesión lógica a partir del principio, es decir, del Ser mismo que es idéntico a la U nidad; y, si se hace in tervenir el Cero como precediendo a la U nidad prim ordial, se puede rem ontar au n m ás a llá del Ser, h asta el No-Ser, e s decir, hasta lo Absoluto. 28 —

p. 31–32

28 —

EL V I A J E D E L R A B I J O S U E Por Hibur Maaciot U na obsesión a se d ia b a sin cesar al rabí Josué Ben Levi. .D eseaba ardientem ente ver al profeta Elias, y p a ra obtener esa gracia del cielo perseveró m ucho tiem po en el ayuno y la plegaria. El cielo escuchó la súplica. El profeta se m anifestó ante él en toda su m ajestad, diciéndole: -■—H em e aquí. Estoy dispuesto a satisfacer tu deseo. ¿Q ué pides de mí? El rabí Josué replicó: —'Deseo acom pañarte en tus viajes por el m undo, ¡oh, pro feta!, y ver lo que haces p a ra instruirm e con los actos de tu sabiduría. — ¡Cuán im prudente eres!, — dijo Elias— . S erás incapaz de soportar el espectáculo de mis actos, pues exceden a tu entendim iento. -—Prometo, — dijo el rabí— , no im portunarte con mis pre guntas. Sólo deseo ver lo q ue haces. — Consiento en que me acom pañes, - declaró entonces el profeta— , pero con la expresa condición de q u e en ningún m o m ento m e interrogarás acerca de los motivos de mi conducta. Te dejaré a la prim era pregunta que m e dirijas. C onvenidos así, se pusieron en cam ino. Llegaron prim ero a la ca sa de un hom bre pobre que no poseía m ás bien que u n a vaca. Ese hom bre y su m ujer se h allab an sentados en el um bral de la puerta de su casa. A m bos se pusieron d e pie al divisar a los viajeros. Los acogieron con alegría, los insta laron en la habitación m ás cóm oda y les sirvieron de beber y de com er. Los viajeros pasaro n la noche en la ca sa y a la m añ an a tem prano, cuando se disponían a rean u d ar su cam ino, Elias pidió a Dios que hiciera morir la vaca. El anim al sucum bió instantáneam ente. El rabí Josué, estupefacto e indignado a la vez por ese acto, se dijo: —¿Cómo es esto? He aquí dos pobres que h an practicado con nosotros el deber de la hospitalidad, y por toda recom pen sa el profeta les hace morir su única v a c a ... En verdad, es co sa que subleva. — 29

p. 28

tion of the quaternary from Unity is precisely the genesis of the Quinary. We have said in our study on the Demiurge (1) that the distinction which gives birth to individual existence is the point of departure of Creation; in effect, the latter exists in the measure in which the assemblage of individual beings, characterised by the number five, is considered as distinct from Unity, which gives birth to the number six.

This number can be considered, as we have seen before, as formed by two ternaries of which one is the reflection of the other; this is what the two triangles of the Seal of Solomon represent, symbol of the Macrocosm or of the created World.

Things are distinct from us in the measure in which we distinguish them; it is in that same measure that they become exterior to us and, at once, become also distinct among themselves; they then appear as clothed in forms, and this Formation, which is the immediate consequence of Creation, is characterised by the number that follows the Senary, that is, by the Septenary.

We shall only indicate the concordance between what precedes and the first chapter of Genesis: the six letters of the word Bereschith (beth, resch, alef, schin, iod, tav), the six phases of Creation, and the formative role of the seven Elohim representing the assemblage of the natural forces symbolised by the seven planetary spheres, which could also be made to correspond to the first seven numbers, the lowest sphere, which is that of the Moon, being designated as the World of Formation.

The Septenary, as we have just considered it, can be figured either by the double triangle with its centre, or by a seven-pointed star around which are written the signs of the seven planets; it is the symbol of the natural forces, that is, of the septenary in the dynamic state. In the static state, it could be considered as formed by the union of a Ternary and a Quaternary, and would then be represented by a square with a triangle above it. There would be much to say on the meaning of all these forms

p. 29

geometrical; but these considerations would carry us too far from the subject of the present study. Formation reaches what may be called material realisation, which marks, for us, the limit of the manifestation of the being, and which will therefore be characterised by the number eight.

This corresponds to the terrestrial World comprised within the seven planetary spheres, which must be considered here as symbolising the whole of the material World; be it well understood, moreover, that each world is not a place but a state or a modality of being.

The number eight corresponds also to an idea of equilibrium, because material realisation is, as we have just said, a limitation, a stopping point, in some manner, in the distinction we create in things — a distinction whose degree measures what is symbolically designated as the depth of the fall; we have already said that the fall is nothing but a manner of expressing this very distinction, which creates individual existence by separating us from the principial Unity.

The number eight is represented, in the static state, by two squares, of which one is inscribed in the other in such a way that the angles of the inscribed one correspond to the middle of the sides of the other. In the dynamic state it is figured by two crosses having the same centre, in such a way that the arms of the one are the bisectors of the right angles formed by the arms of the other.

If to the number eight Unity is added, there is formed the number nine which, thus limiting, for us, the manifestation of Being — since it corresponds to material realisation distinct from Unity — will be represented by the circumference and will designate Multiplicity.

We have already said, moreover, that the said circumference, whose points, infinite in number, are all the formal manifestations of Being (we do not say here all the manifestations, but only the formal manifestations), can be considered as the realised zero. In

p. 30

effect, the number nine, adding itself to Unity, forms the number ten, which results also from the union of the Zero with Unity and which is figured [Sic: the Spanish prints “fiugrado”] by the circumference with its centre.

Moreover, the Nonary can still be considered as a triple Ternary; from this point of view, which is the static point of view, it is represented by three triangles superposed in such a way that each is the reflection of the one immediately superior to it, whence it results that the intermediate triangle is inverted.

This figure is the symbol of the three Worlds and of their relations; that is why the Nonary is often considered as the number of the hierarchy. Finally, the Denary, corresponding to the circumference with its centre, is the total manifestation of Being, the complete development of Unity; it can therefore be considered as being nothing other than this unity realised in Multiplicity.

Starting from the Denary, the series of numbers begins anew to form a new cycle: 11 = 10 + 1, 12 = 10 + 2, ............... 20 = 10 + 10. Then comes a third cycle, and so on successively to infinity.

Each of these cycles can be considered as reproducing the first, but at another stage or, if one wishes, in another modality; they will be symbolised, then, by as many circles placed parallel one above another on different planes; but as, in reality, there is no discontinuity between them, these circles must not be closed, so that the end of each may be at the same time the beginning of the following one.

They are then no longer circles, but successive turns of a helix, traced upon a cylinder, and these turns are indefinite in number, the cylinder itself being indefinite; each of these turns projects itself upon a plane perpendicular to the axis of the cylinder as a circle but, in reality, its point of departure and its point of arrival are not in the same plane.

We shall have to return, moreover, to this point when, in another study, we consider the geometrical representation of evolution.

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We should now have to consider another mode of production of the numbers: production by multiplication and, more particularly, by the multiplication of a number by itself, giving birth successively to the diverse powers of that number.

But, in this case, the geometrical representation would carry us to considerations on the dimensions of space which it is preferable to study separately; we shall then have to consider in particular the successive powers of the Denary, which will lead us to face under a new aspect the question of the limits of the indefinite and of the passage from the indefinite to the Infinite [Sic: the Spanish prints “a o Infinito”].

In the preceding considerations we have wished simply to indicate how the production of the numbers from Unity symbolises the different phases of the manifestation of Being in their logical succession from the principle, that is, from Being itself, which is identical with Unity; and, if the Zero is made to intervene as preceding the primordial Unity, one can mount even beyond Being, to Non-Being, that is, to the Absolute.

p. 32

THE JOURNEY OF RABBI JOSHUA By Hibur Maaciot An obsession besieged Rabbi Joshua Ben Levi without cease. He ardently desired to see the prophet Elijah, and to obtain that grace of heaven he persevered a long time in fasting and prayer. Heaven heard the supplication.

The prophet manifested himself before him in all his majesty, saying to him: —Here I am. I am disposed to satisfy your desire. What do you ask of me?

Rabbi Joshua replied: —I desire to accompany you on your journeys through the world, O prophet!, and to see what you do, to instruct myself by the acts of your wisdom. —How imprudent you are! — said Elijah —. You will be incapable of bearing the spectacle of my acts, for they exceed your understanding. —I promise, — said the rabbi —, not to importune you with my questions.

I only desire to see what you do. —I consent to your accompanying me, — the prophet then declared —, but on the express condition that at no moment will you question me about the motives of my conduct. I shall leave you at the first question you address to me. Thus agreed, they set out on their way.

They came first to the house of a poor man who possessed no other good than a cow. That man and his wife were seated on the threshold of the door of their house. Both rose to their feet on catching sight of the travellers.

They welcomed them with joy, installed them in the most comfortable room and served them drink and food. The travellers passed the night in the house, and early in the morning, as they were preparing to resume their way, Elijah asked God to make the cow die. The animal succumbed instantly.

Rabbi Joshua, stupefied and indignant at once at that act, said to himself: —How is this? Here are two poor people who have practised toward us the duty of hospitality, and for all recompense the prophet makes their only cow die... In truth, it is a thing that revolts one.

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And already the question was rising to his lips: —Why have you taken from those unfortunates their only good? But the prophet, who read his thought, said to him: —Remember the condition I imposed on you. If you wish to question me, speak.

I shall explain my conduct, but immediately we shall part. Rabbi Joshua kept silence. They walked all day and, night having come, they knocked at the door of the dwelling of a rich man.

But this man, notwithstanding his wealth, let them pass the night in the courtyard and offered them neither drink nor food. Now, in that house there was a wall, half in ruins, which needed urgent repair. Immediately on rising, the following morning, Elijah addressed a prayer to God and the wall was instantly rebuilt.

The rabbi’s heart was filled with as much irritation as surprise. Nevertheless, he said not a word. The two travellers set out again and walked all day.

They arrived at nightfall at a great temple, whose sumptuousness attested the wealth of the inhabitants of the place. —Which of us will give shelter to these unfortunates? — asked one of the inhabitants. —Let them stay here — the others answered. They will be given bread, water and a little salt. It is enough for them.

Thus were Elijah and his companion treated by those men who lived in comfort. They passed the night on the benches of the temple. The following morning, at the moment of taking leave, after the prayer, Elijah said to those present: —May heaven reward you by making chiefs of you all.

These words were a new motive of surprise for Rabbi Joshua — of surprise and of indignation, for he had slept rather badly. At nightfall the travellers arrived at a city whose inhabitants all came forward to meet them. Received with every kind of honour, they were lodged in the most comfortable room of the city. An excellent supper was served them and, in general, they were surrounded with attentions. When, the following day,

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Cajita con espiral regulable para largas meditaciones; du ra 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 Narciso Negro 33

YHIMER CERTAMEN LITERARIO DE ORIENTACION ESPIRITUALISTA El Consejo Directivo del ATENEO DE BUENOS AIRES ha resuelto realizar. -por intermedio de su Comisión de Cultura, un certamen literario de orienta ción espiritualista, cuyos resultados serán dados a conocer en un acto público. con motivo de conmemorar el Primer Aniversario de su Fundación, con las siguientes bases: l.° Podrán participar en el certamen todas las personas que lo deseen, ya residan en el país o en el exterior. ;2.° Los trabajos deberán estar encuadrados dentro del pensamiento espiri tualista que orienta a la asociación, sin distinción de escuelas, tenden cias o doctrinas. ,3.° Deberán ser trabajos inéditos, ajustados a los temas establecidos, en ■ prosa o en verso, según se determina p ara los mismos. -4.° El certamen queda abierto desde y a y se clausurará, indefectiblemente, ■el 30 de abril de 1947. .5.° La Comisión de Cultura Artística clasificará los trabajos y designará, previa conformidad del Consejo 'Directivo, a tres personas de reconocida autoridad intelectual y artística, que, constituidas en jurado, dictaminarán acerca del valor o mérito de los trabajes presentados y adjudicarán los premios. :6.° Los premios serán, distribuidos en un acto público, en el mes subsiguiente al de la clausura de la recepción de los trabajos, cuya fecha se deter m inará oportunamente. *7.° Los originales deben presentarse escritos a m áquina y de un solo lado del papel:, dejando librado al criterio de los participantes la extensión de los mismos. ,8.° Los trabajos deberán ser firmados con un lema o seudónimo y acompa ñados de un sobre cerrado y lacrado, conteniendo el nombre y domicilio del autor. Este sobre llevará inscripto en la parte posterior solamente el lema o seudónimo. .9.° Deberán ser entregados o remitidos todos los trabajos antes del 30 de abril de 1947 en la Secretaría social del ATENEO DE BUENOS AIRES, bajo el rubro: "Certamen Literario", calle Llerena 2497, Buenos Aires. 10. Les trabajos recibidos no serán devueltos y el Consejo Directivo, se re serva el derecho de publicarlos. — ----------------------- ® ----------------------------------- Primer premio y accésit: Plaqueta artística y diploma de honor al mejor tra- . bajo sobre el estudio religioso filosófico del tema: "La eternidad del tiem po y lo infinito del espacio", como definición del esplritualismo. Primer premio y accésit: .Plaqueta y diploma de honor al mejor' trabajo sobre el tema: "Los velos y las llaves del m ás allá". Primer premio y accésit al verso sobre el tema: "Hermanos en todas las sendas". Primer premio y accésit al verso sobre el tema: "Los jardines del alma". Primer premio y accésit: M edalla y diploma de honor al trabajo sobre estudio esotérico: "Ciclos de evolución: y mo muertes". Primer premio y accésit: Plaqueta y diploma a la prosa sobre el tema: "Dios en tu aposento".

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Elijah took leave of those so hospitable men, he said to them: —May heaven make of you all subjects of a single chief! Rabbi Joshua could then contain himself no longer and exclaimed: —O Prophet, how strange is your conduct! It is beyond all I could foresee.

I beseech you to tell me the reason of what you did. Elijah replied: —I see you wish me to part from you. In that case, I shall explain everything.

Know that the angel of death had entered the house of the man whose cow I caused to perish, and was preparing to strike his wife. I turned aside onto the animal the blow destined for the woman. Thus, what they believed a catastrophe was in reality a blessing.

In the wall I caused to be rebuilt there lay a great treasure which the wicked rich man would have discovered, to the harm of all, given the use he makes of his fortune. The treasure remained sunk in the foundations, so that the wicked man was punished at the very moment you imagined I was granting him a favour...

I asked heaven to turn into chiefs all those men who received us so badly, and it was for their misfortune, for a city that has many chiefs runs to its ruin. On the other hand, I formulated the vow that the others, who welcomed us with such kindness, should have but a single chief, and it was for their good, for the proverb says "with many pilots the ship is wrecked"; and Ben Sira declares: happy the city directed by a single wise guide".

And now, before I depart definitively from you, hear and understand these words: "When you see that a wicked man is happy, be not surprised nor alarmed, for it is for his misfortune. When you see a just man in misery and afflicted with every kind of ill, be not angered, nor come to the folly of doubting the justice of your Creator.

Believe always that God is just, that his eyes turn not from the ways of man, and that no one should say to him: Why do you do this? These words said, Elijah blessed his companion and disappeared. P. S. — In the first part of this study there is a point that may lend itself to confusion, the easier to arise

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inasmuch as these ideas are very difficult to express clearly and in an exact manner in the Western languages, so unsuited to the exposition of metaphysical doctrines. This confusion might arise over the following phrase: "Being, or active perfection, is not really distinct from Non-Being, or passive perfection".

In order to dissipate it, our Master and collaborator Matgioi has been willing to give us on this point an explanatory note, for which we thank him warmly and which we transcribe below, convinced that our readers will understand its full importance. Non-Being, which we so call for lack of a better expression, and which we can represent by the metaphysical Zero, is called neither Khien nor Khouen.

It has no name: "The name that has a name is not a Name", says Lao-tse, whom we must always remember. But, to be able to think of it, the conception of Non-Being must be made intelligible. This conceivability is KHIEN (possibility of the will in Non-Being and, naturally, all-powerful).

But, to be able to speak of it, this conception must be made sensible. That is KHOUEN (possibility of action as motive and as finality). Moreover, from the moment one says active perfection, or passive perfection, one no longer says: Perfection.

Khien is, then, the will capable of manifesting itself; Khouen is the intelligent object of that manifestation. Let us say, if you will, that Khien is the operative faculty (Heaven), and that Khouen is the plastic faculty (Earth). But, whatever the principle by which they are determined, let us know that Khien and Khouen do not exist metaphysically except because we exist and wish to know.

These are the terms of the Binary. Their conjunction (Ternary) presides over the realisation of all things (Quaternary). This realisation glides in the Current of Forms, according to the Way, a spherical and not circular whirlwind of which the metaphysical Zero — which has neither beginning nor end nor movement — is nevertheless, in potency, the generator, the finality and the motor. Matgioi.

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una más amplía . autonomía .a Miembros y Corporaciones, y de prapá.rc:io®,ár a. .los Miem bros de la Orden- una asistencia cultural más activa y típicamente martinista. — 35 —

el Gran Conseje recibirá con agrado ícrs sugerencias y opiniones escritas y sintéticas que los martinistas activos en general quieran presentarle, hasta el 28 de febrero de 1947. V — VIAJE: El Presidente del Gran Consejo, en el deseo de evitar m a lentendidos, confirma que su reciente viaje •—de 14 a 18 de enero 1947—, a la Argentina, ha sido exclusivamente de carácter particular, motivo por el cual, no ha visitado a ninguna Corporación o a martinistas, en carácter de tales. SUDDHA DHARMA MANDALAM I — Protocolo de la Gurú Subrahm anyananda Ashrama: documentos de nos. 2.621 a 2.652, II — Prácticas Espirituales del Suddha Dharma: Los inte resados de Argentina, Brasil y Uruguay deberán dirigirse a: Dr. Jehel, G. S. A. Casilla 317 — ¡Montevideo. III — Situación de Discípulos: Al 15 de enero de 1947, realizaban las prácticas: I II III IV V VI VII VIII IX 7 13 14 7 18 9 11 8 12 Total 99 MAHA BODDI SANGHA I — Correspondencia: Toda correspondencia relacionada, con esta Fraternidad, debe dirigirse a: V-H-UPASIKA, casilla 317 - Montevideo. SRI RAMANA ASHRAMA I — Correspondencia: Toda la que se relacione con esta corriente, debe dirigirse a Swami Asuri Kapila, casilla 317, Montevideo. ORDEN CABALISTICA DE LA ROSA CRUZ como iniciático. I — Tratado Metódico de Ciencia Oculta - (por PAPUS), versión española, con anotaciones científicas modernas, por PTGRS|5-F, acaba de entrar en prensa, para ser publicada por la EDITORIAL KIER, de Buenos Aires. Están, pues, de fiesta, los martinistas, rosacruces y todos los estudiosos, ya que esta obra es una enciclopedia fundamental de esoterismo científico, en lenguaje claro y de carácter tanto científico RESERVE SU EJEMPLAR: Casilla 317 - Montevideo. 36 —

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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

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FIRST LITERARY CONTEST OF SPIRITUALIST ORIENTATION The Directive Council of the ATENEO DE BUENOS AIRES has resolved to hold, through its Culture Commission, a literary contest of spiritualist orientation, whose results will be made known in a public act commemorating the First Anniversary of its Foundation, with the following rules: 1st. All persons who so desire may take part in the contest, whether they reside in the country or abroad. 2nd.

The works must be framed within the spiritualist thought that orients the association, without distinction of schools, tendencies or doctrines. 3rd. They must be unpublished works, fitted to the established themes, in prose or in verse, as determined for each.

4th. The contest is open from now and will close, without fail, on 30 April 1947. 5th.

The Commission of Artistic Culture will classify the works and will designate, with the prior agreement of the Directive Council, three persons of recognised intellectual and artistic authority who, constituted as a jury, will pronounce on the value or merit of the works presented and will award the prizes. 6th.

The prizes will be distributed in a public act, in the month following that of the close of reception of the works, the date to be determined in due course. 7th. The originals must be presented typewritten and on one side of the paper only, the length being left to the judgement of the participants.

8th. The works must be signed with a motto or pseudonym and accompanied by a closed, sealed envelope containing the name and address of the author. This envelope shall bear inscribed on the back only the motto or pseudonym.

9th. All works must be delivered or sent before 30 April 1947 to the social Secretariat of the ATENEO DE BUENOS AIRES, under the heading "Certamen Literario", calle Llerena 2497, Buenos Aires. 10.

Works received will not be returned, and the Directive Council reserves the right to publish them. First prize and runner-up: Artistic plaquette and diploma of honour for the best work on the religious-philosophical study of the theme: "The eternity of time and the infinity of space", as a definition of spiritualism. First prize and runner-up: Plaquette and diploma of honour for the best work on the theme: "The veils and the keys of the beyond".

First prize and runner-up in verse on the theme: "Brothers on all paths". First prize and runner-up in verse on the theme: "The gardens of the soul". First prize and runner-up: Medal and diploma of honour for the work of esoteric study: "Cycles of evolution and no deaths". First prize and runner-up: Plaquette and diploma for prose on the theme: "God in your chamber".

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NEWS SECTION (from 15/12/46 to 15/1/47) I — Summer Lectures and Courses: As was announced, on 21 January the summer activities recommence, with Dr. Jehel’s lecture on "Characteristics of European Martinism", a theme to be treated in each first-Tuesday lecture.

Every third Thursday will take place the interesting lectures of Swami Asuri Kapila and, during the summer, only the courses of these two teachers will be given: Tuesdays, Jehel; Thursdays, A. Kapila. II — Resignation: Dr. O.

Bernardi has presented, with irrevocable character, his resignation from the activities of Member of the Directorate of the Gidee, its Professor of Androgony, and Editor-in-Chief of "La Iniciación". Our review, recording with sorrow the absence of so efficient a collaborator, expresses the wish that some day we may have the happy opportunity of counting again on his erudite and fraternal help.

III — Literary Contest of the "Ateneo de Buenos Aires" — We call the attention of our friends and readers to the details of this contest, published elsewhere in this edition, and we congratulate the organisers. MARTINIST ORDER I — Protocol of the Grand Council: Documents from Nos. 8,225 to 8,306.

II — Disincarnations: We record with sorrow the recently occurred disincarnations of: the wife of our D. and V. B. SEHVET, of Brazil, to whom we transmit our affectionate embrace; and of V.

B. HAGAL, who was an Honorary Member of our Order, and to whose family we wish S.P.U. III — V.

B. Pitágoras: This D. and V. B. has presented, with irrevocable character, his resignation from the offices he occupied with efficient and dedicated performance, as Member and Secretary of the Grand Council and Phil∴ Desc∴ of Papus Centre No.

5, and passes, according to his desire, to the category of Free Inactive Martinist. The Grand Council of the Order expresses its wish that, in due course, it may have the joy of seeing him return to collective activity, in which he always stood out for his dedication and productive many-sided collaboration.

IV — SUGGESTIONS AND OPINIONS: There being under study, on the part of the Grand Council of the Martinist Order, reforms to be carried out in the organisation of Martinism, in the general sense of permitting a wider autonomy to Members and Corporations, and of providing the Members of the Order with a more active and typically martinist cultural assistance,

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the Grand Council will receive with pleasure the written and concise suggestions and opinions that active martinists in general may wish to present to it, until 28 February 1947.

V — JOURNEY: The President of the Grand Council, desiring to avoid misunderstandings, confirms that his recent journey — from 14 to 18 January 1947 — to Argentina was exclusively of a private character, for which reason he visited no Corporation nor martinists, in that capacity. SUDDHA DHARMA MANDALAM I — Protocol of the Guru Subrahmanyananda Ashrama: documents from nos. 2,621 to 2,652.

II — Spiritual Practices of the Suddha Dharma: Those interested in Argentina, Brazil and Uruguay should apply to: Dr. Jehel, G. S. A.

Casilla 317 — Montevideo. III — Situation of Disciples: As of 15 January 1947, the practices were being performed by: I II III IV V VI VII VIII IX Total 7 13 14 7 18 9 11 8 12 99 MAHA BODDI SANGHA [Sic: the Spanish prints “BODDI”] I — Correspondence: All correspondence related to this Fraternity should be addressed to: V-H-UPASIKA, casilla 317 - Montevideo.

SRI RAMANA ASHRAMA I — Correspondence: All that relates to this current should be addressed to Swami Asuri Kapila, casilla 317, Montevideo. KABBALISTIC ORDER OF THE ROSE CROSS I — Methodical Treatise on Occult Science (by PAPUS), Spanish version, with modern scientific annotations, by PTGRS|5-F, has just gone to press, to be published by EDITORIAL KIER of Buenos Aires.

The martinists, rosicrucians and all students are, then, in festival, for this work is a fundamental encyclopaedia of scientific esotericism, in clear language and of a character as scientific as initiatic. RESERVE YOUR COPY: Casilla 317 - Montevideo.

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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

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