La Iniciación · Año VI, Nº 62 · June 1947

LA INICIACIÓN [Editorial gloss: THE INITIATION — front cover of the original 1947 printing; a previous owner’s ink inscription crosses the masthead.] TO ALL THOSE WHO, TIRED OF LEARNING, WISH, AT LAST, TO KNOW Year VI — June 1947 — No. 62 Monthly of the Independent Group of Esoteric Studies — MONTEVIDEO

Librería de Evaristo Viy&ñco. Av. Guatem ala N.° 47, A. . D. F. PANAMA Librería Ibero-Americana. — Apartado 256 - Panamá. URUGUAY Gidee. — Av. 18 de Julio 1018, 2.° piso - Montevideo. VENEZUELA Agente: Pedro José Rotnberg — Sur 13.: No. 55 (Petión á Cali lo) San Agustín del Norte - Caracas. — 2 —

R E A L I D A D V I V A D E L O S S Í M B O L O S XI: MEDITACIONES SOBRE EL TRIÁNGULO Por Jehel, S. I. Dr. Kab. De acuerdo a lo expuesto en el artículo precedente, el triángulo solo y a es b ase de com prensión de la relación entre la ra zón de ser (eje central físico, finalidad for m al esencial transitoria y contenido evolu tivo absoluto o expresión parcial de la re a lidad universal de momento) de una íorma, y sus modos de expresión en proyección scbre el ambiente físico (cateto menor, ho rizontal) así como sus posibilidades plenas como medio de relación entre: lo Absoluto Total y lo Eterno contenido en la forma, por un lado, y las consecuencias de la vida de relación entre todos los planos del Ambiente y todos los planes constitutivos de la forma, por otra parte, todo lo cual es expresado por la hipotenusa. Pero tam bién se h a podido com prender que, como lo h a bíam os expresado en uno de los artículos iniciales de esta .serie, h a y u n a ley que dice: TODO SÍMBOLO COMPLETO, ES DECIR: EXPRE SIÓN DE UN CONJUNTO DE LEYES UNIVERSALES Y PARTICULARES CON SUS MODOS DE RELACIÓN ES, INEVITABLEMENTE, S I M ;|,T R I C O El triángulo rectángulo no presenta faí|Bim etría, y, por lo tanto, no es una expresión com pleta, sin ó 'p arcial. Pero quien dice "parcial", debe preocuparse par sab er "qué parte del con junto" representa la fracción considerada. Pues bien; el .triángulo rectángulo es siempre la MITAD exacta de un triángulo equilátero. — 3

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 at the foot of the page.]

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. Livraria Freitas Bastos. - Rua 13 de maio 74 - 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. Librería "El Volador", of J. Medina, Seminario N.º 14, D.

F. Bookshop of Evaristo Vivanco, Av. Guatemala N.º 47, A. - 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.

LIVING REALITY OF THE SYMBOLS XI: MEDITATIONS ON THE TRIANGLE By Jehel, S. I. Dr. Kab.

In accordance with what was set forth in the preceding article, the triangle alone is already the base for comprehending the relation between the reason of being (central physical axis, essential transitory formal finality, and absolute evolutionary content or partial expression of the universal reality of the moment) of a form, and its modes of expression in projection upon the physical ambience (minor cathetus, horizontal), as well as its full possibilities as a means of relation between: the Total Absolute and the Eternal contained in the form, on one side, and the consequences of the life of relation between all the planes of the Ambience and all the constitutive planes of the form, on the other — all of which is expressed by the hypotenuse.

But it has also been possible to understand that, as we expressed it in one of the initial articles of this series, there is a law that says: EVERY COMPLETE SYMBOL, THAT IS: EXPRESSION OF A WHOLE OF UNIVERSAL AND PARTICULAR LAWS WITH THEIR MODES OF RELATION, IS, INEVITABLY, SYMMETRICAL The right triangle does not present such symmetry and, therefore, is not a complete expression, but a partial one.

But whoever says "partial" must concern himself to know "what part of the whole" the fraction considered represents. Well then: the right triangle is always the exact HALF of an equilateral triangle.

Lados: ’ 'f¡¡jfytó Seidad: Facultad de Ser, :(con conciencia plena: d e Sí). Gnosis: Facultad de S ab erse (Conocimiento pleno de SU razón de Ser). Kinos: Facultad de Acción (con conciencia p lena del M ovimiento, o sea, de la Acción). — 5 —

C o n c ie n c ia C e n tra l: UN D IO S, en p o te n c ia d e m an ifesta ció n .. Lados: Creador: Facultad de DAR la Seidad parcial a m anifestaciones. Conservador: Facultad de dotar a las m anifesta ciones de la conciencia parcial in dispensable al juego de la conser vación. Transformador: Facultad de dotar a las m anifesta ciones del poder y deseo d e acción,., que producirán los cam bios en las form as y el desarrollo de la p ercep ción de las conciencias parciales, únicas dotadas de Seidad, o sea, de la facultad de Ser, indestructible en sí m ism a y que sólo cesa en a p a riencia por la reintegración al Sena- de! Creador. Conciencia Central: UN DIOS, en manifestación. Lados: PADRE-MADRE: El Ser y su Facultad de Dar el Ser MADRE-HIJO: ponen en juego su Amor p a ra la C reación de SUS m anifestaciones, o sea, de Conciencias Fragm enta rias que SON porque El SER está en ellas y ellas en el Ser. El Amor de la Polaridad MADRE del Creador, se hace "carne", o sea, se asimila en el HIJO; las m anifes taciones q u ed an aseg u rad as de u n a facultad de conocimientos b astan te p a ra aseg u rar sus funciones de: conservación, producción y repro ducción, y, adem ás, tienen la Pro tección del CONOCIMIENTO HE CHO AMOR. — 6 —

ESP. SANTO: En m aravilloso, juego, las actuacio nes de las formas, o m anifestacio nes, son, por un lado: el resultado de la A ctividad C readora del P a dre-M adre, por otro lado, de la ac tividad conservadora de M adre-Hijo y, finalm ente, la propia actividad de la vida de relación de las íormas o manifestaciones entre sí: todo lo cu al trae como resultado la trans form ación progresiva de cada parte y del conjunto. Conciencia Central: UN DIOS, manifestado en un Universo. Lados: PADRE-MADRE: EL CREADOR de dicho Universo, en un ensueño sin sueño, tiene como VIVENCIA Y COMO ALIENTO el tem a de lo que "fue, es y h a de ser" en aquel Universo: el tem a com ple to, el PENSAMIENTO TOTAL, eter nid ad que contiene todos los tiem pos de aquel universo, ES, y la Con ciencia PATERNA (Plena conciencia de lo que es) acaricia eternam ente a LA MADRE: la facultad de Dar el Ser a lo que aun no es en m anifes tación, pero es desde todo siempre en potencia, en el Ser del Padre. MADRE-HIJO: F ecundada .por- Ser-Creador, v erd a dera IDEA —pensam iento (padre) con íórm a'tm adfe)— el C anto de la D ivina M adre se^ expresa como Ver bo (HIJO) — y, cada nota, cada le tra, cada sonido, cada color, cada forma, es UNA manifestación: u n a realización formal del Pensam iento

From this we can infer, without fear of error, that one may affirm: Either that the right triangle expresses the half of what is contained or manifested by an equilateral triangle.

Or that (and this aspect is the most interesting) an equilateral triangle manifests a full (complete) whole of laws, whose double polarity, CONSTITUTIVE AND FUNCTIONAL, is expressed by two right triangles having as their INDIVISIBLE UNION, IDENTIFIABLE ONLY BY ABSTRACTION, the common axis formed by the MAJOR CATHETUS, which is the bisector of the angle taken as apex or summit of the equilateral triangle.

Let us now put this, no longer in the language of material geometry, but in the language of sacred geometry — for the language of symbols is nothing else — and we shall be able to say: The Great TAO (Divinity, Universe) or the Tau (human being or every existent form) manifest themselves, in their functional activity, in their living, by an equilateral triangle.

This signifies that every being, thing, fact, is intrinsically constituted, and expresses itself actively — that is, in its proper action — by three aspects, yet inseparable and perfectly balanced among themselves. So that our readers may try to profit by this as a practical key, we are going, then, to try to set names upon the three sides of the equilateral triangle, considered in itself and with its three sides.

Later it will fall to us to seek the "axis", but that will be more complex... And, before passing to the "naming" of triangles, let us remove from the mind a position that might install itself and that is erroneous: when a triangle is named or considered, almost everyone tends to consider it as "constituted by three sides which are named in an order: a, b and c — or else: 1, 2 and 3.

This is, in reality, what always prevents the student of symbology from finding the keys, for he sees in the three sides successive moments or facts — that is, which "occur" one after the other and in consequence of one another. This is false: if we remember well how we discovered the triangle, we know that it was, exclusively, when there displaced itself,

when there widened, the CONSCIOUSNESS OF THE BEING, which ended by rediscovering, once more, that the triangle was the delimitation of its own nature — that is, a triple composition as regards the manifested internal nature, and a visible formal triangle as regards the life of relation, action or living of forms.

Therefore: every equilateral triangle (let us leave the others for now) must always and ONLY be considered as the constitutive and functional scheme by means of which there works, acts and reveals itself to itself A CENTRAL CONSCIOUSNESS which, as we saw in plates previously published, was situated at the centre of figure of the triangle (the cardiac centre in the human being, and the point of equilibrium of the astral or MORAL plane in a universe or GREAT BEING).

It results from this consideration that, if we name the sides of a triangle, we must do so, then, in an order which will be ONLY the very order in which the said central CONSCIOUSNESS manifests itself, whether to itself or to all that surrounds it — or, when we proceed inversely, the order by which the facts of the world surrounding that consciousness (be it the physical, astral, spiritual or TOTAL world) reach the perception of the living consciousness itself in a determinate form.

This said, we can pass to denominating some Equilateral Triangles: Central Consciousness: ONE GOD, unmanifested. Sides: Beingness: Faculty of Being (with full consciousness of Itself). Gnosis: Faculty of Knowing Itself (full Knowledge of ITS reason for Being). Kinos: Faculty of Action (with full consciousness of Movement, that is, of Action).

Central Consciousness: ONE GOD, in potency of manifestation. Sides: Creator: Faculty of GIVING partial Beingness to manifestations. Conserver: Faculty of endowing manifestations with the partial consciousness indispensable to the play of conservation.

Transformer: Faculty of endowing manifestations with the power and desire of action, which will produce the changes in forms and the development of the perception of the partial consciousnesses — alone endowed with Beingness, that is, with the faculty of Being, indestructible in itself and which ceases only in appearance through reintegration into the Bosom of the Creator. Central Consciousness: ONE GOD, in manifestation.

Sides: FATHER-MOTHER: Being and its Faculty of Giving Being set their Love in play for the Creation of ITS manifestations — that is, of Fragmentary Consciousnesses which ARE because BEING is in them and they in Being.

MOTHER-SON: The Love of the MOTHER Polarity of the Creator makes itself "flesh", that is, assimilates itself in the SON; the manifestations remain assured of a faculty of knowledge sufficient to secure their functions of conservation, production and reproduction and, moreover, they have the Protection of KNOWLEDGE MADE LOVE.

S ean alabados, en los Tres M undos, los Hom bres que co­ nocen y ad o ran la s A rm onías del N úm ero, los A ngeles que las A plican, los A stros q ue las señ alan en el Cielo Visible y el A nciano Sin E dad que en las A lturas Asintió: Así sea. Amén. 11-1-1947 8 —

CURSO PRACTICO DE ASTROLOGIA JUDICIARIA (Continuación) Enseñanzas de Surya, S. I. LAS INFLUENCIAS DE LOS PLANETAS EN CADA SIGNO NEPTUNO (El planeta de la Divinidad) NEPTUNO EN ARIES hace a la persona orgulloso, original e inclinada a invenciones y a estudios relacionados con la m e­ cánica. Estando bien aspectado d a gran entusiasm o religioso y energía y am bición p ara ir a la cabeza de cualquier movi­ miento que defienda p a ra elevar a la hum anidad. C uando está afligido, da tam bién el mismo deseo, pero los m étodos de con­ seguirlo serán violentos, predisponiendo a sufrir encarcelam ien­ tos por tal motivo. NEPTUNO EN TAURO d a religiosidad, viveza y fidelidad a sus creencias, am or por el ocultismo y por la b ú sq u ed a de cosas curiosas y antiguas, disposición b o n d ad o sa y sociable e inclinación hacia el arte y la belleza de la N aturaleza, atrac­ ción por la m úsica y los placeres, y facilidad p a ra adquirir fierras y propiedades. Si está afligido, d a n aturaleza sensual y apasionada, y fuerte tendencia a los placeres d e la m esa, ios que pueden ocasionar dolores e inconvenientes. NEPTUNO EN GEMINIS d a atracción por las ciencias qn general, especialm ente m atem áticas, vivacidad de espíritu, a p ­ titud p a ra los trabajos de precisión, haciendo a la persona de- vocional y sim pática. Si está bien aspectado desarrolla las facultades ocultistas, proféticas e inspiradas, haciendo a la per­ sona sensitiva a las vibraciones m ás finas d e la N aturaleza de un aspecto intuifcional. D a facilidad oratoria, g ran capaci­ d ad literaria, en la m ecánica, m atem áticas y en todo cam po de acción en el que se requiera ingeniosidad m ental. Si está afligido, indica falta de concentración en cualquier propósito 9

HOLY SPIRIT: In marvellous play, the actions of forms, or manifestations, are, on one side, the result of the Creative Activity of Father-Mother; on another, of the conserving activity of Mother-Son; and finally, the very activity of relation of the forms or manifestations among themselves: all of which brings as its result the progressive transformation of each part and of the whole. Central Consciousness: ONE GOD, manifested in a Universe.

Sides: FATHER-MOTHER: THE CREATOR of the said Universe, in a dream without sleep, has as LIVING EXPERIENCE AND AS BREATH the theme of what "was, is and shall be" in that Universe: the complete theme, the TOTAL THOUGHT, eternity containing all the times of that universe, IS; and the PATERNAL Consciousness (full consciousness of what is) eternally caresses THE MOTHER: the faculty of Giving Being to what is not yet in manifestation, but is from all-always in potency, in the Being of the Father.

MOTHER-SON: Fecundated by Being-Creator, true IDEA — thought (father) with form (mother) — the Song of the Divine Mother expresses itself as Word (SON) — and each note, each letter, each sound, each colour, each form, is ONE manifestation: a formal realisation of the Thought

1 0 .a, éxito en la profesión o en em pleos públicos, reserv an d o 5 siem pre alguna sorpresa a- la persona; en la 1 1 .a, am igos ele vados y poderosos; en la 1 2 .a, m olestias y disgustos cau sad o s , por personas celosas y fortuna com prom etida.'Estas indicaciones se aplican p ara cualquiera de los dos planetas que se encuentre situado en algunas de las m encionadas casas del tem a. EL SOL EN SEXTIL O TRINO CON NEPTUNO significa: im a ginación, gusto artístico, suba de posición, fortuna, indicando - las casas el origen. Favorece la posibilidad de desarrollar las facultades espirituales porque intensifica las vibraciones espi- - rituales del aura. Si M ercurio da la destreza necesaria, la p er sona con este aspecto puede convertirse sn músico de u n a n aturaleza altam ente inspirada. En oíros inculpa am or por el ocultism o que conduce a ía vida superior, pero generalm ente se acercan a ella desde el punto de vista intelectual o com o investigadores psíquicos, alcanzando a lo sumo unos cuantos de ellos, el conocim iento de prim era m ano. EL SOL EN CONJNCION, PARALELO, CUADRATURA U OPOSICION CON NEPTUNO indica dificultades, desgracias, calam idades y descrédito; propensión a ser burlado por perso n as en quienes se h a depositado la confianza, o por estafadores y de ser alucinado y engañado.' Estos aspectos desfavorables tam bién llevan a: la persona a ponerse en contacto con -los seres del m undo invisible m ediante la elevación de las vib ra ciones de su au ra, pero atraen a los elem entos indeseables tales como los que pueden observarse en las sesiones espiri tistas ordinarias, En un ' signo de agua, Neptuno induce a la persona a beber Con exceso. ,1 . ■ NOTA: Los aspectos del Sol con los dem ás planetas están indicados en los- artículos anteriores correspondientes. — 12

Creator.

A part of the dream without dreaming, something the total Consciousness LIVES FULLY because, in giving it TEMPORARY ISOLATED FORM, it is as if the Consciousness of the God-Creator were wholly IN THAT MOMENT AND FORM FOR THAT PARTIAL END OF THE DIVINE CREATIVE DECREE; and that is conserved in the form until the form has fulfilled the plenitude of what it contains: until the son has fully accomplished that for which FATHER-MOTHER gave him Being.

HOLY SPIRIT: Forms, in countless number, in places which are all endless Space and in times which are all Time, express, in modes as many as the forms, the marvel of the Power to Create, of the Faculty of Loving and Conserving; and, in the search — voluntary or not yet, in the search believed free and voluntary, or known to be fated, or already felt to be inspired — the present consciousnesses in the forms mingle their plays, act and react upon themselves, among themselves, and toward their superior and eternal origin.

The Body of the God, the Soul of the God and GOD-HIMSELF in his consciousness made of the sum of countless fragmentary consciousnesses offer to The Consciousness of ANOTHER UNIVERSE the marvellous spectacle of ONE GOD who fulfils his mission and seeks the consciousness of it in every atom of his Universal Existence. AMEN. (to be continued)

PRACTICAL COURSE OF JUDICIAL ASTROLOGY (Continuation) Teachings of Surya, S. I. THE INFLUENCES OF THE MUTUAL ASPECTS OF THE PLANETS THE ASPECTS OF THE SUN WITH THE OTHER PLANETS THE SUN IN CONJUNCTION OR PARALLEL WITH VENUS. (Venus never withdraws from the Sun more than 48 degrees, and so cannot form even a sextile.) These aspects give attraction to social gatherings with women, dance, song, music, jewels and the toilette.

If they occur in Cancer and Scorpio they give attraction to sensual pleasures in young company, and in Pisces they lead to intemperance. In the 2nd and 5th house, the man will dissipate his fortune on women and pleasures. In the 8th, the native or the spouse will be extravagant.

In the 7th, it indicates a happy marriage or success in employment or profession. In the 4th or 10th, it gives success in professions of luxury, in dance, song and music. These aspects strengthen the constitution, increase popularity and provide many durable friends.

THE SUN IN CONJUNCTION OR PARALLEL WITH MERCURY. (These are the only two aspects formed between the two.) They are good for memory and mentality if Mercury is not nearer the Sun than three degrees, because in that case it would be in combustion and would lose its best qualities. It is better to have Mercury rising before the Sun; otherwise the mentality is not so clear nor so sharp, unless other good aspects favour it.

These aspects give sagacity, erudition and skill in all matters. The spirit is superficial and little inclined to serious and deep studies, and the person will see the details rather than the substance of things. This applies above

,1 . ■ NOTA: Los aspectos del Sol con los dem ás planetas están indicados en los- artículos anteriores correspondientes. — 12

ENSEÑANZAS PRACTICAS DEL MARTINISMO CÓMO ENCARAR EL CAMINO HACIA EL CRISTIANISMO . Por Jehel, Presidente del Gran Consejo de la Orden Martinisia. Procédiendo en esto en distinto m odo del usado por otras sociedades, que pro curan m ás bien ocultar cualquier dificul tad interna o cualquier falta de unidad de vistas entré sus M iembros, nuestra V enerable O rden h a publicado siem pre en "La Iniciación" sus problem as, sus re d o m a s , sus progresos y sus fracasos parciales (Grupos clau su ra d o s,, renuncias, etc.) y creo firmemente que esta orientación .de "politipa .de cristal", como han dado en denom inar en com plejo lenguaje m oderno la sencilla franqueza, es la única que puede conducir a buen fin, razón por la cual, en lo que a mí se refiere, y especialmente en mi función de Presidente del Gran Consejo, es.m i intención dar cad a vez m ás publicidad a todas nuestras experiencias externas e internas, pues así, posible mente, martinistas o no, los lectores puedan a veces aprove char algo del esfuerzo de iodos nuestros miembros, y a que nin- ■ gún éxito a . fracaso vale m ás de lo que produce como expe riencia p ara quienes la vivieron o q u ien es a ú n sin vivirla p er sonalm ente, trataron de com prender y, especialmente, de sentir. A hora bien: últim am ente, desde, varios lugares, m iem bros de nuestra O rden plantean a l G ran Consejo dos problem as ¿distintos, que .son: l.°) La orientación y enseñanza crística y la oriental: cuál debe predominar o no, o si una de ellas es la preferible. 13 —

A hora bien: últim am ente, desde, varios lugares, m iem bros de nuestra O rden plantean a l G ran Consejo dos problem as ¿distintos, que .son: l.°) La orientación y enseñanza crística y la oriental: cuál debe predominar o no, o si una de ellas es la preferible. 13 —

2.°) Si la Orden debe preferir trabajar "en superficie", es decir, buscar más el aumento numérico y la acción en el mundo externo, o si, por el contrario, debe más bien trabajar "en pro fundidad", es decir, prefiriendo un número reducido de miem bies a los cuales se "pispare" con elevada eficiencia. D espués de estudiar estas dos cuestiones, m e h a parecido conveniente exponer .púdicam ente mi punto de vista, como Ini ciador Martinista y como Presidente del Gran Consejo, p a ra que • m artinistas y eventuales candidatos a serlo puedan form arse1 c la ra idea de la orientación de nuestra O rden y aproxim ar — o alejarse— de acuerdo a la afinidad que sientan con tai orien tación. Trataré, hoy, del prim er asunto: La doctrina dística y la: oriental, en nuestra Orden. En prim er lugar, debe recordarse que el V enerable M aes- ■ tro PAPUS dijo: La Orden Martinista es una Caballería Cristia na. Posteriormente, al ser reorganizada en 1939 con el nom bre de: O rden M artinista de la A m érica del Sur en este Con-' tinente, nuestra V enerable O rden declarab a tener como fin fun dam ental: Difundir el Esoterismo Cristiano y la Práctica de la Caridad. A hora bien: an tes de ir m ás lejos, debo declarar que no se ha cambiado en lo más mínimo esta FINALIDAD. Y si d e s taco la p alab ra "finalidad" es para, dejar asen tad o que una: "finalidad" es aquello que se tiene como m eta, como fin y . . . , que, generalm ente, se logra por iíltim o.. . cuando se logra. H ay herm anos m artinistas y personas profanas tam bién, quienes, al ver la gran im portancia que h an tom ado entre los- m artinistas y entre las publicaciones de la O rden, las doctrinas- orientales y el destaque dado a las venerables figuras de cier tos M aestros de Oriente, han creído- q u e la orientación había- sufrido cam bios o que, por lo m enos, una cosa no decía con. la otra. Lamento- tener que m anifestar mi desacuerdo con tal punto-- d e vista y -expondré, a continuación, las razones: Si un m artinista se queja de que no ha recibido, aún, su ficiente m aterial de estudio sobre las enseñanzas de los vene rables M aestros de P asqually o Saint. M artin, tiene com pleta. — 14 —

all when occurring in the 3rd, 9th and 10th house, giving attraction to literature and poetry. In Scorpio they give ability as physician, chemist or occultist.

THE SUN IN CONJUNCTION OR PARALLEL WITH THE MOON: in the 1st house, the person will be very egotistic, with very little love for others save while they serve his purposes; in the 7th, the axes of the world will turn upon his consort; in the 10th house or the 10th sign, the person will sacrifice all considerations of whatever nature to win the favour of the public; in the 12th house or the 12th sign, the conjunction will give a strong tendency toward drink, producing troubles and annoyances; in the 3rd and 9th, the conjunction will illumine the mind and induce the person to travel, which will bring him benefits; in the 2nd it provides riches, especially if the Moon is in good aspect with Jupiter.

But if the conjunction of Sun and Moon is closer than three degrees it tends to diminish vitality, and if the conjunction is also a solar eclipse and the child so born survives, this aspect will truly be felt throughout life. Persons who have so close a conjunction, or at whose birth eclipses occurred, will frequently be inattentive and negligent, especially at times of New Moon, though it may not affect them in other orders of life.

THE SUN IN SEXTILE OR TRINE WITH THE MOON gives general success in life, good health, excellent finances, good conditions in home and neighbourhood, faithful friends and esteem, favouring the elevation of the person.

THE SUN IN SQUARE OR OPPOSITION WITH THE MOON indicates a constitution subject to illnesses, economic troubles [Sic: the Spanish prints “enfermedades económicas”], and the person will meet numerous obstacles in whatever profession he chooses, incessant difficulties that will hinder success. He will be unfortunate in speculations, and women will cause him many vexations — this last in a masculine horoscope. THE SUN IN SEXTILE OR TRINE WITH URANUS makes the person very intuitive, original, inventive and independent in his

manner of conducting himself, of sensitive temperament, with very good self-control, rarely ill-humoured and very idealistic. These persons seem eccentric, often suspicious, but not offensive; they feel attraction to occultism and astrology and seek also in the unknown the secrets of nature, such as electricity and other similar elements.

These aspects tend to elevate the person by means of friendships of high social position. (These indications are amplified in the references to the square and opposition.) THE SUN IN CONJUNCTION, PARALLEL, SQUARE OR OPPOSITION WITH URANUS makes the person of a very high nervous tension and with uncontrolled emotions, untrustworthy, independent, of advanced ideas, contrary to social conventions, a lover of free love and prone to divorce and scandals.

Though the aspects between these two planets be good, they always occasion strange vicissitudes, and when the person obtains successes they tend to be followed by reverses; when he obtains public posts they afterwards bring him misfortunes. In a feminine horoscope, both the good and the bad aspects of the Sun with Uranus make marriage unhappy and provide illegal unions.

If they are in bad aspect, the following indications will be much more accentuated in all that is unfavourable: in the 1st house, a proud character, anxious for honours and distinctions; in the 2nd, gains followed by loss of money, a pecuniary situation subject to constant fluctuations; in the 3rd, alternating successes and failures, in journeys, literary careers or with one’s connections; in the 4th, independence and possible help if Uranus is well aspected by the lord of this house; in the 5th, bad presages for the life of his children or through Stock Exchange affairs; in the 6th, if well disposed, profits and gains by means of his subordinates, his uncles or aunts.

If the aspect is adverse and Uranus is badly disposed in general, it influences the state of health; in the 7th, if the aspect is also unfavourable, it causes innumerable vexations in marriage and in the things related to this house; in the 8th it provides legacies or inheritances from the spouse’s side; in the 9th, success in studies or in journeys; in the

tecismo, o por no com prender o no ap ro b ar tales o cuales a c tuaciones- de las iglesias o de sus ministros. S ea cual sea de los dos casos posibles, el ingreso en un cam ino, en un sendero llam ado "iniciático", tiene por finalidad esencial, fundamental, UNICA, puede decirse, el volver a traer nos a los Pies del Señor, pero con pleno equilibrio, es decir: NO solam ente con u n a fe parcial, unilateral y exclusivista, ni con u n a fe teórica sin sus conseciaencias lógicas y naturales: caridad, perdón y tolerancia. • NO solam ente con u na convicción intelectual, dogm ática, tendiente a resolverlo todo con núm eros de versículos o con esquem as kabalísticos. SINO con u n a tendencia al equilibrio (no pretendam os m ás, por ahora:). Pues bien. La tendencia al equilibrio, en un iniciado -por p e queño que: sea— occidental, solam ente puede realizarse del modo siguiente: 1. °) Conocim iento de la constitución hum an a individual, teó rico y, per lo menos en parte, práctico. Es decir, que el indivi duo llegue a saber y a verificar personalmente que tiene un cuerpo, un alm a y un espíritu y que compruebe SU PROPIA VIVENCIA en actos físicos, actos aním icos, actos m entales, actos m orales, actos místicos, sin duda, can toda seguridad y sin la vanidad ni la pretensión de creer que YA ES ALGO NOTABLE, por el solo hecho de que ha; "redescubierto" que puede "m a nejar" su estóm ago, su m ente, su corazón o su psiquis, en parte por lo m enos, com o m aneja su m ano y sus pies: inperfecta-- m ente, sólo con p arte d e conciencia del acto. 2. °) Conocim iento de la constitución de la Naturaleza. Es decir, llegar a saber, d e modo general por lo menos, y a veri ficar prácticamente en algún modo, que lio que el ocultismo enseña es REAL y que CONFIRMA lo que TODAS las reli giones enseñaron, más o menos voladamente. 16 —

10th, success in the profession or in public employments, always reserving some surprise for the person; in the 11th, elevated and powerful friends; in the 12th, annoyances and vexations caused by jealous persons and a compromised fortune. These indications apply to whichever of the two planets is found situated in any of the mentioned houses of the chart.

THE SUN IN SEXTILE OR TRINE WITH NEPTUNE signifies: imagination, artistic taste, rise of position, fortune — the houses indicating the origin. It favours the possibility of developing the spiritual faculties because it intensifies the spiritual vibrations of the aura. If Mercury gives the necessary dexterity, the person with this aspect can become a musician of a highly inspired nature.

In others it instils love of the occultism that leads to the higher life, but generally they approach it from the intellectual point of view or as psychic investigators, at most a few of them attaining first-hand knowledge.

THE SUN IN CONJUNCTION [Sic: the Spanish prints “CONJNCION”], PARALLEL, SQUARE OR OPPOSITION WITH NEPTUNE indicates difficulties, misfortunes, calamities and discredit; a propensity to be mocked by persons in whom confidence has been placed, or by swindlers, and to be deluded and deceived.

These unfavourable aspects also lead the person to place himself in contact with the beings of the invisible world through the elevation of the vibrations of his aura, but they attract the undesirable elements such as may be observed in ordinary spiritist séances. In a water sign, Neptune induces the person to drink to excess. NOTE: The aspects of the Sun with the other planets are indicated in the corresponding earlier articles.

2. °) Conocim iento de la constitución de la Naturaleza. Es decir, llegar a saber, d e modo general por lo menos, y a veri ficar prácticamente en algún modo, que lio que el ocultismo enseña es REAL y que CONFIRMA lo que TODAS las reli giones enseñaron, más o menos voladamente. 16 —

3. Q) Llegar a la convicción plena, seguía, firme, de que LA UNICA FINALIDAD REAL de Ja existencia física de los hum a nos es: una oportunidad, más, reiterada, en cad a "vid a" (encar nación) de CULTIVAR, CADA VEZ MAS CONSCIENTEMENTE, su "C uerpo de G loria", es decir: la parte SUPERIOR DEL ALMA, la. única que puede llegar a: SERVIR como expresión, e instru m ento sano y puro del ESPIRITU DIVINO1 que hab ita en cad a forma. Este solo punto requiere años y años de las MAS DI VERSAS EXPERIENCIAS p a ra que esto no sea algo que el in dividuo "¡acepto como- probable, posible, lógico, etc." sino que se decida a VIVIRLO Y LO PRUEBE CON SUS ACTOS. 4. a) Llegar a. Id seguridad plena, segura, firme, de que cada uno de nosotros, si bien dotado de relativa libertad, de cierta autonom ía o libre arbitrio, y, POR. ESO MISMO. DE LA PO SI BILIDAD DE MERITO (Progreso) y de RESPONSABILIDAD, NO VALE SINO POR SU ACTUACION PARA CON LOS DEMAS, POR EL SERVICIO A LOS DEMAS Y "POR SU ESFUERZO DE SUPERACION SOBRE SI MISMO, siem pre que sea hecho ex clusiva c principalm ente con la intención de SERVIR MEJOR a los dem ás". 5 0 Llegar, m ás tarde, a la.'seguridad plena, segura, firme,, de que SOM OS AYUDADOS, DIRIGIDOS, ( cora /.látigo ’ y g an cho, es decir, tanto p a ra im pelim os a actuar como para, tratar de im pedim os actu ar cuando vam os "contra" lo que debe ser) y ¿legar al DESEO DE COLABORAR CON LA VOLUNTAD SUPERIOR. ¡ ¡ P ...(Y m e quedaré en "seis" por hoy. . .) legar a, poder nuevam ente penetrar en un TEMPLO con ebcuerco, el a lm a y el espíritu (o /sea, por lo menos,; |a/p arq iq l cbnciencia espiritual)! m ás de acuerdo- con Jo que el. vocablo TEMPLO contiene: UN' LUGAR EN QUE BUSCAMOS RE-LIGARNOS CON LO SUPE RIOR, hacia lo Divino. De esii.r c |n s:d c :m ia ñ e s g en - des ■ . m v nucirá íá- Gilmente tpdas las rizones de id orienlac.or: qu as ha dado a nuestra .V. ••.man..' Orden. Pero, c a ía . eo-nr ; snccm rariqs (aunque núes tros rituales y reglam entos son claros en. ese sen

PRACTICAL TEACHINGS OF MARTINISM HOW TO FACE THE ROAD TOWARD CHRISTIANITY By Jehel, President of the Grand Council of the Martinist Order.

Proceeding in this in a manner distinct from that used by other societies, which rather seek to conceal any internal difficulty or any lack of unity of views among their Members, our Venerable Order has always published in "La Iniciación" its problems, its reforms, its progress and its partial failures (Groups closed, resignations, etc.), and I firmly believe that this orientation of "glass politics", as simple frankness has come to be called in complex modern language, is the only one that can lead to a good end.

For this reason, so far as I am concerned, and especially in my function as President of the Grand Council, it is my intention to give ever more publicity to all our external and internal experiences; for thus, possibly, readers — martinists or not — may sometimes profit something from the effort of all our members, since no success or failure is worth more than what it produces as experience for those who lived it, or for those who, even without living it personally, tried to understand and, especially, to feel.

Now then: lately, from various places, members of our Order have put to the Grand Council two distinct problems, which are: 1st) The Christic orientation and teaching and the Eastern: which should predominate or not, or whether one of them is preferable.

2nd) Whether the Order should prefer to work "on the surface", that is, to seek rather numerical increase and action in the external world, or whether, on the contrary, it should rather work "in depth", that is, preferring a reduced number of members who are "prepared" with high efficiency.

After studying these two questions, it has seemed to me convenient to set forth publicly my point of view, as Martinist Initiator and as President of the Grand Council, so that martinists and eventual candidates to be such may form a clear idea of the orientation of our Order and draw near to — or withdraw from — it according to the affinity they feel with that orientation.

I shall treat today of the first matter: the Christic doctrine and the Eastern, in our Order. In the first place, it must be remembered that the Venerable Master PAPUS said: The Martinist Order is a Christian Chivalry. Later, on being reorganised in 1939 — under the name of Martinist Order of South America — on this Continent, our Venerable Order declared as its fundamental end: to diffuse Christian Esotericism and the Practice of Charity.

Now then: before going further, I must declare that this END has not been changed in the least. And if I stress the word "end" it is to lay it down that an "end" is what one has as goal, as purpose and... which, generally, is achieved last... when it is achieved.

There are martinist brothers, and profane persons too, who, seeing the great importance the Eastern doctrines have taken among the martinists and among the publications of the Order, and the prominence given to the venerable figures of certain Masters of the East, have believed that the orientation had undergone changes, or that at least one thing did not agree with the other.

I regret having to express my disagreement with that point of view, and I shall set forth the reasons below: If a martinist complains that he has not yet received sufficient study material on the teachings of the venerable Masters de Pasqually or Saint Martin, he is completely

right; and more than once we have expressed our desire to place at the disposal of the martinists — and of the public when possible — sufficient doctrinal publications.

But, to begin at the beginning, it has been thought better to publish first things of easy reach, like what has already been published, and a work of general and scientific base such as the METHODICAL TREATISE ON OCCULTISM of PAPUS, which is at the printer’s; for we know, with full certainty, that such a work represents an indispensable contribution for martinists in general and also of the greatest utility for the profane, being a work unique in its genre: clear, complete, sure as information and reasonable and logical as orientation.

Let what has been said serve, then, for now, as regards publications, in the "intellectual" part, which will be completed, in short term, by the courses that are to be issued, of which the first, on "ANDROGONY", is already fully prepared. As regards "teachings" on the Christic doctrine, I must set forth here with all clarity my point of view, as head of the Order and as principal responsible for what concerns the Western doctrine.

I do NOT believe in the value of the intellectual teaching of the Christic doctrine, whether in its biblical aspect or in its mystical aspect, by means of texts. To form érudits in biblical matters, to manufacture theologians, in a word, seems to me neither useful nor desirable. All of us martinists of the white race, with very few exceptions, received a religious education, Catholic or Protestant, in childhood.

The greater part of us, with greater or lesser mystical sincerity and enthusiasm, said prayers in youth at least, and took Holy Communion. Now then: if, when older, we drew apart from the Church or from the liturgy in which we were educated, it can only have been either through lack of mystical emotivity (the "faith" in its diverse degrees) or, more frequently, through "mental doubt" — that is, through discussion over points of dogma or of cate-

eclosión de u na flor, durante la operación de u n a persona, durante un concierto sinfónico) durante un a cerem onia litúrgica, en un cam bio social (que antes él veía ap en as como u n a "notició- política"), etc., (Y .. 18 -

R ecién entonces su m ente, am p liad a por la m editación y la observación, y su corazón, cultivado por la atención del cariño y de la com pasión y a "incipientes", le perm iten, sim ultánea m ente, reb asar las interpretaciones teóricas y pedagógicas de las enseñanzas y lograr el contacto con lo que realmente q ue rían significar los que dieron tales enseñanzas, y a se a en las iniciaciones, y a sea en las revelaciones de todas las religiones. Se puede decir, entonces, que dentro de e se individuo, a u n que todavía él no sabe que es así, se están evocando sus p a sad as encarnaciones: com o negro, como am arillo, como rojo; y esto quiere decir: com o (miembro que fué de otras civilizacio nes; como fiel que fué —con un grado cualquiera de fe, poco im porta— de otras religiones; com o aspiran te o m iem bro de otras sectas o iniciaciones; etc., etc. El Velo de la multiplicidad sé taienúa, ese individuo está cerca de la POSIBILIDAD de ser religado' a la iniciación UNI TARIA, es un candidato a la filosofía vivida d e la U n id a d ... Tercera; PERO (en la vida im perfecta nuestra h a y siem pre "p ero s",...) él h a llegado tam bién a l "punto sensible". La fa m osa p rueba d e la "segunda vida", del "segundo nacimiento" está cerca. No quiero decir con eso que él v a a leer en un libro o que le v an a contar otra vez, o que le v a n a presentar la "im itación sim bólica" de la iniciación.egipcia (u otra) de la vida espiritual. NO. Se trata de algo más grave: él mismo, individuo rela tivamente libre y, por ahora, tanto más libre cuanto que su gran ignorancia no le comporta aún importantes responsabilidades, v a a ser som etido a u n a VERDADERA p ru eb a iniciática: la de ver si la atracción del dinero; si la presión de la sociedad, de- id fam ilia, intelectuales, profesionales, sociales, de lenguaje, etc., etc.; si sus dudas o- pretensiones; SÍ su h asta entonces h á bito d e preocuparse más por sí mismo que por cualquier otra cosa; sí todo- eso y u n a cantidad de otros factores que sería ■largo enum erar,- VAN A VENCER OTRA VEZ MAS; o, si ESTA VEZ, él conscientelmente, realmente, firmemente v a a DEDI- --- 19

chism, or through not understanding or not approving such and such actions of the churches or of their ministers.

Whichever of the two possible cases it be, entry upon a road, upon a path called "initiatic", has as its essential, fundamental, one may say UNIQUE end, to bring us back to the Feet of the Lord, but in full equilibrium; that is: NOT only with a partial, unilateral and exclusivist faith, nor with a theoretical faith without its logical and natural consequences: charity, forgiveness and tolerance.

NOT only with an intellectual, dogmatic conviction, tending to resolve everything with verse-numbers or with kabbalistic schemes. BUT with a tendency toward equilibrium (let us not claim more, for now). Well then.

The tendency toward equilibrium, in a Western initiate — however small he be — can only be realised in the following manner: 1st) Knowledge of the individual human constitution, theoretical and, at least in part, practical.

That is, that the individual come to know and to verify personally that he has a body, a soul and a spirit, and that he prove HIS OWN LIVING EXPERIENCE in physical acts, psychic acts, mental acts, moral acts, mystical acts — without doubt, with full certainty and without the vanity or the pretension of believing that HE IS ALREADY SOMETHING NOTABLE, for the sole fact that he has "rediscovered" that he can "manage" his stomach, his mind, his heart or his psyche, in part at least, as he manages his hand and his feet: imperfectly, only with part of the consciousness of the act.

2nd) Knowledge of the constitution of Nature. That is, to come to know, in a general way at least, and to verify practically in some manner, that what occultism teaches is REAL and that it CONFIRMS what ALL religions taught, more or less veiledly.

CARSE, es derír, ENTREGARSE al trabajo de retomar íunción de ALMA CONSCIENTE sobre este mundo!. . . Este es el aspecto fundam ental del cuarto punto citado anteriorm ente y es en "ese m om ento" que se verifican gen e ralm ente los fracasos, los que no deben afligir m ás de ío que en realidad representan: "un tren perdido", es decir u n a opor tunidad que p a s ó . . . pero que volverá a presentarse cada vez que el individuo real y sinceramente - vuelva a procuraría. Cuarta: Como la vida es una, total e indivisible, sería' erró neo- pen sar en las etap as o puntos citados son como paredes ■estanques, perfectam ente sep arad as. No. En realidad, todo ello es un proceso arm ónico —hasta donde la arm onía existe den tro de la im perfección- y m uchos individuos están realizando b astante del "primer punto", algo de ios segundo y tercero, cuando el cuarto y quinto se les insinúa. Por eso, la mejor vía (en cualquier actividad y especial mente en la iniciática) es siem pre la colectiva. En ella, efec tivam ente, el 5.° punto, es decir, la POSIBILIDAD, LA OPORTU NIDAD y CASI QUE LA OBLIGATORIEDAD de darse cuenta (y de ingresar en ayuda) del servicio a los demás, está pre sente desde el inicio del cam ino. Pero, cuando el Individuo está y a realizando m ás o m enos los puntos del l.° al 3.°, es. evidente que su m ente com prende, su corazón percibe y su sensibilidad capta, de modo c a d a vez m ás aum entado, el lla mado de los demás, la necesidad, y también todo lo que vibra en cada ser que le rodea. Este es uno de los momentos m ás difíciles, y, develando plenam ente rr.i pensam iento, ch ía que es EN ESE MOMENTO que se va a revelar si el Individuo -está m ás o? m enes . m ay duro para el Com ino Iniciático C rís’ico. Efectivamente, e In d i viduo puede tener aún m uchas im purezas físicas por s :minar, puede tener giandes'-lagu n as en su cultura intelectual profana e iniciática, puede tener defectos m orales aun bien nítidam ente presentes, puede-m asía tener todavía dudes sobre cu rto s íun- dam eniales' do lás dociri .as trasc:nde--res; pero . en su co razón, siente, NO como decisión. NO como acto de voluntad determ inada, NO como orientación m ás razonable a.seguir, NO • «— 20 —

3rd) To arrive at the full, sure, firm conviction that THE ONLY REAL END of the physical existence of humans is: one more opportunity, repeated in each "life" (incarnation), of CULTIVATING, EVER MORE CONSCIOUSLY, one’s "Body of Glory" — that is, the SUPERIOR PART OF THE SOUL, the only one that can come to SERVE as sound and pure expression and instrument of the DIVINE SPIRIT that dwells in every form.

This point alone requires years and years of the MOST DIVERSE EXPERIENCES, so that this may not be something the individual "accepts as probable, possible, logical, etc.", but that he decide to LIVE IT AND PROVE IT BY HIS ACTS.

4th) To arrive at the full, sure, firm assurance that each one of us, although endowed with relative liberty, with a certain autonomy or free will and, FOR THAT VERY REASON, with the POSSIBILITY OF MERIT (Progress) and of RESPONSIBILITY, IS WORTH NOTHING SAVE BY HIS ACTION TOWARD OTHERS, BY SERVICE TO OTHERS AND "BY HIS EFFORT OF SELF-SURPASSING", provided this be done exclusively or principally with the intention of SERVING OTHERS BETTER.

5th) To arrive, later, at the full, sure, firm assurance that WE ARE HELPED, DIRECTED (with whip and hook — that is, both to impel us to act and to try to prevent us from acting when we go "against" what ought to be) and to arrive at the DESIRE TO COLLABORATE WITH THE HIGHER WILL.

6th) ...(And I shall stop at "six" for today...) to arrive at being able once more to enter a TEMPLE with the body, the soul and the spirit (that is, at least the partial spiritual consciousness) more in accord with what the word TEMPLE contains: A PLACE IN WHICH WE SEEK TO RE-LIGATE OURSELVES WITH THE HIGHER, toward the Divine.

From these general considerations may easily be deduced all the reasons for the orientation that has been given to our Venerable Order. But, to come to find them (though our rituals and regulations are clear in that sen-

se), one must meditate and think a little. And, as this does not appear to be the favourite "sport" of the majority, we shall try to help in drawing out the conclusions: First: To fulfil point 1st) set forth above, it is necessary, before all: to study a little, to observe others a good deal and, especially, to observe oneself profoundly.

That is practised in the life of every day, aided by the teachings of occultism as regards methods of observation and verification, BUT NOTHING MORE.

As regards observing practically the functioning of our diverse constitutive parts, this is attained only on the condition that our life be "ASSORTED" in action: that is, that we have a professional or household life (the ladies) with its physical activities and moral and sentimental responsibilities; an intellectual life, however reduced or synthetic it be; an ideal life — that is, a lived aspiration to realise something noble and superior to the daily living that is obligatory through necessity or routine; a mystical life, which can range from solitary meditation and prayer to — and principally — the collective ceremonies, in which the individual effort and the individual results also are greater and stronger.

All that is necessary, indispensable one may say, barely to know oneself and to learn also to "manage oneself, master oneself, raise oneself", etc., ever more easily, more voluntarily, more consciously, etc.... As may be seen, the task of the first point alone is no small one, and without it nothing is possible in the others.

Second: Experience teaches that only when the individual has made the due efforts to assimilate the theory and to begin to live well the practice, though partial, of what is set forth in the preceding item, does he begin to understand and feel what the STUDY OF NATURE signifies — that is, that only then does he take consciousness of what occurs in himself and around him during the opening of a flower, during the operation on a person, during a symphonic concert, during a liturgical ceremony, in a social change (which before he saw barely as a "political news item"), etc....

Creo que esto bastaría, de por sí, p a ra explicar por qué,, en la O rden M artinista, no parece haber especial preocupa ción por exponer doctrina crística o por "enseñar" cómo se. — 22 —

D ejando de lado todas las pequeñitas (y no' pueden ser sino pequeñas) cuestiones de interpretación de textos, de m é todos didácticos o prácticos, de afinidades con tal o cual M aes tro, de lazos provenientes de quién sab e qué iniciaciones a n te riores) con tai o cual Corriente. Inicíática, yo no tendría dudas en afirmar que la Corriente Crística se h ará sentir en aquellos individuos que logren reunir las condiciones su p ra citadas y que el V enerable M aestro PAPUS, siguiendo en esto lo ense ñado por su Maestro Espiritual Philippe, resumía en esto: BONDAD — TOLERANCIA — CARIDAD Pero no se trata de ofrecer la vida por un enferm o. . . y 15' m inutos después no ceder en un punto de vista. No se trata de creerse cristiana y tener en su c a sa 10 trajes., m ientras se p a sa com o furtivam ente cerca ' del que tiene poco abrigo. No se trata d e querer lograr la unión con la divinidad y ser incapaz de reconciliarse con un prójim a. No se trata de querer aseg u rarse lazos con tal o cual M aestro y ser indiferente al dolor o a la necesidad de esposa,, hijos, am igos o herm anos en ideal. En u na palabra: no se: trata de ilusiones, sino de realidad;, no se trata d e pretensiones, sino de sentido de proporción; no se trata de opiniones, sino de lo efectivo, de lo tangible, de lo "VERDADERO, SIN ERROR, MUY VERDADERO". Y, no q u ep a la m enor d u d a al lector, que cuando, en... Orient-e, un V ivekananda organiza la Ramakrisnha Mission y hace: q u e sus Sw am is logren servir como heroicos m onjes y herm anas de C aridad a sus sem ejantes necesitados, el Cristo- está presente en espíritu y en VIDA!. . . hace para llegar a ser, re a lm e n te , u n C R IST IA N O . — 23 —

Dejemos, pues, de lado, toda duda sobre el m odo en que el M artinismo, u cualquier otra O rden, lleva a sus iniciandos •e Iniciados h acia el Cristo de Luz, h acia el contacto con el Cristo Interno! C uando h ay am o s vivido los puntos 4.° y 5.° y cuando nos preparem os, realmente, sin error ni ilusión, a vivir el 6.°) h a ciendo de nuestros corazones y de nuestra unión sólo para lo superior y lo hermoso una realidad, los V enerables M aestros de TODAS las Corrientes, los Seres de luz de TODOS los Rayos y los Divines Mensajeros de TODOS los tiempos y modos vivi ficarán los trabajos y las oraciones de cad a uno y aquellos que sientan especial devoción o vocación preferenciql por el Cristianism o retal, vivo y práctico, sentirán la caricia del Cordero. AGNUS DEI QUI TOLL1S PECCATA MUNDI MISERERE NOBIS AMÉN. (Continuará). 18-5-1947.

Only then do his mind, widened by meditation and observation, and his heart, cultivated by the attention of affection and of compassion now "incipient", permit him simultaneously to pass beyond the theoretical and pedagogical interpretations of the teachings and to attain contact with what those who gave such teachings really meant to signify, whether in the initiations or in the revelations of all the religions.

It may be said, then, that within that individual — though he does not yet know that it is so — there are being evoked his past incarnations: as a black man, as a yellow man, as a red man; and this means: as a member he was of other civilisations; as a faithful he was — with any degree of faith, it matters little — of other religions; as an aspirant or member of other sects or initiations; etc., etc. The Veil of multiplicity thins; that individual is near the POSSIBILITY of being re-ligated to the UNITARY initiation; he is a candidate for the lived philosophy of Unity...

Third: BUT (in this imperfect life of ours there are always "buts"...) he has also arrived at the "sensitive point". The famous trial of the "second life", of the "second birth", is near. I do not mean by that that he is going to read it in a book, or that it will be told him once more, or that they will present him the "symbolic imitation" of the Egyptian (or other) initiation of the spiritual life.

NO.

It is something graver: he himself, a relatively free individual and, for now, the freer inasmuch as his great ignorance does not yet carry important responsibilities for him, is going to be submitted to a TRUE trial: that of seeing whether the attraction of money; whether the pressure of society, of the family, intellectual, professional, social, of language, etc., etc.; whether his doubts or pretensions; whether his habit until then of concerning himself more with himself than with anything else — whether all that and a quantity of other factors it would be long to enumerate, ARE GOING TO CONQUER ONCE MORE; or whether, THIS TIME, he consciously, really, firmly is going to DEDI-

CATE HIMSELF — that is, to GIVE HIMSELF UP to the work of resuming the function of CONSCIOUS SOUL upon this world!...

This is the fundamental aspect of the fourth point cited earlier, and it is at "that moment" that the failures generally occur — which should not afflict one more than they really represent: "a train missed", that is, an opportunity that passed... but which will present itself again each time the individual really and sincerely seeks it once more.

Fourth: As life is one, total and indivisible, it would be erroneous to think of the stages or points cited as if they were watertight walls, perfectly separated. No. In reality, all of it is a harmonic process — so far as harmony exists within imperfection — and many individuals are realising a good deal of the "first point", something of the second and third, when the fourth and fifth barely intimate themselves to them.

Therefore, the best way (in any activity and especially in the initiatic) is always the collective. In it, effectively, the 5th point — that is, the POSSIBILITY, the OPPORTUNITY and almost the OBLIGATORINESS of realising (and of entering in aid of) the service of others — is present from the beginning of the road.

But when the Individual is already realising more or less the points from the 1st to the 3rd, it is evident that his mind understands, his heart perceives and his sensibility catches, in an ever more increased manner, the call of others, the need, and also all that vibrates in each being that surrounds him.

This is one of the most difficult moments and, unveiling my thought fully, I would say that it is AT THAT MOMENT that it is going to be revealed whether the Individual is more or less mature for the Christic Initiatic Road.

Effectively, the Individual may still have many physical impurities to eliminate, may have great gaps in his intellectual culture, profane and initiatic, may have moral defects still quite sharply present, may even still have doubts on fundamental points of the transcendent doctrines; but if, in his heart, he feels — NOT as a decision, NOT as an act of determined will, NOT as the most reasonable orientation to follow, NOT

as a logical imitation of more advanced persons, BUT as a desire, as a necessity, as something forming part of his vital functions as much as breathing, eating and sleeping — DEDICATING HIMSELF TO OTHERS, then it is possible that he really enters upon the road that leads to Initiation.

Nevertheless, it will still first be necessary to verify whether in his "Serving" there are no exclusivisms, no dogmatisms nor indifferences; whether there is no imbalance either (ceasing to attend to family, near persons or things and commitments of every kind assumed before) in order to dedicate himself to "serving" or to "progressing" at the price of another’s pain.

This stage is LONG, it is very long, and the abandonments at this height of the course are not few... but let us remember that ALL will enrol again in the trial, again and again, until they reach the goal.

Fifth: Generally, no one can traverse a great part of the points or stages 1st to 3rd, or the first to the beginnings of the fourth, without having had one or several opportunities to see, to witness or — almost always — to verify personally the EXISTENCE of Beings Superior to the common run of mortals: Whether through cures asked in prayer — individual or collective; Whether through various psychic phenomena of an objective order: vision, audition, etc. Whether through the general sensation — that is, through that special state which each one in his heart and consciousness KNOWS HOW IT IS, when a Master draws near or makes his Influence felt.

In short, by the most varied possible modes, the Individual always knows, through having lived it in some manner, that there is a HELP, an ORIENTATION and a PROTECTION for all Beings without exception, but which becomes more perceptible for those who seek to feel it in order to COLLABORATE with it.

Well then: unveiling once more, in this article, my thought, I must recognise that, for motives it would be long to set forth, the methods of the East are more appropriate for making perceptible more easily and rapidly the particular aspect of this fifth point. And this is of the greatest importance, for the In-

dividual who has lived, though it were only once, the clear vision or the clear audition — BOTH THINGS ACCOMPANIED BY A DETERMINATE STATE, OR ONLY THAT SPECIAL STATE WITH FULL INNER CERTAINTY OF WHAT IT SIGNIFIES — that Individual will not only be incapable, even if he wished it, of forgetting what he lived, but, each time he sincerely wishes it, that memory alone will give him strength enough to continue on the road IN SPITE OF EVERYTHING.

And by that "in spite of everything" I understand: of his own imperfections, of the difficulties of daily life and of the initiatic life, etc., etc. It is worth the trouble, then, to pause at this fifth aspect or point.

From the point of view of the "pure Christic way" it can be affirmed without room for doubt that such experiences are generally not lived by persons except under one of the two following conditions: 1st) Either a full, continuous, courageous, almost heroic dedication to the service of others. 2nd) Or a very profound, pure and disinterested devotion.

Both realisations are, we must recognise it, extremely rare in our Western world or present mode of existence. Nevertheless — and unveiling thus for the third and last time my full thought in this article — I would venture to affirm that the true Christic current can only really make itself felt in those individuals who, in one manner or another, come to realise one or both of the points cited above.

I believe this would suffice, of itself, to explain why, in the Martinist Order, there does not appear to be special concern to expound Christic doctrine or to "teach" how one

does in order to come to be, really, a CHRISTIAN.

Leaving aside all the very little (and they cannot be but little) questions of interpretation of texts, of didactic or practical methods, of affinities with such and such a Master, of ties coming from who knows what earlier initiations) with such and such an Initiatic Current, I would have no doubt in affirming that the Christic Current will make itself felt in those individuals who succeed in uniting the conditions cited above, and which the Venerable Master PAPUS, following in this what was taught by his Spiritual Master Philippe, summed up in this: GOODNESS — TOLERANCE — CHARITY But it is not a matter of offering one’s life for a sick man... and 15 minutes later not yielding on a point of view.

It is not a matter of believing oneself a Christian and having 10 suits at home while passing as if furtively near one who has little clothing. It is not a matter of wishing to achieve union with the divinity and being incapable of reconciling oneself with a neighbour. It is not a matter of wishing to secure ties with such and such a Master and being indifferent to the pain or the need of wife, children, friends or brothers in ideal.

In a word: it is not a matter of illusions, but of reality; not of pretensions, but of a sense of proportion; not of opinions, but of the effective, the tangible, of the "TRUE, WITHOUT ERROR, MOST TRUE".

And let not the least doubt remain in the reader that when, in the East, a Vivekananda organises the Ramakrishna Mission [Sic: the Spanish prints “Ramakrisnha”] and brings his Swamis to serve as heroic monks and sisters of Charity to their needy fellows, the Christ is present in spirit and in LIFE!...

Let us leave aside, then, all doubt about the manner in which Martinism, or any other Order, leads its initiands and Initiates toward the Christ of Light, toward contact with the Interior Christ!

When we shall have lived points 4th and 5th, and when we prepare ourselves really, without error or illusion, to live the 6th — making of our hearts and of our union for the higher and the beautiful alone a reality — the Venerable Masters of ALL the Currents, the Beings of light of ALL the Rays and the Divine Messengers of ALL times and modes will vivify the works and the prayers of each one; and those who feel special devotion or preferential vocation for a real, living and practical Christianity will feel the caress of the Lamb. AGNUS DEI QUI TOLLIS PECCATA MUNDI MISERERE NOBIS AMEN. (To be continued). 18-5-1947.

SUDDHA DHARMA MANDALAM GURU SUBRAHMANYANANDA ASHRAMA (CENTRAL FOR THE ASHRAMAS OF ARGENTINA, BRAZIL AND URUGUAY) (Letters to: Jehel, S. D. M. - Casilla 317 - Montevideo) Instructors, Hierarchies and the King of the World...

The Full Moon of Vaysakh, or full moon of May, has just passed. In all the Ashramas it has been celebrated. In Brazil, the V∴ B∴ Hypatha, J.

Bonifacio and others directed the celebration of their respective Ashramas.

In Uruguay, V∴ S∴ Hipatia officiated, surrounded by some thirty dedicated Members of the local Ashrama; and in Buenos Aires I found myself present to officiate in the Ashrama directed by V∴ S∴ Isis, having the opportunity, together with V∴ S∴ Luise, of receiving the affectionate greetings of the Brothers of the Buenos Aires Ashrama and of a heartfelt ceremony being performed.

There has ended, in preceding numbers, the publication of the Commentaries of the Guru Subrahmania on the Bhagavad Gita Bashya, and I hope that all the Members of the Suddha Dharma re-ligated to this Central Ashrama have been able to understand clearly the Mission incumbent upon the Divine Friend Sri Bhagavan Mitra Deva, as well as what is taught by the Suddha Dharma concerning the coming of the Lord Himself in a Total Avatara or KRISNAVATARA, expected within twelve thousand years, eight great Instructors having to descend before, besides the Lord Mitra Deva, already incarnated in the conditions that have been published. I hope, too, that such teachings will serve both

the members of the Suddha Dharma and those of other Fraternities, readers of this review, to situate themselves more clearly in this debated question, confused for many, of the Instructors and Messengers of the Divinity.

There are those who, with very relative logic, on one hand accept the theosophical or analogous teachings as regards the races that are to succeed one another upon this planet before it completes its formal evolution; others who accept the cycles taught both by the Eastern chronology and by the teachings of Western occultism (terms I use for convenience of language, since in reality the initiatic reality is one alone) and who nevertheless believe, or seem at times to believe, that a determinate Instructor or Avatar of the Past constitutes the supreme degree of revelation, or that the present Instructor or the next expected will also be the final revelation; or even who seem to signify that the fusion of humanity in a single belief or in an ideal of fraternity and purity is a near thing.

It would be highly convenient to see things with a more effective sense of reality and to recognise the following, which is in accord both with what the Suddha Dharma teaches and with what Martinism and other Fraternities of the West have always taught.

1st) As regards Instructors: the successive eight positions successively assumed by the magnetic POLE of our planet determine continental changes and periods of progress, apogee and decadence of racial civilisations.

This implies, then, the necessity of Supreme Instructors who come to reveal — that is, to present anew the Eternal Truth — under the special and predominant aspect most suited to what is to come about in such and such a continent, race, epoch and mode. The two polarisations — involutive or of passive Inspiration, and evolutive or of conscious Inspiration — make necessary the Coming of TWO Supreme Instructors per position of the pole.

When we speak of the "past" we always speak with very incomplete information, for beyond Krishna and Rama there is no published information. Therefore,

sábado d-e cad a mes,. Y cursos d e astrología. Como puede ser apreciado, es fuerte el impulso: que recibe el esplritualism o, solam ente de estas sociedades de acción ex terna, sin h ab lar de las O rdenes que trabajan sin publicidad., d e sus actividades. 33

N O T I C I A R I O (de 25/4 a 25/5/1947) G E I E D I — Conferencias: Como siempre, tienen lugar en el Gidee de Montevideo; ias conferencias del Dr. Jehel {cada 1er. martes) y del Dr. Asuri Kapila (cada 3er. jueves). ORDEN MARTINISTA I — Protocolo del Gran Consejo: Documentos del N.° 8.530. a 8. II — Delegación de B. Aires: Por motives de con veniencia .de trabajo, se ha resuelto no continuar con la Delegación multicápite que, hasta ahora, existía en B. Aires, donde no habrá más Delegado del Gran Consejo. El V. H. Pasqually permanece ccmo Delegado de la Administración del Gran Consejo, para atender toda la parte financiera y económica de la colectividad. En lo que se refiere a los Presidentes de Cor poraciones y Martinistas en general, deberán atender directamente con el Gran Consejo, para todos los asuntos que no sean exclusivamente de Tesorería. III — Matrimonio: Nuestro querido amigo Dr. Orestes Bernardi contrajo ■ matrimonio el 26 de- mayo corriente, en la ciudad de Salto, con la gentil Srta. Vé'lia Alario Laschiavo. Todos los amigos de ideal de ambas orillas del Plata y "La Iniciación" que, tantas veces, contó con sus brillantes colaboraciones, presentan a la novel pareja sus mejores deseos de felicidad y prosperidad.. IV — Delegación de Minas Gerais (Brasil): Del mismo modo que, en Bue nos Aires, la Delegación Martinista de Minas Gerais ha quedado cancelada, debiendo^ los Presidentes de Corporaciones y martinistas en general, entenderse directamente con el Gran Consejo, para todos los asuntos en general, menos p ara los de Tesorería, los cuales, durante la ausencia del querido H. Zanone, quedarán a cargo del H. J. Bonifacio. "La Iniciación" desea feliz y provechoso viaje al V. H. Zanone. V V — Movimiento de Biblioteca: Agradecemos las publicaciones siguientes, •con las cuales tenemos canje (solicitando a' quienes no lo recibiesen, o lo reci biesen con irregularidad, comunicárnoslo): — 34 —

to speak of the past signifies only to try to understand and feel the part of the terrestrial past that it is permitted us to know, and which varies from individual to individual, from school to school and from Church to Church, as from Sanctuary to Sanctuary, according to the special end for which the Superior Invisible has permitted the creation of such human communities.

Besides such Total Incarnations of the Word, there also descend World Instructors — that is, charged with recalling to the World the most essential part of the last Revelation and which part may be allowed to be perceived of the Revelation that is to come.

But the unavoidable mark of the descent of a total Avatar is always and invariably: the foundation of a new type of civilisation in a determinate Continent and with worldwide consequences, of course.

It would be desirable, then, that those who belong to the Suddha Dharma especially should leave completely aside all doubt about the possible superiority or non-superiority of such and such an Envoy, be he a partial or total Avatar, in relation to the earlier and the coming ones.

The most elementary logic says the following: If the law of progress is real — and it is not possible to deny it if one believes or knows something about reincarnation and evolution — it is evident that every Incarnation of an Envoy represents simultaneously the following: FUNDAMENTALLY: A special mission, having as its characteristic that of calling the attention of human minds and hearts to a determinate aspect of moral, social and... if possible, spiritual realisation.

SUBSIDIARILY, but implicitly: it represents a "sum" — that is, the synthesis of all that was done by the Envoys of the same Hierarchy who preceded him, plus the particular aspect that constitutes the special Mission I have cited above. Hence the complete uselessness of parallels and comparisons which, besides having something sacrilegious about them, are sterile, vain and even harmful. What can and does have effective value is to study, understand and reverence what each

J. Bonifacio. "La Iniciación" desea feliz y provechoso viaje al V. H. Zanone. V V — Movimiento de Biblioteca: Agradecemos las publicaciones siguientes, •con las cuales tenemos canje (solicitando a' quienes no lo recibiesen, o lo reci biesen con irregularidad, comunicárnoslo): — 34 —

Boletín del Círculo de Estudios Progreso Espirita. — Renovigo. — Espiri tualista. — La Fraternidad. — Resplandor. — Evolución. Donaciones. — Agradecemos a nuestro amigo y hermano, Sr. Santiago Gas- taldi, la donación de los libros siguientes: "RUTAS" — Emma R. Mosto. "NA ESTRADA L O N G A ..." — Ribaniar Pinheiro. "JARDIN FECHADO" — Amelia Tomás "LA HUELGA DE LOS POETAS" — R. Cansinos Assens. "PADRE CICERO" — Reís Vidal. "DESDE MI- VENTANA" — Blanca Sosa Méndez. SUDDHA DHARMA MANDALAM I — Prácticas espirituales: P ara el ejercicio de prác ticas espirituales del Suddha Dharma Mandalam, diri girse a: Dr. Jehel, Casilla 317 -— Montevideo. II — Plenilunio de Vaysakh: Conforme publicado en el artículo correspondiente, de este mismo número, las conmemoraciones han tenido lugar en las varias Ash- ramas ligadas a la Gurú Subrahmanycinanda Ashrama, •de Montevideo. Cuando se hayan reunido iodcs los datos de los varios informes de las Secretarías respectivas, se publicará un resumen de lo que sea de interés general. III — Situación de Discípulos: Al 15 de mayo, los Discípulos realizaban las siguientes prácticas: I II III IV V VI VII VIII IX 10 11 14 12 15 14 9 10 13 >RI RAMANA ASHRAMA 1 1 — Correspondencia; Toda correspondencia relacio nada con la Romana Ashrama deberá ser dirigida d: A. Kapila, Casilla 317 — Montevideo. Total: 108 — 35 —

MARA BODDHI SHANGA I — La correspondencia relacionada con1’ esta Frater nidad deberá ser dirigida a: Hna. Upasika, Casilla 317 — Montevideo. ORDEN KABALISTICA DE LA ROSA CRUZ La O.K.R.C. pide a todos los espiritua listas en general y en especial modo a los martinistas y a los miembros de la O.K.R.C. que se empeñen en aconsejar a todo espi ritualista y especialmente también a TODO PROFANO DE MENTE CLARA Y DE CUL TURA ACADEMICA que reserve su ejemplar del: TRATADO METODICO DE CIENCIA OCULTA, (por PAPUS, médico e Iniciado, que íué el Gran Maestro de la Orden Mar- tínista en Francia), pues se trata de una obra en la cual se PRUEBA el fundamento científico del Ocultismo, en forma ra cional, clara y apropiada para refirmar o construirse una con vicción espiritual CON CRITERIO CIENTIFICO Y POSIBILIDA DES APLICATIVAS reales. 3 6 —

Instructor in his time, mode and place has given to Humanity.

From the reverent study of those facts one will always arrive at the same conclusion: The Lord of the World (of "our" (?) world) sends in certain epochs Beings who totally represent HIS influence, in order to found a determinate civilisation, which has for its end, besides the development of certain aspects of material, physical and social progress, the development of certain MORAL faculties that can find a field of cultivation only in that type of civilisation.

The said Envoys leave: a Revelation and a Religion.

With the passing of time, the Revelation is deformed by the intellectuals (save some Great Initiates who keep silence) and the Religion is adulterated, both by its clergies and by its faithful — since, logically, neither the one nor the others can wholly realise the Religion given, inasmuch as it represents the HIGHEST MORAL DEGREE that the humanity of that time can understand, feel and try to attain.

But in any case, it is always achieved that the civilisation founded should have the fundamental characteristics adequate to keep alive the particular ideal of the Revelation and of the Religion that served as its origin, and which are, in reality, its living Roots in the Invisible.

Hence, from time to time, there descend, on one hand, Elevated Beings who, under the most distinct forms, try to re-stimulate the development of Knowing, of Serving, of the Beautiful and of the Pure, in the particular forms that time and place indicate. They are the Instructors, the Inspired of Art, of Science, of Morals and of Religion.

On the other hand, other beings, human in every sense, succeed — partially at least — in realising the ideals of one or more of the sectors of Truth cited; and their example while they are alive, and their memory afterwards, remain as proof for humanity of the possibility of realising a Truth that is difficult to attain, but that represents the only road by which the human being is reborn to a superior condition. As may be seen, there is, then, no discrepancy whatever between what is taught in East and West on this point.

2nd) On the King of the World — Many times I have been astonished at the mystery with which some claim to surround the existence of the King of the World and of the spiritual Government of that same world.

To consider the matter in its general outlines, without entering into that which can interest only those who have been in some manner in contact with the Great Hierarchy, we shall see that, once more, what is taught in East and West is perfectly identical. ONE Divine King: The God whom all deists of all denominations venerate.

One Divine Mother: There is no deist who does not accept the Great Virgin, whether he call her Mary, Mariah, Maya or otherwise. One Holy Spirit: under that name or under that of NARAYANA, it is the same Lord of our World. One Divine Prince representative of Humanity: NARA, or under other names.

I do not believe there is an advanced student of the West who has not related the 32 ways of Wisdom with the functions of the 32 Great Siddhas. The error generally starts from terms; and, having seen in certain publications that, for example, Nara is the prince of the yogis, there are those who have not realised that these are universal, cosmogonic functions, one may say.

As regards the existence of a UNIVERSAL EMPIRE, of which the Visible Chief rules our social and visible world, I believe that those who know the history of RAMA — who afterwards changed his name to that of LAMA, as visible spiritual king, that is, as Human Agent of the Invisible Royalty — will have understood.

If in Martinism, for example, SYNARCHY has always been taught as a fundamental thing — that is, the social state at which humanity will arrive when, through mental comprehension and moral goodness at the same time, it organises itself social-

ly in analogy to the Universal — that is, when the lamentable "social classes" give place to the social functions consciously and spontaneously discharged — the Kingdom of God will be restored upon the Earth and Humanity will have consciously reconquered the Theocratic state that it necessarily had at the beginning of its social organicity.

The occultists of the West have never said otherwise; the Initiates never claimed otherwise, under a thousand and one languages, according as the times permitted them to express themselves. The mystery never resides, then, in the lines of organisation of the Universal, nor in the existence of the Hierarchies and of their functions.

All has been said, in a thousand and one modes, in revelations, religions, occult doctrines, kabbalistic schemes, etc. The mystery is in something nearer and, nevertheless, more difficult to attain, because it is no longer a matter of reading it or of hearing it related: it is a matter of living it, of re-creating within oneself the mysterious bond between the mental and psychic consciousness, on one side, and our own Individual Spirit, which from all-always and for ever is in contact with the Unspeakable Truth.

Little by little, we shall examine other points that re-ligate the Traditions and the Practices of East and West. Subbhamastu Sarvajagatam Peace to all the Universe.

EUROPEAN SPIRITUAL RESURGENCE Some news of spiritualism in France. The Editorial Board. Many Latin-American spiritualists will receive with joy the news that, the storm having passed in the old continent, new organised spiritual activities are already glimpsed; and we have thought it interesting to show which they are and the orientation they have.

We shall begin by examining some movements which today have their activity in France: L'A.R.O.T. (Association pour la Rénovation de l'Occultisme Traditionnel) Wishes to study occultism on solid bases. It will denounce charlatanism wherever it perceives it and will keep midway between a too exalted mysticism and a too positive (material) science — It will devote itself principally to: Alchemy, Astrology and Magic.

GROUPE INDEPENDANT DES HAUTES ETUDES ESOTERIQUES DE PARIS Methodised courses, not by correspondence, once a month, in each of the following subjects: Magnetism, Spiritism, Astrology, Experiments, Philosophy, Tarots, Religions, Symbolism. LES DIMANCHES SPIRITUALISTES Sunday lectures on technical, philosophical and mystical themes. GROUPE D'ETUDES "EVOLUTION" Like the preceding, on fixed days, an average of 2 per week.

CENTRES "BODHA" Created in 1934 under the orientation of the High Council of the Great Esoteric Sanctuaries of Chygatzeh (Tibet), directed by the holy Hutulktu Kwang-Hsih; diffusion of Buddhist wisdom. CENTRE UNIVERSEL DE RECHERCHES EXPERIMENTALES An international grouping, with the aim of ontological studies — that is, the science of Being in general.

Rational studies, with scientific, therapeutic aims, etc. L'ECOLE ADEISTE Lectures on technical, philosophical and mystical themes, every Sunday. SOCIETE FRANÇAISE D'ETUDES DES PHENOMENES PSYCHIQUES Spiritist sessions, experiments, incarnations, etc., preceded by lectures, every Sunday and on certain days of the week.

EXHIBITION OF SPIRITIST PAINTING Exhibition of Mr. Víctor Simon, painter and medium; a gallery of works that the spirits have led the medium-painter to execute. UNION SPIRITE FRANÇAISE Mondays, Thursdays, Saturdays and Sundays: talks and experiments. LES VENDREDI SPIRITES ET MAGNETIQUES Lectures and experiments, every Friday evening.

LA VIE CLAIRE A monthly review. Basic method: "Purify your body — Eat healthily — Free your soul". Meetings every Saturday, for members and subscribers.

LES AMIS SPIRITUALISTES Weekly lectures, more or less, on astrology and other occult themes. A. F.

E. M. "Association Française d'Études Métapsychiques" — Experiments and researches on "magnetic mummification", "transcendental writings", parapsychology, etc., with lectures and studies in the museums.

A.O.R. Lectures on themes of every kind, related to the spiritual life. GROUPE "AMOUR ET VIE" Every Monday, lectures on symbolism, social and scientific themes, etc., each lecture preceded by the projection of a Filmed Journal with the teaching of Esperanto.

COLLÈGE ASTROLOGIQUE DE FRANCE Lectures, generally the 1st Saturday of each month, and courses of astrology. As may be appreciated, strong is the impulse spiritualism receives from these societies of external action alone, without speaking of the Orders that work without publicity of their activities.

NEWS SECTION (from 25/4 to 25/5/1947) G E I D E I — Lectures: As always, there take place at the Gidee of Montevideo the lectures of Dr. Jehel (each 1st Tuesday) and of Dr. Asuri Kapila (each 3rd Thursday). MARTINIST ORDER I — Protocol of the Grand Council: Documents from No. 8,530 to 8. [Editorial gloss: the closing number is left incomplete in the printing.] II — Delegation of B.

Aires: For motives of convenience of work, it has been resolved not to continue with the multi-headed Delegation that until now existed in B. Aires, where there will no longer be a Delegate of the Grand Council. V∴ B∴ Pasqually remains as Delegate of the Administration of the Grand Council, to attend to all the financial and economic part of the collectivity.

As regards the Presidents of Corporations and Martinists in general, they must deal directly with the Grand Council for all matters not exclusively of the Treasury. III — Marriage: Our dear friend Dr. Orestes Bernardi was married on 26 May of this year, in the city of Salto, to the gracious Miss Velia Alaric Laschiavo.

All the friends of the ideal on both shores of the Plate, and "La Iniciación" — which so many times counted on his brilliant collaborations — present to the newly-wed couple their best wishes for happiness and prosperity.

IV — Delegation of Minas Gerais (Brazil): In the same way as in Buenos Aires, the Martinist Delegation of Minas Gerais has been cancelled, the Presidents of Corporations and martinists in general having to deal directly with the Grand Council for all matters in general, except those of the Treasury, which, during the absence of the dear B. Zanone, will remain in charge of B. J.

Bonifacio. "La Iniciación" wishes V∴ B∴ Zanone a happy and profitable journey. V — Library Movement: We give thanks for the following publications, with which we have an exchange (asking those who do not receive it, or receive it irregularly, to inform us):

Boletín del Círculo de Estudios Progreso Espírita. — Renovigo. — Espiritualista. — La Fraternidad. — Resplandor. — Evolución. Donations. — We thank our friend and brother, Mr. Santiago Gastaldi, for the donation of the following books: "RUTAS" — Emma R. Mosto.

"NA ESTRADA LONGA..." — Ribaniar Pinheiro. "JARDIN FECHADO" — Amelia Tomás. "LA HUELGA DE LOS POETAS" — R.

Cansinos Assens. "PADRE CICERO" — Reis Vidal. "DESDE MI VENTANA" — Blanca Sosa Méndez.

SUDDHA DHARMA MANDALAM I — Spiritual practices: For the exercise of the spiritual practices of the Suddha Dharma Mandalam, apply to: Dr. Jehel, Casilla 317 — Montevideo. II — Full Moon of Vaysakh: As published in the corresponding article of this same number, the commemorations have taken place in the various Ashramas linked to the Guru Subrahmanyananda Ashrama of Montevideo.

When all the data of the various reports of the respective Secretariats have been gathered, a summary of what is of general interest will be published. III — Situation of Disciples: As of 15 May, the Disciples were performing the following practices: I II III IV V VI VII VIII IX Total: 10 11 14 12 15 14 9 10 13 108 SRI RAMANA ASHRAMA I — Correspondence: All correspondence related to the Ramana Ashrama should be addressed to: A. Kapila, Casilla 317 — Montevideo.

MAHA BODDHI SHANGA [Sic: the Spanish prints “SHANGA”] I — Correspondence related to this Fraternity should be addressed to: Sister Upasika, Casilla 317 — Montevideo.

KABBALISTIC ORDER OF THE ROSE CROSS The O.K.R.C. asks all spiritualists in general, and in a special manner the martinists and the members of the O.K.R.C., to take pains to counsel every spiritualist — and especially also EVERY PROFANE PERSON OF CLEAR MIND AND ACADEMIC CULTURE — to reserve his copy of the: METHODICAL TREATISE ON OCCULT SCIENCE. (by PAPUS, physician and Initiate, who was the Grand Master of the Martinist Order in France), for it is a work in which the scientific foundation of Occultism is PROVED, in a rational, clear form, suited to reaffirm or to build for oneself a spiritual conviction WITH SCIENTIFIC CRITERION AND real APPLICATIVE POSSIBILITIES.

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 ". 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, Avda. 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

Montevideo. Giros del exterior: por National City Bank. La Revista no se responsabiliza por los trabajos publicados con firma. ® Los originales recibidos, publicados o no, no serán devueltos. # Es permitido reproducir de esta Revista, siempre que se cite la fuente y el autor.

LA INICIACION M ensuario del GRUPO INDEPENDIENTE DE ESTUDIOS ESOTERICOS Año V Junio 1946 No. 50 • S U M A R I O • PARTE INICIATICA P ag . R ealidad viva del Simbolismo— El Punto (Jehel, S. I .) ........... 3 La Sinarquía (Barlet, S. I.) ................................................................ 7 Curso práctico de A strología Judie i aria — La influencia de los p lanetas en c a d a signo (Surya, S. I . ) ............................. 11 S uddha D harm a M andalam — Com entarios sobre el Bha- g a v a a C ita B asbya (H am sa Yogui). Síntesis explicativ a (Subram aniananda) .............................................................. 15 PARTE FILOSOFICA Y CIENTIFICA Influencias cósm icas y reacciones de los seres vivientes Influencia de los colores. C rom oterapia (Pitágoras, S. I.) 21 PARTE LITERARIA M editación sobre el sím bolo alquím ico del av e fénix (Fátima, I. M.) .................................................................................... 2& Diálogos de la novena esfera: (W ronski, I. M .) ......................... 29 NOTICIARIO

Dónde suscribirse o adquirir "La Iniciación" ARGENTINA Librería Kier. — Talcahuano 1075 - Buenos Aires. Librería Saborido. — Riyadavia 1649 - Buenos Aires. BRASIL Estado de Río G rande del Sur Agente: Sra. Cecy M. Viamonte. — Rúa Américo Vespucio 1255 - Porto Alegre Livraría Vera Cruz. — Edificio Vera Cruz - Caixa Postal 936 - Porto Alegre. Livraría Olimpia. — Avenida Joao Pessoa N. 115 - Porto Alegre. Estado de Sao Paulo Livraría Cultura de G aspar Júnior. —- Caixa Postal 222-A — Sao Paulo. Estado de M inas G eraes Agente: Sr. José Toniolo. •— Itajubá 448 - Bello Horizonte. Distrito Federal Agente: Dr. José G aspar Gouveia. — Rúa Nascimento Silva 100 - Ap. 1 - Río de Janeiro. CHILE Librería Orientalista. •— Casilla 1398 - Santiago. COLOMBIA Agente: Roberto Nel Barona - Calle 15 N.o 1149 - Cali. Librería Pythagoras. — Apartado postal 119 - Bucaramanga. Librería Irradiación, de Hernando García. — Apartado postal 704 -Aéreo 720 - Barranquilia. COSTA RICA Librería de Gerardo Vega B. — Apartado 884 - San José. MEXICO Agente: Sr. Julián Gorma Alvarado. — Plaza Carlos Pacheco N.c 21-5; Apartado Postal 9967 - México D. F. PANAMA Librería Ibero-Americana. — Apartado 256 - Panamá. URUGUAY Gidee. — Av. 18 de Julio 1018, 2.° piso - Montevideo. VENEZUELA Agente: Pedro José Romberg — Sur 13. No. 55 (Petión á Callao) San Agustín ■del Norte - Caracas. — 2 —