La Iniciación · Año VI, Nº 63 · July 1947

LA INICIACION •W¡l»»WÍWIíl‘»Í»í¡ÍI|r|:B¡r:|.,»l»l¡«l»í!«t>.-Íilillil>»l«JBi« KItl»*WíMM HiWrm.limi (iM;M:t)tmt.l>íl* t 8M.IH IBII¡I»IIIII Ülüf » Año VI Febrero IS47 N.° 58 c ic itt m i i .t » s < C 'i'í *•?•! i' H i- r s - r i- M 'i- i.- i c » ri» }íi:i!t¿ - « •iii m t #• s c-b ti* i * i s b »> i iiü t í i m n t m i r M ensuario del Grupo Independiente de Estudios Esotéricos A TODOS AQUELLOS QUE, CANSADOS DE APRENDER, DESEAN, POR FIN. SABER M O N T E V I D E O

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LA INICIACION Monthly of the INDEPENDENT GROUP OF ESOTERIC STUDIES Year VI | July 1947 | No. 63 SUMMARY INITIATIC PART Page. Summary ........................................

1 Where to subscribe to or obtain «La Iniciación» ............ 2 Living reality of the symbols: XII: — Meditations on the Triangle (continuation) — Jehel, S. I., Dr. Kab.

3 Practical Course of Judicial Astrology: The influences of the mutual aspects of the Planets (Surya, S. I.) .... 10 Practical Teachings of Martinism: Work "on the surface" and work "in depth" (Jehel, P.

G. C.) 13 Suddha Dharma Mandalam: Commentaries on spiritual practices (Guru Subramanyananda Ashrama) ..... 22 European spiritual resurgence: Echoes of the World Spiritualist Congress of Brussels. — The Editorial Board 29 LITERARY PART Springtime of love (Sócrates) ......................... 33 NEWS SECTION ....................................... 34 — 1 —

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LIVING REALITY OF THE SYMBOLS XII: MEDITATIONS ON THE TRIANGLE (Continuation) By Jehel, S. I., Dr. Kab. Let us descend a little from the plane of Divine Life, to which, by a passing effort of transporting the consciousness into the abstract mind, we had re-ligated ourselves intuitionally.

Let us now follow a little the triangular manifestation on the planes nearest to us in vibration, since in absolute reality they all interpenetrate in such a way that none is geometrically "distant" from the others.

As the real initiatic MYSTERY is on the middle plane — that is, on that plane which re-ligates living forms in the physical to their essence and spiritual origin — it is evident that, as regards that intermediate plane, we shall have to be less explicit; but, by means of the symbols themselves, those who, meditating, know how to find the true analogy — which is nothing else than the RELATION AND PROPORTIONALITY between "things" (forms, forces, principles) — will find, outside themselves by observation and comparison, and within themselves by observation and application, all the points of contact, that is to say, "the end of Ariadne’s thread, for every matter"...

Central consciousness: THE MISSION OF THE INTERMEDIARY PLANE Sides: Reflection of the Father: The Creative Intelligences, from the

ELOHIM down to the Human Spirits and those of Nature. Reflection of Mother-Son: The Creative Forces, from the fundamental sound, the astral lights and subtle ethers, down to their correspondences in vital forces within the physical. Souls in general.

Reflection of the Holy Spirit: The forms that bear, receive and apply the forces, from the Angels, considered as forms, down to the archetypal forms, moulds of every dense form, of whatever kingdom.

Unconsciousnesses and Subconsciousnesses The poverty and relativity of the expressions of our concrete and conventional languages makes it difficult to handle the idea representative of reality, since our language is the fruit of a three-dimensional conception, while total reality is not only four-dimensional but MULTIDIMENSIONAL — since, in truth, as we saw in the initial articles of this series, every three dimensions synthesise into a following one, which is THE FOURTH for the world of the first three and the first of the following world or plane... and so on to where our mind still knows nothing of the particularities of existential modes and therefore of the modes of relation of such existences.

Nevertheless, even within the plane we persist in calling physical (and which would be DEAD — that is, without movement or directing thought — if it were really and only physical), we can discover a series of "triangular hierarchies" which will show us that all obeys that same law and, still more, that when the forms of existences seem no longer to have a

central consciousness, they have — ANALOGICALLY, that is, in relation and proportionality — either an UNCONSCIOUSNESS (which is nothing but a CONSCIOUSNESS VEILED FROM ITSELF THAT STRUGGLES TO REVEAL ITSELF), fully comparable to "trying to remember something without having any notion of the effort of memory", or an Idea of finality, of utility, which is like a Consciousness underlying the form and which I call Subconsciousness, for want of a more appropriate word.

CENTRAL UNCONSCIOUSNESS: A human spirit trying to "know itself", that is, to have consciousness of itself. Sides: Reflection of the Father: Abstract-concrete mind which, partly by intuition, partly by knowledge, tries to create itself in consciousness, creating successive adaptations (acts of each existence as well as of successive existences).

Reflection of Mother-Son: Accumulation and conservation of creative FORCE (SOUL) by a process of substitution in the qualitative, to serve as matrix for the successive potential creations of the SPIRIT, manifested as Idea or Thought in the MIND and lived as EMOTION in the SOUL.

Reflection of the Holy Spirit: A complete dense body, adapted in each existence and in the successive ones to the impulses recei- [Editorial gloss: at the foot of this page the copy jumps from printed page 5 to printed page 8 — one leaf, that is printed pages 6 and 7, is missing from this surviving copy. The text resumes mid-word: "recei-" | "-VED... SNESS".]

[Editorial gloss: the word is broken by the missing leaf; the copy resumes here.] …SNESS, in whatever degree of manifestation before itself and toward the other forms of existence, and with a different degree of conscious perception of the existence of those other forms or existential modes.

The triangle, conceived as the symbol of the three modes of manifestation of the IDEA-CONSCIOUSNESS or CENTRAL SPIRIT that determines it, is, then, the general key of the constitution of everything — but in saying constitution we do not mean organicity or detailed organisation, but general constitution, that is, grouping in the widest possible form the modes of manifestation and expression.

Now then, the said triangle may come to be considered with various "symbolic attributes" which we are going to examine a little, so that our study of the symbols may really serve those who enjoy that universal language. Triangular keys constituted by A SINGLE TRIANGLE.

An equilateral triangle alone: the ternary LAW with all the corollaries we have set forth and all the rest — unlimited in number — that can be drawn from it, for analogical application particularised to any form, fact, being, or set of beings, facts or forms. An equilateral triangle with SOMETHING at its centre.

If that "something" is only a point: "Every triangle is no more than the expression of the three constitutive and manifestational modes of a central consciousness that determines it". If that "something" is a sacred letter (Iod, I, A, etc.): "All that is exists only as manifestation of all or part of the Creative Thought, Father, or God — It is a word of the Decree of Divine Creation, in its three creative and manifested aspects".

If that "something" is a complete Divine name (IHVH, GOD, BRAHMA, etc.): "All that lives in "this universe" is the formal expression created by the GOD whose life we must reverence in all created forms, which are part of HIM, having, in

miniature, those same three Persons or Divine Faculties within themselves".

AN equilateral triangle (with or without something at the centre) and surrounded by little rays issuing from its three sides: "Though the triangle expresses the three constitutional and manifestational aspects of all things, it must not be forgotten that THE THING in itself is worth nothing save FOR WHAT EMANATES FROM IT — that is, for how it manages, in quantity and in quality, to express or realise in its environment the MESSAGE constituted by the MISSION of the CENTRAL CONSCIOUSNESS (or Idea).

An equilateral triangle inscribed in a Circle, WITHOUT the little rays between the triangle and the Circle: 1st) «Every "thing" is a fragmentary consciousness, with three synchronic modes of expression or realisation which, on balancing and fusing progressively in harmonic living, go on making possible the dilation of the consciousness — before tripartite in its own concept — to universality or divinisation».

2nd) «The Eternal — absolute, perfect and harmonic in its whole — is not conceivable to the relative mind except by perceiving, at ANY ONE POINT of the universe, the three simultaneous manifestations of the Eternal in the transitory». AMEN (To be continued).

Estas personas están propensas, al fraude, engaño y ca­ lum nia y tam bién al suicidio.. NOTA; Los aspectos de V enus y M ercurio con los dem ás planetas están indicados en los capitulas correspondientes a; estos últimos. 12 —

EN SEÑ A N ZA S P R Á C T IC A S DEL M A R T IN IS M O LII — EL TRABAJO «EN SUPERFICIE» Y «EN PROFUNDIDAD» Por Jehel, Presidente del Gran Consejo de la Orden Martinista. En el artículo anterior, vimos que <>l Marti nismo d esea llevar a sus m iom bm s hacia un cristianism o real, m ed ian l:.> tros, p ía . . >;■. si multáneos hasta donde cada individuo lo po sibilite: l.°) Com prensión intelectual de qts i u s tíanism o es la vivencia sintética de todo lo mi señado por las revelaciones y religiones pro cedientes, más su característica propia o principal; TOLERAN CIA-BONDAD-CARIDAD-PERDÓJi 2.°) V ivencia p ráctica de lo anterior - progresivam ente -desde luego— más: vida colectiva en lo intelectual, luego en do ceremonial y devocional (es decir, en ALMA). 3.°) Finalidad última: UNIÓN en Espíritu, solamente po­ sible cuando los Individuos v ay an realizando la unión real con los dem ás en las tres modalidades: material-anímica y "MEN TAL-PSÍQUICA" y, al mismo tiempo, con las MISMAS FU I'''’ TES ESPIRITUALES. " i,r Vimos tam bién los m edios o n o rm a ; ^ gJ M artlniam0 indicaba como cam inos h acia tq¿0 ell0j paso Q pago Q por etapa, con la interdependencia de dichas etapas. jyos queda po¡ tratar, en éste y sucesivos artículo:;, do lu rcueetíém ctel “trabajo "en superficie" o "en profundidad",, Y , adem ás, tenemos que contestar a u na serie de pregunta:!, du das, objeciones y eventuales críticas que personas, mariiniHtUM ¡unas y profanas otras, nos han dirigido, y que preferimos con testar oficial y globalmentte por m edio de esta revista, ,, , qu,. nicmtener correspondencia o eventualm ente polemizar en cu rar — 13

PRACTICAL COURSE OF JUDICIAL ASTROLOGY [Sic: the Spanish prints “ASTORLOGIA”] (Continuation) Teachings of Surya, S. I.

THE INFLUENCES OF THE MUTUAL ASPECTS OF THE PLANETS THE ASPECTS OF VENUS WITH THE OTHER PLANETS VENUS IN CONJUNCTION, PARALLEL OR SEXTILE WITH MERCURY (These two planets can never be more than 76 degrees apart, and therefore can never come to form a square, trine or opposition between them.) These aspects give great imagination, a taste for the fine arts and a good, kindly and sociable disposition.

If either of these planets is in the 1st, 3rd, 4th or 10th house, these happy configurations can make a poet, musician, professor of art or actor, being favourable in any house of the horoscope. VENUS IN CONJUNCTION, PARALLEL, SEXTILE OR TRINE WITH THE MOON gives attraction to pleasures and art, a kindly, affectionate and sympathetic disposition and a sensual and inconstant nature, unless Venus receives a good aspect from Jupiter.

In a masculine horoscope they are favourable for marriage, and in a feminine chart they are good for the person’s monthly functions.

VENUS IN SQUARE OR OPPOSITION WITH THE MOON indicates vexations in marriage for a man; and in a woman’s horoscope it marks disorders in the feminine functions, causing very abundant menstruation, a tendency to digestive disorders and poor circulation in a horoscope of either sex, giving also a great propensity to vexations through calumnies and scandals.

VENUS IN CONJUNCTION, PARALLEL, SEXTILE OR TRINE WITH URANUS produces clandestine love affairs before marriage and illegal ones after it. In a masculine horoscope they produce strong amorous bonds. The sextile and trine presage success in love and marriage; notoriety in music,

theatre or fine arts, especially if either of these planets is in the 1st, 3rd, 5th or 9th house. VENUS IN SQUARE OR OPPOSITION WITH URANUS occasions vexations in sexual relations: an unsuitable or precipitate union, divorces, scandals on account of clandestine and irregular relations, with loss of friends and of prestige; abandonment of home and family and unexpected economic losses. VENUS IN CONJUNCTION OR PARALLEL WITH NEPTUNE.

If these planets are well situated and receiving good aspects from others, the conjunction and the parallel must be considered as equal to the sextile and trine; but if they are weakened and above all badly aspected by other planets, they must be classed as equal to the square and opposition.

VENUS IN SEXTILE OR TRINE WITH NEPTUNE signifies: a taste for the arts, the toilette, luxury, rich decorations of one’s house, sumptuous dress and an amorous spirit, leading to very balanced platonic unions. VENUS IN SQUARE OR OPPOSITION WITH NEPTUNE makes the person capricious and produces scandals, depravities and vexations in love, with the spouse or with persons in whom confidence is placed.

He should avoid speculations and everything having in itself an element of chance, because it is certain that he will lose, especially if it involves companies or large corporations. THE ASPECTS OF MERCURY WITH THE OTHER PLANETS MERCURY IN CONJUNCTION, PARALLEL, SEXTILE OR TRINE WITH THE MOON gives a lively, sharp and sagacious spirit, above all in an air sign, a receptive mind and great memory.

These aspects, especially the sextile and trine, are favourable for obtaining success, particularly in mercurial occupations, whether literary, technical or of travel. They give a fluid and verbose speech, especially if the conjunction or trine occurs in an air sign. It does not give firmness to the ideas; it inclines to pleasures, journeys and to observing the bright side of life. MERCURY IN SQUARE OR OPPOSITION WITH THE MOON gives poor memory, a changeable, fantastic, turbu-

Si se m e pregunta si creo que- las publicaciones d e u n a O rden cualquiera son necesarios, yo diría que no. Si m e pre­ guntan si pueden ser útiles, diría que sí, en la m edida en que todo libro lo es: siem pre cae, de vez en cuando, en m anos de — 15 —

alguien que lo lea despacio, lo m edite y aplique realmente algo de su esencia e intención. Pero no conozco ningún libro a publicar que contenga algo aun no publicado, en lo que al fondo se refiere, d e s d e ' luego. 2. °) ¿Hay alguna doctrina, revelación, enseñanza, que se pue­ da hacer conocer y posibilite un cambio favorable y más rápido de la humanidad? Si lo dicho y vivido por Ram, Krishna, Zorcastro, Orfeo, Buda, jesús y los m illares de santos y sabios que vivieron p a r­ cialm ente o com entaron y divulgaron sus respectivas revela­ ciones, no han producido más que lo que a lia vista (está, quién puede pretender publicar algo que seo realm ente un fermento activo para la masa? 3. °) ¿Entonces es inútil publicar cualquier obra, por mejor que sea? Ni tanto a l ag u a, ni tanto a tierra. N ad a es inútil, pero poco es lo necesario y casi nada lo indispensable, en lo que a publicaciones se refiere. De m odo general y sintético, creo que todo lo que se publica tiene u n a pequeñita utilidad g e­ neral y otra utilidad m ás am plia p a ra los especializados o m a ­ duros, los cuales siem pre, de algún modo, habrían obtenido la información que realmente buscan, necesitan y merecen. CONCLUSIÓN: Creo que u n a O rden debe publicar aquello que siente como u n a cosa conveniente (nada m ás que eso) p ara facilitar local ,y m om entáneam ente determ inadas inform aciones, y a d ad as en otro m odo y tiempo, o existentes en condiciones m enos fáciles (precio, idiom a, etc.). Pero eso no puede constituir la FINALIDAD ESENCIAL DE UNA ORDEN, y a que u na b u en a editorial o sociedad de divulgación b a sta am pliam ente p a ra tal misión. 4. °) ¿Q ué p ap el puede entonces desem peñar una O rden, en relación a la lectura? — 16 —

lent mind with a tendency to sadness. Pretentious and unsuccessful persons. MERCURY IN CONJUNCTION OR PARALLEL WITH URANUS.

If Mercury is weakened and above all badly aspected by other planets, the conjunction and parallel must be considered as the bad aspects; but if Mercury is well situated and aspected, the indications given for the sextile and trine must be applied.

MERCURY IN SEXTILE OR TRINE WITH URANUS gives attraction to scientific study and to inventions, a didactic spirit, deep judgement, original tastes and ideas and success in such studies and investigations. These aspects from the 1st, 3rd or 9th house are very powerful and produce good astrologers and great occultists, engineers and electricians.

Their ideas and ideals are excessively elevated, progressive or inspired, incomprehensible to ordinary and vulgar people, who call their actions eccentricities and believe them the product of an unbalanced mind. Nevertheless, they have many friends owing to their kindly and sympathetic natures. MERCURY IN SQUARE OR OPPOSITION WITH URANUS gives a malicious, sarcastic spirit inclined to evil; of extremist ideas in social questions.

MERCURY IN CONJUNCTION, PARALLEL, SEXTILE OR TRINE WITH NEPTUNE gives attraction to study and to the reading of works of imagination and feeling, psychism and the occult sciences; aptitudes for psychometry and double sight, especially if the conjunction occurs in the 3rd or 9th house. If the trine is formed from the watery signs Cancer or Pisces it gives success in the occult sciences.

MERCURY IN SQUARE OR OPPOSITION WITH NEPTUNE gives an unpractical spirit, inclined to deceit and to lying; a chaotic mind, prone to lack of memory, indolent and with a disposition to waste time in dreams and deliriums. These persons are prone to fraud, deceit and calumny, and also to suicide. NOTE: The aspects of Venus and Mercury with the other planets are indicated in the chapters corresponding to the latter.

PRACTICAL TEACHINGS OF MARTINISM II — WORK «ON THE SURFACE» AND «IN DEPTH» By Jehel, President of the Grand Council of the Martinist Order.

In the preceding article we saw that Martinism desires to lead its members toward a real Christianity, by three simultaneous processes so far as each individual makes it possible: 1st) Intellectual comprehension that Christianity is the synthetic living of all that was taught by the preceding revelations and religions, plus its own or principal characteristic: TOLERANCE — GOODNESS — CHARITY — FORGIVENESS.

2nd) Practical living of the foregoing — progressively, of course — plus: collective life in the intellectual, then in the ceremonial and devotional (that is, in SOUL). 3rd) Ultimate end: UNION in Spirit, possible only when the Individuals go on realising the real union with others in the three modalities — material-psychic and "MENTAL-PSYCHIC" — and, at the same time, with the SAME SPIRITUAL SOURCES.

We also saw the means or norms that Martinism indicated as roads toward all that, step by step or stage by stage, with the interdependence of those stages.

It remains for us to treat, in this and successive articles, of the question of work "on the surface" or "in depth"; and besides, we have to answer a series of questions, doubts, objections and eventual criticisms which persons — some martinists and some profane — have addressed to us, and which we prefer to answer officially and globally by means of this review, rather than maintain correspondence or eventually polemise in the charac-

ter of clarifying, expounding, attracting by affinity — but never of imposing anything on anyone, nor of modifying anything to please "A or B", but only of adapting for a collectivity, globally considered.

Within the Martinist Order, for many years in Europe as more recently on this Continent, two tendencies have manifested among the members, which may be summed up thus: 1st Tendency: An Order should try to bring its doctrine or its teachings to the greatest possible number of Individuals.

By this it will contribute to the diffusion of spiritual truths and, as a logical consequence, will see its numerical and material possibilities increase, its means of action thus constantly growing to the benefit of all. To achieve this it must make, to individuals and to the environment and epoch, the sacrifice of changing whatever may appear antiquated or superfluous, modernising organisation and instruction.

2nd Tendency: An Order is a visible organisation constituted as a reflection of eternal laws. Therefore its organisational, didactic and realising methods are unalterable. The individuals apt to follow such a preparation are the only ones it can admit directly into its bosom, with a view to an intensive preparation, without concerning itself with number.

For the rest, it should do a work of diffusion by means of suitable exoteric organisations of adaptation. This question is much more complex than it may appear at first glance. Before examining, then, how Martinism properly so called faces the matter, let us look a little at what happens in the world and the types of organisation that exist, with their respec-

Como se ve por lo expuesto, em pezando por lo m ás sen­ cillo, que es la lectura o inform ación intelectual, el MARTINIS- MO y a define, su posición: POCA COSA PARA POCAS PERSO- 18 —

ÑAS APTAS O POR LO MENOS DISPUESTAS A SEGUIR UNA NORMA PRETRAZADA. No creo que se necesite ser g ran brujo p a ra descubrir en ■esto, desde ya, que el M artinism o nunca pretendió volverse una O rden num éricam ente extensa ni de finalidad de divulgación directa am plia. M uy al contrario, siguiendo la ley oculta que dice: a) Prepararse; b) entrenarse; c) ap licar irradiando, el M artinis­ mo esp erab a q ue algunos d e sus m iem bros estuvieran pre­ p arad o s y entrenados p a ra la doble misión de DAR en estas dos m odalidades: ESOTÉRICAMENTE, O SEA, INTERNAMENTE: Como INI­ CIADORES martinistas, destinados a dar enseñanza y dirigir el entrenamiento físico, moral y psíquico de los nuevos martinistas. EXOTÉRICAMENTE, O SEA, EXTERNAMENTE: Como INI­ CIADOS que no dicen serlo: a) Funcionando como Profesores de cursos del GIDEE o so­ ciedades análogas. b) Funcionando' com o A yudantes sociales: curas físicas y m orales, etc. c) Funcionando com o Ferm entos Sociales: viviendo como seres EMANCIPADOS de los prejuicios, de las conven­ ciones, de los credos políticos o religiosos dogmáticos o sectarios y prontos -a sacrificarse SIEMPRE por los ideales superiores de la humanidad. VOLVEREMOS A ESTE PUNTO CUANDO TRATEMOS DE LOS GRADOS MARTINISTAS. Si u n a O rden no tiene por finalidad esencial la de dar en­ señanza intelectual a sus m iem bros —o al público— se puede plantear la pregunta siguiente: 19 ~~

tive results, without citing names so as not to trouble anyone in particular, nor to exalt any person or society over others: For that, let us proceed by questions and answers: 1st) Is there a lack, in the world, of intellectual, occultist or other information? It seems to me that one may answer categorically in the negative.

The bookshops were never so full of books setting forth: Astrology, Chiromancy, Andrology, Occultism in general, Kabbalah, Religions compared and uncompared, Philosophies of whatever tendency there is, Spiritism white, grey and... dark grey, Magic of all colours and shades, etc. As regards the East, everything that is publishable — and even what ought not to be — is in the shop window: bodily Yoga, Hatha Yoga, treatises on breathing good and bad, dangerous parts of tantric or sexual Yoga, devotional and mystical Yoga, Yoga of Fire, Buddhism, Vedism, Vedanta, etc.: all of it profusely displayed, translated, commented.

Societies and schools of the most diverse denominations publish, hire out or sell courses in everything, from those of healthy or fanatical diet to those of broad or sectarian metaphysics. The radio, the newspapers, the reading selections for the tram, etc., have allowed beings to make for themselves the most beautiful mental salad desirable... or at least conceivable.

In the commercial café as in the salons, the grocer on the corner or the frivolous coquette argue about political economy as about chiromancy or about the human soul; and every ten blocks there is a house where someone has revelations from a rare book or from a genial spirit.

If I am asked whether I believe the publications of any Order are necessary, I would say no. If I am asked whether they can be useful, I would say yes, in the measure in which every book is: it always falls, from time to time, into the hands of

someone who reads it slowly, meditates it and really applies something of its essence and intention. But I know of no book to be published that contains anything not already published, as regards the substance, of course. 2nd) Is there any doctrine, revelation, teaching, that can be made known and would make possible a favourable and more rapid change of humanity?

If what was said and lived by Ram, Krishna, Zoroaster, Orpheus, Buddha, Jesus and the thousands of saints and sages who lived partially, or commented and diffused, their respective revelations has produced no more than what is plain to see — who can claim to publish something that would really be an active ferment for the mass? 3rd) Is it useless, then, to publish any work, however good it be? Neither so much to the water nor so much to the land.

Nothing is useless, but little is necessary and almost nothing indispensable, as regards publications. In a general and synthetic way, I believe that everything published has a very small general utility and another, wider utility for the specialised or mature — who would always, in some way, have obtained the information they really seek, need and deserve.

CONCLUSION: I believe an Order should publish what it feels to be a convenient thing (nothing more than that) to facilitate locally and momentarily certain information already given in another mode and time, or existing in less easy conditions (price, language, etc.). But that cannot constitute THE ESSENTIAL END OF AN ORDER, since a good publishing house or society of diffusion amply suffices for such a mission. 4th) What role, then, can an Order play in relation to reading?

In my judgement, one only: to prevent its members from reading too much — that is: a) To try that they do not believe intellectual erudition will surpass them, nor allow them anything more than to understand a little better and to explain a little more clearly. b) To try to indicate to them what may be read at each moment of their preparation or realisation, to spare them repetitions, confusions, mental accumulations, etc., which have given indigestion to a good number of students, transforming them into the disoriented or into polemicists "for sport".

5th) How does Martinism in particular face the problem of intellectual instruction and of reading?

From the time when the Grand Master reorganiser of the Order, PAPUS, and the pleiad of valuable men around him, concerned themselves with selecting what could really be considered necessary for the basic culture of a martinist up to and including the third degree, they reached the conclusion that it was a matter of material assimilable in a period of 6 to 18 months, provided it were studied and meditated with desire, attention, method, and practising little by little what was read.

The said material consisted of: General study of the human constitution: physical, astral and psychic. General study of the terrestrial constitution and of our Universe. General and applied study of judicial astrology: the erection of a chart and its interpretation.

Global study of the sciences of correspondence: Chiromancy, Graphology, Physiognomy, dwelling upon the four temperaments. Elementary study of Sanskrit and Hebrew. Notions of Kabbalah and of theoretical Mysticism.

20

Por lo tanto, toda O rden que ponga sus m iras en el pro­ g reso num érico está autom áticam ente colocada en u n a d e las ■dos condiciones siguientes: a) O bien ignora lo que realmente es un Genio, una Egré- gora y una Orden y confunde eso con un Club, u na So­ ciedad o u n a U niversidad. b) O bien lo supo y tiende a olvidarlo, dejándose llevar por el espejism o del crecim iento num érico, d- la prosperidad económ ica o de la van id ad o conveniencia del poder so­ cial, etc. V eam os ah o ra cómo planteaba la cuestión el MARTINISMO propiamente dicho: 1. °) La selección y aceptación de los Candidatos era cosa que dependía exclusivamente d>e> los INICIADORES, los cuales sab ían que debían tratar de aceptar a todo "Hom bre de De­ seo" y que ellos se volvían TUTORES intelectuales, m orales y psíquicos de los mismos, tanto en el caso de q ue el nuevo m artinista q u ed ara como M iembro Libre (es decir, trabajando sólo en relación con su Iniciador) como en el caso en que quedasen miembros de Corporación. 2. °) La selección de los que ingresarían a Corporaciones se hacía: , „ t . ’• j a) Por presentación del Iniciador. b) Con la conform idad del Presidente de la Corporación. c) Con la an u en cia o voto de los componentes de la Cor­ poración que aceptaban así una nueva Célula en el ALMA y CUERPO de la Corporación. *■' ^¡iíSWttÉk (continuará)

S U D D H A D H A R M A M A K D A L A M GURÚ SUBRAHMANYANANDA ASHRAMA (CENTRAL PARA LAS ASHRAMAS DE ARGENTINA. BRASIL Y URUGUAY) (Cartas' a: Jehel, S. D. M. - Casilla 317 - Montevideo) Comentarios sobre Prácticas Espirituales Con la finalidad de aliviar el trabajo de las Secretarías de las varias A shra- m as, me h a parecido oportuno hacer a l­ gunos com entarios al modo en que los Discípulos, especialm ente los m ás recien­ tes, ejecutan sus prácticas y redactan los "Diarios" que se les pide que h ag an so­ b re dichas prácticas. Es evidente que, no siéndom e perm i­ tido revelar en publicaciones como ésta, el contenido exacto de las prácticas, no siem pre podré refe­ rirm e directam ente a ciertas partes de los ejercicios preconi­ zados, pero tom aré ejem plos tales que, dentro de lo posible,, no solam ente sean aprovechables p a ra todos los lectores en; general, sino que los Discípulos se d arán fácilm ente cuenta de; qué partes de sus prácticas está siendo considerada. En esta forma, tratarem os de conciliar la discreción con la exposición clara. l.°) —- La Atención. C uando estalla el neum ático de un coche en la calle, más; del 60% de las personas cercanas giran repentinam ente c a ­ beza y cuerpo, o cabeza por lo menos, p a ra "ver lo que pasa"! C asi todas podrían saberlo sin d arse vuelta. Pero la atención1, involuntaria es m uy g rande en la hum anidad. C uando cierto núm ero d e personas asiste a u n a película p un hecho cualquiera:, se nota, cuando lo com entan, que su

Synthetic history of the civilisations, races, continents and of the evolutive law of human collectivities and their corresponding revelations. The synarchic Law in particular and the hierarchic in general, functionally considered. All this fitted into a few books and was summarised in the Notebooks of the Order, which each Initiator dictated or had copied and commented to his Disciples — which was initially practised on this Continent too.

Later, we wished to be more modern and more cultured. The result has been to widen the texts theoretically, and the martinists have set themselves to read a little of everything — too much taken together, and too little as regards initiatic synthesis.

The harm will be corrected in great part by the edition of PAPUS’s "METHODICAL TREATISE ON OCCULT SCIENCE" (translated by V∴ B∴ Pitágoras), which constitutes something like the notebooks of the first three degrees, with the sole exception of certain indications of a practical order, which will be given by direct means. It must not be believed, however, that Martinism forbids or discourages reading to its members.

What Martinism asks is the following: 1st) To begin at the beginning. To follow the order indicated. For each to make himself the exact synthesis of what is read, so as to be able to apply it, whether in the comprehension of facts and beings, or to be able at least to attempt to apply it.

To pass to the practice of what is essentially practical: astrology, etc. 2nd) If some martinists do not wish to follow that special training, no one obliges them to it — but neither should they complain if they do not obtain the results foreseen as a minimum normal average.

As is seen from what has been set forth, beginning with the simplest thing, which is reading or intellectual information, MARTINISM already defines its position: LITTLE FOR FEW PER-

SONS APT, OR AT LEAST DISPOSED, TO FOLLOW A PRE-TRACED NORM. I do not think one needs to be a great wizard to discover in this, from the outset, that Martinism never claimed to become an Order numerically extensive nor with the aim of wide direct diffusion.

Quite the contrary: following the occult law that says a) prepare yourself; b) train yourself; c) apply by irradiating, Martinism expected that some of its members should be prepared and trained for the double mission of GIVING in these two modalities: ESOTERICALLY, THAT IS, INTERNALLY: As martinist INITIATORS, destined to give teaching and to direct the physical, moral and psychic training of the new martinists.

EXOTERICALLY, THAT IS, EXTERNALLY: As INITIATES WHO DO NOT SAY THEY ARE: a) Functioning as Professors of courses of the GIDEE or analogous societies. b) Functioning as social Helpers: physical and moral cures, etc. c) Functioning as Social Ferments: living as beings EMANCIPATED from prejudices, from conventions, from dogmatic or sectarian political or religious creeds, and ready ALWAYS to sacrifice themselves for the higher ideals of humanity.

WE SHALL RETURN TO THIS POINT WHEN WE TREAT OF THE MARTINIST DEGREES. If an Order does not have as its essential end that of giving intellectual teaching to its members — or to the public — the following question may be posed:

What is the ESSENTIAL end of an Order? From the real point of view — that is, the profound, in the spiritual sense — the question is answered in few words: TO CREATE A GENIUS.

And, as I would wish to be understood, I have no remedy but to leave initiatic language and speak in profane terms: An Order is a human organ constructed by gathering individuals to whom is explained first why, how and for what it can come to constitute a Genius — that is, a psychic-spiritual organism on the two planes, visible and invisible, in which they will work day and night, waking and sleeping, for others; and a social organism, which will work in the visible world by the word, by example and by direct help.

When they have understood and accepted it (that usually takes some time...) the second stage begins: preparing for it.

Then come all the struggles of souls and of minds — that is, the inevitable clash of instincts, temperaments and opinions of the initiands of the collectivity, among themselves and between them and the world that surrounds them (family, associates, friends, the external world in general, etc.) — plus the struggle against the astral agents of a nature OPPOSED to the type of ideal the collectivity represents.

This second stage is much longer as regards the preparation of the central nucleus of the collectivity, which nevertheless grows little by little and is practically unlimited — since not only do new elements (cells) continually enter the collectivity, but it never attains a degree of full spiritual unity: rather it progresses slowly while it conserves itself in relative growing harmony.

As will be understood from what has been set forth, to wish to extend the ambit of an Order to a great many people or to humanity is absurd from the very statement, since its own end entails as a basic condition the gathering of kindred elements — that is, at the least, animated by the desire of that life of profound friendship, of psychic, mental, moral and spiritual union.

Therefore, every Order that sets its sights on numerical progress is automatically placed in one of the two following conditions: a) Either it is ignorant of what a Genius, an Egregore and an Order really are, and confuses that with a Club, a Society or a University. b) Or else it knew it and tends to forget it, letting itself be carried by the mirage of numerical growth, of economic prosperity, or of the vanity or convenience of social power, etc. Let us now see how MARTINISM properly so called posed the question: 1st) The selection and acceptance of the Candidates was a thing depending exclusively on the INITIATORS, who knew they must try to accept every "Man of Desire", and that they became intellectual, moral and psychic TUTORS of the same — both in the case where the new martinist remained a Free Member (that is, working only in relation with his Initiator) and in the case where they remained members of a Corporation.

2nd) The selection of those who would enter Corporations was made: a) By presentation of the Initiator. b) With the agreement of the President of the Corporation. c) With the consent or vote of the members of the Corporation, who thus accepted a new Cell into the SOUL and BODY of the Corporation. (to be continued)

SUDDHA DHARMA MANDALAM GURU SUBRAHMANYANANDA ASHRAMA (CENTRAL FOR THE ASHRAMAS OF ARGENTINA, BRAZIL AND URUGUAY) (Letters to: Jehel, S. D.

M. - Casilla 317 - Montevideo) Commentaries on Spiritual Practices With the aim of lightening the work of the Secretariats of the various Ashramas, it has seemed to me opportune to make some comments on the manner in which the Disciples — especially the more recent ones — perform their practices and draw up the "Diaries" they are asked to keep on those practices.

It is evident that, since I am not permitted to reveal in publications such as this the exact content of the practices, I shall not always be able to refer directly to certain parts of the exercises prescribed; but I shall take such examples as, so far as possible, will not only be of use to all readers in general, but will let the Disciples easily realise which parts of their practices are being considered.

In this way we shall try to reconcile discretion with clear exposition. 1st) — Attention. When a car tyre bursts in the street, more than 60% of the persons nearby suddenly turn head and body, or the head at least, to "see what is happening".

Almost all of them could know it without turning round. But involuntary attention is very great in humanity. When a certain number of persons attend a film or any event whatever, it is noticed, when they comment on it, that their

attention has been irregular as regards continuity, partial too in the sense that only the emotion or the sense of the action presented has predominated; but very few reveal a general and particular attention — that is, capable of having grasped simultaneously: the action of the film, the acting of the characters, their means of expression, the décor, the lighting, technical faults or anachronism, suggestive intentions residing in details of the film’s direction, etc., etc. Conscious attention and the faculty of observation are still poor in humanity in general.

Of course, if any practice contains, implicitly or explicitly, an exercise of attention, this aspect should not escape the Disciple; and if he wishes to do things well, with a little method, he ought to try to summarise in his diary: a) Observations resulting from what was observed about the fact in view. b) Interferences that occurred in the process of attention. c) Habitual and occasional causes of the interference or of the discontinuity in attention. d) Power of analysis, afterwards, on reflecting upon the practice itself.

Let us take an example to make it easier. Suppose someone is told: Seated in such and such a manner, still, tranquil, cheerful, you will breathe in such a way and will observe the respiratory phenomenon in itself and the effects that may result from it. Do that, daily, for 20 minutes.

Bring a copy of your daily results after so many days... A great many persons will bring us notes like these: First day: With all good disposition, I set myself to practise what was indicated, observing nothing special. From 8 to 8:20. 2nd day: The same, from 8:05 to 8:25.

Al term inar e sa práctica que hem os tom ado com o ejemplo, no sería inoportuno hacer lo que, inconscientem ente, hacem os al finalizar los trabajes profanos: ver si nos h an dejado c a n ­ sados, satisfechos, alegres, etc., etc., y rep asar lo acontecido.

No realizando p rácticas'er ios condiciones así com entadas m uy superíicialm sn!; por cierto, no se puedan, esperar resul­ tados cienos, ni unoraciones que sirvan do guía, ni a quien! practica, ni a quienes deben aconsejar de acuerdo a ¡as a n o ­ taciones que ieer. y m editan con todo cariño y buena voluntad.. Si estas ligeras anotaciones h an podido- servir de guía a quienes efectúan prácticas an álo g as o parecidas a los ejem ­ plos citados, no h a b rá sido inútil este artículo, qus- no- desee; term inar sin recordar lo siguiente: Aunque no se perciba, no siendo habitual percibirlo ni debiéndonos preocupar el hecho de que no lo percibimos, ni asustarnos tal presencia que no sentimos ni vemos, NADIE ESTÁ JAMÁS SOLO MIENTRAS REALIZA UNA PRÁCTICA INICIADA CON UNA ELEVACIÓN DE PENSAMIENTO O UNA ORACIÓN, Y LA ATEN­ CIÓN Y MÉTODO CON QUE LA REALIZA­ MOS ES LO MENOS QUE PODEMOS BRINDAR A LOS ELEVADOS SERES QUE NOS ACOMPAÑAN EN ESOS PRIMEROS PASOS COMO UNA MADRE SI­ GUE AL NIÑO QUE TRATA DE ANDAR. S ubbham astu S arv ajag atam Paz a todo el Universo 28

Etc.: The same, the same... nothing extraordinary happens to me. Well: what did you expect to happen that was extraordinary? If since you were born you have breathed day and night, and sit for a good many hours a day as well, do you believe that by sitting down some time now doing nothing more than observing that you breathe, something very notable is going to happen to you?

What could happen that would be VERY NOTABLE... and happens very little, would be this: First: that he should sit down daily in good spirits, cheerful, trying first to become tranquil, to put away the various thoughts of ordinary life, making a while of inner silence, without concerning himself whether he breathes or not.

Second: that, before setting himself to breathe in the manner indicated, he should recall the general purpose of the matter — that is, that it is one of the many practices he intends to perform in order to prepare himself spiritually little by little.

If this were done, not only would it be a reaffirmation before himself, which would act upon the whole mental and etheric vibration of the individual, but it might happen that some Invisible Agent should notice that such a person is disposing himself to do the practice as such and not as a mechanical thing.

Third: If the person puts attention on breathing as he was told and manages it easily, in a little while he goes on breathing that way almost automatically, and the mind begins to "flit" over twenty different matters. But if the attention has been directed not only to breathing as indicated but to the very phenomenon of respiration, many things might occur.

I shall cite some, in no order, among which those who have practised will know how to see what matters: 1st) One might perceive that the air has a temperature varying according to the day, but that after a minute of breathing it seems

to stabilise around a more or less fixed mean. 2nd) One might perceive, at times, that the said air seems to have — or to provoke in certain persons — an aroma or a taste or some sensation in certain parts of the nose, mouth, lips, etc.; and this would already be curious, since they had breathed a whole lifetime without that happening, or without noticing it.

3rd) One might perceive at times that one does not always breathe through both nasal openings, but that, many times, after a little practice, the respiration is balanced in the two nostrils. It might not be useless to relate that to certain teachings of the theory.

4th) It might occur that, continuing with the observation of the respiration, one observed without wishing it and at the same time that differences of temperature are perceived in certain parts of the body or of the limbs; that certain ideas or thoughts pass through the mind, preventing the observation of the respiration or without preventing it.

This is already another interesting phenomenon: the fact that observation or attention can devote itself to two, three or more facts at the same time.

5th) It might occur that the results varied always or almost always according to states frequent in that person: nervousness or lack of nervousness at the start; a short or long time before or after having eaten; manner of dress, tight or not; etc., etc.; plus the states of mind: sad, preoccupied, tired, cheerful, etc. 6th) It might occur that if one went on observing with attention, one would begin to see the relation among all these apparently disparate factors, or those we believed independent.

7th) It might occur that we realised that our initial preoccupation with practising 15 or 20 minutes proved troublesome, since, in thinking about the clock, we divert attention from the fact of the practice. It might happen too that we should be surprised that, on paying no attention to the clock, two different things occur: either at times a desire — fulfilled — to continue the practice each day up to a moment at which, without knowing why, it

ends, or one feels that it is concluded; or else, with a certain astonishment, one would sometimes see that a new phenomenon installs itself: daily we finish without wishing it after an exact number of minutes. Who or what determines it?

8th) It might also occur that, having during the practice either lack of attention, or sadness, or sleepiness, or on the contrary excitement or whatever, we observed that without knowing why or how the respiratory rhythm is altered and the troublesome factor is dissipated. Who or what has provoked that?

In short, whether or not these things happen, or others such as physical sensations of any kind (cold, heat, tingling, etc., in regions of the body), what is sure is that if one observed well the phenomenon we have taken as an example — that is, respiration — not only would one come to know it better every day, but one would go on observing other functions of the mind, of attention, of memory, of the influence of the acts of daily life, etc., which would enrich our store of "KNOW THYSELF"; and we should thus prevent the practices from being insipid: the diaries or notes would no longer look like railway timetables, and everything would begin to take on the sense it really has.

Let us now suppose a different case, in the apparently opposite sense: that of a person with an "excess of results".

Let us take the case of someone who "sat down to breathe observing the respiration" and who, a few days after doing so, had besides these or those physical sensations (or without them) some state of dream or of reverence, or of great serenity — and even, if you like, saw (being with the eyes closed, for example) luminous points or even some figure. At once! The interest in respiration is over! "I have visions", he says to himself... if indeed he holds out and does not begin telling it to all his acquaintances.

He is mistaking the road. If he has really seen something, which is possible, he should rejoice, without any doubt, since it is a sign that he has the inner vision "less covered" than never having troubled to use it might suggest! But one fact remains standing, and it is that he had been asked to observe the respiratory phenomenon.

Let us suppose he were reasonable enough to do so. It might then occur that he discovered that, just as had been happening to him since he was born, he can go on breathing and moreover observe the respiration with attention, without on that account ceasing to see — without the intention of looking attentively — whatever may eventually pass before his incipient inner vision.

What is more: if the faculty of observation were a little stronger, he would almost always perceive that when he "sees" something with the inner sight, as soon as he fixes attention on it, the vision ends. Why? — There may be a number of reasons. I shall cite some, by analogies.

If I set myself to paint in the street, observing the landscape and my painting, it is probable that someone will stop to look at me, or will look in passing. But if I look at him, he goes away, for he had no intention of disturbing my work. If I persist in looking at the passers-by, I shall stop painting.

In sum, he who observed his respiration with his eyes closed, according to the example taken, has his attention gently fixed upon a space that practically extends from the base of the throat to the brain, including nose and nape; but all the rest of himself and of what is around him is reflected, without his knowing it, in his global perception, like the landscape in a camera focused at infinity.

On finishing that practice we have taken as an example, it would not be out of place to do what we unconsciously do on finishing profane work: to see whether it has left us tired, satisfied, cheerful, etc., etc., and to review what happened.

Not performing practices under the conditions thus commented — very superficially, to be sure — one cannot expect full results, nor notes that serve as a guide either to the one who practises or to those who must advise according to the notes they read and meditate with all affection and good will.

If these light notes have been able to serve as a guide to those who perform practices analogous or similar to the examples cited, this article will not have been useless — and I do not wish to end it without recalling the following: Though it be not perceived — it not being habitual to perceive it, and neither the fact that we do not perceive it needing to trouble us, nor such a presence, which we neither feel nor see, needing to frighten us — NO ONE IS EVER ALONE WHILE PERFORMING A PRACTICE BEGUN WITH AN ELEVATION OF THOUGHT OR A PRAYER; AND THE ATTENTION AND METHOD WITH WHICH WE PERFORM IT IS THE LEAST WE CAN OFFER TO THE ELEVATED BEINGS WHO ACCOMPANY US IN THOSE FIRST STEPS AS A MOTHER FOLLOWS THE CHILD WHO IS TRYING TO WALK. [Editorial gloss: this closing passage is set as an inverted pyramid, narrowing line by line to the single word “ANDAR”.] Subbhamastu Sarvajagatam Peace to all the Universe

EUROPEAN SPIRITUAL RESURGENCE Echoes of the "World Spiritualist Congress" The Study Circle "PROGRESO ESPIRITA" of Buenos Aires has issued a Spanish version of the conclusions of a World Spiritualist Congress held in the middle of last year in Brussels (Belgium), which we gladly reproduce below: SPIRITUALIST CHARTER OF HUMANITY Approved by the "World Spiritualist Congress" held in Brussels "The World Spiritualist Congress", which took place on 10 to 13 August 1946, taking into consideration the gravity of the times and the consequences dominant in the present world, declares: a) That the epoch of the totalitarian war just ended, without precedent in history as to its extent and the destruction it provoked, has demonstrated that basely utilitarian considerations, as well as the principles of separation, of narrow nationalism and of totalitarian domination, must be rooted out and must be replaced by new motives and new directives for the life of the peoples; b) That the so-called Christian Society has been led to the edge of the abyss through having systematically abandoned the rules of human solidarity and pursued material interests alone, completely neglecting the higher claims of the spirit; c) That the inviolable laws of the Spirit must finally be recognised as constituting the only bases of the lasting happiness of citizens and of nations; In consequence, the Congress proclaims the declaration of the following Principles and Rules, constituting the "Spiritualist Charter of Humanity". PRINCIPLES. — Religion: 1st) There exists, above and outside the various churches, mo-

vements, an ideal Universal Religion, formed by the union of all those who believe in the reality of a Supreme Power (called God, Celestial Father, Universal Life, Providence, Cosmic Energy, or otherwise), in the reality of an interior direction of Humanity, and in the immortality of the Soul. 2nd) This Supreme Power — eternal, immutable and permanent — is the Creator, the Director, the Conserver of all that exists.

All returns to its own Essence, and the finality of all Life is the manifestation of the highest perfection attainable in time and space. 3rd) There is a similarity of doctrine between the fundamental principles of all religions and those of the highest morality. The Kingdom of the Spirit proclaimed by them is none other than that of the Mystery of Life, sacred of itself, which unceasingly opens deeper perspectives.

4th) Believers belonging to the constituted Churches have the duty of considering their common doctrine of faith and of deepening the veiled side of their Scriptures — this in order better to practise the law of universal love within mutual esteem and comprehension. PHILOSOPHY: 5th) There exists a Unity of Life, interdependent among all beings.

Each being is a microcosm, image of the macrocosm, endowed with all the divine qualities of Universal Life, manifested or in course of development. 6th) There exists a law of spiritual evolution to which all beings are subject. This law governs all creation, through the different kingdoms of Nature, toward final perfection.

7th) Man, given his divine origin, is a trine being composed of body, soul and spirit; he bears in himself the source of his consciousness and the foundation of human dignity. 8th) Real greatness cannot be attained except by the

comprehension of the Mysteries of Life and the practice of the higher Laws that govern all existence. SCIENCE: 9th) Positive Science, in consideration of its exclusively mental nature, cannot direct its investigations and experiments toward any domain other than that of the world of space and of time, leaving entire the domain of Faith.

10.) The latest discoveries of physico-biological science have proved the existence, behind the apparent manifestations of matter, of an energy that is in reality a spontaneous and internal — that is, spiritual — manifestation of the Mystery of Life. 11.) Science has as its supreme end that of gathering and applying its knowledge of the world of phenomena to the material and moral benefit of all beings.

12.) With a view to the full development of Civilisation, Science must be coordinated with Philosophy and Religion. RULES. — Religion: 1st) To attain the highest perfection in all the branches of Life should be the end of the various Religions and Schools of Teaching. 2nd) An entire spiritual liberty must be guaranteed to men, without regard to their religion or their creed.

Whatever be the place and the epoch in which this liberty were refused, the evolution of the individual, in the same proportion as that of the collective body of Humanity, would thereby be hindered. 3rd) Contempt for the principles of human interdependence and dignity, seen from the angle of the Spirit, can only lead the world to decadence and to destruction. Science: 4th) The discoveries of Science must be placed at the disposal of Humanity, with the end of raising the Peo-

ples and the Nations toward a higher level, from the material and moral points of view. 5th) True Religion is the divine language by means of which the Soul of the Universe speaks to the Soul of Man; true Philosophy is its grammar, true science is its technique and true Art its demonstration. Science must thus cooperate with Religion and Philosophy to demonstrate the necessity of obeying the laws that govern Life.

6th) Society has the duty of protecting all Nature and its creatures against destruction. There must therefore be condemned the death penalty, the experiments of vivisection, as well as every practice of cruelty toward men and animals.

Education: 7th) The progress of Society requires that the creation of great Universal Centres of Spiritual Science be encouraged, based especially on the study of para-psychology or experimental psychology, with a view to a better comprehension of the Mystery of Life and of the laws that govern all existence, as well as to Liberation from an amoral materialism.

8th) The education of youth must be based on the physical, mental and spiritual constitution of man. It must tend toward his inner culture, developing the feeling for the beauty of life, enthusiasm for existence and the most elevated ideals, for respect of order and the protection of the weak.

9th) The means of development and of application of the latent inner qualities must be provided to every child, without regard to the social and financial condition of his parents. All systems of education must tend to awaken in pupils a greater consciousness of their duties and responsibility, so as to be raised to the rank of citizens of the World in the noblest sense, and to have admiration for

the great men, the benefactors and benefactresses throughout all history. 10.) A personal discipline, a free judgement and respect for the opinions of others — on condition that they be not harmful to the collectivity — constitute the foundation of individual culture.

Art: 11.) Art being a manifestation of inspiration and of the creative power, servant of ideal beauty, and conceived as the splendour of the true and the pursuit of perfection, it must be an elevating, social force, tending toward a more complete expression of the divine Spirit, sublime source of all creation. On this ground, Art will occupy a more extensive place in the programmes of teaching.

12.) Music, reflection of the celestial harmonies, is the language of the Spirit. It makes man penetrate into the deepest Mysteries of Life, and must be cultivated to this end". SPRINGTIME OF LOVE With exquisite buds The white lilies love God.

It was you, oh Goddess springtime, Who offered them love. The meadow, drunk with perfumes, Dressed itself in finery, And an enamoured magnolia Sang lays to father sun. Sweet and harmonious was the voice; Its language so enchanting That its song made the forest drunk, And in ecstasy it spoke to the buds: Illusion is the sap of being, The branches are the ideas, And the fruits that give eternal life Are given by the triumphal tree of love. MCMXXXII Sócrates

NEWS SECTION (from 25/5 to 25/6/1947) G.I.D.E.E. I — Lectures: The lectures at the GIDEE of Montevideo continue with the habitual interest: Dr. Jehel each first Tuesday and Dr. Asuri Kapila each third Thursday.

II — Gidee of Buenos Aires: We are informed that some professors of the Gidee of Buenos Aires, whether as a collective team or in individual collaboration, will shortly begin courses in various subjects at the Ateneo de Buenos Aires, calle Lavalle 885 (1st floor) — premises in which other professors, who also kindly lend their collaboration to the work of the Ateneo, will give courses in Chirology or in Shorthand.

MARTINIST ORDER I — Protocol of the Grand Council: Documents from no. 8,530 to 8,618.

II — Martinist Corporations of Buenos Aires and Province: The Presidents and Secretaries of the said Corporations are reminded that, the Delegation of Buenos Aires having been extinguished as published in the preceding News Section, the said Presidents and Secretaries must communicate and deal directly with the Grand Council, addressing all correspondence to "Casilla 317 - Montevideo".

III — Designation for the United States: our dear Brother Vayuananda, who has taken up residence for some years in the United States of North America, whither he recently proceeded, has been designated Personal Representative of the President of the Grand Council of the Martinist Order in the great northern republic, having to endeavour there to promote relations with kindred institutions and persons in affinity of ideal.

IV — Travellers: We have recently had the pleasure of the visit of several Brothers from Buenos Aires: Zanti, Pasqually, Jemard, Wronski. There passed through Montevideo, on their journey to the United States, the Brothers Vayuananda and Isis, to whom all the martinists of Uruguay presented their best wishes through a group that went to the airport to embrace them.

As this news section goes to press, we are informed of the arrival from Rio de Janeiro of Brother Lháu, who for the second time comes to bring us the affection of the carioca martinists and his personal sympathy. V — Library Movement: We have received and give thanks for the following publications: Resplandor — Revista Teosófica Argentina — As.

Bioeólica Astrológica — La Idea — Sociedade Teosófica Brasileira — Espiral — World Order — Higiene y Salud — Redacción — La Voz del Maestro — El Sembrador — O. Espiritualista — Rev. Espírito do Brasil.

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. IV — Full Moon of Vaysakh: The celebration of that full moon seems to have marked a new impulse in the realisation on the part of many members of the various Ashramas, on which an internal Circular will shortly be drawn up and sent to those concerned.

V — Ashrama of Buenos Aires: V∴ S∴ Isis, Secretary and Officiant of the said Ashrama, having departed for several years, has been replaced in her functions by V∴ B∴ Jemard and Zanti, who will organise the work of the Ashrama by common agreement, as well as the celebration of the collective ceremonies.

VI — Designation in the United States: V∴ S∴ Isis has been designated with powers to found in the United States of North America one or more Ashramas of the Suddha Dharma Mandalam, under her direct orientation and re-ligated to the Guru Subrahmanyananda Ashrama. SRI RAMANA ASHRAMA Correspondence: All correspondence related to the Ramana Ashrama should be addressed to: A. Kapila, Casilla 317 — Montevideo.

MAHA BODDHI SHANGA I — Correspondence: Correspondence related to this Fraternity should be addressed to: Sister Upasika, Casilla 317 — Montevideo.

II — Journey: The venerable Sister Upasika, President of the Maha Boddhi Shanga, has travelled to the Argentine Republic, visiting there several groups of Brothers interested in those teachings, as well as performing acts of service and visiting the Gidee of La Plata, where she put those present in contact with her mystical feeling.

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 ACA-

DEMIC 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.

PERMANENT COMMITTEE OF SPIRITUALIST RELATIONS Day of Reincarnation (24 JUNE of each year): Celebrating the first observance of the "Day of Reincarnation", instituted by the Congress of Buenos Aires last year, the Committee holds on that date of the current month an interesting soirée whose programme is the following: First Part ARGENTINE NATIONAL ANTHEM (Recording) LECTURE: REINCARNATION AND THE DESTINY OF MAN Second Part Durand - Chaconne — Massenet - Aragonaise Piano: Nélida Zipman APPOSITE POEMS in the charge of Dhyana Third Part Rimsky-Korsakov Hymn to the Sun Sarasate - Zapateado Violin: Haydée Zipman - Piano: Elena Zipman The said event was held in the Lasalle Theatre Hall, kindly ceded for the purpose. (Congallo 2274 - Buenos Aires - at 21 hours)

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

Varas de ceremonia para media hora o más. Cajifa con espiral regulable para largas meditaciones; dura hasta dos horas. Práctico para el bolsillo. Pedidos del exterior a la firma Léo de Mascheville — Casilla 317 — Montevideo En B. A ires pueden adquirirse en: Editorial KIER T alcahuano 1075 — 35 —

AVISO A NUESTROS SUSCRIPTORES Cada giro del exterior, EMITIDO EN MONEDA EXTRANJERA EN SU PUNTO DE ORIGEN, debe pagar, de acuerdo a un convenio que rige para todos los Bancos de Montevideo, UN PESO ORO URUGUAYO de comisión. Como este descuento -merma considerablemente lo recibido por la suscripción de la revista, pedimos a los suscriptores del exterior nos envíen sus g ros al NATIONAL CITY BANK y EN PESOS URUGUAYOS. Si esto fuera imposible, gírese el valor equivalente a DOS PESOS URUGUA- YOS al Agente de la REVISTA en su propio país, o envíesenos directamente UN DOLAR OCHENTA CENTAVOS AMERICANOS por cada suscripción anual. LA ADMINISTRACION. S O L I C I T U D DE S U S C R I P C I O N Señor: ........................................................................................................ Con el presente adjunto el giro N . ° ........................ por la sum a de ............................................ im porte de mi suscripción an u al a la R evista "La Iniciación", a contar del mes d e ...............................................inclusive, y que d eb erá ser en v iad a a la siguiente dirección: NOMBRE ............................................................................................... CALLE ................................................................................................... CIUDAD ............................................................................................... PAIS ........................................................................................................ S aluda a Vd. (lFirma) — 36 —

E I E D GRUPO INDEPENDIENTE DE ESTUDIOS ESOTERICOS (Fundado en Enero de 1942) — MONTEVIDEO CURSOS METODICOS D E CIENCIAS ESOTERICAS OCCIDENTALES y ORIENTALES Dr. JEHEL: Cosmogonía, liábala. Alquimia y Magnetismo: martes ■ 20 horas Dr. ASURI KAPILA: Yogas. Dietética y Quiromancia...... : jueves * 19 " Dr. PITAGORAS: Androgonía ..................................................: miércoles • 19 " Br. SURYA: Astrología 2.° año _____