La Iniciación (GIDEE) — Vol. 1, No. 2 — June 1942

La Iniciación Vol. 1, No. 2 - June 1942: Document 1 of 10

Title Page and Editorial Context

Original Title: La Iniciación - Año 1, Junio de 1942, Nº 2

Monthly Publication of the Independent Group of Esoteric Studies

Mensuario del Grupo Independiente de Estudios Esotéricos

Montevideo, Uruguay

Translation Document 1 of 10

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La Iniciación Vol. 1, No. 2 - June 1942: Document 2 of 10

Sri Ramana Maharishi: The Complete Spiritual Biography

From Law Student to Realized Sage

By Dr. Jehel, S.I.

In the pamphlet distributed at the beginning of 1942 by the Martinist Order, there is the portrait of the Venerable Master Maharishi, about whose Ashram Maya spoke to us in the last issue of "La Iniciación."

In the portrait one sees upon a divan, a beautiful and robust body dominated by a most noble head. What draws attention is the sculptural purity of the body, the perfection of its proportions and the line of the belly, index of long cultivation of muscles and plexuses through gentle and lasting processes; what still draws attention is the small squirrel that, so wild in general, appears so restfully happy upon the Master's leg; but more than everything, what impresses the sensitive one is the nobility of the head, true head of a pure Rishi, powerful and gentle, in which one feels the habit and the power of thinking and meditating profoundly and without effort, in which one identifies, immediately, the physical Temple of a most elevated Thought, the dwelling of a luminous Spirit. It is about that Venerable Personality that I want today to offer rapid notes.

THE EARLY LIFE AND SPIRITUAL AWAKENING

Sri Ramana Maharishi was, when young, the law student son of a noble family of whom Maya spoke to us in his preceding article. As a student, he felt no love for the studies he was doing, and his brother, also a student, commented to him one time: "If your thought is always directed to spiritual things, why do you insist on these studies?"

The truthfulness of such observation awakened in the youth profound reflection, and the consequence was that he departed, secretly, from his house, on that same night, leaving a letter directed to his family, asking that they lose neither time nor money in searching for him, because he was going to seek THAT which his spiritual vocation indicated to him.

Without resources, with three rupees quickly finished, he threw himself into the adventure, followed the impulse that always carried him forward; he walked, traveled leagues and leagues, days and months, seeing, observing, seeking and finding no satisfaction in any of the teachings, eternal commentaries that, from the most diverse sources, he collected in his pilgrimage.

THE CALL OF THE SACRED MOUNTAIN

THE CALL OF THE SACRED MOUNTAIN

And from valley to valley, from mountain to mountain, from region to region, he went, without the internal Voice giving him rest. Inflexibly, it directed him toward the Sacred Mountain, the Red Mountain, the Mountain of ARUNACHALA, celebrated in the traditions of India for its sanctity, for having been, since immemorial times, inhabited by Elevated Beings, Holy Yogis and Initiates of the highest categories.

Arriving at the Temple of Arunachala he felt that there he would find what he sought, and such was the intensity of his feeling, so sincere the faith of his soul that, before entering the Temple, he abandoned EVERYTHING, even his own clothes, and naked of body and open of soul he penetrated into the Temple, disposed never to leave there without having found the Light.

THE TEMPLE PERIOD: NAKED SURRENDER

The priests of the Temple, thinking that the people who went there on pilgrimage would not accept the presence of this figure, always in meditation, completely naked, asked him so much that they obtained that he wear at least a small loincloth, the only clothing that he uses until today, since then.

Little by little, the young thinker noticed that the visits of the faithful and pilgrims did not permit him the necessary silence, and he withdrew to less frequented places of the Temple, to the corridors and courtyards, in which he was seen in meditations and ecstasies ever more frequent, ever more prolonged. Mischievous boys, as there are in all parts, threw stones at him or hit him, without his moving from his meditation; and, upon leaving it, he caressed them and sweet words came from his lips.

THE UNDERGROUND RETREAT

He took refuge below the Temple, in the cave of which Maya spoke to us, where the insects and wild animals came to visit him and already respected the elevated Presence. It was in those times that the priests, perhaps naturally, exploited his presence for the benefit of the Temple.

Whether it was to avoid them this error, or for other reasons, the young ascetic retired to the Mountain itself, in a very hidden cave, in which there had lived, for years much more numerous than what human life generally lasts, a Holy Yogi who, when he passed to the other side of life, left his remains in the very cave where they buried him, understanding that such a body should remain there, for many and holy reasons.

THE YEARS OF CAVE SOLITUDE

In that cave, the ascetic Maharishi lived for years; he left it only to go begging from time to time for some food, until that too ceased, when a good woman from the surroundings took the custom of taking it to him periodically to the cave.

THE YEARS OF CAVE SOLITUDE

In that cave, the ascetic Maharishi lived for years; he left it only to go begging from time to time for some food, until that too ceased, when a good woman from the surroundings took the custom of taking it to him periodically to the cave.

The young yogi was frequently seen in the sun mountains, remaining in meditation or ecstasy for hours in succession, with his eyes fixed on the Sun. This fact, significant for those who "know," made elevated yogis and wise pandits begin to come, from afar, to consult him, and some, having obtained from Him answers that resolved problems that years of study had not clarified for them, the fame of the ascetic spread in the region and beyond it.

THE BEGINNING OF THE MASTER'S MISSION

The mission of the MASTER was beginning. He had to accept, little by little, an ever greater number of disciples and visitors, and, from the necessity of sheltering them, the Ashram was born, since Maharishi wanted nothing for himself. But the disciples understood the necessity of permitting those who sought the presence of the Master, the possibility of staying near his dwelling. The Ashram of Arunachala was the dwelling of the students, in which the Master also came to reside, with all the goods that they finally made him accept: the loincloth, the water vessel and the bamboo staff; the only goods that he really has.

THE RECOGNITION AS MAHARISHI

The fame of Maharishi grew, and he already found himself obliged to accept that they call him MAHARISHI, that is "GREAT SOUL, GREAT SPIRIT," name that has always been reserved in India for Those who are really descendants of the holy and wise Rishis. Maharishi remained only with the name by which the most intimate disciples designate him. And his fame spread until it reached the ears of Maharishi's mother, who thought that the mysterious yogi could be her lost son. She made the painful journey, arrived at the Ashram and recognizing the dear son, asked him, for her mother's love, that he return to the home, now that he already had the spiritual treasure that he so sought and for which he had abandoned everything.

THE SUPREME TEST: DIVINE LIGHT VS. MOTHER'S LOVE

Then occurred the following magnificent fact: with the firm gentleness of one who knows and feels, the Maharishi explained to his mother what he felt as Path and Mission, and the union that existed between the Sacred Mountain of Arunachala and his life as an Initiate. And that mother who, armed with all the marvelous arguments of a mother's heart, had come to snatch from the Mountain the beloved son, did more and better; she remained in the Ashram, not as mother of Maharishi, but as disciple of the Maharishi.

The DIVINE LIGHT had been stronger than mother's love.

The DIVINE LIGHT had been stronger than mother's love.

For many years, the disciples saw that holy woman care for the Master, with that double affection of mother and disciple and, when the path of her life ended, the tomb in which she then rested on the Mountain, was and is always adorned with the flowers that all bring to venerate the memory of the Woman who permitted the Incarnation of the Master and who surpassed her mother's love, in homage to the Light.

THE ASHRAM: THE LIVING TEACHING

In the Ashram, in the principal room, one sees, upon a divan, a beautiful and robust body, dominated by most noble head. Thus those who arrive see him, and they make the usual, simple and harmonious salute, of hands united by the palms, then separate them, that opening of arms signifying: "My soul is with yours." And they sit in the usual posture, of legs crossed under the body. All look at the Master. The Maharishi's eyes fix a point; no one knows what he looks at, but the ecstasy gives to his gaze and to his aura such potency, that all feel IMPROVED, all know that there, in that moment, He helps them to rise in state of meditation, to realize the solution of the problem that he always poses to his disciples: "Who are you?"

THE CENTRAL TEACHING: "WHO AM I?"

And that "Who am I?" that each disciple has to live, makes the Being retreat into its most internal folds, seek what IS and what only seems to be.

The search continues, days and days, weeks, months and years for some, perhaps, until the moment comes when, as the Maharishi says:

"The wheel of thought stops. The Light enters." Magnificent complement of Patanjali's phrase: "Yoga is to prevent Chitta from taking diverse forms: Vrittis."

But the stage that the Maharishi teaches us to seek is not just that: that of fixing the thought easily upon the object. It is higher and more difficult: it is that of arriving at the Thinking that does not think, at the Perceiving that does not feel; at that explosion of Light that internally floods all the I...

THE MIRACULOUS HEALING POWERS

MAYA told us, in a previous article, that Maharishi had cured thousands of people just by looking at them. Some also know notable facts, like that of that woman who having lost in two or three days all her family members to the plague, was so full of pain that she knew no more sleep nor conserved energy to live. They brought her to the presence of the Master. She spoke, told, commented, let all her pain explode, asked for solutions, for consolation... The Master, for a time, said nothing. Afterward, gently, he insinuated: "I will weep your pain with you." And that Being, whom nothing can hurt nor make suffer more, because he is already liberated from human preoccupations, "wept with the unfortunate one" for some moments... and the miracle was made. Peace progressively penetrated the wounded heart and peace took possession of the wretched woman... and the Ashram had one more disciple of Serenity and Active Silence.

and the miracle was made. Peace progressively penetrated the wounded heart and peace took possession of the wretched woman... and the Ashram had one more disciple of Serenity and Active Silence.

THE DAILY RHYTHM OF GRACE

On another occasion, I will tell you something more about the Venerable Master. For today, I will only remember that between midday and one-thirty in the afternoon, are the hours in which, with certainty (for our clocks) the Maharishi is in ecstasy in the Ashram, in the Living Silence, the disciples meditate and feel, the aromas rise from the perfumes that burn in fine sticks... The AURA OF THE MAHARISHI unites with ALL those who, near or far from Him seek the Light with His help. Seek it, if you wish, with Love and Desire for Light, Love and Veneration toward the Master.

THE THREE STAGES OF SPIRITUAL DEVELOPMENT

Quotation by Jehel:

He who has not begun to think daily more of others than of himself, does not yet know where the Path is found.

He who thinks much of others, very little of himself, found the Path.

He who thinks of others, who unites his thoughts to Universal Life and NEVER thinks of himself, IS THE PATH.

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THE DEEPER SIGNIFICANCE OF MAHARISHI'S BIOGRAPHY FOR WARTIME SPIRITUAL GUIDANCE

This complete spiritual biography appears in June 1942 when humanity desperately needs a living example of authentic self-realization that transcends political and cultural divisions. The systematic presentation of Maharishi's journey from conventional student to realized sage provides the exact model needed for individual spiritual development during periods when external authorities prove inadequate or corrupt.

The Sculptural Physical Description: The detailed account of Maharishi's "beautiful and robust body" with "sculptural purity" and "perfection of proportions" demonstrates how authentic spiritual development enhances rather than degrades physical embodiment. The mention of the "small squirrel...so restfully happy upon the Master's leg" provides concrete evidence that genuine spiritual realization creates harmony with rather than opposition to natural life.

The Noble Head Recognition: The description of "the nobility of the head, true head of a pure Rishi, powerful and gentle" that serves as "the physical Temple of a most elevated Thought, the dwelling of a luminous Spirit" demonstrates how authentic spiritual development manifests through enhanced rather than diminished human faculties. During wartime, when spiritual claims often mask psychological escape, this physical evidence of spiritual achievement provides reliable criteria for distinguishing genuine from false spiritual teachers.

During wartime, when spiritual claims often mask psychological escape, this physical evidence of spiritual achievement provides reliable criteria for distinguishing genuine from false spiritual teachers.

The Brother's Catalytic Question: The crucial moment when Maharishi's brother asks "If your thought is always directed to spiritual things, why do you insist on these studies?" demonstrates how authentic spiritual awakening often begins through honest recognition of the conflict between inner calling and external obligations. During periods when conventional education and career paths prove inadequate for addressing existential challenges, this example provides guidance for distinguishing genuine spiritual vocation from mere dissatisfaction with circumstances.

The Complete Surrender: The dramatic departure from home "on that same night" with "three rupees quickly finished" demonstrates the totality of commitment required for authentic spiritual seeking. The instruction to his family not to "lose neither time nor money in searching for him" shows how genuine spiritual vocation transcends family obligations without rejecting family love.

The Fruitless Pilgrimage: The account of traveling "leagues and leagues, days and months...finding no satisfaction in any of the teachings, eternal commentaries" from diverse sources demonstrates that authentic spiritual realization cannot be achieved through accumulation of intellectual knowledge or following conventional spiritual paths. This provides essential understanding for sincere seekers during periods when spiritual teachers and methods proliferate due to crisis conditions.

The Internal Voice Guidance: The recognition that "the internal Voice" directed him "inflexibly...toward the Sacred Mountain" demonstrates how authentic spiritual seeking operates through inner guidance rather than external planning or logical decision-making. The specific destination of ARUNACHALA, "celebrated in the traditions of India for its sanctity," shows how genuine spiritual calling leads to places with authentic rather than merely popular spiritual significance.

The Total Abandonment: The extraordinary moment when Maharishi "abandoned EVERYTHING, even his own clothes, and naked of body and open of soul penetrated into the Temple, disposed never to leave there without having found the Light" demonstrates the complete surrender required for authentic spiritual breakthrough. This provides understanding that genuine realization requires abandonment of all security, including physical modesty and social respectability.

This provides understanding that genuine realization requires abandonment of all security, including physical modesty and social respectability.

The Minimum Concession: The priests' request that he wear "at least a small loincloth, the only clothing that he uses until today" shows how authentic spiritual authority accommodates social necessities without compromising essential spiritual principles. During wartime, when spiritual practice must occur within social constraints, this example demonstrates how to maintain spiritual integrity while avoiding unnecessary conflicts with conventional requirements.

The Progressive Withdrawal: The systematic retreat from temple visitors to "less frequented places" to "corridors and courtyards" to the underground "cave" demonstrates how deepening spiritual practice naturally requires increased solitude and silence. The detail that "mischievous boys...threw stones at him or hit him, without his moving from his meditation" followed by his caressing them with "sweet words" shows how authentic spiritual development transcends reactive emotional responses.

The Animal Harmony: The description that "insects and wild animals came to visit him and already respected the elevated Presence" provides concrete evidence that genuine spiritual realization creates harmony with rather than opposition to natural forces. This offers hope that human conflicts can be resolved through individual spiritual development rather than merely political or military solutions.

The Ancient Cave Heritage: The detail that Maharishi occupied a cave previously inhabited by "a Holy Yogi who...for years much more numerous than what human life generally lasts" whose body "should remain there, for many and holy reasons" demonstrates how authentic spiritual locations serve successive generations of genuine seekers. This provides understanding that spiritual practice connects individuals with transcendent lineages rather than merely personal achievement.

The Solar Meditation Practice: The specific description of Maharishi "remaining in meditation or ecstasy for hours in succession, with his eyes fixed on the Sun" demonstrates advanced spiritual technique that requires extraordinary inner development. The recognition that this fact was "significant for those who 'know'" shows how genuine spiritual achievement can be recognized by qualified observers even when not understood by general public.

The Natural Teaching Evolution: The progression from personal realization to reluctant teaching demonstrates how authentic spiritual authority emerges through necessity rather than ambition. The detail that disciples understood "the necessity of permitting those who sought the presence of the Master, the possibility of staying near his dwelling" shows how genuine ashrams develop organically to serve spiritual needs rather than institutional purposes.

The detail that disciples understood "the necessity of permitting those who sought the presence of the Master, the possibility of staying near his dwelling" shows how genuine ashrams develop organically to serve spiritual needs rather than institutional purposes.

The Minimal Possessions: The complete inventory of Maharishi's belongings—"the loincloth, the water vessel and the bamboo staff; the only goods that he really has"—demonstrates how authentic spiritual realization transcends material accumulation while meeting essential physical needs. During wartime, when material scarcity affects entire populations, this example shows how spiritual contentment can be maintained regardless of external circumstances.

The Mother's Ultimate Test: The supreme drama when Maharishi's mother arrives with "all the marvelous arguments of a mother's heart" to "snatch from the Mountain the beloved son" provides the ultimate test of spiritual versus personal love. Her transformation from mother seeking to reclaim her son to "disciple of the Maharishi" demonstrates how authentic spiritual authority can transform rather than destroy natural human relationships.

The Divine Light Victory: The recognition that "the DIVINE LIGHT had been stronger than mother's love" establishes the hierarchy of spiritual values without diminishing the beauty of human affection. The mother's care for the Master "with that double affection of mother and disciple" shows how spiritual relationships can include rather than exclude natural relationships when properly understood.

The Living Teaching Method: The simple but profound daily practice in the Ashram where disciples sit with the Master who helps them "rise in state of meditation, to realize the solution of the problem that he always poses to his disciples: 'Who are you?'" demonstrates how authentic spiritual instruction operates through transmission of states of consciousness rather than mere intellectual communication.

The Central Spiritual Technology: The teaching progression from the question "Who am I?" through the retreat into "most internal folds" to distinguish what "IS" from what "only seems to be" until "the wheel of thought stops" and "the Light enters" provides complete methodology for authentic self-realization that can be practiced anywhere regardless of external circumstances.

The Healing Through Compassion: The extraordinary account of healing the plague-stricken woman through the simple promise "I will weep your pain with you" demonstrates how authentic spiritual power operates through love rather than technique. The Master's willingness to "weep with the unfortunate one" despite being "liberated from human preoccupations" shows how genuine realization includes rather than excludes compassionate engagement with human suffering.

The Master's willingness to "weep with the unfortunate one" despite being "liberated from human preoccupations" shows how genuine realization includes rather than excludes compassionate engagement with human suffering.

The Universal Transmission: The promise that between "midday and one-thirty in the afternoon...the AURA OF THE MAHARISHI unites with ALL those who, near or far from Him seek the Light with His help" provides practical guidance for connecting with authentic spiritual transmission regardless of physical proximity. During wartime, when direct access to spiritual teachers may be impossible, this understanding enables continued spiritual development through sincere seeking.

La Iniciación Vol. 1, No. 2 - June 1942: Document 3 of 10

Commentary on the First Degree of Martinism (Continuation)

The Apprentice's Temple: Universal Symbolism and Cosmic Correspondences

Teaching of Jehel

THE TEMPLE OF THE APPRENTICE

In almost all Rites, the Temple of the Apprentice Mason is a long rectangular hall, whose walls are respectively called: NORTH, SOUTH, EAST AND WEST, to show that the environment is UNIVERSAL.

The floor of the Temple is composed of great alternating mosaics, white and black, evident image of relative Good and Evil, over or between which we have to walk through life, and which are, both, "necessary and co-existent," since they form the very "floor" of the visible world, of terrestrial life, and, for those who know, of all the WORLD OF FORMS, principally of the densest and most visible.

THE WALLS: THE ASTRAL PLANE REPRESENTATION

The walls of the Temple, from the floor to the molding that separates them from the ceiling, are red, evident image of the astral plane or of the forces, where the "incarnation" and "disincarnation" proceed in their true sense, that is, to the Sacrifice of passing from the World of Principles to that of concrete and material Forms, or vice-versa.

THE CEILING: THE CELESTIAL WORLD

The ceiling is generally composed of a blue vault that bears the constellations of the Zodiac, various stars and the planets, except the Sun and the Moon. From the side of the door that goes to the external or profane World, the Storms immediately approach: beautiful symbol for the initiate and even more profound for the Initiator or Divulgator of any esoteric path or truth.

From the side of the door that goes to the external or profane World, the Storms immediately approach: beautiful symbol for the initiate and even more profound for the Initiator or Divulgator of any esoteric path or truth.

From what we have already seen of this Temple, it is deduced that it is the representation of the Universe, with its three interpenetrated worlds in Total Life, since they are in a single thing, the Temple, image of the Path of Total Life. But these planes are different in manifestation, as their separation into floor, walls and vault shows. It should be noted, still, that floor and walls are forms of two dimensions, that is, planes that INTERSECT and produce ANGLES, symbol of struggle and of contrasts. The ceiling, on the contrary, is a segment of spherical vault, that is, of SPHERE, perfect and regular form. The fact that it is a "segment" shows that the Temple refers to OUR UNIVERSE, which is also indicated by our Zodiac; and from there it is deduced that the TOTAL SPHERE to which the segment belongs would be the TOTAL UNIVERSE, sum of all Systems, including ours.

THE ROPE WITH 81 KNOTS

On the walls, upon reaching the height of the molding that marks the end of the wall and the beginning of the vault of the ceiling, runs a thick rope, which has in its total course 81 knots. These 81 knots symbolize the following: 9 is the number of the Initiate or of any Initiation particularly considered; 9 times 9 gives 81, is the representation both of the Union of all Initiates and of Total Initiation (81 equals 1 plus 8, which is again Nine) that is composed of all partial Initiations, or better said, gives them origin or animates them.

From such rope, upon each of its ends reaching near the Door of the Temple, they descend to the height of a man's head. There, the points of the ropes are frayed, to show the mason that the elementary Initiate is one of those small threads that are part of the total rope, which they form in conjunto and are, therefore, also a particle of that Great Truth or Universal Initiatic Current that the Rope itself represents.

THE SOLAR AND LUNAR SYMBOLS

To finish with what the walls contain, we must still consider three important symbols:

On the wall of the East, situated behind the Altar of the Venerable, one sees, to the right of the Venerable, the SUN, and to his left, the MOON, that is, the two stars that most directly influence terrestrial life.

The SUN, giver of life and source of all vital and positive force in our terrestrial manifestation. Source of EMANATED Light.

The MOON, source of REFLECTED Light, governing all that is passive and receptive, all the material face of things that "contain" the life of the Sun in our small planet.

Synthetically: the Sun and the Moon show the Law of Polarization in its most REAL aspect, most living, in its very sources, so that the Initiate may meditate and know from where he must draw energies, according to the Pole that directs his efforts.

Synthetically: the Sun and the Moon show the Law of Polarization in its most REAL aspect, most living, in its very sources, so that the Initiate may meditate and know from where he must draw energies, according to the Pole that directs his efforts.

THE LUMINOUS TRIANGLE

Between the Sun and the Moon, from the molding where the rope is, and exactly from the central point of said rope, descends the curtain that constitutes the decoration of the throne where the Venerable sits.

And in the upper part of such curtain, forming an equilateral triangle with the Sun and the Moon, one sees, in almost all Rites, a luminous triangle, of blue or white glass, illuminated by a small lamp behind the glass. Upon the luminous transparent is painted, according to the rites, one of the following three symbols, which signify the same thing, seen at diverse heights:

Either a letter "G," with rays, image of all creation, as we will see when studying the Companion degree.

Or the Tetragram, in Chaldean or Aramaic letters: Iod-Hé-Vau-Hé, quaternary name of the Great Architect of the Universe, whose occult meaning is the key to all superior cabalistic study.

Or the Aramaic letter "I" (iod), which in Hebrew, Egyptian, as well as old Indian initiations, was the starting point of all creative manifestation. Initial letter of Iod-Hé-Vau-Hé, of INRI, of the name of Jesus, etc...

We thus verify that, be it one or another of the three symbols, the Masonic Lodge always places, above the Venerable, an image representing the Supreme and Universal Divine Wisdom, interpreted by the human mind through millenary symbols.

THE HUMAN REALIZATION LEVEL

Let us descend a step in observation; let us arrive now at the part of Human Realization of such Doctrine upon the Earth, that is, in the human plane.

We have already seen that the "floor" upon which Humanity is going to "operate" (work) is that alternating mixture of Good and Evil symbolized by the white and black pavement. Upon this "floor" there are "furnishings," that is, "fixed places," functions in other words.

Below the Supreme Symbol (luminous triangle) is the throne where the Venerable sits, who represents Supreme Wisdom, manifested, in the human plane, by the Supreme Hierophant of the Temple.

To his right and left, near the columns situated on both sides of the door, at the other end of the Temple, are situated the altars where the VIGILANTES sit. Near Column "J" is the First Vigilant, representation of Force in all its manifestations; spiritual force, moral or astral force, physical force, all of them IN MAN. For that reason he is near Column "J" (JAKIN) which represents POWER AND FORCE, masculine and positive pole.

Near Column "J" is the First Vigilant, representation of Force in all its manifestations; spiritual force, moral or astral force, physical force, all of them IN MAN. For that reason he is near Column "J" (JAKIN) which represents POWER AND FORCE, masculine and positive pole.

Near Column "B" is the altar of the 2nd Vigilant, human representative of Beauty, that is, of Form, of Matter, of Realization. And it is very beautiful that this symbolism of Masonry has not said directly Matter, Realization or Form, but rather BEAUTY, showing that the Initiate should not be able to conceive any Form, realization or objectification that is not BEAUTIFUL, that is, true, adjusted to the Doctrine. For that reason, this altar is near Column BOHAZ ("B") which signifies Beauty, Form, etc...

THE TRIPLE SYNTHESIS

The summary of the placement of these three altars or functions, shows the Masonic conception of human realization of Universal Harmony: to depart from Wisdom, to, with spiritual, moral and even physical Force, realize Beauty, Harmony.

It is, at the same time, the explicit expression of the Three Planes that compose Man: Spirit or Wisdom; Soul or Force of Life and of Feeling; Beauty and Form, that is, Body and material means of action.

But, to be in reality magically balanced, the Masonic Temple should have on the "floor," that is, in the human plane, the synthetic manifestation of that Supreme Wisdom, impossible to understand by Man, symbolized by the Divine, luminous Triangle.

THE TRIANGULAR ALTAR AND THE SACRED BOOK

And so it really happens: in front of the altar of the Venerable, there is another small triangular altar, upon which oaths are taken and initiations to the diverse degrees are made. Upon this altar there is a book, which should be a volume of ALL THE SACRED SCRIPTURES REVEALED TO HUMANITY in the diverse epochs and races. But modern Masonry, for special reasons, has used, for a long time, only the Bible, and such Bible is always open in the session on the page of the Gospel of Saint John, which begins with the words: "In the beginning was the Word..."

I feel profoundly that, eventually, readers cannot reach to where such symbol goes; it is an affirmation always triple, like everything, that I will try to summarize without lifting too much the veil of the arcanes:

1. – All Practical Key is in the knowledge of the Human Word.
2. – Follow the Word of the Revealer, who, for you, best manifests the Divine Word.
3. – Perhaps, one day, that will lead you to hear the Divine Word directly.

I have said all that I could say. Let whoever wishes meditate. Let them take what they can.

THE CENTRAL LINE ALIGNMENT

In any case, I ask that all consider that in the Masonic Temple, the only "objects" (I have to call them something) that are on the CENTRAL LINE of the Temple, are the following:

Let whoever wishes meditate. Let them take what they can.

THE CENTRAL LINE ALIGNMENT

In any case, I ask that all consider that in the Masonic Temple, the only "objects" (I have to call them something) that are on the CENTRAL LINE of the Temple, are the following:

The Luminous Triangle, - the Venerable and his Throne – the Gospel of the Word... Then, this line continues to the Door of the Temple... and is lost in the profane world... if indeed it is lost.

In some Rites, in the middle of the Temple, on the floor, upon the central line, there is also a drawing where the Apprentice's tools are drawn which are, as we will see later, simple commentaries of application of the general doctrine already expounded.

THE SACRED COLUMNS: J AND B

Let us continue the examination of the Temple. Let us see more closely those two columns that rise to right and left of the door, upon entering.

In first place, they have a common characteristic: their external form. Both have a quadrangular base, image of matter or concrete plane upon which Universal Manifestation rests. Upon this base, rests and seems to really emerge from it, the shaft or cylindrical part of the column that has a height twice greater than the base. It is the image of the intermediate world, astral or of forces. The column terminates, in its upper part, by the capital, "florid and delicate" manifestation, image of spiritual things. Upon this capital, according to the rites, one or three "pomegranate" fruits rest.

THE POMEGRANATE SYMBOLISM

The pomegranate is a fruit, beautiful already from its external aspect, of delicate skin and of living and vital colors. Removed the film, there appear a series of "grains," all transparent, full of reddish liquid, like human blood, and all also perfectly "united." It is one of the most beautiful images of Masonic symbolism, since it puts in evidence that the ideal sought by this Order is the purity and union of its members in the most vital part of human existence. The placement of the pomegranate ABOVE the column dominating everything, shows that, WITHOUT UNION, WITHOUT PURITY, nothing will be realized initiatically.

(To be continued)

SACRED QUOTATIONS

"The Triangle is the universal symbol of the particular laws that have produced substances."

"There exists no material fact that does not carry in itself, an intellectual truth."

"The revivification of the will is the principal task of all guilty beings."

Louis Claude de Saint Martin

"INITIATION serves to elevate the Soul from material life, diffusing in it the LIGHT."

Proclus

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THE DEEPER SIGNIFICANCE OF MASONIC TEMPLE SYMBOLISM FOR WARTIME RECONSTRUCTION

This systematic analysis of Masonic temple symbolism appears in June 1942 when understanding universal principles becomes essential for post-war reconstruction based on spiritual rather than merely political foundations. The detailed instruction provides complete methodology for organizing civilization according to cosmic principles rather than arbitrary human arrangements.

The Universal Orientation: The designation of temple walls as "NORTH, SOUTH, EAST AND WEST, to show that the environment is UNIVERSAL" establishes the fundamental principle that authentic spiritual work transcends particular geographic, cultural, or national boundaries. During wartime, when nationalist ideologies dominate public discourse, this universal orientation provides the foundation necessary for post-war international cooperation based on shared spiritual rather than competitive material interests.

The Dualistic Floor Pattern: The "great alternating mosaics, white and black" representing "relative Good and Evil, over or between which we have to walk through life" as "necessary and co-existent" provides profound understanding that spiritual development requires working with rather than attempting to eliminate natural polarities. The recognition that these form "the very floor of the visible world" prevents the utopian delusion that perfect societies can be created through political arrangements alone.

The Red Walls Significance: The walls representing "the astral plane or of the forces, where the 'incarnation' and 'disincarnation' proceed in their true sense...to the Sacrifice of passing from the World of Principles to that of concrete and material Forms" demonstrates understanding that manifestation requires sacrifice of pure spiritual vision for practical material expression. During reconstruction periods, this provides essential understanding for leaders who must translate spiritual ideals into workable social institutions.

The Blue Vault Symbolism: The ceiling as "a blue vault that bears the constellations of the Zodiac, various stars and the planets, except the Sun and the Moon" with approaching "Storms" near the profane world demonstrates the relationship between cosmic forces and terrestrial challenges. The recognition that the vault represents "a segment of spherical vault...of SPHERE, perfect and regular form" while floor and walls create "ANGLES, symbol of struggle and of contrasts" shows how spiritual perspective transcends material conflicts.

The recognition that the vault represents "a segment of spherical vault...of SPHERE, perfect and regular form" while floor and walls create "ANGLES, symbol of struggle and of contrasts" shows how spiritual perspective transcends material conflicts.

The 81 Knots Teaching: The rope with "81 knots" where "9 is the number of the Initiate...9 times 9 gives 81...representation both of the Union of all Initiates and of Total Initiation" provides mathematical understanding of how individual spiritual development serves collective spiritual evolution. The frayed ends showing that "the elementary Initiate is one of those small threads that are part of the total rope" prevents both spiritual pride and spiritual despair by establishing proper relationship between individual development and universal work.

The Solar-Lunar Polarity: The systematic placement of "the SUN...source of all vital and positive force" and "the MOON...source of REFLECTED Light, governing all that is passive and receptive" demonstrates "the Law of Polarization in its most REAL aspect" providing guidance for balancing active and receptive spiritual approaches. During periods when extreme positions dominate political discourse, understanding natural polarity provides foundation for balanced rather than extremist solutions.

The Triple Divine Symbol: The luminous triangle containing either "G" (creation), "Iod-Hé-Vau-Hé" (divine name), or "I" (creative principle) demonstrates how "the Masonic Lodge always places...an image representing the Supreme and Universal Divine Wisdom, interpreted by the human mind through millenary symbols." This establishes the principle that authentic social institutions acknowledge transcendent authority rather than claiming ultimate authority for human systems.

The Hierarchical Organization: The systematic arrangement of Venerable (Wisdom), First Vigilant near Column J/JAKIN (Force), and Second Vigilant near Column B/BOHAZ (Beauty) demonstrates "the Masonic conception of human realization of Universal Harmony: to depart from Wisdom, to, with spiritual, moral and even physical Force, realize Beauty, Harmony." This provides complete organizational model for institutions that serve spiritual rather than merely material purposes.

The Human Constitution Correspondence: The recognition that the three temple officers represent "the Three Planes that compose Man: Spirit or Wisdom; Soul or Force of Life and of Feeling; Beauty and Form, that is, Body and material means of action" demonstrates how social organization should reflect rather than oppose human spiritual anatomy. During reconstruction periods, this provides guidance for creating institutions that support rather than fragment human development.

During reconstruction periods, this provides guidance for creating institutions that support rather than fragment human development.

The Triangular Altar Function: The placement of "another small triangular altar, upon which oaths are taken and initiations to the diverse degrees are made" containing "a volume of ALL THE SACRED SCRIPTURES REVEALED TO HUMANITY" demonstrates how authentic spiritual institutions honor rather than compete with diverse traditional expressions of transcendent truth. The specific opening to John's Gospel ("In the beginning was the Word") provides understanding that creative power operates through consciousness rather than mere material force.

The Triple Word Teaching: The progressive understanding of "Human Word," "Word of the Revealer," and "Divine Word directly" provides complete educational methodology that begins with practical communication skills, progresses through traditional transmission, and culminates in direct spiritual realization. This prevents both materialistic reduction and spiritual bypassing by establishing natural developmental stages.

The Central Line Alignment: The recognition that "the only objects...on the CENTRAL LINE of the Temple" are "The Luminous Triangle, - the Venerable and his Throne – the Gospel of the Word..." continuing "to the Door of the Temple...and is lost in the profane world... if indeed it is lost" demonstrates how spiritual influence operates through systematic transmission from transcendent source through qualified human representatives into practical application. The question "if indeed it is lost" suggests that authentic spiritual influence continues to operate even when not officially recognized.

The Column Structure Analysis: The detailed description of columns with "quadrangular base, image of matter...cylindrical part...image of the intermediate world, astral or of forces...capital, 'florid and delicate' manifestation, image of spiritual things" provides complete understanding of how manifestation proceeds from material foundation through energetic development to spiritual flowering. This offers guidance for any endeavor requiring integration of practical, psychological, and spiritual elements.

The Pomegranate Integration: The profound symbolism of pomegranate as "beautiful already from its external aspect" containing "grains, all transparent, full of reddish liquid, like human blood, and all also perfectly united" demonstrates the ideal of "purity and union of its members in the most vital part of human existence." The placement "ABOVE the column dominating everything" with the teaching "WITHOUT UNION, WITHOUT PURITY, nothing will be realized initiatically" provides the essential prerequisite for any authentic spiritual work.

La Iniciación Vol. 1, No. 2 - June 1942: Document 4 of 10

Practical Course in Judicial Astrology (Continuation)

Astronomical Foundations and House System from Papus

Teaching of SURYA, S.I.

PAPUS continues:

La Iniciación Vol. 1, No. 2 - June 1942: Document 4 of 10

Practical Course in Judicial Astrology (Continuation)

Astronomical Foundations and House System from Papus

Teaching of SURYA, S.I.

PAPUS continues:

"To understand well the form in which the ancients conceived the physiology of celestial bodies, it is indispensable to possess some notions of astronomy. Lacking these astronomical knowledges, treatises of astrology are, often, Chinese puzzles.

Let us suppose, then, that you are, shortly before midday, in a field in the surroundings of PARIS. What do you see?

The sky, above your head and a horizontal circle that limits vision all around you. This circle is the Horizon. The sky that is above your heads represents, quite well, a great hollow semi-sphere in which, for now you see no more than some clouds and the Sun that rises, slowly, toward the culminating point of that celestial sphere. When the Sun is at that culminating point, it will be exactly Midday in the place where you find yourselves. Imagine, now, a great semi-circle that passes through that point in which the Sun is found at midday, cutting the horizon to right and left and you will obtain, thus, what is called the Meridian, circle or semicircle.

THE HORIZON AND MERIDIAN INTERSECTION

The Horizon, horizontal circle, and the Meridian, circle, or better said semicircle in vertical plane, intersect, as the figure (A) indicates.

But the Earth is a round mass or almost; while one of its halves is illuminated by the Sun, in the moment when the Sun indicates Midday, the opposite half of the Earth is in a cone of shadow and in Night, and it is exactly Midnight, at the apex of the cone of shadow, when it is Midday at the apex of the cone of light.

Thus, it is night below your feet, on the other side of the Earth, when the midday Sun shines above your head.

Figure – B – will give a clear idea of this very important fact.

THE CARDINAL POINTS SYSTEM

Let us note well the so-called Cardinal Points. When the Sun is in the Meridian and you look at it, or at least turn your face toward it, you have Midday or South in front of you; the North is behind you, or more exactly, below your feet, the East to the left and the West to the right.

Let us note that such position is the contrary of what is noted on geographic maps, which are established with the North seen from the front as happens at Midnight in the northern hemisphere and at Midday in the Southern Hemisphere.

All astrologers establish the horoscope with Midday or South in front of the observer. It is essential to remember this particularity.

Note 1: In the example given by PAPUS, he refers to Paris, that is, the NORTHERN Hemisphere. For us in the SOUTHERN Hemisphere, the opposite happens, when at midday we look at the Sun, we look to the NORTH, we have the SOUTH below our feet, the EAST to the right and the WEST to the left, important fact to note.

CELESTIAL NAVIGATION SYSTEM

For us in the SOUTHERN Hemisphere, the opposite happens, when at midday we look at the Sun, we look to the NORTH, we have the SOUTH below our feet, the EAST to the right and the WEST to the left, important fact to note.

CELESTIAL NAVIGATION SYSTEM

To guide oneself on terrestrial roads, markers have been placed with numbers indicating kilometric distances. How can we guide ourselves in celestial space?

In a very simple way. The celestial vault has been divided into strips called degrees. The half of the celestial vault, visible, comprises 6 zones of 30 degrees each, which gives us 180º for the visible half and 180º for the other half. This completes 360º for the entire sphere.

The diverse stars go traveling that celestial road with different velocities. It is like on Earth, where the automobile and the peasant's cart, leaving at the same time from a village do not pass at the same time in front of the first kilometric marker, since the automobile goes much faster than the cart. In identical form, in the sky, there are faster and slower stars. Thus, the Earth makes a complete turn around the sky in 24 hours, rotating on itself. As there are 12 divisions of 30 degrees each, the Earth travels, then, ONE division every TWO HOURS.

SOLAR AND PLANETARY MOTION

In contrast, according to visible appearance, the Sun travels each division in a month and thus needs a year for the Sun to have gone around the 360º of the sky. The reader already knows, it is clear, that it is the Earth that rotates around the Sun in a year; but we conserve the language of appearances, useful for the comprehension of Astrology.

Study with attention the figure that we will give later, which indicates the astronomical divisions of the sky. Each one of the divisions of 30 degrees constitutes what astrologers call a House. The sky is divided by astrologers into twelve Houses, in which are lodged the Signs of the Zodiac, at the rate of one per House and the Planets.

THE HOUSE SYSTEM ESTABLISHMENT

The division of astrological Houses is established according to the march of the Sun, that is, each House of 30 degrees represents a month of the year. The astrologers' year begins in March with the Sign of Aries (Ram) – from March 20 to April 20 – and there is house number one; then comes the second with the Sign of the Bull, and so successively according to the figure.

For clarity of this elementary study, we suppose that the Houses and the Signs coincide exactly, which really happens only for people born in the first degree of Aries or Ram. We have conserved this confusion between Houses and Signs to facilitate the study of the static elements of Astrology. Later, we will make the useful observations to explain how the first house changes sign according to the birth date. Let advanced astrologers not protest, then, for now; this observation is made to indicate to them the reason of our current teaching.

Note 2: See note 1 on previous page.

SEASONAL CORRESPONDENCE

Let advanced astrologers not protest, then, for now; this observation is made to indicate to them the reason of our current teaching.

Note 2: See note 1 on previous page.

SEASONAL CORRESPONDENCE

Three houses indicate a season. Thus, spring is indicated by Houses: 1, 2, 3, called Aries, Taurus, Gemini and (in the northern hemisphere) go from March 21 to June 21, where summer begins, indicated by Houses: 4, 5, 6, called Cancer, Leo, Virgo, in relation to the Signs of the Zodiac and that go from June 21 to September 21. Then begins autumn with Houses 7, 8, 9 and the signs Libra, Scorpio, Sagittarius, that go from September 21 to December 21. On this last date begins winter, with Houses 10, 11, 12 and the signs Capricorn, Aquarius and Pisces, that is, from December 21 to March 21, when spring begins again, with the entry of the Sun in the sign of Aries (Let us note from now, that the Sun no longer enters, in our epoch, in the zodiacal sign of Aries on March 21. It entered there when the zodiac was established by Ram, some twelve thousand years ago. Due to the precession of the equinoxes the Sun now enters the Sign of Aries, from April 15 to May 15 and does not return to its primitive place, except every 26,000 years. We say this to avoid our readers astronomical errors and we are going to return to Astrology).

THE ZODIACAL MEMORIZATION REQUIREMENT

It is indispensable, for the serious investigator, to learn by heart the names of the Twelve Signs of the Zodiac and the number of the Houses that they represent.

ASCENDING AND DESCENDING HOUSES

As the Houses depart from number 1 and go to number 12, one half of them is placed in the northern or septentrional half of the celestial sphere: they are the Septentrional or Ascending Houses, that go, from the East or first House, to the West or sixth House. Houses 7 to 12 are placed in the meridional part of the sphere. They are the Descending Houses. The Signs of the Zodiac are divided exactly like the Houses, into Ascending or Septentrional and descending or Meridional signs.

The Ascending, go from the first to degree 180. The descending from 180 to 360.

THE ANGULAR SYSTEM

Each one of the Cardinal Points determines an Angle, in which is placed the corresponding House. Thus, Aries and the First House are in the Orient and determine the Oriental Angle or ASCENDANT. This term is very important and must be remembered.

House 4 and the zodiacal Sign of Cancer form the Septentrional Angle (Nadir).

House 7 and the zodiacal Sign of Libra form the Occidental Angle or Descendant.

House 10 and the zodiacal Sign of Capricorn form the Meridional Angle. Midday or Midheaven (Zenith).

The four Houses of which we have just spoken: 1, 4, 7 and 10 are Houses of the Angles or ANGULAR HOUSES, and indicate the four Cardinal Points.

SUCCEDENT AND CADENT HOUSES

Each House that follows an Angular House is called Succedent or Fixed House. The FIXED Houses are, then, those of numbers 2, 5, 8 and 11.

SUCCEDENT AND CADENT HOUSES

Each House that follows an Angular House is called Succedent or Fixed House. The FIXED Houses are, then, those of numbers 2, 5, 8 and 11.

Finally, the Houses that come after a Fixed House are called Cadent, Mutable or Common Houses. The CADENT Houses are, then, those of numbers 3, 6, 9 and 12.

All this is summarized in the following figure:

(To be continued)

DANTE'S ASTROLOGICAL WISDOM

Lo cielo i nostri movimenti inizia,

Non dico tutti, ma, posto ch´lo il dica,

Lume v'é dato a ben ed a malizia

e libero voler che si fatica

Nelle prime battaglie col ciel dura

Poi vince tutto se ben si nutrica.

"Heaven initiates our movements,

I do not say all, but, supposing I say it,

Light is given to you for good and evil

and free will which struggles

In the first battles with heaven endures

Then conquers all if well nourished."

Dante Alighieri

"The Divine Comedy" – Purgatorio XVI, Verse 73 and following

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THE DEEPER SIGNIFICANCE OF PRACTICAL ASTROLOGICAL INSTRUCTION FOR WARTIME COSMIC UNDERSTANDING

This systematic astrological teaching appears in June 1942 when understanding cosmic forces becomes essential for navigating the unprecedented global crisis requiring cooperation with rather than opposition to universal principles. The detailed astronomical foundations provide scientific credibility for astrological practice while demonstrating how traditional wisdom integrates with rather than opposes rigorous observation.

The Astronomical Prerequisites: Papus's emphasis that "to understand well the form in which the ancients conceived the physiology of celestial bodies, it is indispensable to possess some notions of astronomy" and without this "treatises of astrology are, often, Chinese puzzles" establishes the principle that authentic spiritual science requires rather than avoids scientific understanding. During wartime, when many turn to spirituality as escape from material challenges, this approach prevents superstitious practice while maintaining recognition of genuine cosmic influences.

The Horizon-Meridian System: The detailed explanation of how "the Horizon, horizontal circle, and the Meridian...semicircle in vertical plane, intersect" provides precise geometric foundation for astrological calculation. The recognition that "while one half [of Earth] is illuminated by the Sun...the opposite half...is in a cone of shadow" demonstrates understanding that astrological influences operate through natural rather than supernatural principles.

The recognition that "while one half [of Earth] is illuminated by the Sun...the opposite half...is in a cone of shadow" demonstrates understanding that astrological influences operate through natural rather than supernatural principles.

The Cardinal Points Integration: The systematic explanation of how "when the Sun is in the Meridian...you have Midday or South in front of you; the North is behind you...the East to the left and the West to the right" provides spatial orientation essential for accurate horoscope calculation. The notation that this "is the contrary of what is noted on geographic maps" shows attention to practical details that affect real-world application.

The Hemispheric Adaptation: The careful note that "for us in the SOUTHERN Hemisphere, the opposite happens" when looking at the Sun at midday demonstrates how universal principles require local adaptation without losing essential accuracy. During periods when global cooperation becomes necessary, understanding how universal laws operate through particular geographic conditions becomes essential for international coordination.

The Celestial Navigation Metaphor: The comparison between terrestrial road markers and celestial degrees divided into "6 zones of 30 degrees each" providing "180º for the visible half and 180º for the other half" creates accessible understanding of how celestial space can be measured and navigated. The automobile versus cart analogy for different planetary velocities makes complex astronomical concepts comprehensible to non-specialists.

The Earth's Daily Rotation: The explanation that "the Earth makes a complete turn around the sky in 24 hours, rotating on itself" and "travels...ONE division every TWO HOURS" while maintaining "the language of appearances, useful for the comprehension of Astrology" demonstrates how traditional geocentric perspective serves practical astrological application despite heliocentric astronomical reality. This prevents both scientific fundamentalism and astrological literalism.

The House System Foundation: The systematic establishment that "each House of 30 degrees represents a month of the year" beginning "in March with the Sign of Aries" provides practical methodology for organizing temporal influences. The acknowledgment of "confusion between Houses and Signs to facilitate the study of the static elements of Astrology" followed by promise of later precision shows pedagogical wisdom in proceeding from simple to complex understanding.

The Seasonal Correspondence: The detailed organization of seasonal houses—spring (1,2,3), summer (4,5,6), autumn (7,8,9), winter (10,11,12)—provides natural foundation for understanding how cosmic influences operate through terrestrial cycles. The recognition that seasons reverse in different hemispheres demonstrates attention to geographic reality rather than abstract theoretical systems.