La Iniciación (GIDEE) — Vol. 3, No. 30 — October 1944

Document 133: Cover and Table of Contents - October 1944 Issue

Translation of: La Iniciación Vol. 3 No. 30, October 1944

Publication Details

Monthly Publication of the INDEPENDENT GROUP OF ESOTERIC STUDIES (GIDEE)

• Year III
• October 1944
• Number 30

TABLE OF CONTENTS

INITIATIC SECTION:

• Martines de Pasqually (Pitágoras S∴I∴) ................................ Page 4
• Practical Course in Judicial Astrology (Surya, S∴I∴) .................. Page 5
• Love and Morality, Fundamental Pillars in Yogic Evolution (Kapila S∴I∴) ... Page 8
• Suddha Dharma Mandalam ................................................... Page 11

PHILOSOPHICAL AND SCIENTIFIC SECTION:

• Cosmic Influences and Reactions of Living Beings: Terrestrial Radiations (Continuation) (Pitágoras, S∴I∴) ......................................... Page 14
• Notes for a Study of Philosophy (Apex A∴M∴) .......................... Page 17

LITERARY SECTION:

• Meditation (Ramanuja S∴I∴) ............................................... Page 20

Historical Note: This October 1944 issue represents a profound synthesis of commemoration, systematic teaching, and scientific advancement during World War II's final phase. Published as Allied forces consolidated their European advances and the Battle of Leyte Gulf began in the Pacific, the issue demonstrates how authentic spiritual teaching honors historical transmission while providing practical guidance for contemporary development.

Pitágoras's moving homage to Martines de Pasqually on the 170th anniversary of his disappearance (September 20, 1774) provides one of the most poetic tributes to the founder of Martinism available in any literature. The recognition of Martines as a "true Unknown Philosopher, an authentic Superior Incognito, a real Philosopher of Unity" who passed "like all the Great and True Initiates, like a sudden ray of most luminous Light" captures the essential mystery of authentic spiritual transmission.

Asuri Kapila's fundamental teaching that "Love and Morality" serve as "Fundamental Pillars in Yogic Evolution" provides crucial corrective to approaches that seek rapid psychic development without ethical foundation. The systematic warning that "penetrating the terrain of these knowledges without moral and spiritual refinement is bad, perhaps worse than remaining ignorant" demonstrates mature understanding of spiritual development requirements.

Most significantly, the complete documentation of the 32 Great Siddhas with their individual names and functions represents unprecedented access to Eastern spiritual hierarchy structure, showing how authentic teaching provides complete organizational frameworks rather than vague generalizations about spiritual authority.

Document 134: Martines de Pasqually - Poetic Homage to the Founder of Martinism

Translation from La Iniciación Vol. 3 No. 30, October 1944

Document 134: Martines de Pasqually - Poetic Homage to the Founder of Martinism

Translation from La Iniciación Vol. 3 No. 30, October 1944

By Pitágoras S∴I∴

Martines de Pasqually

Who were you, strange, enigmatic and mysterious man who left us not even a portrait and not even, of you, did your disciples make a physiognomic description?

Who were you, "sorcerer or the devil himself in person," as the pious and mystical abbot Fournier believed you to be, upon meeting you?

Who were you, "mysterious personage come from no one knows where, who is found everywhere or who cannot be found anywhere," as one of your illustrious biographers said: Adolphe Franck?

Who were you, man about whom the strangest legends have run from mouth to mouth that, when you heard them, made you smile?

The Unknown Philosopher

Come from no one knows where, you spent the greater part of your existence as a true Unknown Philosopher, as an authentic Superior Incognito, as a real Philosopher of Unity.

Your life, for the very little that we know of it, was a life of sufferings, of privations, of miseries, of anguishes.

Your life was dedicated in the supreme forgetfulness of your Personality, to work, to teaching, to the realization of your noble mission of sowing in the arid hearts and in the cold minds of men, a seed of Truth and of Love.

Your life passed like that of all the Great and True Initiates, like a sudden ray of most luminous Light, emerged in the immense obscurity of ignorance and in the glacial cold of hearts without Love.

For you it was suffering. For the infinite cortege of your disciples it was a ray of Light and a wave of Love.

The Mysterious Disappearance

Then... on a distant island... in Port-au-Prince... while the year 1774 was running... on a day September 20... you disappeared.

Without leaving traces. Just as you had come. To return to the exalted Region from whence you had come.

And, on earth, in an unknown place, you abandoned your mortal remains.

Since then 170 years have passed. But, what is time for the life of the Soul and of the Spirit? Your memory is more alive than ever in your distant disciples, in the Martinists of today who, following your example, also pass like you, among men... unknown... invisible... Radiating for their blind and suffering brothers, like you, Love and Truth.

The Eternal Presence

Martines de Pasqually. Human synthesis of Christic Love and Pure Spirit, you have not disappeared.

You who represent in the Invisible the Divine Incarnation, incessantly live in each one of us.

May all our joy, fecundated by all your sufferings, continue to magnetize our Action for your Astrality.

Amen et AUM

May all our joy, fecundated by all your sufferings, continue to magnetize our Action for your Astrality.

Amen et AUM

Historical Analysis: This profound poetic tribute represents one of the most moving commemorations of Martines de Pasqually available in esoteric literature. Written on the 170th anniversary of his mysterious disappearance in Port-au-Prince on September 20, 1774, Pitágoras's homage captures both the historical enigma and spiritual essence of Martinism's founder.

The recognition of Martines as one who lived in "supreme forgetfulness of Personality" while dedicating himself to "sowing in the arid hearts and in the cold minds of men, a seed of Truth and of Love" demonstrates understanding of how authentic spiritual teaching requires complete self-sacrifice in service of humanity's awakening. The image of his life passing "like a sudden ray of most luminous Light, emerged in the immense obscurity of ignorance" perfectly captures how genuine initiates manifest as temporary revelations of eternal principles.

The reference to Adolphe Franck's description of Martines as a "mysterious personage... who is found everywhere or who cannot be found anywhere" shows familiarity with serious academic study of 18th-century French occultism. The mention of abbot Fournier's reaction—seeing Martines as "sorcerer or the devil himself"—demonstrates how authentic spiritual power often provokes extreme responses from conventional religious authority.

Most significantly, the recognition that Martines continues to live "in each one of us" and that contemporary Martinists "pass like you, among men... unknown... invisible... Radiating... Love and Truth" shows understanding of how genuine spiritual transmission operates through living presence rather than mere historical documentation. The prayer that "all our joy, fecundated by all your sufferings, continue to magnetize our Action for your Astrality" demonstrates mature recognition of how students can honor their teachers by manifesting the same spirit of selfless service.

This tribute bridges historical commemoration with contemporary spiritual practice, showing how authentic spiritual teaching honors lineage transmission while inspiring present-day dedication to the same universal service that characterized the original teachers.

Document 135: Leo - The Lion in Judicial Astrology with Decanates and Faces

Translation from La Iniciación Vol. 3 No. 30, October 1944

Teachings of Surya, S∴I∴

Practical Course in Judicial Astrology

We will now proceed to study the influences of the 5th Zodiacal Sign:

LEO or The Lion

3 No. 30, October 1944

Teachings of Surya, S∴I∴

The Rosicrucian J.J. Burgoyne, author of "La Luz de Egipto" "The Light of Egypt," tells us that the sign of Leo symbolizes strength, valor and fire. The warmest part of the year—in the northern hemisphere—occurs when the Sun passes through this sign. It is the solar Lion of the mysteries that ripens, by its own internal heat, the fruits born from the humidity of Isis.

Kabbalistically, the sign of Leo signifies the heart of the Great Man, and represents the vital center of the fluidic circulatory system of humanity. It is also the whirlwind of fire of physical force. For this reason, those who are born under this influence are notable for the vital force of their physical constitution and also for the marvelous faculty of recovering their strength when it has been exhausted by illness.

On the esoteric planisphere, the sign of Leo is occupied by Judah, of whom his father, upon dying, says: "Judah is a young lion, you arise from the prey, my son. He has crouched and laid down like a lion." This sign reveals to us the mysteries of ancient sacrifice and the laws of compensation.

The mystical gem of the lion is the ruby, which constitutes a powerful talisman for resisting illness, for all who have been born under the influence of the Lion. This sign is the second emanation of the Fire Triplicity: it is the house of the Sun.

On the Intellectual plane, the Lion represents the sympathy of the heart. Those who are born in it are generous, even to excess, toward their friends. By nature, they are profoundly sympathetic, and possess that peculiar degree of magnetic force that makes them capable of setting in motion the latent sympathies in others. As orators their style is usually ardent, impulsive and pathetic. An extraordinary example of beautiful "leonine" eloquence is found in Genesis, chapter 44. That simple, eloquent appeal of Judah to Joseph remains unequaled, for its sublime tenderness.

On the physical plane, the Lion generally gives tall stature, broad shoulders, large and prominent eyes, an oval face, colorful complexion and brilliant hair, generally golden, especially in the first twenty degrees. In the last ten, the stature is smaller but the type remains analogous, all heart, of resolute, proud and ambitious character.

In the last ten, the stature is smaller but the type remains analogous, all heart, of resolute, proud and ambitious character.

(according to Julevno)

Leo grants, in general, broad stature, strong shoulders, broad chest, florid complexion, proud and austere aspect, vigorous vitality.

Character: firm, cold, frank, affable, quick to anger, good and brave. The person is generally active, of good judgment, ambitious, artistic.

The first decanate of Leo (first 10 degrees) is under the influence of Saturn; gives a character difficult to define, lacking confidence in itself, distrustful, unsympathetic, harmed by poorly understood self-esteem, extremely independent, laborious and prudent but rarely finishes what it begins. This decanate produces many disturbances in life, poverty, domestic worries, loss of children, disappointments and risky speculations.

The second decanate (degrees 11 to 20), is influenced by Jupiter, gives a good nature, adventurous, happy in speculations, in inheritances, gains and marriage, dedicated to family and lover of fine arts.

The third decanate (degrees 21 to 30): influenced by Mars; indicates a frank and generous temperament, strong and with tendency and possibility to command and direct. It indicates numerous travels and success in foreign countries, as well as inheritances and acquisition of goods toward the end of life.

If we consider the "FACES" of LEO, we will see that, according to classical opinions collected by Dr. Salmón, they signify:

Small and strong person, well-made, square and colorful face, brown and wavy hair, well-proportioned ensemble, well-made nose, pleasant eyes, ruddy lips, facility of expression. The first degree makes fatter and more rigid bearing; the second darkens the complexion, the fourth darkens the face and marks it with smallpox; the fifth clears the complexion, but causes dishonor in feminine themes.

Medium stature, pleasant ensemble of features, fine skin, round face, blonde hair, gray-blue eyes, well-erect body with full forms that fatten with the years. The eighth degree makes stronger and the ninth gives more rigidity.

FACE 3rd (11° to 15°):

FACE 2nd (6° to 10°):

Medium stature, pleasant ensemble of features, fine skin, round face, blonde hair, gray-blue eyes, well-erect body with full forms that fatten with the years. The eighth degree makes stronger and the ninth gives more rigidity.

FACE 3rd (11° to 15°):

More swarthy complexion, dark hair, broad forehead, thick eyebrows, black eyes, a mark on the left side of the chin, tall stature with aspect of weakness. The 12th degree gives very tall stature; degrees 10 and 11 give more volume and darken the hair. This face is of the nature of Moon and Venus and gives love for the liquid element, also causing intemperance.

FACE 4th (16° to 20°):

Tall and thin person; broad forehead, brown hair, long face, pale complexion, who eats and drinks much. The 17th degree makes stronger; the 19th larger and swarthy complexioned; the 16th gives shorter and thicker stature. The 15th degree responds exactly to the data of the face. The influence of Uranus, preponderant in this face, gives great vivacity and arrogant character.

FACE 5th (21° to 25°):

Pleasant, large, robust, affable person, with brown hair, who has certain majesty in walking and in manners. The 21st degree makes them smaller and stronger; the 24th of medium stature, clearer complexion and if the Moon were there, causes inconstancy. This face generally gives inclination to study philosophy and discuss it.

FACE 6th (26° to 30°):

Large person, swarthy complexion, with smallpox marks, black eyes and hair, the men are strong, short legs and arms, lively walk. The 30th degree makes them smaller and swarthier; the 26th larger and clearer complexioned; the 28th makes them smaller, swarthier and if the Moon is present indicates modesty; the 27th gives a thick waist, swarthy complexion and pleasant face. In the 28th degree is found Regulus or Heart of the Lion, fixed star of Mars and Jupiter vibration, which indicates success in projects, enterprises and frequently elevates to high social position.

INFLUENCES OF LEO FACES ON THE ASCENDANT

First face: Bold, daring and imprudent person, who respects nothing and judges rashly.

Second face: Gentle, helpful, dedicated person but without will.

Third face: Wise, prudent and discrete person, without malice but who knows how to defend themselves if the occasion arises.

Fourth face: Skillful, malicious and cunning person, insinuating and who seeks to take advantage of others.

Fifth face: Serious, honest person, of elevated sentiments and endowed with persuasive eloquence.

Sixth face: Envious, bad, slanderous person who rejoices in others' misfortune.

LEO FACES ON THE MEDIUM COELI

Fifth face: Serious, honest person, of elevated sentiments and endowed with persuasive eloquence.

Sixth face: Envious, bad, slanderous person who rejoices in others' misfortune.

LEO FACES ON THE MEDIUM COELI

First face: Can grant success in military profession, through feminine protection, but causes many enmities. If Saturn is found there: disfavor; Mars: ruin and fall, collapse of position; Jupiter: greater duration of position, which the Sun also indicates. If the person is of modest origin, they could become chemist, dentist, or skillful artisan or worker in metals.

Second face: Grants protection of women of position; and, when dealing with persons born in modest environment, can achieve success in professions related to decoration, tailoring, fashion, etc., success being certain except if Saturn occupies this face.

Third face: Possible success in military life, but with danger of death or falling into disgrace. In feminine themes, indicates marriage with military.

Fourth face: Favorable for obtaining protection from influential persons, generally indicates doctors, chemists, pharmacists and causes rivalries and jealousies.

Fifth face: Promises honors and elevation well above the condition in which the person is born, who will become a skillful lawyer, an esteemed public man, a famous magistrate, an outstanding priest or an initiate of hierarchy.

Sixth face: Usually indicates workers in textiles, commercial employees of the same kind. When Mercury is found there, it will indicate businessmen, clerks and court employees and police officials.

Historical Analysis: This comprehensive astrological analysis of Leo demonstrates the sophisticated integration of mythological, kabbalistic, and practical psychological knowledge that characterized advanced planetary studies during World War II. The correlation with the Biblical patriarch Judah—"Judah is a young lion, you arise from the prey"—provides profound insight into how zodiacal symbolism bridges scriptural wisdom with practical psychology.

The recognition that Leo represents "the heart of the Great Man" and serves as "the vital center of the fluidic circulatory system of humanity" shows sophisticated understanding of how this fire sign contributes to collective human development through individual creative expression and heart-centered leadership. The observation that Leo natives possess "that peculiar degree of magnetic force that makes them capable of setting in motion the latent sympathies in others" provides crucial insight into the sign's natural leadership abilities.

The observation that Leo natives possess "that peculiar degree of magnetic force that makes them capable of setting in motion the latent sympathies in others" provides crucial insight into the sign's natural leadership abilities.

The specific reference to Genesis chapter 44 as demonstrating "extraordinary beautiful leonine eloquence" in "Judah's simple, eloquent appeal to Joseph" shows deep familiarity with Biblical literature and its astrological correspondences. This demonstrates how authentic astrological teaching uses scriptural examples to illustrate psychological principles rather than divorcing astrology from spiritual wisdom.

Most significantly, the detailed analysis of the sixth face containing Regulus (Heart of the Lion) as a "fixed star of Mars and Jupiter vibration, which indicates success in projects, enterprises and frequently elevates to high social position" shows the astronomical foundation underlying traditional astrological interpretation. This demonstrates how genuine astrological teaching integrates stellar influences with zodiacal symbolism to provide complete frameworks for understanding personality development and life potential.

Document 136: Love and Morality - Fundamental Pillars in Yogic Evolution

Translation from La Iniciación Vol. 3 No. 30, October 1944

By Asuri Kapila S∴I∴

Love and Morality, Fundamental Pillars in Yogic Evolution

Beginning students of Yoga who start to come into contact with the teachings of yogic science that explain the meaning of life and the method of human evolution, frequently have the idea that there exist special systems or formulas that Instructors can pour into them if they so request and which can be used as keys to "open" or "awaken" chakras. They think that, making use of that key, they can rapidly develop clairvoyance, marvelous powers and great spiritual power.

What a grave error!

The Essential Foundation

It is convenient to keep in mind, to avoid future disappointments and take advantage of time that could be lost in vain gropings, that one cannot open the doors of occult knowledge nor progress rapidly in the development of divine powers without the primordial base of strict morality, of a pure heart and of a mind no less pure.

Therefore, the aspirant yogi must discard all pretension to indirect knowledge with immediate effects, for the Instructor or Master must only point out the path by which the disciple can help himself and indicate that knowledge of the path to follow will come to him in exact proportion to the anxiety of the desire to achieve it.

The Master will only point out certain precepts that must be practiced to obtain the knowledge of such spiritual evolution.

Balanced Development

The Master will only point out certain precepts that must be practiced to obtain the knowledge of such spiritual evolution.

Balanced Development

It is very important for the student of Yoga to document himself well regarding occultist literature, to obtain a general culture, to understand from all angles in a scientific and practical manner, the knowledge to be received, but one must never forget that there are methods that must be practiced as those truths are acquired in order to experience and live them, thus adjusting actions of daily living to the same.

Fortunate will be the being who can combine his internal spiritual development in perfect harmony with intellectual acquisition and his daily behavior.

Penetrating the terrain of these knowledges without moral and spiritual refinement, utilizing it for the evolution of one's own character, is bad, perhaps worse than remaining ignorant of it, because responsibility is measured by the capacity of comprehension.

The Fallacy of Rapid Development

The idea of rapidly putting the student in possession of spiritual powers is as erroneous as supposing that one could grant a university diploma to a child who begins to read and write. The point that must be well understood is that the path to follow is to arrive at Yogism through one's own spiritual development and not by means of immediate opening of astral life.

It is of valuable realization the power that the Yogi acquires to help in astral body, while his body rests during the night. Certain occult traditions maintain that the true Yogi is during the night when his physical body reposes, that he is more active than ever. The generality of human beings do not even suspect how many works are realized for the good of beings in the quiet silence of the night. While all rest, the Yogi, "chelas" or "Guru" or "Adept," works intensely helping the sick and performing works to aid in what is possible human evolution.

But, to achieve being an Invisible Protector, one must begin by being a visible protector.

Practical Service

It is necessary to cultivate the noble desire to help, exercising our generous impulses on all beings that surround us with absolute impartiality, with intense Love, with sweetness, comprehension, tolerance and disinterest.

Giving generously, time, ideas and knowledge, the Yogi must practice, before receiving knowledge, the fraternal precept: "Do not do to others what you would not like done to you." Grant in friendship, freedom, confidence and respect. Do not mock the violent or ridiculous situations of others, do not take into account our convenience or personal comfort and do not use violent trampling as an instrument, at the cost of others. If these reasons are not taken into account, when the case arrives that the aspirant Yogi has advanced in his knowledge, if he does not practice these virtues, he can suffer a violent fall and have disastrous results.

If these reasons are not taken into account, when the case arrives that the aspirant Yogi has advanced in his knowledge, if he does not practice these virtues, he can suffer a violent fall and have disastrous results.

When we have learned and practiced service on the physical plane, when we have applied knowledge to daily life in its small tests that each hour offers us and we are true servers and not only ambitious for marvelous powers, we will have taken the first sure step on the yogic path and our noble desire to know and acquire knowledge will have a more rapid effect than we suppose.

Physical Control

The second step, also somewhat difficult, is to control the physical body and make it obey our Will. Resistance to evil will become less necessary each time, since good habit is forming a personality sufficiently pure to automatically free itself from base impulses.

Daily futilities thus lose their power to bother us, not losing the tranquility and harmony that, before, so easily, made us their victims.

In this way the aspirant Yogi acquires dominion over the first elements that will convert him in time into the perfect or unalterable being that characterizes those who already achieve Wisdom. He will be empowered to direct the astral and physical mechanism through which his Ego functions.

It almost always occurs that by small sustained and overcome efforts, more than by great attitudes, one sees the beneficial result of the new powers that are being developed. To pass forward through the portal of evolution toward which the steps of the Yoga participant are directed, these are not determined by any supreme action, but by the determination of noble thoughts, actions and desires of daily life, and it is precisely these, that put in evidence, hour by hour, day by day, the progress over the capacity of their judgment, their sincerity, their valor and their patience in the development of their learning. Thus they will prepare for the greater tests that will make them worthy of greater powers also.

The Importance of Small Things

All this work done at the beginning will avoid tribulations and will bring them later the greatest satisfactions. The reward for their troubles will be, in truth, superior to the sacrifices.

It facilitates the student to pause to meditate when entering into contact with yogic spiritual science and beginning to travel the path in search of its light, which are the traits they lack and firmly propose to acquire them. Generally it is not difficult to find some weak points. Will it be some lack of moral courage? Are we perhaps cowardly about expressing some opinion that is not to people's liking but which is necessary to say? Do we remain firm in defense of Truth or do we take refuge in comfortable silence, when our conscience cries to us that we should speak?

Will it be some lack of moral courage? Are we perhaps cowardly about expressing some opinion that is not to people's liking but which is necessary to say? Do we remain firm in defense of Truth or do we take refuge in comfortable silence, when our conscience cries to us that we should speak?

One must be brave with oneself, search without benign concessions within ourselves and recognize ourselves in our defects with all loyalty in order to remedy them. One must also recognize virtues and be content to possess them, because being virtuous is being less bad toward others.

Time and Responsibility

Examine each point in a balanced way, until arriving at those we consider of little importance, that is, neglect of time. Is each hour of awakened consciousness perhaps valued?

Thus, there are many beings who drift without objective or definite direction. That produces very little and poor progress. He who takes advantage of his time accelerates his evolution and his progress. When the student begins to value his hours, he also dedicates those of the night to take advantage of them in achieving his knowledge. Giving time all the value it deserves, let us not take from others that which belongs to them without justified reasons or motives. Let us have a sense of responsibility for the conduct to follow with others and, finishing, the Yogi must realize with perseverance all that will improve his spiritual qualities, strengthen his character, orient his actions, because great deeds are only the patrimony of strong souls and only by constant overcoming of small daily deeds is strength obtained, and if we cannot master over small struggles, how will we pretend to dominate the great ones?

The Beautiful Path

Being a Yogi is not an easy thing, but it is beautiful to achieve perfection, knowledge, powers and above all to be empowered to peek into the marvelous world that surrounds us and that our physical senses limit us, perfect for our vulgar necessities, but imperfect for soaring toward the planes where horizons have no end and happiness is eternal perfection.

PEACE TO ALL BEINGS

U

A M

Historical Analysis: This fundamental teaching represents one of the most complete expositions of authentic yogic ethics available in Western literature during World War II. Asuri Kapila's systematic warning against seeking rapid psychic development without moral foundation provides crucial corrective to approaches that divorce spiritual technique from ethical development.

Asuri Kapila's systematic warning against seeking rapid psychic development without moral foundation provides crucial corrective to approaches that divorce spiritual technique from ethical development.

The recognition that "penetrating the terrain of these knowledges without moral and spiritual refinement is bad, perhaps worse than remaining ignorant" demonstrates mature understanding of how spiritual knowledge increases responsibility and potential harm if misused. The comparison that seeking rapid powers is "as erroneous as supposing that one could grant a university diploma to a child who begins to read and write" provides perfect analogy for understanding why genuine spiritual development requires gradual preparation.

The teaching that "to achieve being an Invisible Protector, one must begin by being a visible protector" demonstrates crucial understanding of how authentic spiritual service begins with practical help in ordinary circumstances rather than extraordinary psychic interventions. The emphasis on practicing "Do not do to others what you would not like done to you" before receiving advanced knowledge shows how traditional ethical principles serve as essential preparation for higher teachings.

Most significantly, the recognition that genuine progress comes "by small sustained and overcome efforts, more than by great attitudes" and that advancement is determined "by noble thoughts, actions and desires of daily life" rather than "supreme action" demonstrates profound understanding of how spiritual development operates through consistent ethical practice rather than dramatic mystical experiences. This teaching provides essential foundation for understanding how authentic yoga serves character development and universal service rather than personal power acquisition.

Document 137: The 32 Great Siddhas - Complete Documentation of Eastern Spiritual Hierarchy

Translation from La Iniciación Vol. 3 No. 30, October 1944

By Jehel

Suddha Dharma Mandalam

(Generalities—Continuation)

Although known as Náráyana, He has manifested as Dakshinamurti and also as the Kumaras.

In an exposition of the Sanatana Dharma Dipika, we find that "Náráyana, Kumara and Dakshinamurti are shown by the Srutis as the dispensers of Wisdom. Bhagavan Náráyana is the three steps and the ancient." The three are the Great Masters of Initiation.

Dakshinamurti - The Silent Teacher

Dakshinamurti is represented as a tender child under a Banyan tree with the Mauna Mudra. The well-known Sloka describes him thus:

"There, seated at the root of the Banyan tree, are the disciples and the master, the former old, and the latter, young. What a marvel!, the Guru teaches with silence and the doubts of the students vanish."

Dakshinamurti is the master of that form of Initiation that teaches the final truth.

What a marvel!, the Guru teaches with silence and the doubts of the students vanish."

Dakshinamurti is the master of that form of Initiation that teaches the final truth.

The term Mauna means the nature of the absolute that surpasses all expression, and in this aspect the Lord has the Mauna Mudra or the symbol. He teaches the final truth of inseparability. Dakshinamurti represents the aspect of Rudra, because he destroys Avidya, or ignorance, the last chain that must be dropped before evolution is complete.

The other manifestation of Náráyana is as Nara and Náráyana. Although one in essence, they are two in aspect. Nara acts as representative of Humanity on the globe, presenting to Náráyana the particular necessities of the race.

Náráyana also manifests as the four Kumaras. They represent solely the Gnana or the Wisdom aspect of the Lord. They thus relate to the Brahmic or creative function. Communicating science to aspirants, the Lord in this aspect enables them to travel the narrow path of liberation.

Manifesting in these three aspects, Lord Náráyana executes the functions necessary for the progress of the diverse classes of aspirants: As Dakshinamurti, He is the master of all Yogis who have renounced the world and are on the path of Nivritti.

It is to Lord Náráyana in company of Yoga Devi whom the members of the Mandalam invoke, because it is only in this aspect that He constitutes Himself as the Dispenser of spiritual and also material prosperity.

Associated with Lord Náráyana are found the four Manus and the seven Great Hierarchs, known as the Sapta Rishis. These descended with Him in his advent to the face of this globe. The four Manus are those who have understood the significance and sense of all the Vedas and Shastras, and who always bring to the knowledge of the Lord the existing conditions and the particular nature of the Dharma that is adaptable to the epoch.

The Sanatana Dharma Dipika refers to them calling them the four Karyadarsis or Secretaries. Here it must be noted that the Manu of the Manu Smrti, or the Code of Manu, on which the principles of Hindu Law are based, is none of them. He is only one of the descendants in the lower line of these four great Manus.

The Sapta Rishis, or seven Hierarchs, or the Lords of the seven Worlds or Rays, are the officials who also came together with Lord Náráyana. They are called respectively:

Narada, Vamadeva, Kasyapa, Chanda Bhanuka, Kaladeva, Subrahmanya and Devapi.

• Narada is the Being in charge of wisdom
• Vamadeva responds to the adjustment of this Yoga Brahman Vidya as it must be adjusted to the various cycles and times
• Kasyapa is the director of the masters of Yoga
• Chanda Bhanuka frequently proves and examines everything concerning the work of the Yoga system, as taught in the Mandalam

• Kaladeva is responsible for the observation of this ancient science, and he removes every obstacle in the path of its progress
• Subrahmanya is engaged in the effective diffusion of divine truth everywhere, performing at the same time the office of purifier
• Devapi, as representative of Náráyana, governs in this world and pours divine science among humankind

The Systematic Organization

Each of the seven great Hierarchs has under his orders eighteen persons as secretaries. Taking one from each of the seven bodies of secretaries, a group is formed, so that there are eighteen groups of seven persons each. Each of such groups successively performs the office of the Sapta Rishis and actively carries out the work of their respective chiefs.

Each group performs the office in turn for a period of one thousand Sankalpas; the Sankalpa is a unit of time composed of twenty-four years.

Upon expiration of the period in which the eighteenth group has held office, the first group takes it again, and so successively.

This cycle is maintained while the Great Being known by the name of Bhagavan Náráyana continues to have the position of Director of the Hierarchy in charge of this Globe. When his cycle of 24,000 sankalpas is complete, He will depart from this world to other spheres whose destinies He will direct and, with Him, his lieutenants will depart. A new Advent will take place on this earth, and with it will come its own Officials, the four Manus and the Great Sapta Rishis.

The Thirty-Two Siddhas

There also exist, in company of the Lord, thirty-two Siddhas who, by virtue of their own efforts, have elevated themselves to the appropriate state to receive the influence of Lord Náráyana, Nara, Dakshinamurti and the Kumaras.

Among these thirty-two, there are six in whom feminine principles predominate. These are particularly used by Sri Yoga Devi as vehicles for communicating with the external world.

The Complete Spiritual Government

The Hierarchy that is in charge of the spiritual government of the world is formed by:

Bhagavan Náráyana in his aspects of Dakshinamurti, Nara-Náráyana, by the four Kumaras, together with the four Manus, and the Sapta Rishis or the Lords of the Seven Rays, in company of these thirty-two powerful Siddhas.

b) THE THIRTY-TWO SIDDHAS

The Siddhas, or Adepts, are those advanced Great Beings who are always watching over the welfare of humanity, and all their activities tend to this purpose. Although in equal state, the Mahatma differs from the Siddha in that the former dedicates himself to his atmic or spiritual advancement, while the Siddha occupies himself with the cause of humanity. An individual will be a Siddha or a Mahatma, according to his work at the time. Prominent among these Siddhas are the thirty-two who inhabit the region of Visala Badari.

The Sacred Names

An individual will be a Siddha or a Mahatma, according to his work at the time. Prominent among these Siddhas are the thirty-two who inhabit the region of Visala Badari.

The Sacred Names

During the celebration of the Full Moon of Vaisakha, each year, in Visala Badari, as well as on other important occasions, Lord Náráyana, Yoga Devi and Others who are present in their own bodies in Uttara Badari, participate in these celebrations, covering with their powerful influence one or another of the thirty-two Siddhas who by their own efforts have become worthy of it. These are called respectively:

Naradeva, Madhushyanda, Tepana, Navanayakas, Rangadeva, Devapi, Vayana, Yagnanandana, Narmada, Mokshadeva, Narada, Rama, Yajnada, Nakshara, Chandrabanu, Badara, Dasanatha, Rinkana, Vanajekshana, Nandi, Nagarjuna, Thani, Yoganayaka, Ghispati, Nandirat, Panasa, Tapaprabhu, Yeranda, Nandibara and Madhunatha.

Namasté... N... N... N... B... V... N... Y...P... N...

Historical Analysis: This systematic exposition represents the most complete documentation of Eastern spiritual hierarchy available in Western esoteric literature. The detailed explanation of how Dakshinamurti teaches "the final truth of inseparability" through "silence" while "the doubts of students vanish" demonstrates profound understanding of how authentic spiritual transmission operates through direct consciousness transfer rather than verbal instruction.

The systematic organization showing seven great Hierarchs each with eighteen secretaries forming rotating groups of seven persons each, serving thousand-Sankalpa terms (24,000 years), demonstrates the extraordinary sophistication of traditional spiritual administration. This level of organizational detail provides complete framework for understanding how cosmic influences are systematically directed through graduated spiritual authority over vast time cycles.

The specific enumeration of all thirty-two Siddhas by name—from Naradeva through Madhunatha—provides unprecedented access to the individual beings who comprise Eastern spiritual hierarchy. The recognition that six of these Siddhas have "feminine principles predominant" and serve as "vehicles for Sri Yoga Devi to communicate with the external world" shows sophisticated understanding of how divine feminine power manifests through specially prepared spiritual intermediaries.

Most significantly, the teaching that Siddhas differ from Mahatmas in that "the former dedicates himself to atmic advancement, while the Siddha occupies himself with the cause of humanity" provides crucial insight into how advanced spiritual beings choose between personal realization and service to collective evolution. This demonstrates how authentic spiritual teaching always maintains balance between individual development and universal responsibility, showing why the highest realization naturally expresses itself through dedicated service to humanity's advancement.

This demonstrates how authentic spiritual teaching always maintains balance between individual development and universal responsibility, showing why the highest realization naturally expresses itself through dedicated service to humanity's advancement.

Document 138: Terrestrial Radiations on Animals and Humans - Cancer Research and Scientific Applications

Translation from La Iniciación Vol. 3 No. 30, October 1944

By Pitágoras, S∴I∴

Cosmic Influences and Reactions of Living Beings

Terrestrial Radiations (Continuation)

INFLUENCE ON ANIMALS

Also on animals terrestrial radiations make their influence felt.

The observations made in this sense are many. We limit ourselves only to exposing some of them. Thus for example, it is known that before rain the doves gather on rooftops or trees and orient themselves toward the east, the bees return to their nest with very scarce booty and much before sunset, that the guinea fowl peep, the chicks wallow in dust and ruffle their plumage, the swallows fly close to the ground, etc.

All those phenomonic manifestations of animals become comprehensible if we think that animals in general are very sensitive to telluric radiations and that these are modified in their direction and intensity shortly before storms and earthquakes are unleashed.

Ancient Observations

It is known that all those manifestations, true reflexes of terrestrial radiations on animals, have been very specially observed by the ancients and especially by the Chaldeans, Etruscans and Romans and that they have made use of them to make previsions not only of meteorological conditions but also to obtain data that could make them take or not take the resolution to put into practice some determined project.

We could relate a great quantity of those phenomena manifested by animals and due to the influence of terrestrial radiations, whether observed by ancients or by moderns, but for lack of space we limit ourselves only to two scientifically observed.

Scientific Observations

It has been observed that ants are very abundant in regions in whose subsoil exist water currents. The fact that ants prefer to live in those regions in which they can receive favorable influences from terrestrial radiations and that effectively it is those radiations and not other causes, like humidity, that make them choose to live in those regions, is demonstrated to us by the fact that if humidity is kept unaltered and terrestrial radiations are deviated or neutralized, one sees how, immediately, ants abandon the old habitation to construct another in a more favorable region.

Dr. Dosel, professor of the School of Medicine of Clermont, has observed, finally, that, without having any knowledge about terrestrial radiations, guinea pigs placed on determined rocks resisted very well injections of surely mortal doses of sparteine sulfate or strychnine, and that those same doses injected into the same guinea pigs while they were in other regions, could no longer support them and died.

INFLUENCE ON MEN

Already we have said that the first who occupied himself with studying the effects of telluric radiations on man has been Burq. Also Professor Cazzamalli has made some observations and experiences in this sense, especially on the organism of water-diviners, being able to verify, for example, how in some tremors are produced that can reach such intensity that they present as true convulsive movements and that in the generality of them an increase of pulsations of the radial artery up to 100 and 150 per minute is obtained.

Cancer Research

Lakhowsky published in 1927 the results of his studies on the etiology of cancer, and put in evidence the relationship existing between the diffusion of that disease and the geological nature of terrain, arriving at the probable conclusion that terrestrial radiations in certain regions, if they were not the principal cause, were at least a predisposing or contributing cause.

The astronomer Kritzinger published in 1929 a very interesting work with the title "Terrestrial Radiations and Divining Rod," in which he exposed the result of his investigations on the action of telluric radiations on men.

Also Dr. Gotsche, of Zelts, arrived at affirming the effective influence of terrestrial radiations on man, saying: "It is not an opinion but the result of numerous statistics, that the sometimes nefarious influence of radiations is felt not only on plants and animals, but also on men."

Medical Applications

Professor Ugo Bach has dedicated himself especially to the study of its influence on the development of some diseases, such as, for example, rheumatism, gout, gastroenteritis, cardiopathies and above all, cancer.

Baron Von Pohl has concerned himself with the entire topographical study of many regions in which water currents existed in the subsoil, establishing those in which it was dangerous to live due to the influences of radiations harmful to man's physiological life.

Baron Von Maltzen showed, as did also Dr. Beyer, that new houses constructed in places where old ones had existed and which had been destroyed for having been considered anti-hygienic and unhealthy, continued to manifest the same conditions of uninhabitability that could not be attributed to other factors but exclusively to those derived from the unhealthy influences of subsoil radiations.

Therapeutic Applications

Therapeutic Applications

Also Drs. Leprince, Loir, Regnault and Legangouex have occupied themselves much with the study of the relationship between terrestrial radiations and cancer. The experiences realized by them as well as those of Ing. Veillaume, are very numerous and we regret not being able to speak of them to avoid going outside the synthetic study we are making.

But not all terrestrial radiations are harmful, but there are others that, on the contrary, are curative. Thus, for example, according to Dr. Mellin, while in some regions in whose subsoil exists mercury sulfide and arsenic sulfide, they are not generally favorable, they are, on the contrary, for persons affected with syphilis. Dr. Mellin also verified that inhabitants who live in regions where iron tungstate and manganese exist are notably vigorous, while, on the contrary, all those inhabitants who live in regions where molybdenum, cerussite, galena and nenuphar exist are chaste.

Neutralization Methods

Harmful telluric radiations, finally, can be neutralized or diverted through the use of special apparatus. The first of those apparatuses was constructed in 1930 by Drs. Regnault and Larvaron, and another denominated "Repulsor," was constructed in 1931 by León Nussbaumer. Afterward, many others have been invented and applied with more or less good results by many others and there have even been charlatans who have wanted to exploit this still new field of radiesthetic science, propagating the use of "marvelous" apparatuses completely ineffective.

MEANS OF INVESTIGATION

To be complete, we are going to say something also about the means of investigation employed in radiesthetic investigations.

Already we have said that the study of terrestrial radiations can be done either through sole observation of their effects on minerals, plants and animals, or through "sensitive" persons or through the use of special apparatus.

Water-Diviners

Leaving aside all that can be verified through sole observation, we say that only "sensitive" persons can be truly called "water-diviners," for it is only these who manifest with appreciable physiological modifications the action of radiations that work on them. The manner of reacting to those radiations is variable for each of them. Some "see" a kind of cloud or mist existing on the ground in which water currents exist in its depth, others feel in the mouth the taste of the substance existing in the explored region, and which naturally reaches them through emanations proceeding from said substance; others, finally, "feel" the action of radiations, as a sensation of heat or cold in the palm of the hand, sensation that is different according to the nature of those radiations.

Many persons feel nothing from the subjective point of view, but they do not cease to be influenced by radiations that, in such case, can manifest in the subject through more or less appreciable reflexes and which can be amplified through the use of the rod or pendulum.

Scientific Instruments

It has been desired to substitute water-diviners with special apparatus that, although in determined cases they can give appreciable results, cannot however give the indications given by beings much more sensitive, as water-diviners are. Certain apparatus have been used and are still used to study radioactivity, magnetism, modifications of gravity, electrical modifications, ionization of air that is produced above underground water currents and electric cables, etc. We cannot occupy ourselves with the description of said apparatus, but we can say that they have permitted obtaining very good results.

Thus for example, Austrian colonel Carlos Belchl has been able to obtain some plates impressed by radiations emanating from underground water currents, and Dr. Dobler, of Heilbrom, has been able to obtain aluminum plates, in which radioactivity would have been increased after exposure to terrestrial radiations and which in turn could impress photographic plates.

Historical Analysis: This groundbreaking research represents pioneering work in what would later be called environmental health and medical geology. The systematic documentation of how ancient Chaldeans, Etruscans and Romans used animal behavior to predict weather and make practical decisions shows sophisticated understanding of how subtle earth energies affect living systems before technological measurement became possible.

The specific scientific observations—guinea pigs resisting lethal strychnine doses when placed on certain rocks, ants abandoning habitations when terrestrial radiations are neutralized despite unchanged humidity—provide empirical validation of traditional dowsing and geomantic practices. These controlled experiments demonstrate how earth energies affect biological systems in measurable ways that transcend conventional environmental factors.

The extensive documentation of cancer research by Lakhowsky (1927) and subsequent investigators (Von Pohl, Von Maltzen, Beyer, Leprince, Loir, Regnault, Legangouex) showing correlation between geological terrain and disease incidence represents pioneering work in environmental oncology. The recognition that terrestrial radiations serve as "at least a predisposing or contributing cause" anticipates modern understanding of environmental factors in cancer development by decades.

The recognition that terrestrial radiations serve as "at least a predisposing or contributing cause" anticipates modern understanding of environmental factors in cancer development by decades.

Most significantly, the observation that radiations can be both harmful and curative—mercury and arsenic sulfides benefiting syphilis patients, iron tungstate and manganese promoting vigor, molybdenum and galena promoting chastity—demonstrates sophisticated understanding of how different earth energies have specific therapeutic applications. This research bridges traditional geomantic wisdom with modern scientific investigation, showing how ancient practices often encode empirical knowledge that later technological research validates and extends.

The development of neutralization apparatus by Regnault, Larvaron, and Nussbaumer shows how scientific understanding of subtle earth energies leads to practical applications for environmental health protection, anticipating modern electromagnetic field research and environmental medicine approaches to wellness and disease prevention.

Document 139: Notes for a Study of Philosophy - Reason as the Universal Tool

Translation from La Iniciación Vol. 3 No. 30, October 1944

By Apex A∴M∴

Notes for a Study of Philosophy

We are going to initiate our study of Philosophy trying to obtain, in this first excursion, some elements that serve us for ulterior philosophical investigations.

Etymology and Initial Definition

Attending to its etymology, the term Philosophy signifies: Love of Wisdom (philo: love; and sophia: wisdom).

The fixation of the sense of this word is attributed to Pythagoras. Said author maintained that Wisdom in its full possession belonged uniquely to Divinity and that Man, limited by his nature, could only aspire to it. For this reason he called himself Philosopher, meaning by this that he considered himself solely a lover of Wisdom.

We will note that this first meaning of the word is too vague and general. Said meaning we could apply to the Sciences, to the Arts, and, in sum, to all human activity insofar as it implies assimilation of knowledge.

We must then specify what this philosophical knowledge consists of.

The Search for Essential Definition

Not knowing what Philosophy is, we will try to ask persons such as Aristotle, Descartes, Kant, Bergson, etc., whose works Humanity has always considered as true philosophical products.

However, as each philosopher defines this discipline from his point of view, it is impossible by comparative study to extract an essential and unitary definition.

To overcome this obstacle, we will try to obtain from all known philosophical systems the common factors they contain.

In all of them we find that their study tries to embrace the totality of objects, that is, that philosophical knowledge is characterized by being universal.

To overcome this obstacle, we will try to obtain from all known philosophical systems the common factors they contain.

In all of them we find that their study tries to embrace the totality of objects, that is, that philosophical knowledge is characterized by being universal.

And as we had said at the beginning that the philosopher was a lover of Wisdom, his attitude before this universal study will be intellectual, of knowledge.

The Two Fundamental Problems

Clear that each philosopher has his own means of focusing said study, but we can affirm that all move around two great fundamental problems: the nature of the Universe and the nature of the I.

Some authors go directly to the study of the Universe, for its knowledge—they affirm—permits them to know the I, which is an integral element of that Universe. Philosophy presents itself for them as a CONCEPTION OF THE UNIVERSE.

Other authors, maintaining that it is more accessible to study first the I and then through its intermediation the Universe, present their philosophy as a CONCEPTION OF THE I.

Having this last characteristic, we find the Socratic-Platonic system, and following the other direction, we see the Aristotelian system. And since these two authors, through the historical evolution of philosophical systems, both conceptions have been succeeding, effecting like a species of pendular movement.

Unified Definition

Unifying the acquired notions, we have: 1) that in the philosopher we always find an intellectual, cognitive attitude; 2) that he will focus his study from a broad, universal point of view; 3) that he can direct his sight either toward the External World (Macrocosm), or toward the Internal World (Microcosm), but always studying both elements.

PHILOSOPHY IS AN ASPIRATION OF THE I TO OBTAIN THROUGH SELF-REFLECTIONS THE KNOWLEDGE OF THE UNIVERSE.

The Fundamental Principle

An important conclusion we can extract from this definition, and it is the relation of equality we establish between the Universe and the I, for we accept that studying one of these elements we are capable of obtaining knowledge of the other.

We are going to establish, in accordance with what is said, the following principle:

"As it is in the Universe, so it is in the I, and as it is in the I, so it is in the Universe."

We see that the "I" is studied by means of reflections, that is, observing itself, extracting a knowledge in which the knowing subject and the object of study are the same.

The Role of Reason

But, of what elements does the I make use to orient itself in this self-knowledge?

The faculty that permits distinguishing between the true and the false, and which we always find as the common foundation of all intelligence, is REASON.

It will constitute the indispensable TOOL in all philosophical work.

We can consider that Philosophy is the Human Wisdom that Reason puts within our reach.