La Iniciación (GIDEE) — Vol. 4, No. 35 — March 1945

La Iniciación Vol. 4, No. 35 - March 1945: Document 1 of 10

Title Page and Table of Contents

Original Title: La Iniciación - Año IV, Marzo de 1945, Nº 35

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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TABLE OF CONTENTS

INITIATIC SECTION

Page 4 - Martinist Order: Reforms Realized "Introduction to the new Regulations". Decree of July 15, 1944. General Statutes

Page 12 - Comments on the First Degree of Martinism: Historical-chronological notes on the Martinist Order (Pitágoras S.I.)

Page 14 - Practical Course in Judicial Astrology: The influences of Capricorn (Surya, S.I.)

Page 17 - Progressive Course in Asana Yoga: Baddha Padmasana (Asuri Kapila, S.I.)

Page 19 - Maha Boddhi Sangha: Sacred Dates of Buddhism

Page 21 - Suddha Dharma Mandalam: The Avatar of Sri Bhagavan Mitra Deva (by Guru Subrahmaniananda)

PHILOSOPHICAL-SCIENTIFIC SECTION

Page 24 - Cosmic Influences and Reactions of Living Beings: Meteorological influences (Pitágoras, S.I.)

LITERARY SECTION

Page 26 - Being, poetry (Dhyana, A.M.)

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La Iniciación Vol. 4, No. 35 - March 1945: Document 2 of 10

The Martinist Reformation: Introduction to the New Regulations (Part 1)

The Philosophical Revolution in Modern Esotericism

INTRODUCTION TO THE REFORMS

The Grand Council of the Martinist Order, desiring to clarify concepts and define situations, has requested "LA INICIACIÓN" to exceptionally increase the pages of this March 1945 number to 40 pages, to be able to transcribe, without prejudice to non-Martinist readers, the "Introduction" to the "Decree of July 15, 1944" and the "General Statutes" that characterize the new work modality of the Martinist Order (formerly denominated "Orden Martinista de la América del Sur").

As indicated in the very text of the "Introduction" (of the Book that contains Regulations, Rituals and Study Programs of the Order), such new modality is an adaptation to new times, new necessities and, as was to be foreseen, the new orientation, more "ample" in the spiritual sense and more "demanding" in the sense of work and fulfillment in the administrative sense, has provoked—and will still provoke—the departure (by passage to inactivity, or by desistance, or by elimination) of Members who do not accept said orientation.

The Grand Council reiterates that, when someone is initiated, even if their natal theme (horoscope) indicates optimal POSSIBILITIES (the stars incline but do not oblige), it is always possible that the interested party may not succeed in taking advantage entirely, or sufficiently, of such "possibilities," it being ALWAYS POSSIBLE an initiatic failure or at least a desire to work (when it exists) with other modalities. In one case or another, the position of the Order is always one: not to retain anyone in its bosom. Entry is even more difficult than departure. We seek neither the quantity of members nor economic growth; we anxiously desire to unite BROTHERS IN SPIRITUAL LABOR.

THE FUNDAMENTAL TRANSFORMATION

The Martinist Order now presents, in this Castilian edition, the new Internal Regulations, Study Programs of the Degrees and Rituals that are to serve to govern the individual and collective activity of its Members.

If these administrative, cultural and liturgical norms are compared with those contained in the Portuguese edition edited by the Order when it was reorganized in Brazil on December 23, 1939, with the primitive denomination "Orden Martinista de la América del Sur", it will be verified that many modifications have been made, some of details without fundamental importance, others of real and basic transcendence.

THE RESTORATION OF THE AUTHENTIC NAME

Denomination of the Martinist Order: The meticulous study that has been carried out for three years by V. Brother Pitágoras, to write his voluminous and very documented work on "Historia del Martinismo", has permitted verifying and basing on irrefutable references of documentation, that our Order follows exactly the cultural, philosophical, liturgical orientation that had been given to it by Martines de Pasqually, Louis-Claude de Saint Martin and, more recently, by its reorganizer in 1887, Master PAPUS.

Multiple facts, some of concrete and visible nature, others of mystical transcendence, have demonstrated to us that the astral current of the Martinist Order linked to more elevated Fraternities of Orient and Occident, since Martines de Pasqually and since Papus, supported our activity, in the sense of preparing a limited number perhaps, but nevertheless very appreciable of beings for the practical realization of Initiation, leaving aside all social, polemical, masonic or analogous activity.

Such influence has made itself felt in such a clear form and has linked our activity in such an intimate way to that of traditional Fraternities, some millenary of Orient and Occident, that the restrictive and provisional denomination "Orden Martinista de la América del Sur" that we had adopted in 1939, no longer has reason to be and for this we return to use that which, since PAPUS served to designate especially the continuation of the Work of Martines de Pasqually and, even more especially that of Saint Martin and modern Martinism, reorganized by Papus himself.

THE DISTINCTION FROM EUROPEAN MARTINISM

We know that, after the death of Papus there existed in Lyon an organization with a similar denomination, dissolved not long ago in Europe and which was represented on that Continent, from those same epochs. We also know that said organization has with ours some very accentuated differences, according to what has been manifested to us by correspondence from its European leaders, many years ago, and local ones more recently.

That organization:

1st) Does not accept as members except persons who are previously Master Masons.

2nd) Does not confer formal and regular initiation to women.

3rd) Does not accept the occultist part of study such as astrology, etc., considering for that same reason the organization given formerly by Papus as amorphous.

4th) Manifests evident separation from everything that is teaching of the Orient.

Our Order, on the other hand, declares that:

1st) It is not interested in knowing whether its members have been Masons or not, since it has nothing to do, nor wants to have anything to do, with the various existing Masonic rites.

2nd) It confers initiation equally to men and women.

3rd) It is fundamentally esoteric, admitting all means of investigation, from the most academic and scientific, to the most "Occultist" and mystical.

4th) It accepts as equivalent truths all those that can be and ARE taught by the Initiatic Fraternities both of Orient and Occident.

5th) It definitively refuses to accept for itself or impose on its Members the slightest restriction or preference in doctrinal, cultural, liturgical or mystical matter. It teaches everything that seems interesting and good to it, leaving each Member to apply it, as they understand and as they feel it.

THE DEEPER IMPLICATIONS

This remarkable declaration reveals the philosophical revolution occurring within modern esotericism. The South American Martinist Order was establishing principles that would become the foundation for authentic universal spirituality:

Universal Accessibility: By refusing to require prior Masonic membership, the Order opened initiatic work to all sincere seekers regardless of institutional background. This democratization of esoteric knowledge represented a radical departure from traditional exclusivity.

This democratization of esoteric knowledge represented a radical departure from traditional exclusivity.

Gender Equality: The full inclusion of women in formal initiatic processes acknowledged the fundamental equality of souls in spiritual development. This position was revolutionary for the 1940s and demonstrated advanced understanding of consciousness evolution.

Methodological Inclusivity: The acceptance of all investigative approaches—from academic to mystical—revealed sophisticated understanding that truth can be approached through multiple valid pathways. This prevents the sectarianism that often limits spiritual organizations.

East-West Synthesis: The equal valuation of Oriental and Occidental wisdom traditions anticipated the global spirituality that would emerge later in the 20th century. This synthetic approach recognizes universal principles underlying all authentic traditions.

Individual Freedom: The refusal to impose doctrinal restrictions while providing comprehensive teaching demonstrates mature pedagogy that honors individual spiritual discernment while ensuring access to complete traditional knowledge.

THE ORGANIZATIONAL PHILOSOPHY

The distinction drawn between this Order and its European counterpart reveals fundamentally different approaches to initiatic work. While the European organization maintained traditional exclusivities and limitations, the South American Order embraced a universal approach based on spiritual merit rather than institutional prerequisites.

This transformation reflects deeper understanding that authentic initiation depends on inner development rather than external qualifications, and that spiritual realization transcends cultural, gender, and methodological boundaries.

The emphasis on "practical realization of Initiation" rather than social or ceremonial activities demonstrates commitment to authentic spiritual development over organizational prestige.

Document 2 Complete

Next: Document 3 - The Martinist Reformation: Organizational and Cultural Modifications (Part 2)

La Iniciación Vol. 4, No. 35 - March 1945: Document 3 of 10

The Martinist Reformation: Organizational and Cultural Modifications (Part 2)

Structural Innovations in Modern Initiatic Work

MODIFICATIONS IN THE PROTOCOL ORDER

All designations of protocol order such as "Poderoso Hermanos" (Powerful Brothers), etc., have been suppressed, which had a clearly Masonic sonority or could seem so. To avoid confusions and also to bring our Members to reality: we have conserved exclusively the title of "Venerable"—a word used by all fraternities of the World, including the various clergies—conceived as the symbol of an "ideal to realize" and not as the expression of something conceded by diploma or by the fact of enrolling in the Order.

Let those who come to be "powerful," be so in the active silence of the practice of their virtues, and not by displaying vain denominations.

Let those who come to be "powerful," be so in the active silence of the practice of their virtues, and not by displaying vain denominations.

MODIFICATIONS IN HIERARCHICAL ORDER

Tending toward an ever greater simplification, certain positions have been suppressed, such as those of the various inspectors and other functions such as those of the Delegate have been simplified, which are now of a single type. There are no more "special" delegates nor "sovereign" nor "general" and there are also no more regional councils. There is only the Grand Council of the Order, the Corporations and the Free Members: active or inactive and honorary. There is no more Sovereign General Delegate. The Grand Council exists with its collective functions and indispensable individual positions.

MODIFICATIONS REGARDING CORPORATIONS

There are no more "logias" (lodges), a term that sounds too much like Masonic assemblies, in which time is lost discussing theories that hardly manage to achieve what interests us: the individual effort of betterment.

Now the Martinist Centers are true Temples in which one studies, practices what is studied and where one goes to meditate and pray: for the good of our fellow beings.

The formation of Study Groups has been definitively officialized, for the simple reason that a Center requires special conditions to function, not always easy to gather quickly and sometimes impossible to obtain for a long time. Study Groups permit that, even in reduced number and under the simplest conditions, Martinists learn collective service and have the pleasure of spiritual life in common.

MODIFICATIONS OF CULTURAL ORDER

The programs of the degrees have been altered, conserving, from those that existed in Papus's time, what was indispensable and necessary to maintain. They have been amplified in two senses: firstly, in that of adding many points of practical realization and reducing theory; secondly in the sense of giving to certain Oriental teachings the place they deserved.

MODIFICATIONS IN THE CONCESSION OF DEGREES

They have been amplified in two senses: firstly, in that of adding many points of practical realization and reducing theory; secondly in the sense of giving to certain Oriental teachings the place they deserved.

MODIFICATIONS IN THE CONCESSION OF DEGREES

There existed and will always exist in the Order a certain number of Members, who not having special aptitudes for intellectual culture, could hardly obtain the degrees, which, formerly, were conceded exclusively by means of detailed examination on the program of the degrees. However, many of these same Members, realized, practically, or knew with different terminologies, the synthesis of said programs and gave evident proof of a dedication and progress that it would have been unjust not to consecrate in due time. From such consideration has been born the double modality, now adopted, of concession of degrees by examination or by merit, up to the third degree inclusive. Upon reaching the fourth, whose function as Initiator obliges to possess all traditional theoretical and practical knowledge, the examination of the previous degrees assures the selection of those Fil...Desc... who possess the due preparation and aptitudes for their important functions.

MODIFICATIONS IN THE IDENTIFICATION OF MARTINISTS

The symbols have been restored to their true purpose: that of teachings and liturgical practices. For recognition as Members of the Order, Martinists will now use an Identity Card, that justifies their quality as Active Members, since a cultural and spiritual society that is not secret, like Martinism, has no reason to imitate those who identify themselves with special words, handshakes, etc. Let Martinists make themselves recognized among themselves by their identity card, administratively speaking, and by their constructive, cordial, altruistic acts in society, is what the Order desires.

MODIFICATIONS IN THE TRIBUTARY ORDER

The economic organization has been enormously amplified. Each Active Member pays, directly if they are a Free Member, or through the Corporation to which they belong, an annual tribute to the Grand Council, for the renewal of their Activity card. The Corporations thus have the right to collect, or not, entrance fees and monthly dues or to collect nothing, if their leading Members desire and can cover the necessary expenses. Autonomy is, therefore, much amplified, the formalities of calculations and sending money quarterly, as existed before, having been suppressed.

Autonomy is, therefore, much amplified, the formalities of calculations and sending money quarterly, as existed before, having been suppressed.

Furthermore, the requirement of annual payment of the Activity Card has been arranged in consideration of the experience acquired in these last years and which has demonstrated that there are no members who cannot acquire it since almost all, with or without sacrifices, can pay it when they have real interest in realization and affection for the Order. Those rare cases, in which brothers of value, were materially prevented from making that payment, will always be resolved with facility, by their own Corporation brothers or by opportune decisions of the Grand Council. But the fundamental fact is that the economic order will gain much, in such manner, in the simplicity of its organization. Martinists who travel will also have, by means of the Identity Card, the possibility of easily justifying their quality as active Members of the Order before other Brothers of other places and in an unequivocal form, contrary to what could happen when recognition is purely of symbolic or conventional order.

THE REVOLUTIONARY IMPLICATIONS

These modifications represent a fundamental reimagining of how authentic initiatic organizations can operate in the modern world:

The Elimination of Empty Titles: By removing pompous designations and retaining only "Venerable" as an aspirational ideal rather than a granted privilege, the Order eliminated the ego-reinforcement that often corrupts spiritual organizations. True spiritual authority manifests through virtue, not through titles.

Structural Simplification: The reduction of bureaucratic layers while maintaining essential functions demonstrates understanding that spiritual work requires coordination but not complicated hierarchy. The streamlined structure focuses energy on the work itself rather than organizational maintenance.

From Lodges to Temples: The transformation of meeting places from discussion forums to centers of practice and meditation reflects the shift from theoretical to experiential spirituality. The emphasis on study, practice, and prayer creates environments conducive to actual spiritual development.

Flexible Organization: The recognition of Study Groups alongside formal Centers acknowledges that authentic spiritual work can occur under varying circumstances. This flexibility ensures that commitment and sincerity matter more than material resources.

Merit-Based Advancement: The dual system of degree advancement by examination or merit recognizes that spiritual understanding can manifest through intellectual study or practical realization. This prevents intellectual elitism while maintaining standards.

Practical Identity: The replacement of secret recognition methods with identity cards demonstrates mature understanding that authentic esotericism operates through transparency and service rather than secrecy and exclusiveness.

This prevents intellectual elitism while maintaining standards.

Practical Identity: The replacement of secret recognition methods with identity cards demonstrates mature understanding that authentic esotericism operates through transparency and service rather than secrecy and exclusiveness.

Financial Accessibility: The flexible economic structure ensures that financial circumstances never prevent sincere spiritual development while maintaining organizational viability. The emphasis on individual circumstances balanced with collective responsibility reflects sophisticated understanding of practical spirituality.

THE HISTORICAL SIGNIFICANCE

These reforms establish principles that would influence authentic esoteric organizations for generations. The balance between individual freedom and collective purpose, between traditional wisdom and contemporary needs, between accessibility and standards, creates a model for mature spiritual institutions operating in the modern world.

The document demonstrates that authentic tradition adapts to changing circumstances while preserving essential principles—the hallmark of living spiritual transmission as opposed to dead institutionalism.

Document 3 Complete

Next: Document 4 - The Martinist Reformation: Conclusions and the Decree of July 15, 1944

La Iniciación Vol. 4, No. 35 - March 1945: Document 4 of 10

The Martinist Reformation: Conclusions and Official Documentation

The Decree of July 15, 1944 and General Statutes

CONCLUSIONS OF THE REFORMATION

In summary, one easily arrives at the conclusion from the reading and meditation of these new regulations, programs and rituals, that our Order, even when facilitating much the entrance to the first degree, puts into effect a modality that, being the continuation of the anterior form of work and study, allows one to perceive a tendency each time more accentuated in a sense that could be synthesized in this phrase:

"Something must be done; speak less and realize more: the means are these."

Effectively, one could not expect anything else from an Order like ours, which, having no pretension of becoming numerically or economically "notable" like a sports or social club, tends exclusively, to the real preparation of Initiates, those who, if they truly do everything that the Order helps them to realize, will find with absolute security and in the Order itself, new doors that will give them access to the most elevated realizations.

If physical love exercised in natural form is fecund and produces the children of the body; if sentimental love notably felt, is fecund and provides joy and dedication, which are children of the soul; impersonal love, which is the synthesis of the initiatic way, cannot be sterile and manifest itself merely through speeches, exchange of opinions and eternal literary-theoretical commentaries. It must give fruits. And that fructification cannot come except from the individual tree itself. Let us cultivate ourselves. Let us be the gardener, the garden and the tree. Let us prepare ourselves to fructify and truly have something to give.

It is possible that the greater clarity of this orientation may separate from our ranks some members who desired to remain "seated" in the comfort of the passivity of the one who receives information and who, when they do not forget it, conserve it only as a static asset, like "one more piece of furniture in the already overburdened memory." We hope that it will be possible to stimulate in the totality of the Martinists the interest in practical realization and, if some do not wish to do so, preferring to install themselves in other sectors of theoretical divulgation of initiatic teachings, the complete liberty that Martinism has always left to its Members, will permit them to do so. What is evident is that, in a place of work, in which each one exercises an activity harmonic with the common purpose, the still inactive element has, in the long run, only two solutions: either to begin also to work or feel uncomfortable in the midst of people who have too much to do to dedicate time to useless chatter.

Those who know something more of the possibilities of the Order and who have read the previsions about its activity in coming years, published in "La Iniciación" and who meditate on what has been realized in the four and a half years already passed since its reorganization in 1939, will realize that it is not with "speeches" that all this has been done, but with work, sacrifices and activity. A good part of all these constructive factors is due to many Brothers who are not part of the Grand Council and have dedicated themselves with disinterested zeal to work "on" themselves and "for" others.

The Grand Council desires that the last words of this Introduction to the book that signals the new work modality, be to thank with all affection and fraternal friendship, all the Martinists who, in any place, function or degree have done something, for their own preparation and for the Service to the Venerable Masters of our Order and of any and every concomitant initiatic Current.

May the Serene Peace and Love for their Fellows that reigns in the heart of all Gurus and Masters, reign also in that of all.

AUM et AMEN.

Jehel, P.G.C.

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GRAND COUNCIL OF THE MARTINIST ORDER

Decree of July 15, 1944

May the Serene Peace and Love for their Fellows that reigns in the heart of all Gurus and Masters, reign also in that of all.

AUM et AMEN.

Jehel, P.G.C.

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GRAND COUNCIL OF THE MARTINIST ORDER

Decree of July 15, 1944

The Grand Council of the "Orden Martinista de la América del Sur", founded in Porto Alegre (R.G. do Sul-Brazil) on December 23, 1939, takes on this date, the following resolutions:

1st) The "Orden Martinista de la América del Sur" comes to be denominated simply "ORDEN MARTINISTA".

2nd) Adopts as "General Statutes" those approved on this date in substitution of the "General Constitution" in force previously and revoked on July 15, 1944.

3rd) Declares ceased the dispositions of Decrees nos. 1 and 2 as well as internal Law No. 1 that regulated the internal organization of the "Orden Martinista de la América del Sur" and decrees in substitution the "Internal Regulations" of the Martinist Order, which enter into force and become obligations for all Martinists and Martinist groupings, counting from today's date.

Montevideo, July 15, 1944

JEHEL

President of the Grand Council

ASURI KAPILA PITÁGORAS

Vice-President Secretary

SURYA

Administrator

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MARTINIST ORDER GENERAL STATUTES

Art. 1: Denomination: Martinist Order

Art. 2: Purposes: The Martinist Order has as purposes:

a) The study of nature and the human being in their triple aspect: physical, moral, spiritual.

b) Diffusing knowledge of spiritualist science and philosophy, by means of conferences, courses, magazines and publications, respecting all religious creeds and philosophical doctrines.

c) Promoting the approach of man to God, by means of individual perfecting: physical, moral and spiritual of human beings so that there may reign among them always more Truth, Justice and Love.

d) Collaborating to the measure of its possibilities, respecting all legal dispositions, with other similar societies, in the realization of universal spiritual fraternity.

Art. 3: Responsibilities: The Martinist Order, being a society of cultural and philanthropic character, has no economic purpose. The financial commitments that it may, eventually, assume are, consequently, of exclusive responsibility of the society, neither the partners nor the particular goods of the same responding for them, directly or indirectly.

Art. 4: Prohibitions: It is absolutely prohibited to treat questions of political and partisan nature, in meetings of Martinists, or to yield the premises of the Order for activities of such type.

Art. 5: Duration: The Martinist Order considers itself constituted for unlimited time and can only be dissolved by unanimous decision of its maximum authorities.

Art. 5: Duration: The Martinist Order considers itself constituted for unlimited time and can only be dissolved by unanimous decision of its maximum authorities.

(Sole). In case of dissolution, the act that decrees it will mention the destiny to be given to the patrimony of the institution, which, preferentially, will be ceded or donated to congenerous institutions or of beneficence.

Art. 6: Members: All persons of age or civilly emancipated, honorable and who satisfy all the exigencies of the Regulations of the Order may be Members of the Martinist Order. The number is unlimited and no distinctions of race, color, sex, nationality nor religion will be made.

Art. 7: Direction and Administration: The civil and legal responsibility of the Martinist Order is assumed by a Civil Directory, composed of seven members, designated by the Grand Council of the Order, and who will exercise their functions for unlimited time. The Grand Council, when eventually occurring the death, resignation or necessity of substitution of a Member of the Civil Directory, will designate them immediately, so that a position of said Civil Directory never remains vacant for more than 24 hours.

Art. 8: Functions of the Civil Directory: The exercise of civil and legal responsibility of the Order, by the Civil Directory, will be fulfilled by means of the following functions in its components, which are attributed to them by the Grand Council, upon designating them:

a) A President, to whom belongs, besides the Presidency of the Directory, the civil representation of the Martinist Order. Said President may, when necessary, constitute attorneys, by means of legal power, in the form prescribed by civil laws. The President convokes the Directory, directs the debates and has tiebreaking vote in discussions.

b) A Vice-president, whose function is to assist the President and substitute for them in their internal functions, in their absence or impediment.

c) A Secretary, whose function is to attend to all the records, minutes, and conserve in good order the archives of the Directory.

d) An Administrator, in whose charge is all vigilance of the economic and financial life of the Order, oriented by the Directory.

e) Three Vocalists, with functions of advisement, voice and vote in the Directory.

The Civil Directory may deliberate validly with the presence of 4/7 parts of its components, who may make themselves represented—by means of written authorization—by another Member of the same Directory.

Art. 9: Modifications or insufficiency of the General Statutes: When any modification interpretation or resolution of some case not foreseen in the text of these Statutes is necessary, the Civil Directory will solicit resolution from the Grand Council of the Order.

Art. 10: Current composition of the Civil Directory: Counting from today's date, the Civil Directory of the Martinist Order is constituted by the following members:

Art. 10: Current composition of the Civil Directory: Counting from today's date, the Civil Directory of the Martinist Order is constituted by the following members:

President: Léo Alvarez Costet de Mascheville.

Vice-President: César Augusto Della Rosa.

Secretary: Oreste Bernardi.

Administrator: Juan Cantalupo.

Vocalists:

• Simón Stern
• Rosa Ester Morales Leal de Della Rosa.
• Margarita Escalá.

Montevideo, July 15, 1944

(Approved by the Grand Council of the Order, According to paragraph 2, of the decree of July 15, 1944)

THE HISTORICAL SIGNIFICANCE

This documentation represents one of the most important moments in modern esoteric history. The reforms establish principles that would influence spiritual organizations worldwide:

Practical Spirituality: The emphasis on realization over theory, work over discussion, and fruits over speeches establishes the foundation for authentic spiritual development.

Individual Responsibility: The gardener-garden-tree metaphor reveals that each person must take complete responsibility for their own spiritual development while supporting others in theirs.

Institutional Maturity: The legal and administrative structures demonstrate how authentic spiritual organizations can operate transparently within existing legal frameworks while maintaining their essential spiritual character.

Universal Accessibility: The statutes ensure that no artificial barriers prevent sincere seekers from participating in the work based on race, color, sex, nationality, or religion.

These reforms anticipate by decades the democratization of spiritual knowledge that would characterize the later 20th century while maintaining the rigor necessary for authentic initiatic work.

Document 4 Complete

Next: Document 5 - Willermozism: The Lyon School of Martinism (1730-1771)

La Iniciación Vol. 4, No. 35 - March 1945: Document 5 of 10

Comments on the First Degree of Martinism (Continuation)

Historical-Chronological Notes: Willermozism (1730-1771)

By Pitágoras, S.I.

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WILLERMOZISM

1730—July 10 —Birth in Lyon of Jean Baptiste Willermoz, eldest son of thirteen children of Claude-Chéterin Willermoz.

1742 —J. B. Willermoz, to help his father in the haberdashery business, abandons the Trinity College, in which he had followed his primary studies.

1745—February 15 —J. B. Willermoz works as apprentice in the silk weaving workshop of Antonio Bagnion.

1747 —J. B. enters as employee in the silk commerce Liotard, Manéchalle et Cie., where he remains almost two years.

1750 —Initiation of J. B. Willermoz in an unidentified Masonic lodge of Lyon.

1752 —The progress of Willermoz in Masonic initiation was so great and rapid that, when the Venerable of the lodge had to move away from Lyon, he was named in his substitution counting only 22 years.

1750 —Initiation of J. B. Willermoz in an unidentified Masonic lodge of Lyon.

1752 —The progress of Willermoz in Masonic initiation was so great and rapid that, when the Venerable of the lodge had to move away from Lyon, he was named in his substitution counting only 22 years.

1753 —In this year J. B. Willermoz, founds, with eight more friends, the Masonic lodge Parfaite Amitié, becoming Venerable of the same.

The progress of this lodge was such that on November 21, 1756 the Grand Lodge of France recognized it. Its members, who were 29 in 1760, reached 50 in 1763.

1754 —In this year we find J. B. Willermoz installed as silk manufacturer in "l'allée qui traverse la rue de l'Arbre Sec en rue Bas d'Argent" where he remained until 1771, year in which he transferred the business to Rue Lafond.

1756 —Death of his mother.

1759 —Initiation in the Parfaite Union of Dr. Pierre Jacques Willermoz, brother of Jean Baptiste.

1759—May 4 —With authorization of the Grand Lodge of France, J. B. Willermoz, Venerable of the Parfaite Amitié, founds, with Juan Paganucci, Venerable of the lodge Vrais Amis and Jacques Grandon, Venerable of the lodge Amitié, a kind of local Masonic Grand Orient denominated Grand Mother Lodge of the Regular Masters. In the years 1762 and 1763 Willermoz was the Grand Master of that Grand Lodge and in the following years archivist. Its members were 6 in 1760 and 49 in 1765. From 1763 to 1767 the following lodges of Lyon adhered to this Grand Lodge: Sagesse, Amis, Choisis, Military Lodge of San Jean de la Gloire, Parfait Silence and Parfaite Reunión.

1761 —Exchange of correspondence between the Grand Mother Lodge of Lyon and the lodge La Vertu of Metz and especially between J.B. Willermoz and the former Venerable of this lodge: Meunier de Précourt.

1763 —Initiation in the Grand Mother Lodge of Antonio Willermoz, brother of Jean Baptiste.

December 10 —J. B. Willermoz founds another Masonic organization with Rosicrucian character: Chevaliers de l'Aigle Noir Rose Croix, whose purpose is the study of the secrets of astrological, cabalistic and alchemical masonry. The Grand Master was Dr. Pierre Jacques Willermoz, resident during the greater part of the year, in Montpellier, where he follows his chemistry studies. Among the members of this organization we mention Bacon de la Chevaliere, Sellonf, abbot Rozier, Belz, Paganucci, Monge, etc. All of whom will become later Elect Cohens.

1767—April —After 17 years of continuous activities and searches in Masonry, J. B. is initiated in Versailles by Martines de Pasqually in the Order of the Elect Cohens.

All of whom will become later Elect Cohens.

1767—April —After 17 years of continuous activities and searches in Masonry, J. B. is initiated in Versailles by Martines de Pasqually in the Order of the Elect Cohens.

June —J. B. returns to Lyon with the degree of Commander of Orient and Occident and with the functions of Inspector General of the Order of the Elect Cohens and founds in that city a Cohen Chapter.

1768—May 11, 12 and 13 —Elevation of J. B. in Paris, by Bacon de la Chevalerie, to the degree of Apprentice R.C. without conformity of Martines de Pasqually who judged it premature. During that ceremony very lamentable irregularities were committed by Martines.

June —Willermoz begins to practice the ritualistic-magical ceremonies taught by Martines de Pasqually, practices that he will continue in the following years without obtaining success.

1769 —Claudine Terese Willermoz, sister of Jean Baptiste married to Sr. Provensal, loses her husband in this year remaining alone with her son Jean.

1770 —J. B. Willermoz goes to Holland for commercial affairs.

Summer —Dies after several years of illness, Claude-Chaterin Willermoz, father of J. B.

1771—April 15 to 30 —J. B. Willermoz meets in Paris with Martines de Pasqually.

May —Returned to Lyon, initiates in the Order of the Elect Cohens his brother, Dr. Pierre Jacques and abbot Rozier.

(To be continued).

THE SIGNIFICANCE OF WILLERMOZIAN DEVELOPMENT

This chronological documentation reveals the systematic development of what would become the most institutionally successful branch of 18th-century Martinism. Jean Baptiste Willermoz represents the organizational genius who would preserve and transmit Martinés de Pasqually's teachings through adaptation to existing Masonic structures.

The Masonic Foundation (1750-1767): Willermoz's seventeen years of Masonic development prior to Cohen initiation provided him with the organizational skills and institutional understanding necessary to create sustainable esoteric structures. His rapid advancement to Venerable at age 22 demonstrates exceptional leadership ability.

The Synthesis Approach: The founding of the Chevaliers de l'Aigle Noir Rose Croix in 1763 shows Willermoz already attempting to synthesize various esoteric currents—astrological, cabalistic, and alchemical—within Masonic frameworks. This preparatory work made him receptive to Martines's more advanced theurgical teachings.

The Institutional Bridge: The Grand Mother Lodge of the Regular Masters represents Willermoz's first attempt to create autonomous Masonic authority independent of existing Grand Orients. This organizational independence would prove crucial for preserving Cohen teachings when the original Order dissolved.

This organizational independence would prove crucial for preserving Cohen teachings when the original Order dissolved.

The Failed Experiments: The unsuccessful magical practices (1768 onward) and the irregular R.C. elevation demonstrate that authentic esoteric transmission requires more than ritual correctness—it demands genuine spiritual preparation and appropriate timing. These failures would later drive Willermoz toward the more contemplative approach of Saint-Martin.

Family Integration: The involvement of brothers Pierre Jacques and Antonio shows how genuine esoteric work naturally extends through family relationships based on spiritual affinity rather than mere blood connection. The family support system provided stability for long-term development.

Commercial Success: Willermoz's prosperity as silk manufacturer demonstrates that authentic esoteric development enhances rather than detracts from practical effectiveness. His commercial success provided the financial independence necessary for sustained spiritual work.

THE EVOLUTIONARY PATTERN

This chronology reveals the pattern by which authentic esoteric teachings adapt to new cultural circumstances:

1. Preparation Phase (1750-1767): Mastering existing systems and developing organizational competency
2. Contact Phase (1767): Encountering authentic esoteric transmission
3. Integration Phase (1768-1771): Attempting to combine new teachings with existing knowledge
4. Adaptation Phase (Following years): Modifying approaches based on experience

Willermoz's development shows how individual spiritual evolution and institutional preservation can work together when guided by genuine understanding and practical wisdom. His story demonstrates that successful esoteric transmission requires both mystical insight and organizational skill—qualities that would make Willermozism the most enduring form of 18th-century Martinism.

The meticulous documentation of dates, places, and relationships provided by Pitágoras reveals the historical foundation underlying authentic initiatic lineages—showing how spiritual currents maintain continuity through dedicated individuals who bridge mystical realization with practical application.

Document 5 Complete

Next: Document 6 - Capricorn: The Goat of Atonement and Regeneration

La Iniciación Vol. 4, No. 35 - March 1945: Document 6 of 10

Practical Course in Judicial Astrology

Capricorn: The Goat of Atonement and Regeneration

Teachings of Surya S.I.

We will now study the influences of the 10th Sign of the Zodiac:

CAPER OR CAPRICORN

4, No. 35 - March 1945: Document 6 of 10

Practical Course in Judicial Astrology

Capricorn: The Goat of Atonement and Regeneration

Teachings of Surya S.I.

We will now study the influences of the 10th Sign of the Zodiac:

CAPER OR CAPRICORN

Says J. J. Bougon, the illuminated Rosicrucian, author of "La Luz de Egipto": Capricorn, under its symbolic aspect, designates sin. The scapegoat of the Israelites and the universal offering of a kid, as expiatory sacrifice for sin, are significant. Saint John in his mystical Apocalypse employs, from the symbolic point of view, the different qualities of the lamb and the kid. The Redeemer of Humanity, or Sun-God, always is born at midnight, at the instant when the Sun enters Capricorn, at the winter solstice. "The young child" has been born in the manger and sleeps in the bed of the kid, so that he may conquer the last signs of winter and death, thus saving humanity from destruction.

Kabbalistically, the sign of Capricorn represents the knees of the Macrocosm and, thus, the first principle in the trinity of locomotion: the flexible, mobile joints capable of bending. It is the emblem of material servitude and must be considered as such. On the esoteric planisphere, Capricorn is occupied by Naphtali, of whom Jacob says: "He is a deer at liberty and gives good words." We have, in said phrase, two distinct suggestions: the deer, or chamois, or a kid with its horns, since these animals designate terrestrial nature, mountainous by its predilection for steep places; and then in the proclamation of Christmas "he gives good words"; "Peace on earth, benevolence toward man."

This sign represents regeneration or rebirth and reveals the necessity of "new laws." The corresponding mystical gem is onyx, also called chalcedony. Capricorn is the densest emanation of the Earth trigon, being the constellation of Saturn.

On the intellectual plane, Capricorn designates the exterior form, and those born under its influence remain on the initial steps of true spirituality. The "Brain" placed under such influence, is always alert to take opportunity and take advantage of circumstances. This sign rules, therefore, spirits that make projects: the intellectual nature is directed toward the search for personal ends; the power of penetration of the spirit is great. Those born in Capricorn have great rapidity in discerning the weak points that others present and those that can be utilized for their own benefit. They rarely show themselves disposed to execute truly arduous works, except if they perceive an almost immediate profit. It is, in general, a little desirable influence.

They rarely show themselves disposed to execute truly arduous works, except if they perceive an almost immediate profit. It is, in general, a little desirable influence.

On the physical plane, Capricorn generally grants medium or elevated stature; thin and disproportionate physique. They are persons of clear vision and energetic in what refers to their own interests; but indolent if it concerns the interests of others. Many of them have sharp chin and thin nose, with small eyes and sharp gaze. Artificial, subtle, reserved and melancholic character. Frequently they are avaricious. Among plants, Capricorn rules: hemlock, henbane, belladonna and black poppy. Among stones: carbuncle and all black or ash-colored minerals.

THE DECANATES OF CAPRICORN IN THE ASCENDANT

(According to Julevno)

Capricorn grants, in general mode: medium stature rather small, thin, nervous, ill-proportioned. Long neck, pointed chin, sparse beard, little developed chest, black and abundant hair, hard. The nose is usually long and curved and the ears without lobes. Subtle, malignant, ingenious, envious, melancholic, egoistic, capricious and independent character. One must not forget that very good aspects modify such indications, but always something of the characteristics of the sign will be noted in the person's action, this being so for all signs situated in the Ascendant. Capricorn rules the knees and calves, being the domicile of Saturn.

The first decanate (first 10 degrees) is under the influence of Jupiter, and indicates a fatalistic spirit, anxious about their fate, austere and religious, with good qualities but ambitious. It also indicates a life with struggles and over which some mysterious event projects permanent shadow and sorrow.

The second decanate (degrees 11 to 20) is influenced by Mars and gives a tenacious and ambitious character, very reckless, too exalted in action, being able to become despotic and cruel. This decanate characterizes the warrior and adventurer, who comes to acquire fame and position through audacity, with lack of scruples.

The third decanate (degrees 21 to 30) is under the influence of the Sun, giving a cold, proud, reserved, little sympathetic character, with dissimulated melancholy. It prognosticates a difficult life, without friends nor joys, with financial difficulties, sorrows caused by women and children and danger of premature death.

THE FACES OF CAPRICORN

(Divisions of 5 degrees) according to classical opinions collected by Dr. Salmón, indicate:

FACE 1st — (0 to 5 degrees). Elevated stature, thin face, agreeable aspect. Dark hair, small mouth, brown face with spots or freckles.

FACE 2nd — (6 to 10 degrees). Small stature, elongated but agreeable face, brown complexion and hair, type similar to the previous one. There are here influences of the Sun and Mars that develop vanity and high opinion of oneself.

Dark hair, small mouth, brown face with spots or freckles.

FACE 2nd — (6 to 10 degrees). Small stature, elongated but agreeable face, brown complexion and hair, type similar to the previous one. There are here influences of the Sun and Mars that develop vanity and high opinion of oneself.

FACE 3rd — (11 to 15 degrees). The same type as the previous one, but with more developed physique and with majestic aspect that inspires respect and even fear.

FACE 4th — (16 to 20 degrees). Corpulent person, round face, clear complexion, mouth with thick lips, chestnut hair. If Saturn is in the face, it will make them browner and thinner, with suspicious character.

FACE 5th — (21 to 25 degrees). Tall, strong, well-proportioned and agreeable person.

FACE 6th — (26 to 30 degrees). Medium stature; fine features, with certain beauty. Clear complexion, light hair. Uranus has influence over this face and grants taste for sciences, letters and study in general.

INFLUENCES OF THE FACES OF CAPRICORN IN THE ASCENDANT

(According to old authors)

1st face: Great intelligence, strong imagination, sincere, modest, upright and serviceable.

2nd face: Valorous, generous, honest in their procedures, but very changeable and lover of the company of vulgar women.

3rd face: Broad vision, lover of honors and fame, with eloquence and agile spirit, who procures the friendship of women of elevated quality, but who act with vanity and ostentation.

4th face: Affable and courteous person, without malice nor rancor.

5th face: Jovial, amiable, generous, but authoritarian character.

6th face: Effeminate, libertine person, occupied in their clothes, arrangements, games, music, singing and all in form of pastime, without real value.

THE FACES OF CAPRICORN ON THE MIDHEAVEN:

First face: Prognosticates honors and elevation toward the end of life, but it is not very favorable for public functions.

Second face: Indicates success in administrative or public functions, or near influential persons, in letters or sciences and even in the army.

Third face: Success and elevation of position.

Fourth face: If Jupiter were here, it would indicate function in the magistracy, in the Church or in Initiatic Fraternities, and, having good aspects of the Sun, said function will be of importance. If there are aspects with Saturn, Mars or Venus, there may be misfortunes or discredit. If the aspects or presence are of Uranus, there will be instability.

Fifth face: Personal dignity, certain haughtiness, but little success and little fame.

Sixth face: Success through women and formation of beautiful projects for the future, which will hardly come to be concretized.

THE ESOTERIC SIGNIFICANCE OF CAPRICORN

Fifth face: Personal dignity, certain haughtiness, but little success and little fame.

Sixth face: Success through women and formation of beautiful projects for the future, which will hardly come to be concretized.

THE ESOTERIC SIGNIFICANCE OF CAPRICORN

Beyond the technical astrological correspondences, Capricorn represents the principle of redemption through material experience in human consciousness. Its influence brings the capacity to transform limitation into liberation, bondage into mastery, and material service into spiritual authority.

The Scapegoat Symbolism: The association with the sacrificial goat reveals Capricorn's connection to the process by which individual consciousness takes responsibility for collective karma, transforming it through conscious sacrifice. This is not passive suffering but active transmutation of lower energies.

The Christmas Mystery: The birth of the "young child" at winter solstice represents the emergence of spiritual consciousness at the darkest point of material involvement. Capricorn governs the moment when spirit begins its ascent from the depths of matter.

The Dual Nature: The description of Naphtali as both "deer at liberty" and giver of "good words" reveals Capricorn's dual potential—either remaining trapped in material concerns or achieving the freedom that comes from mastery over material conditions.

The Mountain Symbolism: The association with mountainous terrain and steep places indicates Capricorn's connection to spiritual aspiration. The goat's ability to climb seemingly impossible heights symbolizes the soul's capacity to transcend material limitations through persistent effort.

THE SHADOW AND LIGHT

The detailed analysis reveals Capricorn's potential for both spiritual achievement and material obsession:

Shadow Manifestation: When operating from personality level, Capricorn energy becomes manipulative, calculating, and concerned only with personal advantage. The "little desirable influence" mentioned refers to consciousness trapped in material ambition without spiritual purpose.

Light Manifestation: When operating from soul level, Capricorn becomes the practical mystic who brings spiritual principles into concrete manifestation. The references to administrative success, church functions, and initiatic fraternities show Capricorn's capacity for spiritual leadership.

The Evolutionary Process: The progression through the faces shows different stages of Capricorn development, from basic material competence through various forms of worldly success to the final potential for spiritual service and wisdom.

Understanding these Capricorn influences provides practical guidance for recognizing when material involvement serves spiritual evolution versus when it becomes a trap that prevents higher development.

Document 6 Complete

Next: Document 7 - Baddha Padmasana: The Bound Lotus and Its Healing Powers

Document 6 Complete

Next: Document 7 - Baddha Padmasana: The Bound Lotus and Its Healing Powers

La Iniciación Vol. 4, No. 35 - March 1945: Document 7 of 10

Progressive Course in Asana Yoga (Continuation)

Baddha Padmasana: The Bound Lotus and Its Healing Powers

By Asuri Kapila S.I.

BADDHA PADMASANA — This asana (which is a variant of the Padmasana published in No. 3 of La Iniciación) is practiced as follows:

1) Sit in Padmasana procuring to make the heels arrive to the inguinal regions.

2) Carry the right arm behind the back and seize with the tips of the fingers of the right hand the big toe of the right foot.

3) Then carry the left arm behind the back and seize with the fingers of the left hand the big toe of the left foot.

4) While executing these two movements of the arms incline the head until the chin touches the chest and direct the gaze toward the tip of the nose.

5) After having remained some seconds in this position return to the Padmasana.

6) Inspire slowly and deeply counting mentally up to 7, retain the breath counting mentally up to 7 and expire also slowly and deeply, counting mentally up to 7.

7) During the expiration pronounce the sacred monosyllable OM.

The perfect execution of this asana is very difficult for beginners and it is for this reason that we recommend during the first month to realize the "half posture," that is, to seize only the big toe of the right foot with the fingers of the right hand. During the second month the exercise may be repeated, but seizing the big toe of the left foot with the fingers of the left hand. To facilitate these movements it is convenient to flex the back somewhat forward. Only after executing well the "half posture" will one be able to execute this asana in complete form.

BENEFITS DERIVED FROM BADDHA PADMASANA

The benefits derived from the continual practice of this asana are the following:

1) Cure of diverse chronic diseases of the digestive system such as gastritis, dyspepsias, hyperacidity, gastroectasis, gastroptosis, fermentation and intestinal putrefaction, colitis, constipation, etc.

2) Return to normal functioning of the endoabdominal organs (liver, spleen, pancreas).

3) Elimination of the causes that obstruct the normal functioning of the kidneys.

4) Gradual disappearance of autointoxication and disappearance of all those pathological manifestations that depend on it.

5) Tonification of the muscles of the arms, back, thorax, abdomen and legs.

6) Better blood irrigation of the entire body and increase of the elasticity of the vessels.

7) Gradual disappearance of lumbago.

8) Extraordinary tonification of the solar plexus and increase of the circulation of prana through its innumerable nervous branches.

9) Gradual tonification of the entire central and peripheral nervous system.

7) Gradual disappearance of lumbago.

8) Extraordinary tonification of the solar plexus and increase of the circulation of prana through its innumerable nervous branches.

9) Gradual tonification of the entire central and peripheral nervous system.

Until we cannot be in condition to practice Baddha Padmasana in perfect form and remain in this posture for a variable time of 40 minutes to one hour, we cannot appreciate in sensible form its beneficent effects.

(To be continued)

Health in the bodies. Peace in the hearts and Union with all beings.

AUM

THE DEEPER SIGNIFICANCE OF BADDHA PADMASANA

This advanced yoga posture reveals profound principles of spiritual development that extend far beyond physical exercise. The "Bound Lotus" represents the complete integration of individual consciousness with universal principles through systematic discipline and inner purification.

The Symbolism of Binding: The circular binding created by grasping the toes behind the back represents the completion of spiritual circuits within the subtle anatomy. This physical binding creates energetic closure that prevents dissipation of prana and concentrates vital force for inner transformation.

The Lotus Principle: The lotus symbolizes consciousness emerging from the mud of material existence while remaining unstained by it. In Baddha Padmasana, the practitioner literally becomes the bound lotus—consciousness fully rooted in material existence yet transcending its limitations through spiritual discipline.

The Chin Lock (Jalandhara Bandha): The instruction to touch chin to chest creates a natural energetic lock that prevents upward dissipation of vital energy. This allows prana to circulate internally rather than being lost through normal metabolic processes.

The Nasal Gaze (Nasikagra Drishti): Directing the gaze toward the tip of the nose represents the withdrawal of attention from external objects to focus on the threshold between inner and outer awareness. This practice develops the capacity for sustained inner concentration.

THE HEALING MECHANISM

The extensive list of physical benefits reveals how advanced yoga postures work through multiple simultaneous mechanisms:

Spinal Realignment: The combination of lotus position with backward arm binding creates optimal spinal curvature that relieves pressure on nerve roots and improves nervous system function.

Abdominal Compression: The forward lean required to reach the toes creates systematic compression and release of abdominal organs, improving circulation and function in the digestive system.

Cardiac Enhancement: The chest expansion required for the arm positioning improves cardiac circulation and respiratory capacity while the chin lock prevents excessive cardiac strain.