La Iniciación (GIDEE) — Vol. 4, No. 36 — April 1945

La Iniciación Vol. 4, No. 36 - April 1945: Document 1 of 10

Title Page and Table of Contents

Original Title: La Iniciación - Año IV, Abril de 1945, Nº 36

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

Page 6 - Practical Course in Judicial Astrology: The influences of Aquarius (Surya, S. I.)

Page 9 - Is it possible to prolong youth? (Asuri Kapila, S. I.)

Page 11 - H. A. B. M.

Page 13 - Suddha Dharma Mandalam: The Avatar of Sri Bhagavan Mitra Deva (by Guru Subrahmaniananda)

PHILOSOPHICAL-SCIENTIFIC SECTION

Page 18 - Cosmic Influences and Reactions of Living Beings: Meteorological influences (Pitágoras, S. I.)

LITERARY SECTION

Page 21 - Let Us Seek Silence (by Maya, S.I.)

Page 21 - The Guru, initiatic story (by Adhemar, A.M.)

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La Iniciación Vol. 4, No. 36 - April 1945: Document 2 of 10

Comments on the First Degree of Martinism (Continuation)

Historical-Chronological Notes on the Martinist Order

By Pitágoras, S. I.

THE DEPARTURE OF PASQUALLY AND ITS CONSEQUENCES (1772)

1772—May 5 —Martines de Pasqually embarks for the island of Santo Domingo.

July 25 —The Grand Lodge of Regular Masters of Lyon, which had suspended its works since February 21, 1761, due to the disorders produced in French Masonry, returns to activity after the appointment, effected on April 5, 1772, of Louis Philippe d'Orléans, Duke of Chartres, as Grand Master of French Masonry.

J. B. Willermoz, Bruyzet and Paganucci draft a memoir in 15 articles to be presented in the sessions of the provincial deputies that the Duke of Luxembourg, advisor to the Duke of Chartres, had convoked for the month of December.

December —In said sessions many questions were discussed which led, by impulse of the Duke of Luxembourg, to the creation of the Grand Orient of France.

December —Despite all that Masonic activity which provoked the displeasure of Martines de Pasqually, the Martinists of Lyon are not satisfied with the recently organized Grand Orient of France. They, who see with "eye very different from common Masons," cannot follow, as was logical, the unserious and contentless activities of the Masons, without goal to reach nor route to follow.

December —It is for this reason that J. B. Willermoz, seeking something better, establishes an intense correspondence with the Candeur lodge of Strasbourg, which had adhered to the German system of Strict Observance.

December 14 —J. B. Willermoz, his brother Pierre Jacques and Selloni, write to Baron de Hundt asking for initiation into Strict Observance.

December 14 —J. B. Willermoz, his brother Pierre Jacques and Selloni, write to Baron de Hundt asking for initiation into Strict Observance.

J. B. Willermoz moves his residence to aux Brotteaux, on the other side of the Rhône, in the house called Bertrand.

THE EMERGENCE OF STRICT OBSERVANCE IN LYON (1773)

1773—March 30 —The propaganda of the Martinists of Lyon begins for the new German system of Strict Observance. On this date a session of all the brothers of the Mother Grand Lodge is held to deal with the question.

May —J. B. Willermoz departs for Paris to attend to his commercial affairs and entrusts his brother Pierre Jacques to continue the activity in the sense of obtaining new adhesions from the brothers to Strict Observance.

June 21 —After many difficulties encountered by Pierre Jacques in his task which, on the other hand, he performed without much enthusiasm, Prost de Royer, Dr. Boyer de Rouquet and Paganucci gave their adhesions on June 21.

June 24 —A meeting is held to lay the foundations of the new foundation of Strict Observance in Lyon, but, on this occasion, obstacles and dissensions arise which give origin to the drafting of a report to be submitted to the brothers of Strasbourg and to ask for clarifications on the doubtful points. The 11 brothers present manifest unanimously their conditional vote to bind themselves to Strict Observance.

July 23 —J. B. Willermoz writes to Baron de Hundt asking for the rectification of the lodges of Lyon to the new system, not without having first set some conditions, such as for example wanting to be faithful to the Duke of Chartres.

August 1 —An explanatory letter arrives from Baron de Weiler, "one of the agents of the reunion charged with all correspondence with lodges that desired to unite," making the doubts vanish.

THE ESTABLISHMENT OF THE PROVINCIAL GRAND CHAPTER (1774)

1774—July —The negotiations, however, continue for a long time due to new obstacles that arose until, exactly two years after the beginning of correspondence with the Candeur lodge and one year after the official request, the Provincial Grand Chapter of Strict Observance was finally founded in Lyon with almost 20 members, of whom the Martinists were Prost de Royer, J. B. Willermoz, Bacon de la Chevalerie, Barbier de Lescoët, the two brothers Savaron, Pierre Jacques Willermoz, Boyer de Rouquet, Selloni, Lambert, Perisse du Lac, Paganucci, Gay and Jean Marie Bruyzet.

Baron de Weiler witnessed the installation of this Grand Chapter, having come to Lyon expressly.

July 21 —On this date the first session of the Grand Chapter of the Province d'Auvergne is held, under the presidency of Baron de Weiler. The Martinists thus took an official position in a Masonic organization and, under the guidance of J. B. Willermoz, laid the first foundations to manifest in the years that followed a great spiritualizing influence in Masonry.

The Martinists thus took an official position in a Masonic organization and, under the guidance of J. B. Willermoz, laid the first foundations to manifest in the years that followed a great spiritualizing influence in Masonry.

August 21 —Baron de Weiler, having finished his mission in Lyon, departed to continue his work of propaganda in Montpellier and Bordeaux.

September 17 —The efforts of the Martinists directed at consolidating the recently founded Grand Chapter of the Province d'Auvergne were crowned with success because, on September 17, another 18 new brothers were initiated; and, in addition, the lodge of la Bienfaisance was founded, which would constitute afterward, and for many years, the true general headquarters of the Martinists of Lyon.

THE EXPANSION TO CHAMBÉRY (1775)

1775 —The lodge La Sincérité of Chambéry is rectified by Weiler and placed under the dependence of the Provincial Grand Chapter d'Auvergne. Its Grand Master, the Marquess of La Serraz, is named prefect of Chambéry, that is, of the Prefecture of Chambéry, a minor organization dependent on the Province d'Auvergne.

THE HISTORICAL SIGNIFICANCE

This period represents the crucial transformation of the Martinist current from a purely theurgical order under Pasqually's direct guidance to an organized initiatic movement capable of working within existing Masonic structures while maintaining its distinct spiritual character.

The departure of Martines de Pasqually in 1772 created a leadership vacuum that J. B. Willermoz filled through his organizational genius and diplomatic skills. Rather than allowing the Martinist work to disappear, Willermoz adapted it to new circumstances while preserving its essential teachings and practices.

The alliance with German Strict Observance provided the Martinists with:

• Organizational Structure: A coherent system for degrees, initiations, and governance
• International Connections: Links with similar movements throughout Europe
• Protection: Operating within established Masonic frameworks offered security
• Resources: Access to meeting places, libraries, and financial support

The establishment of the lodge la Bienfaisance as the "true general headquarters" of Lyon Martinism demonstrates how authentic esoteric work requires stable institutional foundations while maintaining flexibility to adapt to changing circumstances.

Document 2 Complete

Next: Document 3 - Practical Astrology: The Influences of Aquarius (Part 1)

La Iniciación Vol. 4, No. 36 - April 1945: Document 3 of 10

Practical Course in Judicial Astrology

The Influences of Aquarius (Part 1)

Teachings of Surya S. I.

Let us study, in this article, the influences of the 11th Sign:

AMPHORA OR AQUARIUS

4, No. 36 - April 1945: Document 3 of 10

Practical Course in Judicial Astrology

The Influences of Aquarius (Part 1)

Teachings of Surya S. I.

Let us study, in this article, the influences of the 11th Sign:

AMPHORA OR AQUARIUS

The Illuminated Rosicrucian J. Burgoyne, author of "The Light of Egypt," says that this sign of the Zodiac is a symbol of judgment (action of judging). This constellation configures the starry fountain of the urn of Minos, from which flow curse and punishment or blessings and rewards, according to works done in the body, and without regard to theological legislation. The primitive baptismal urns of the first Christians and the sculpted stone fonts of later churches are the remains of that great astral religion.

THE KABBALISTIC SIGNIFICANCE

Kabbalistically, the sign of Aquarius signifies the legs of the Great Archetypal Man, and therefore represents the functions of locomotion in the human organism. It is the natural emblem of the changing, mobile and migratory forces of the body. In the esoteric planisphere, Aquarius is occupied by Reuben: "The excellence of dignity and the excellence of power," says Jacob, "unstable as water, you shall not have them in too high a concept."

Simple, but magnificent description of this sign which, since immemorial times, was symbolized by two sinuous lines like the waves of running water. This sign signifies consecration; and not only does it contain the rites and mysteries of such consecration, but it will reveal to the disciple the power of all sacred and consecrated works.

The mystic gem of Aquarius is the celestial blue sapphire (not the dark or opaque one). Aquarius is the highest emanation of the trigon or triplicity of Air; it is the constellation of Uranus; and in classical astrology, the domicile of Saturn: ecstatic meditation and contemplation.

THE INTELLECTUAL AND PHYSICAL MANIFESTATIONS

On the Intellectual Plane, Aquarius represents popular science, that is, the truth of material natural phenomena. Those who are dominated by its influence constitute the school of inductive philosophy, the great base of all exoteric science. They represent the intellectual and scientific spirit of their epoch and generation and cannot advance a step beyond said class of demonstrable facts for the physical and intellectual senses. Elegant in their form of brilliant intelligence.

On the physical plane, Aquarius grants medium stature; solid, well-constituted or robust body; clear and colored complexion, brown or reddish hair, very sympathetic aspect, rather elegant, kind, good, spiritual and artistic with preference for distinguished environments.

Among plants Aquarius rules: Indian spikenard, incense and myrrh.

Among stones: the black pearl and obsidian.

THE DECANS OF AQUARIUS IN THE ASCENDANT

(According to Julevno)

Among plants Aquarius rules: Indian spikenard, incense and myrrh.

Among stones: the black pearl and obsidian.

THE DECANS OF AQUARIUS IN THE ASCENDANT

(According to Julevno)

AQUARIUS grants, in general mode, solid constitution, sanguine complexion, brown, blonde or reddish hair, very beautiful in feminine persons, blue or almost violet eyes, somewhat elongated and oval face. The character is good, dedicated, constant, both in their affections and in everything, inclined to sciences or letters, generally with aptitudes for singing or instrumental music. This sign rules the legs, especially the calves and ankles, and corresponds to the influence of Saturn and Uranus.

The first decan (first 10 degrees) is under the influence of Venus and indicates an elevated, loving, artistic and seductive nature. It gives a spirit apt for sciences and fine arts, in relation to industry and literature. This decan prognosticates success abroad, real estate fortune and happy marriage.

The second decan (degrees 11 to 20) is ruled by Mercury. It indicates great patience in study, much independence, great penetration and assimilation, taste for mathematics, astronomy, hygiene or medicine, occupations in which fame and fortune can be obtained.

The third decan (degrees 21 to 30) is governed by the Moon. It confers on the imagination a certain somber tint, the character being influenced by dreams, hallucinations or ideas of pessimistic nature. Takes life sadly. Nevertheless, continuous changes of place or travels can occur. There are also usually defects or diseases in the organs of vision.

THE FACES OF AQUARIUS

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

FACE 1st (0 to 5 degrees): High stature, long and dark face, long legs and arms, dark hair, wide mouth, aquiline nose, dark eyes. In this face are found the fixed stars upper and lower horns of Capricorn, which are favorable and indicate ideal, dexterity and fortune.

FACE 2nd (6 to 10 degrees): Less elevated stature, thinner, wide mouth and nostrils of the nose. If Mars were in this face, it indicates: mark or scar at the root of the nose, between the eyes. The 8th degree elevates the stature.

FACE 3rd (11 to 15 degrees): Tall and thin person, with broad forehead, long face and rosy complexion, sharp chin and dark hair.

FACE 4th (16 to 20 degrees): Corpulent person, of medium stature, clear complexion, full face, wide mouth and nasal nostrils, straight brown hair, short legs and arms.

If Jupiter is found in this face it elevates the stature and develops the intelligence. Venus here gives harmony to the features and Mars grants a haughty or bold aspect, with a mark or stain on the face.

If Jupiter is found in this face it elevates the stature and develops the intelligence. Venus here gives harmony to the features and Mars grants a haughty or bold aspect, with a mark or stain on the face.

FACE 5th (21 to 25 degrees): Slender person, thin face, long nose, broad forehead, prominent cheekbones and upper maxillary also prominent in relation to the lower. The Saturnian influence of this face confers melancholic aspect, jealousy, finesse and penetration, as well as pleasure in obtaining the approval and esteem of all.

FACE 6th (26 to 30 degrees): Pleasant and sympathetic person, medium stature, robust complexion, agreeable face, round and well filled. The hair is usually blonde or light. This face has vibration of Uranus and tendency to mechanics, radio, etc. If Jupiter occupies it gives generosity and dedication; Venus gives prodigality; Saturn provides misery; Mars inclines to military career and the Sun will make the person an intendant, administrator or manager, while the Moon would make them owner of a laundry, bathhouse or spa.

Document 3 Complete

Next: Document 4 - The Influences of Aquarius (Part 2): Faces and Professional Indications

La Iniciación Vol. 4, No. 36 - April 1945: Document 4 of 10

Practical Course in Judicial Astrology (Continuation)

The Influences of Aquarius (Part 2): Character Analysis and Professional Destinies

Teachings of Surya S. I.

INFLUENCES OF THE FACES OF AQUARIUS IN THE ASCENDANT

(According to old authors)

1st face: Bad, astute, willful, political, dissimulating person, capable of deceiving and committing injustices.

2nd face: Bad and libertine person, cowardly and deceiving, dishonest who seeks to flatter others to obtain what they desire.

3rd face: Wise, prudent, generous, intelligent and affable person. Jupiter or Venus in this face give generosity, Mars gives audacity, Venus gives effeminate tendencies and Uranus makes the person original and even eccentric.

4th face: Penetrating and lively spirit, affable and generous, proud of their capacity and ardent defender of their ideas and principles.

5th face: Person of good manner, but jealous and perspicacious, reserved and somewhat dissimulating or astute. In love with science, art or literature, skillful creator who knows how to expose their knowledge.

6th face: Cheerful, jovial, frank, sympathetic, prudent nature. Good constitution and long life. The presence in this face of the various stars means: that of Venus, prodigality; that of Jupiter, fortune and knowledge; that of Saturn, jealousy and poverty, inclination to withdraw from everyone; that of Mars, haughtiness and boldness; that of Uranus, little happiness and much originality and independence.

THE FACES OF AQUARIUS ON THE MIDHEAVEN

FIRST: Sorrows, obstacles caused by persons influenced by Saturn or Mercury.

THE FACES OF AQUARIUS ON THE MIDHEAVEN

FIRST: Sorrows, obstacles caused by persons influenced by Saturn or Mercury.

SECOND: Inconsideration and contempt, except if the Sun or Venus were found here, but in any case will obtain little consideration, living almost ignored.

THIRD: Elevation by the pen or the sword.

FOURTH: Honors and success in the external environment.

FIFTH: Struggles with numerous disappointments.

SIXTH: Success and fortune that begin slowly but gradually affirm themselves.

THE SPIRITUAL DIMENSION OF AQUARIUS

Beyond the technical astrological correspondences, Aquarius represents the principle of universal brotherhood and humanitarian idealism in human consciousness. Its influence brings the capacity to transcend personal limitations in service of collective evolution.

Those born under strong Aquarian influence possess an innate understanding that individual development must serve the greater good. This creates the characteristic Aquarian tension between independence and service, between originality and universality.

The sign's association with Uranus reveals its connection to sudden illuminations and revolutionary insights that advance human consciousness. The older rulership by Saturn provides the necessary discipline and patience to ground these insights in practical application.

THE INITIATIC SIGNIFICANCE

In esoteric astrology, Aquarius governs the transition from individual to universal consciousness. It represents the stage where the person learns to serve as a conscious channel for higher influences while maintaining individual responsibility and discrimination.

The symbol of the Water-Bearer shows consciousness pouring forth the waters of life for the refreshment of humanity. This is not passive sacrifice but active, intelligent service based on clear understanding of cosmic law and human need.

The two wavy lines of the traditional Aquarian glyph represent the two aspects of this service: the descending current of divine inspiration and the ascending current of human aspiration. The evolved Aquarian learns to unite these currents within their own consciousness.

PRACTICAL APPLICATIONS

For the practicing astrologer, understanding Aquarian influence involves recognizing:

• The humanitarian impulse: How the person seeks to serve collective evolution
• The independence factor: The need for mental and emotional freedom
• The innovation drive: Capacity for original thinking and progressive action
• The universalizing tendency: Movement from personal to impersonal perspectives
• The group consciousness: Ability to work within collective endeavors

These factors must be balanced with the sign's shadow tendencies: detachment that becomes coldness, originality that becomes mere eccentricity, and idealism that loses touch with practical reality.

The wise astrologer helps Aquarian types channel their revolutionary insights through practical service, their independence through group cooperation, and their universal vision through immediate human connection.

Document 4 Complete

Next: Document 5 - Is it Possible to Prolong Youth? The Science of Longevity

La Iniciación Vol. 4, No. 36 - April 1945: Document 5 of 10

Is it Possible to Prolong Youth?

The Science of Longevity and Spiritual Alchemy

By Asuri Kapila, S. I.

Is there a Spiritual Alchemy capable of returning youth to us? – Causes of old age and death.

Foods can be classified into 1) Plastic, 2) Energetic, 3) Catalytic and 4) Hydric.

PLASTIC FOODS

Plastic Foods — All those foods that serve for the construction and formation of the body, that is, those that give it plasticity, are called plastic. Said foods are recommended, then, to all children and young people who are in the period of growth, in that ascending phase of body construction through deposit of plastic materials in the cells of the tissues.

Said foods are constituted by albuminoid substances that are found prevalently in meats, eggs and hard cheeses proceeding from the animal kingdom, and in walnuts, hazelnuts, pine nuts, Brazil nuts, almonds, peanuts, flours, legumes, etc., proceeding from the vegetable kingdom.

One should not believe that other foods do not contain plastic substances, but they contain them in such small quantity that they can no longer be classified among the plastic ones.

Said foods are recommended, then, in the growth phase of bodies, and should be reduced little by little in the feeding of adult individuals, until suppressing them completely in those who are already in the descending phase of existence and whose organisms are found in full regression. It is due to ignorance of this law that almost all the diseases that bother us or make us suffer continuously are slowly installed. It is due to the excess of said substances in our adult feeding that the diverse diseases of the heart and vascular system manifest as arteritis, arteriosclerosis, phlebitis, varicose veins; of the kidneys, liver, stomach etc.

There is imposed, then, as a consequence of what has been said and provided that the anatomical-pathological lesions produced in the tissues are not of definitive character, the necessity of providing a long rest to our organism with the total suppression of said plastic foods. Then, with the lack of contribution to the tissues of said substances, the deposits of calcareous or toxic substances in general will gradually be eliminated and, with the repair of tissue lesions, these will again acquire their tonicity and vigor, with the disappearance, as is logical to imagine, of all the long symptomatic train that makes the days of our existence sad.

ENERGETIC FOODS

ENERGETIC FOODS

Energetic Foods — All those foods that serve, not like the preceding ones, for the construction and formation of the body, but to provide it with energy, that is, all those that contain little substance and greater quantity of prana, are those denominated energetic. They are recommended especially to adults, since they no longer need matter, but energy, to charge the diverse systems that in our organism perform the role of true accumulators, charged with distributing to the organs the energy that these will employ for their functions (muscles, nerves, etc.).

The energetic foods are constituted by oils in general and fats of different origin and nature.

One must keep in mind, however, that, while plastic foods are harmful through the production and deposit in our tissues of toxic substances, energetic foods are also harmful, if they are employed in great abundance in our feeding, because the excess of fat gradually deposits in the subcutaneous adipose tissue, over and in the parenchyma of internal organs, thus hindering the movements of the body and the fulfillment of the delicate functions of internal organs.

CATALYTIC FOODS

Catalytic Foods — All those foods that serve, either to provide prana or to facilitate, with their mineral salts, ferments or enzymes and vitamins, the physico-chemical operations that transform and transmute certain substances into others, are those denominated catalytic.

These foods are the true vitalizers and tonifiers of our tissues and of our organism in general; they provide agility, harmony and beauty to the body.

The sources of these catalytic foods are all fresh vegetables and fruits, which can be ingested in abundance, without fear, since they give origin to no harmful substance and, on the contrary, facilitate the elimination of toxic substances.

If our feeding lacks catalytic foods we become ill little by little and lose all vitality and vigor. There is, then, need to eat these foods and the more raw we absorb them, the more benefits we will obtain.

HYDRIC FOODS

Hydric Foods — We must never forget that more than three-quarters of our organism is composed of water, but not of river water or of any other mineral source, but of physiological water, that is, of that which the vegetables and fruits that we ingest contain.

One of the grave faults, one of the causes of the diseases that attack us, is to ignore this fundamental principle.

The proof of this affirmation lies in that, when we eat unnatural foods like meats and fish and perform heavy work in summer, we sweat abundantly and especially after having taken large quantities of water, beer, wine or mineral water. This process tends to reestablish the disturbed osmotic equilibrium that manifests symptomatically through intense thirst.

This process tends to reestablish the disturbed osmotic equilibrium that manifests symptomatically through intense thirst.

Now then, on the contrary, in equal circumstances in which we sweat copiously and, as a consequence of thirst, we take juices of acid fruits, like oranges, grapefruits and lemons, we soon notice that thirst is extinguished, contrary to the preceding case, and we also eliminate less urine.

All of which demonstrates to us that, if thirst is extinguished by taking fruit juices and not common water and the elimination of urine is also not abundant, it is due to the fact that really what the organism needs is physiological water.

The entire metabolic process in general in its two phases of assimilation and disassimilation is effected essentially, in its quantitative aspect, due to the physiological water that acts as solubilizer of humors and dragger and conductor of the same toward the elimination routes such as kidneys, skin and lungs.

THE WATER PRINCIPLE

One must also not forget that the same process of digestion is made, above all, in an aqueous medium, and for this reason, all feeding based on cooked foods must be accompanied by raw salads and fresh fruits, rich, as we have said, in physiological water. Persons who abuse mineral waters, wines and other liquids will become ill little by little and all those grave functional and anatomical-pathological perturbations that are to be foreseen will manifest in them.

The proof, without place for discussion, of what we have just expressed, is that we can always live in perfect state of health taking juices of vegetables and fruits, while if we substitute them with mineral waters, wines, beers and sodas, death will supervene after the manifestation of all those diseases that are the expression of a grave perturbation of metabolism.

Let us not forget, then, that hydric foods, like raw vegetables and fruits, are indispensable and of fundamental importance in our daily feeding.

THE SPIRITUAL ALCHEMY OF NUTRITION

This teaching reveals the deeper principle underlying all authentic longevity practices: the recognition that physical health is inseparable from spiritual development. The fourfold classification of foods corresponds to the fourfold constitution of man and the progressive refinement of consciousness.

Plastic foods correspond to the dense physical body and the building of form. Their excessive use in maturity represents attachment to the material plane and resistance to spiritual evolution.

Energetic foods correspond to the etheric or vital body that animates form. Their proper use supports the flow of life force (prana) through the subtle anatomy.

Catalytic foods correspond to the emotional-mental nature that transforms and transmutes experience into wisdom. These foods support the alchemical processes of consciousness.

Their proper use supports the flow of life force (prana) through the subtle anatomy.

Catalytic foods correspond to the emotional-mental nature that transforms and transmutes experience into wisdom. These foods support the alchemical processes of consciousness.

Hydric foods correspond to the spiritual nature that flows through all levels of manifestation like water permeating earth. They represent the principle of universal life that unites individual with cosmic existence.

True longevity comes not from prolonging the life of the form, but from aligning individual life with universal life principles. When consciousness transcends identification with the physical body, the natural result is enhanced vitality and longevity as byproducts of spiritual realization.

Health in the bodies, Peace in the souls and Union among all beings.

Document 5 Complete

Next: Document 6 - H.A.B.M.: The Vision of Shambhala

La Iniciación Vol. 4, No. 36 - April 1945: Document 6 of 10

H. A. B. M.

The Vision of Shambhala: The Spiritual Government of the World

Our eyes and ears are made to perceive the Physical World.

What can you, then, with them, perceive of Shambhala the splendorous, which constantly speaks to our Spirits with the language of its Divine Wisdom and floods our hearts with the gentle waves of its Love?

Awaken, oh human, to the light of Eternal Wisdom.

Awaken, oh human, to Universal Love and Shambhala will be, then, within and outside of you, the most splendorous Reality.

THE MYSTICAL SHAMBHALA

The seat of the spiritual government of the world, the mysterious, the inaccessible, the invisible Shambhala is the center of Wisdom since the World began to exist.

Situated behind a powerful and inaccessible chain of mountains, over whose highest peaks an innocent and eternal mantle of snow has spread, Shambhala is invisible to every human eye and is inviolable for every bold being who would wish to face the enormous visible and invisible dangers directing their steps toward that mysterious world. And, nevertheless, despite its inviolability, despite its invisibility, it is the only reality in the midst of the illusions that deceive our senses, it is the only eternity in the midst of the changing and transitory things that surround us, it is the only place where the feet of beings "pure of mind and heart" can tread.

THE IRRADIATION OF WISDOM

It is from there that Wisdom, like a sun that illuminates and gives life to an entire universe, radiates over all human beings so that its light and warmth can be a guide and a force that sustains them, in their supreme ascension, on the difficult path that leads them toward the Father.

It is from there that its inhabitants, possessors, through their efforts and virtues, of the divine universal knowledge, radiate it toward the four cardinal points where their Ashrams, their Temples, their Holy Places exist, palpitate with life and operate, just as a sun, center of a universe, sends its light and life to all the planets of the system.

It is from there that the energetic currents flow, intelligently directed, in the physical, animate, mental and spiritual planes in which human beings live. It is there where its saintly and pure inhabitants handle with their innocent hands, exempt from all stain, the powerful universal energies, transforming them, directing them and sublimating them, thus fulfilling their persevering and loving work, whose beneficent effects make themselves felt in the saddened souls of men, giving them, like crystalline dew, new life and new hopes.

THE DIVINE SCIENCE

There are the wise ones versed in Divine Science, the True and Only Science, that which begins where presumptuous human science ends, ridiculously and grotesquely attired with its mantle of brocade and translucent stones to hide its miseries and its weakness. What are, in effect, our most brilliant scientific discoveries that inflate our vanity so disproportionately and tickle our self-love to the point of making us believe ourselves super-men and demigods, but crumbs of that Science that our geniuses have had the happiness and the mission to collect and give to us and not to make us vain, but so that, with them, we could satisfy our intellectual hunger? What are our so magnified powers obtained by the application, unfortunately almost always to destructive ends, of those few knowledges that have been generously granted to us? Oh! If men could have a glimpse of what the Science of the Men of Shambhala is and of the divine powers that it provides them, powers that make them realize what our astonished minds would call 'miracles,' they would feel a profound shame for having been so disproportionately vain and proud and, above all, for having applied to destructive and fratricidal ends those knowledges that, currently, through their obscured minds and their insensitive hearts, they naively consider as the product of their genial minds.

THE COSMIC PERSPECTIVE

Oh! If men could know how many marvels exist in the Universe and so abundantly granted by the Creator, they would realize the true place they occupy in Creation and which they could occupy if through their humility, fraternity and love they could see with the eyes of the Spirit and feel with the senses of the Soul.

But the Holy Sages of Shambhala watch, work and pray; and one day, we too will enter through that Gate beyond which we will be able to contemplate the marvelous panorama of the spiritual regions.

THE ESOTERIC SIGNIFICANCE

But the Holy Sages of Shambhala watch, work and pray; and one day, we too will enter through that Gate beyond which we will be able to contemplate the marvelous panorama of the spiritual regions.

THE ESOTERIC SIGNIFICANCE

This profound meditation on Shambhala reveals the central teaching of all authentic esoteric traditions: the existence of a spiritual Hierarchy that guides human evolution from inner planes while respecting human free will and individual responsibility.

Shambhala as Inner Reality: While the text describes Shambhala in geographical terms, its deeper significance is as a state of consciousness accessible to those who have purified their minds and hearts. The "powerful and inaccessible chain of mountains" represents the barriers of personality that must be transcended.

The Irradiation Principle: The description of Wisdom radiating "like a sun" reveals how spiritual influence operates. Higher consciousness does not impose itself but makes itself available to receptive minds, just as sunlight illuminates all equally but is received according to each surface's capacity to reflect.

The Four Cardinal Points: The reference to Ashrams, Temples, and Holy Places in all directions indicates that authentic spiritual work occurs simultaneously on all continents, adapted to local conditions but united in essential purpose.

Divine vs. Human Science: The contrast drawn between presumptuous human science and true Divine Science points to the fundamental limitation of materialistic approaches to knowledge. True science begins with recognition of spirit as the source of all phenomena.

THE PRACTICAL APPLICATION

For the sincere seeker, this teaching provides both inspiration and guidance:

1. Recognition that individual effort must align with universal purpose
2. Humility regarding personal attainments in light of cosmic wisdom
3. Service orientation as the means of approaching the spiritual Hierarchy
4. Inner purification as the prerequisite for higher contacts
5. Faith that maintains aspiration despite apparent separation from the source

The text concludes with the sacred mantra OM MANI PADME HUM, which contains the entire teaching in seed form: the jewel (individual consciousness) within the lotus (universal consciousness) that transforms separation into unity through compassionate wisdom.

Document 6 Complete

Next: Document 7 - Suddha Dharma Mandalam: The Avatar Mitra Deva (Part 1)

La Iniciación Vol. 4, No. 36 - April 1945: Document 7 of 10

Suddha Dharma Mandalam

The Avatar of Sri Bhagavan Mitra Deva (Part 1)

By Guru Subrahmaniananda

Instructor of the World

V: RETURN TO SRI VANA AND THE THIRD AND FOURTH DISCOURSES

4, No. 36 - April 1945: Document 7 of 10

Suddha Dharma Mandalam

The Avatar of Sri Bhagavan Mitra Deva (Part 1)

By Guru Subrahmaniananda

Instructor of the World

V: RETURN TO SRI VANA AND THE THIRD AND FOURTH DISCOURSES

In the Full Moon of Vaisakh of the year 1921 (May 21, 1921) He was taken from the Great Grotto of Sri Vana. Sri Yoga Devi, in the materialized form that the occasion demanded, appeared there and granted the mantra that must be used when invoking the Avatar.

MANTRA FOR INVOKING BHAGAVAN MITRA-DEVA

AUM. Praise to Mitra Deva, the Guru of Brahmic Splendor. I, reverently, approach You with pure heart, in order to properly learn the Suddha Dharma.

Fervently we invoke the Light of Mitra Deva, of Absolute Truth, so that it may divinely inspire our intellect to realize that Narayana is all. Om, Om, Om, JRIM, IM NAM NAMAH.

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The Goddess ordered, as a means conducive to the prosperity of the world and to spiritual advancement, that all members of the Mandala repeat these verses daily, in addition to their recitation in each Full Moon of Vaisakh.

The Third Discourse of the Avatar was pronounced on October 11, 1921, its theme being the Dharma of the Age. When He spoke again on January 13, 1922, it was in Maha Vana, place to which He had been transferred meanwhile. On that occasion He dealt with future dharmic changes and these Discourses were archived by the Elder Brothers of the village of Sankhala who together with one hundred thirty-six Mahatmas of the village of Brahmala were also present. During this meeting Lord Narayana and Yoga Devi manifested their influence in some of the Mahatmas present, and at the end of the Discourse a rain of fragrant flowers fell.

VI: THE YOGA DEVI INITIATION OF THE AVATAR

(Yoga Devi Diksha)

During this meeting Lord Narayana and Yoga Devi manifested their influence in some of the Mahatmas present, and at the end of the Discourse a rain of fragrant flowers fell.

VI: THE YOGA DEVI INITIATION OF THE AVATAR

(Yoga Devi Diksha)

This is the highest of the seven great initiations and Bhagavan Mitra Deva received it on May 11, 1922. A great Mantap (altar) had been erected on the shores of Lake Amrita Saras situated in Brahma Vana, to perform a Yagna (sacrifice) related to this ceremony. The sacrifice was begun on May 2, 1922 and lasted nine days. The tenth day, which was the Full Moon of Vaisakh, at around 6 PM, Sri Yoga Devi manifested Herself in scene, with a form taken for this occasion, and remained on the seventh grade, counting from the bottom of the lake, which has one hundred eight grades. Then the Avatar was placed in her hands, and his Abhisheka (bathing ceremony) was executed in turn by each of the seven Great Hierarchs, one hundred thirty-six Mahatmas, seven of the Thirty-two Siddhas, all the officials of the village of Brahmala, another forty-seven Siddhas and three hundred forty Yoguis there present.

THE SACRED INITIATION

Next, with the Avatar sustained in the left arm of Yoga Devi, she placed her right hand over the Brahmarandra (upper part of the head) of him, and initiated him.

Then there burst forth a fresh and brilliant splendor that extended over a circumference of five hundred miles, more or less, and there were rains of milk and flowers. A ray of light emanated from the center of the Avatar's forehead; and growing until taking the size that a Full Moon has when rising over the horizon, it ascended to the height of the sky; and circulating three times over a circumference of many thousands of miles, it returned again and converged in the right hand of Sri Yoga Devi that still remained over the child's forehead.

The ray was of a color equal to that of Bhagavan Mitra Deva and its best description is like that of a tint composed of seven parts white with one of red. The Hierarchs have noted in their annals that this ray or flash of Light was seen in many places; that in some parts persons of one sex or another, of pure mind and customs were initiated at that hour; and that for many members of the Suddha Dharma Mandalam the ray appeared in the form of a child and that throughout the world that day, at nightfall, in the respective places, the ray was easily visible, as it was an extraordinary and unusual phenomenon.

On that day it was when the Avatar, who was four years old (and five including the pre-natal period), was granted to touch the ground for the first time after being born.

VII: THE FIFTH AND SIXTH DISCOURSES

On that day it was when the Avatar, who was four years old (and five including the pre-natal period), was granted to touch the ground for the first time after being born.

VII: THE FIFTH AND SIXTH DISCOURSES

The fifth Discourse of the Avatar took place on September 10, 1922, and dealt with the significance of Yoga Brahma Vidya and its benefits for the world.

The sixth Discourse was about the Avatar's own mission. He then explained the scope of this new dispensation and dealt with the duties of the members of the Mandalam, who must help his work. On such occasion, the following decisions were taken:

1st) The formation of the Mitra Brinda or the Order of Mitra Deva.

2nd) Designation of officials in various places with the purpose of Initiation.

3rd) Arrangement to transfer and move the Pittas, or seats, of the official centers, and to create or reestablish Sankhus, investing such centers with power.

4th) The Means of inspiring the disciples and members engaged in propagating the Suddha Dharma.

5th) The establishment of twenty-four Yoga-Ashramas in this and other regions.

6th) The issuing of written faculty to those Mahatmas who are to propagate the Suddha Dharma in different centers.

THE ESOTERIC SIGNIFICANCE

This account reveals the profound metaphysical principles underlying authentic spiritual initiation and avatar manifestation. The events described operate simultaneously on multiple levels of reality, requiring both literal understanding and symbolic interpretation.

The Avatar Principle: Mitra Deva represents the cyclic manifestation of Divine consciousness in human form for the specific purpose of reestablishing spiritual truth (dharma) during periods of spiritual decline. This follows the universal law stated in the Bhagavad Gita: "Whenever righteousness declines and unrighteousness increases, I manifest myself."

The Initiation Process: The Yoga Devi Diksha represents the highest form of spiritual transmission, where divine consciousness directly awakens the latent spiritual faculties in the prepared vehicle. The spectacular phenomena described—rays of light, rains of milk and flowers, worldwide visibility—indicate the cosmic significance of such events.

The Hierarchical Structure: The presence of specific numbers of Mahatmas, Siddhas, and Yoguis reveals the organized nature of spiritual evolution. Each level represents different degrees of realization and corresponding responsibilities in the divine plan.

The Organizational Aspect: The establishment of the Mitra Brinda and various Ashramas demonstrates how spiritual impulses must be grounded in practical structures to effectively influence human consciousness over time.

The Organizational Aspect: The establishment of the Mitra Brinda and various Ashramas demonstrates how spiritual impulses must be grounded in practical structures to effectively influence human consciousness over time.

This teaching shows that genuine spiritual work requires both inner realization and outer organization, both divine grace and human cooperation, both individual transformation and collective service.

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Next: Document 8 - Suddha Dharma Mandalam: The Avatar Mitra Deva (Part 2)

La Iniciación Vol. 4, No. 36 - April 1945: Document 8 of 10

Suddha Dharma Mandalam (Continuation)

The Avatar of Sri Bhagavan Mitra Deva (Part 2): The Sacred Ceremonies

By Guru Subrahmaniananda

VIII: THE CELEBRATION OF THE MAHA YAGNA FOR AID OF FUTURE AVATARS AND FOR THE INSTITUTION OF THE MITRA BRINDA OR ORDER OF MITRA DEVA

This Yagna was begun after a lapse of five days of the fifth month of the fifth year of the birth of Bhagavan Mitra Deva; from the beginning of the Yagna until its conclusion, Bhagavan Mitra Deva, together with some other Mahatmas, was in Samadhi¹ in Brahma Vana, inspiring the two Mahatmas Vajra Deva² and Ratna Deva, who officiated as his representatives in the sacrifice, in one of which the feminine principle was at the time predominant, although he, as well as the other officiant, was of masculine aspect.

In connection with the execution of this Maha Yagna twenty-four Maha Rishis, twenty-four persons who had reached the state of Ananda and twelve persons of lower grades gathered. All of them, including the two who officiated as Masters, were in total number one hundred ten. Here on May 4, 1923 the principal Yantra of the Mitra Brinda was consecrated, and together with this, sixty-four other minor Yantras were consecrated for the various members of the Order to carry on their persons.

This Yagna was executed near Vanga Pitta, seat of the Mandalam in Bengal, and the Avabhritam, final consummation ceremony, was performed in a place to the east of the Pitta, at the foot of the Himalayas. This Avabhritam was executed in three parts:

This Avabhritam was executed in three parts:

The first, related to Bhagavan Mitra Deva, was performed formally here and effectively, later, in Brahma Vana. Its second part, destined for the two Mahatmas, was executed on July 3, 1923, with these alone taking part in it. The third was related to the rest of the members of the Mandalam and was set for July 6, 1923. After the second Avabhritam was finished, three other Mahatmas, Vaidurya Deva, Mukta Deva and Pravala Deva, arrived at the place of the Avabhritam, and on July 6, 1923 a general Avabhritam was performed for all members, with five Mahatmas taking part in it.

THE SACRED REGALIA

On the occasion of the third Avabhritam, there were displayed among those gathered there, the throne, the crown, the bracelet, the anklet, the pearl necklace, the precious stone necklace, and other ornaments and golden vessels that are to be used by Bhagavan Mitra Deva, which were also sprinkled with holy water. The Avabhritam of the Avatar took place effectively on October 19, 1923 in Maha Vana.

He was seated on a golden platform under a great banyan tree; in front of him he had a golden Kamandalu and a Yogadanda, or Yoga scepter, also of gold. He wore a garment woven entirely with golden lace and pearl strings hung from his person. Behind him stood two Siddha Kannikas; and Sri Yoga Devi herself bathed him in water that had been used in the bath of Narayana and Yoga Devi, who remained in their own bodies in Uttara Badari. This bath of the Avatar is known as Yoga-Abhisheka and was executed during the Navarathri, when Mitra Deva conducted the Navarathri Puja of Sri Yoga Devi.

THE SACRED HYMNS

The Siddhas who were present sang in praise of the Avatar the following few verses:

(1 and 2) I invoke, and in Him I seek refuge, the Master of the World, Bhagavan Mitra Deva, the Child of lotus eyes, with divine smile on his countenance, who being adored by all the Siddhas and Mahatmas, is seated on a golden platform, having extended his left leg and bent his right leg.

(3) Supporting the left hand on the left knee, showing with the right hand the Atmic sign, and radiant with divine splendor.

(4) Assisted by two Siddha Kannikas (Celestial Nymphs): and by Yoguis, Mahatmas, Siddhas, Maharishis, Dazas, Tirthas and others.

(5) Glorified thus with sacred chants; wearing golden bracelets, dressed in golden garment, adorned his chest with pearl strings and radiant his face with divine happiness.

(6) Wielding the Yoga scepter, serene, having before him the golden Kamandalu, resplending with supreme glory, meditating on the self that dwells in the heart.

These stanzas (Slokas) describe the Lord as he then appeared. The Navarathri ceremony of the year 1923 is especially sacred for having executed at that time the Yoga Abhisheka (sacred bath) of the Lord, and also because He himself officiated the worship of Yoga Devi (Puja) which is customarily executed during said period.

Assisted by Mahatmas and other advanced Beings and always watching over the welfare of the world, the Lord continues dwelling in Maha Vana.

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PEACE TO ALL THE UNIVERSE.

GLORY TO ALL THE MAHATMAS, SIDDHAS AND GURUS.

OM.

By copy: Jehel-9-3-45.

EXPLANATORY NOTE

For the Disciples and Readers to be able to better imagine WHAT the described ceremonies really represent, it is necessary to meditate that Lord Narayana is the King of our Universe, Nara "the representative of the Human Genre," Yoga Devi is the "Mother of the World, Great Virgin, etc.," that is, it is necessary to conceive them simultaneously as Beings and as Cosmogonic Powers. The close union of a Mind that admires the supreme Harmony of the World and of a Heart devotionally educated can permit FEELING a small fragment of such Celebration.

THE DEEPER SIGNIFICANCE

This remarkable account reveals the profound metaphysical principles underlying the manifestation and work of an Avatar. The ceremonies described operate on multiple planes simultaneously, requiring understanding of both their literal historical occurrence and their symbolic spiritual meaning.

The Triple Avabhritam: The three-part completion ceremony represents the threefold aspect of all spiritual work: divine (Avatar), intermediate (Mahatmas), and human (general membership). Each level requires its own specific approach and timing, yet all are united in the single purpose of manifesting divine consciousness in the world.

The Sacred Regalia: The throne, crown, and other ornaments represent the legitimate spiritual authority invested in the Avatar. Unlike worldly power based on force or popular consent, authentic spiritual authority comes from direct divine investiture witnessed by those capable of perceiving subtle realities.

The Yogadanda and Kamandalu: These traditional symbols of renunciation and spiritual authority indicate that the Avatar, while manifesting supreme power, remains detached from worldly concerns. The golden material represents the transformation of ordinary consciousness into divine wisdom.

The Yogadanda and Kamandalu: These traditional symbols of renunciation and spiritual authority indicate that the Avatar, while manifesting supreme power, remains detached from worldly concerns. The golden material represents the transformation of ordinary consciousness into divine wisdom.

The Sacred Hymns: The six verses provide a complete meditation on the Avatar principle, describing both the human appearance and the divine essence. They serve as a means for devotees to align their consciousness with the Avatar's spiritual reality.

The Navarathri Connection: The timing of the final ceremony during the nine-night worship of the Divine Mother reveals the intimate connection between Avatar consciousness and the creative aspect of divinity (Shakti). The Avatar serves as the focus through which divine energy manifests for world transformation.

This teaching demonstrates that authentic spiritual leadership operates through divine authorization rather than human appointment, and that such authority carries the responsibility to serve as a conscious channel for higher influences in the work of human evolution.

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¹ SAMADHI: Thus is called the state of consciousness of a person who has become capable of universal knowledge, by having raised their individual consciousness to the Atmic plane (of pure Spirit).

² The thirty-two Siddhas who are used to receive the influence of Lords Narayana, Nara, Yogadevi, Dakshinamurti and of the Kumaras, are known collectively as Vajra Deva, Mukta Deva, Ratna Deva, Pravala Deva and Vaidurya Deva: those who served in the Yagna; they are in direct spiritual descent from these great Siddhas.

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Next: Document 9 - Cosmic Influences: Meteorological Influences on Living Beings

La Iniciación Vol. 4, No. 36 - April 1945: Document 9 of 10

Cosmic Influences and Reactions of Living Beings

Meteorological Influences

By Pitágoras S. I.

HYGROMETRIC STATE OF AIR AND SOIL

The water content in air and soil also has great importance in the life of living beings, and its variations cannot fail to exercise influence over them.

It is known, in effect, that very humid environments produce a perturbation in metabolism and, above all, that special sensitivity of the respiratory pathways to diseases gathered under the name of rheumatic.

On the contrary, very dry environments can also produce damage in the respiratory pathways, especially if through a pathological state of the nasal mucous membranes these cannot moisten the air that reaches the pulmonary alveoli.

On the contrary, very dry environments can also produce damage in the respiratory pathways, especially if through a pathological state of the nasal mucous membranes these cannot moisten the air that reaches the pulmonary alveoli.

But, in addition to these influences of hygrometric variations that are fairly well known, there exists an entire series of phenomena produced also by variations in hygrometric state, and known since immemorial times, to which academic science has not given due attention for considering them as forming part of the domain of popular superstitions, without realizing or without wanting to realize that these phenomena are facts and that, therefore, they deserved the study of themselves and of the causes that can produce them.

ANIMAL SENSITIVITY TO WEATHER CHANGES

We have already said that birds, when rain approaches, that is, when those magnetic and hygrometric variations of the environment are gradually established, place themselves on roofs oriented toward the east; bees return much time before sunset to the hives; chickens wallow in the dust and ruffle their feathers; swallows fly at ground level; flies bother domestic animals; cows become agitated and run, etc.³

All those manifestations of animals have been utilized by the ancients and, currently, by country people, to make forecasts about the state of the weather; and it is interesting to note that never have those forecasts failed and one could even say that they are much more exact than those that the various Observatories or Meteorological Stations equipped with the most diverse and perfected scientific instruments can provide.

In addition to these temporary variations, there exist others that we could call seasonal, since they are produced on the occasion of the transit from one season to another. On this occasion, various animals behave differently and we mention here, for brevity only, one described by the celebrated naturalist Linnaeus.

THE LEMMING MIGRATION

In effect, he describes thus the manner of behavior of some mice when winter approaches:

"When rigorous cold approaches, and sometimes without apparent cause, the lemmings⁴ abandon their natural dwelling, the high mountain chain of Norway, to undertake a long journey toward the sea.

"The emigrant band, composed of myriads of individuals, walks in short trot and in straight line through all obstacles, without ever letting themselves be diverted from their rectilinear march. They walk forming rows, making rectilinear, parallel furrows, two fingers deep and separated from each other by a distance of many yards. They devour everything that bothers them in their path, herbs and roots. Nothing diverts them from their route. If a man is placed in their path, they slip between his legs. If they encounter a pile of hay, they gnaw it and pass through; if it is a rock, they contour it in semicircle and return to take their rectilinear direction on the other side. If it is a lake, they cross it swimming, in straight line, whatever its width may be. If it is a boat that opposes in the middle of the waters: the lemmings climb over it and throw themselves into the water on the other side. The rapid current of a river does not stop them, even though all must perish."

HUMAN METEOROLOGICAL SENSITIVITY

Animals, and much more than man, possess, then, that meteorological sensitivity, as Dr. Sardou denominated it, that is, that sensitivity to external agents to which they react in a fairly clear and evident form.

But there also exist men, and especially those who have suffered wounds of importance or are affected by neuritis or neuralgias, or the so-called arthritic or rheumatic ones, who possess that meteorological sensitivity. These, in effect, are much more sensitive than the generality of persons to the pains or discomforts that manifest when weather change approaches.

In 1921, when meteorological institutes began to be created, a caricature appeared in which an old rheumatic person was represented perched on a bell tower and country people who said: "We have no need of all these novelties; it is better to perch old Francisco at the top of the church; with his rheumatism he would inform us much better than all these new inventions."

THE SUPERIORITY OF BIOLOGICAL BAROMETERS

These persons are, in effect, the best subjects for predicting the state of the weather, since one could say they are much more sensitive than the most perfected barometers or hygrometers; but not all react in the same manner. Their reactions are in relation to the complexity of meteorological influences, on one hand, and with their state of hypervagotonía or hypersympaticotonía, on the other.

It has been verified, for example, that on the French Riviera, while some manifest greater sensitivity when eastern winds approach that bring rain, others are more sensitive to the mistral, western wind that, generally, is dry and cold.

To understand how these subjects can predict weather changes from 12 to 48 hours before the barometer or hygrometer have given any indication in the same sense, it is necessary to know that air ions condense water vapor first in drops and then in clouds and that, furthermore, they increase the conductibility of gases by electricity.