La Iniciación (GIDEE) — Vol. 4, No. 38 — June 1945

La Iniciación Vol. 4, No. 38 - June 1945: Document 1 of 10

Title Page and Table of Contents

Original Title: La Iniciación - Año IV, Junio de 1945, Nº 38

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 7 - Practical Course in Judicial Astrology: The meaning of the Twelve Houses of the Theme (Surya, S.I.)

Page 10 - Maha Boddhi Sangha: Message for the Day of the "White Lotus" (Upasika, A.M. — Bikku)

Page 12 - H. A. B. M.

Page 15 - Suddha Dharma Mandalam: Comments on the Mission of Avatar Sri Bhagavan Mitra Deva

PHILOSOPHICAL-SCIENTIFIC SECTION

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

LITERARY SECTION

Page 21 - Your Path, meditation (Ramanuja, S.I.)

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La Iniciación Vol. 4, No. 38 - June 1945: Document 2 of 10

Comments on the First Degree of Martinism (Continuation)

The Cohen Crisis: Internal Opposition to Willermoz's Masonic Strategy (1778)

By Pitágoras, S.I.

The principal preoccupation of Willermoz in creating this degree was to maintain the doctrinal content that should be taught in it in the most absolute secrecy, a secret so rigorous that even other Masons of inferior degrees should be ignorant of it. This secret, moreover, was to be conserved regarding the purpose of the degree, the rituals and even the origin of the doctrine; and it went to the point that the degree itself should be totally ignored.

The name of Profession given to this degree concealed, in truth, its true essence, because this name was nothing but that which Baron de Weiler had already instituted, not as a degree but as a dignity, to designate the regularly initiated Knight.

THE MOTIVES FOR SECRECY

Why had Willermoz taken the resolution to incorporate into Strict Observance this degree that should contain the doctrine of the Cohens? Undoubtedly because he was animated by the desire to diffuse in Masonry that doctrine which until then had been taught exclusively to a relatively small number of "men of desire."

Why so much prudence and so many precautions in maintaining everything absolutely secret? Possibly to avoid having his activity in that direction known, an attitude completely conforming to his quality as Fil... Desc..., an attitude recommended in the Cohen Chapters, which taught the abstraction of human personality and, surely, an attitude aimed at maintaining the oath of silence that each Cohen made at the moment of his initiation.

THE DELICATE TASK

Desc...], an attitude recommended in the Cohen Chapters, which taught the abstraction of human personality and, surely, an attitude aimed at maintaining the oath of silence that each Cohen made at the moment of his initiation.

THE DELICATE TASK

It was thus that Willermoz, aided by Saltzmann and by the Cohens of Lyon, proceeded to lay the bases of the reform program for the Order of Strict Observance. Everything that referred to the degree of Profession was studied, therefore, exclusively by Willermoz in the most absolute secrecy and only Perisse du Luc helped him a little and only in matters relating to "things of style and arrangement."

"His task," writes Joly, (Un mystique lyonnais et les secrets de la Franc-Maçonnérie — p. 107) "was delicate, given that he had to graft into the degree a summary of all the doctrine of Reintegration as he understood it after years of experience, studies and reflections, and given that he had to distinguish, moreover, between what could be said and what should be silenced in rituals that were not destined for the Cohens. It seemed to him that it was not betraying his oaths to adapt to another society the dogmatic part of Pasqually's teachings, since he made no mention of the practical part. The Order of the Cohens conserved, alone, the secret of its singular cult, the power to admit neophytes and the care of guiding them in the practice of the operations of its marvelous theurgy."

THE APPROACHING SUCCESS

Everything was ready on the eve of the inauguration of the Congress of Gauls, and we shall see how he will obtain complete success in it, managing to have the degree of Profession accepted. Willermoz, due to his intelligent and persevering work extended his influence, and the Profession, due to his long vision, his faith and his absolute dedication toward the "Thing," constituted another shoot of the Martinist trunk, which was already on the eve of its disappearance.

THE COHEN REACTION

But before occupying ourselves with the Congress of Gauls, what was the attitude taken by the Cohens regarding Willermoz's activities, both in Strict Observance and in French Masonry?

THE COHEN REACTION

But before occupying ourselves with the Congress of Gauls, what was the attitude taken by the Cohens regarding Willermoz's activities, both in Strict Observance and in French Masonry?

We have seen that many Cohens, conscious or not of Willermoz's secret intentions, followed him and collaborated with him to reach the goal he proposed; but there were also many others who, not understanding what the aims that Willermoz had might be or, knowing them, not agreeing with him in following that dubious path, developed their own conduct. Was not, perhaps, all the past experience of Martines de Pasqually a sufficiently clear lesson, who for so many years had wanted to achieve, without success, exactly what Willermoz proposed to achieve: spiritualize Masonry? Why repeat that experience? Why not dedicate themselves exclusively to the consolidation of the Order of the Elect Cohens that had been abandoned to the diverse personal orientations of the R. C., instead of losing time and energy in a Masonic order of more or less suspect reputation?

THE COHEN DIVISION

The Cohens, as can be seen, did not all have the same opinion. From this arose that in "the small number of men dedicated to prudence and discretion by their oaths and their formulas," of these men "who had attracted many sympathies for their gentle and pious tranquility," there emerged, in 1778, the decision that was to facilitate the disintegration of the Order of the Elect Cohens and the transformation of primitive Martinism with the creation of Willermoz's Profession, and properly speaking Saint-Martin's Martinism.

THE FAMILY OPPOSITION

Among these dissident Cohens were the same brothers of Willermoz, although later they helped him in his Masonic activities. Pierre Jacques, had he not written, in 1774, words that showed his disapproval of Juan Bautista's orientation? "As for me in particular," he wrote, "as I cannot occupy myself with so many things and can barely occupy myself with our major affair, which is the only one that interests me, I renounce the other if you do not believe the thing necessary for the good of our order." And he added: "You yourself should withdraw from it (Strict Observance) and, with only one of our brothers (Cohens) in this assembly to watch and examine the affairs, I believe it would be sufficient." But these counsels were not to be heard by Willermoz, and Pierre Jacques, attracted to his brother's orbit, worked with him until, in 1777, tired, he resigned from all the Masonic positions that, well or badly, he had occupied until then.

For his part, his brother Antonio, in a letter he wrote to him in 1777, put in evidence, not as a Mason but as a Cohen, all the "schisms" that had occurred in Hundt's Masonry, the illusory plans of organization, reform and propaganda, the "vicious" organization of the same, the "very chimerical or very veiled" purposes, and confessed that he had not yet understood why he and Juan Bautista had gotten involved in that organization. He finished saying that he had frequently manifested, to his sister Mme. de Provensal, the wonder of noting how his brother, knowing "a shorter path," had induced his disciples to seek elsewhere the "sublime knowledge" that his "particular society" (Cohens) already possessed.

THE SAINT-MARTIN DISAPPROVAL

Even Saint-Martin who, at Willermoz's request, had reluctantly agreed to include his name among those who made the official petition to Carlos de Hundt, on July 23, 1773, to be initiated in Strict Observance, never occupied himself with it and although his spirit of tolerance for Willermoz's Masonic activities induced him to keep silent, he also disapproved, intimately, that his friend had put himself in an order in which he had little confidence, disapproval that came, as we shall see later, to provoke a dissension in July 1775.

THE WIDER COHEN DISSENT

Many other Cohens also disapproved of Willermoz's attitude and others, finally, limited themselves exclusively to playing a role of spectators waiting for time to show who was right. It seemed, in effect, on the eve of the Congress of Gauls, that the dissident Cohens were indeed right. Even Willermoz himself, who had remained deaf to all the warnings and counsels of the Cohens and had persevered in his attitude, was somewhat disillusioned and it seemed to him that he had lost time. At least so he expressed it in his letter of October 12, 1781 to Carlos de Hundt. But, shortly after, the facts and results obtained showed quite the contrary, as we shall see shortly.

THE HISTORICAL VINDICATION

It must be recognized, therefore, that despite the decadence of Strict Observance, the reform that Willermoz carried out within it with the institution of the Profession, allowed the diffusion of a portion of the Master's doctrine and also, later, an easier diffusion of the Cohen doctrine in the spiritualist environments of France and other European nations.

And now that we have exposed what were the hidden designs of Willermoz, maintained rigorously secret, designs that he desired to see realized in the Congress of Gauls, we shall close this long parenthesis and return to our chronological exposition speaking, in the next number, of the sessions of the Congress of Gauls and of the results that the Martinists of Lyon obtained in it.

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THE DEEPER SIGNIFICANCE OF THE COHEN CRISIS

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THE DEEPER SIGNIFICANCE OF THE COHEN CRISIS

This remarkable documentation reveals how authentic spiritual movements face inevitable crises when forced to adapt to changing historical circumstances. The 1778 division within the Elect Cohen Order represents a classic example of how esoteric organizations must choose between purity and survival when external conditions make original forms unsustainable.

The Strategic Secrecy: Willermoz's extreme caution in concealing his true intentions demonstrates sophisticated understanding of how esoteric work must operate. The multiple layers of secrecy—hiding the degree's existence, its purpose, its rituals, and its doctrinal origin—show how authentic transmission requires protection from both profane curiosity and institutional interference.

The Doctrinal Preservation: The careful distinction between theoretical doctrine (which could be transmitted) and practical operations (which must remain exclusively Cohen) reveals mature understanding of how esoteric knowledge can be adapted without compromising its essential character. This principle would become fundamental for all subsequent authentic esoteric organizations.

The Family Dynamics: The opposition from Willermoz's own brothers illustrates how even the closest relationships can be strained when individuals understand spiritual work differently. Pierre Jacques's complaint about seeking "sublime knowledge" elsewhere when their "particular society" already possessed it reflects a common tension between expansion and consolidation in spiritual movements.

The Saint-Martin Paradox: The revelation that Saint-Martin disapproved of Willermoz's strategy while tolerating it out of friendship demonstrates the complexity of authentic spiritual relationships. Their July 1775 dissension would eventually lead to Saint-Martin's development of purely individual mysticism—proving that authentic disagreement can produce complementary rather than contradictory developments.

THE HISTORICAL VALIDATION

The ultimate vindication of Willermoz's strategy through the successful diffusion of Cohen doctrine in European spiritualist circles demonstrates that authentic spiritual intuition often transcends immediate criticism. While his contemporaries saw his activities as questionable compromise, history would reveal them as essential preservation of traditional knowledge during a period of institutional collapse.

The Adaptation Principle: The success of the Profession degrees in preserving and transmitting Martines de Pasqually's doctrine proves that living spiritual traditions must adapt their forms to changing circumstances while maintaining their essential content. This principle distinguishes authentic tradition from mere historical preservation.

This principle distinguishes authentic tradition from mere historical preservation.

The Institutional Wisdom: Willermoz's recognition that Masonic structures could serve as vehicles for Cohen teachings demonstrates strategic understanding of how esoteric knowledge can work through existing institutions rather than requiring entirely new organizations.

The Time Factor: The initial criticism from fellow Cohens followed by eventual historical validation shows how authentic spiritual work often requires long-term perspective to assess properly. Immediate results may appear questionable while ultimate outcomes prove beneficial.

THE CONTEMPORARY RELEVANCE

This historical example provides guidance for how contemporary spiritual organizations can navigate similar crises:

1. Strategic Patience: Maintaining long-term vision despite immediate criticism from even close associates
2. Selective Transmission: Distinguishing between aspects of teaching that can be shared and those that must remain restricted
3. Institutional Adaptation: Using existing structures as vehicles for spiritual content rather than insisting on historical forms
4. Protective Secrecy: Maintaining appropriate discretion to protect authentic work from misunderstanding and interference
5. Unity in Diversity: Recognizing that different approaches to the same spiritual work can complement rather than contradict each other

This teaching demonstrates how authentic spiritual transmission requires both preservation of essential content and adaptation of methods—the hallmark of living tradition operating through changing historical circumstances.

Document 2 Complete

Next: Document 3 - The Twelve Houses: Complete Astrological System for Understanding Life Patterns

La Iniciación Vol. 4, No. 38 - June 1945: Document 3 of 10

Practical Course in Judicial Astrology

The Twelve Houses: Complete System for Understanding Life Patterns

Teachings of Surya S.I.

Through everything that has already been published in this course, it is possible to organize a "radical theme" of birth, aspect it, define the interpretation of the Ascendant Sign—for which we have given the meaning of each sign and of its divisions into decanates and faces—and also know the influence of each of the seven planets that were studied in particular manner.

When we look at a "radical" (astrological scheme of a birth) we see that the planets are situated in a determined house of the theme and within determined zodiacal signs.

From this results that, in addition to what a planet means by itself, and the "modification" that its influence receives through aspects that eventually other stars form with said celestial body, we have to determine now the meaning of a planet under two conditions:

a) For being found in a determined house of the theme.

b) For being situated in a determined zodiacal sign.

b) For being situated in a determined zodiacal sign.

But before studying this, let us see in detail WHAT THE HOUSES OF THE THEME MEAN by themselves, that is, what species of FACTS of human life are comprehended in each one of those twelve divisions of the theme.

The Martinist astrologer Julevno teaches the following on this important point of judicial astrology:

THE TWELVE HOUSES

THE FIRST HOUSE

"The First House, denominated 'Ascendant' because it seems to be born with us and be the source of life, imprints on us our character, determining temperament, customs, and, through the external form that it grants to our body, concedes us determined personality.

When Mars is found situated here, it produces a scar, a stain or a mark on the head or face, which are the parts of the body influenced by this house.

Saturn in this house makes coarse or surly persons. The Dragon's Tail indicates unkempt or dirty persons."

THE SECOND HOUSE

"The Second House relates to acquired goods and gains or riches obtained through work, commerce or industry and not through inheritances. It also influences the freedom of the person (Jehel assures that it also relates to intellectual studies and especially to education received in youth).

Jupiter or Venus situated in this house grant fortune, except if they were badly aspected. Saturn or Mars, debilitated or badly aspected, as well as the Dragon's Tail, announce loss of goods or fortune. This house governs the nape, neck and throat."

THE THIRD HOUSE

"The Third House is known as the house of brothers, sisters, relatives and neighbors, as well as that of electors in politics. It also relates to studies, writings, news, vehicles and means of transport, short terrestrial journeys, moves and education."

THE FOURTH HOUSE

"The Fourth House signifies the father (in masculine horoscope and the mother in feminine horoscope), his condition, the father-in-law, the native's inheritances such as real estate, residence, the home formed by the person himself and the place of birth.

By it judgment is also formed about the end of life; regarding position and fortune.

The Sun or Venus present here, well aspected with the lord of the Ascendant or with that of the 2nd house, are of happy augury. The benefics situated in this house or their good aspects that reach it, prognosticate a happy old age. This house governs the stomach, bronchi and lungs."

THE FIFTH HOUSE

"The Fifth House is that of children, of speculations, of games of chance, of pleasures and voluptuousness. It indicates affections, the bed, theaters, taverns, schools and every place of recreation. It also indicates the father's riches. Saturn and Mars, situated here, are very unfavorable. This house governs the heart and back."

THE SIXTH HOUSE

"The Sixth House relates to servants, subordinates, small domestic animals, uncles and aunts. It also indicates the person's position as subordinate, employee or 'servant' in every sense.

This house governs the heart and back."

THE SIXTH HOUSE

"The Sixth House relates to servants, subordinates, small domestic animals, uncles and aunts. It also indicates the person's position as subordinate, employee or 'servant' in every sense.

By it judgment is formed about illnesses, and the planets situated here, badly aspected with the luminaries (Sun or Moon) indicate the exact nature of the affections that will afflict health.

Here Jupiter, Venus, Mercury or the Ascending Node, when they are well aspected, are very benefic and promise health and goods. Mercury or Mars well aspected when situated here, indicate physicians, chemists, pharmacists, etc. This house governs the belly and intestines."

THE SEVENTH HOUSE

"The Seventh House relates to marriage or unions, designating the spouse, husband or wife according to the theme. It also refers to associations, contracts, important businesses; to persons with whom one will have processes or disagreements and to all those who are not familiar and with whom one has business or similar matters. Still one sees, in this house, what is related to the person's political position and what refers to their grandparents. This house governs the kidneys and the entire lumbar region."

THE EIGHTH HOUSE

"The Eighth House refers to inheritances, testaments and all goods that come to us from the deceased, those that the spouse brings as dowry, as well as the type of death of the person himself, which is indicated with special clarity when the planet 'lord of the 8th house' is also significator of death. This house governs the genital parts. Jehel indicates that in this house we must also seek the signs that will indicate the facility or difficulty of contact with the astral plane and the possibilities of 'occult inheritance,' that is, of contact with true occult traditions, initiatic currents, etc."

THE NINTH HOUSE

"The Ninth House is that which refers to long journeys, by sea, by land, by air, etc., also containing indications about processes and literary or scientific publications. It indicates religious and philosophical ideas and possesses greater influence than the third house over the spirit or inclinations of the person, especially if some planet is present in it. It also relates to dreams, brothers-in-law and sisters-in-law. Jupiter situated in this house indicates faith and modesty. Saturn or Mars give tendency to incredulity and infidelity. This house governs the thighs."

THE TENTH HOUSE

It also relates to dreams, brothers-in-law and sisters-in-law. Jupiter situated in this house indicates faith and modesty. Saturn or Mars give tendency to incredulity and infidelity. This house governs the thighs."

THE TENTH HOUSE

"The Tenth House is considered that of greatest influence from the practical point of view, called of the 'sumum vitae' by the ancients. It is also, astrologically, that of the 'Midheaven,' and gives us to know what will be the vocation, employment or profession of the native, his dignities, honors, fame, credit and the opposite of all this if the theme is unfavorable. This house represents business and activity in general, superiors (in every sense) and the government of the country of birth or activity. It also indicates the condition of the mother and mother-in-law (or father and father-in-law in feminine theme). Saturn, Mars or the Descendant Node are extremely unfavorable in this house. This house also represents the knees."

THE ELEVENTH HOUSE

"The Eleventh House refers to friends, counselors, associates, protectors, the environment in which the person lives, their hopes, projects, social success and maternal fortune. The signs of Sagittarius or Pisces, with Jupiter in them, over this house, grant very attentive friends.

The planets in it will indicate the type and quality of the person's friends. This house, opposite to the 5th, has certain influence over children and should be consulted in this respect. Let us say, in passing, that all 'opposite' houses maintain a reciprocal influence. This house governs the ankles and calves."

THE TWELFTH HOUSE

"The Twelfth House indicates sorrows, probations, hidden difficulties, exiles, internment in asylums and hospitals, criminal trials and prisons, as well as large animals. The malefic planets situated in it will indicate secret enemies, chronic illnesses and disastrous journeys or those related to mysterious things.

The benefic planets situated in this house grant the person an irresistible power of attraction, it being necessary to see by the general theme what use will be made of such possibility. This house governs the feet and their toes.

Jehel indicates that this house also refers to all Occult Centers of Initiation, secret societies, etc., which explains the importance of its astrological relations with the ninth."

THE DEEPER SIGNIFICANCE OF THE HOUSE SYSTEM

This comprehensive analysis reveals the twelve houses as representing the complete cycle of human experience from individual formation through social integration to spiritual transcendence. The system provides practical guidance for understanding how celestial influences manifest through specific life circumstances.

The Personal Foundation (Houses 1-4): The first four houses establish the individual foundation—personality (1st), resources (2nd), immediate environment (3rd), and family roots (4th). These represent the basic elements necessary for incarnated existence.

The Personal Foundation (Houses 1-4): The first four houses establish the individual foundation—personality (1st), resources (2nd), immediate environment (3rd), and family roots (4th). These represent the basic elements necessary for incarnated existence.

The Creative Expression (Houses 5-8): The middle four houses govern creative manifestation—self-expression (5th), service (6th), relationships (7th), and transformation (8th). These represent how individuals engage with others and transform through experience.

The Universal Connection (Houses 9-12): The final four houses address transcendent concerns—wisdom (9th), public recognition (10th), group participation (11th), and spiritual surrender (12th). These represent how individuals contribute to collective evolution.

The Opposite House Principle: Julevno's observation that "opposite houses maintain reciprocal influence" reveals the complementary nature of the zodiacal structure. The 1st-7th axis balances self and other; 2nd-8th balances personal and shared resources; 3rd-9th balances immediate and expanded knowledge; 4th-10th balances private and public identity; 5th-11th balances personal and group creativity; 6th-12th balances conscious service and unconscious surrender.

The Esoteric Applications: Jehel's comments connecting the 8th house to "occult inheritance" and "contact with true occult traditions" and the 12th house to "Occult Centers of Initiation" reveal how astrological knowledge serves as complete guidance for both exoteric and esoteric development.

The Practical Synthesis: The detailed analysis of planetary influence in each house provides practical methodology for understanding how spiritual principles manifest through material circumstances. This knowledge enables conscious cooperation with rather than unconscious victimization by astrological influences.

The house system demonstrates how authentic spiritual development must occur through rather than despite material circumstances, using the conditions of incarnated life as opportunities for consciousness evolution rather than obstacles to spiritual progress.

Document 3 Complete

Next: Document 4 - White Lotus Day: The H.P. Blavatsky Commemoration and Sacred Symbolism

La Iniciación Vol. 4, No. 38 - June 1945: Document 4 of 10

Maha Boddhi Sangha: White Lotus Day Commemoration

The H.P. Blavatsky Memorial and Sacred Symbolism

By Upasika (Bikku) A.M.

In these brief lines the Maha Boddhi Sangha renders cult to the memory of the Venerable Maestra H.P.B., (Upasika) on the memorable day of the "White Lotus."

Blavatsky Memorial and Sacred Symbolism

By Upasika (Bikku) A.M.

In these brief lines the Maha Boddhi Sangha renders cult to the memory of the Venerable Maestra H.P.B., (Upasika) on the memorable day of the "White Lotus."

Venerable Buddhist brothers of the entire world: today, with hearts swollen with love and devotion we celebrate the day of the "White Lotus," which corresponds to May 8th of each year. It also corresponds to celebrate on this memorable day on which all mystical and millenary India celebrates its maximum festivity, the Great Maestra, the Venerable Helena Petrovna Blavatsky, who disincarnated on the symbolic date of May 8, 1891. This Excellent Maestra also bore the secret name of Upasika, (Initiated Buddhist) name that had been given to her by the Supreme Hierarchs of the Great Buddhist Fraternity of Tibet. Venerable "Old Lady," the Masters whom she so loved and served with absolute disinterest and profound devotion called her affectionately and familiarly. The Maestra was in continual contact with the Adepts, the Gurus and the Mahatmas of the Great Asian Buddhist Lodge.

THE MISSION OF H.P. BLAVATSKY

The Venerable Upasika fulfilled the difficult mission that had been entrusted to her by those, giving of herself, with courage, dedication and love for service, she impelled the Great Buddhist Fraternity to which she belonged, corresponding to her a "High Hierarchic Degree." She was a notable writer of many beautiful books. Among them we remember Isis Unveiled, of profound erudition; The Secret Doctrine, her culminating work, which will only be understood and valued at the end of this century; The Voice of the Silence, jewel of Esoteric literature where the purest Essence of Buddhist Doctrine is made known, and many others which, with the previous ones, were universally read and translated into all languages, becoming a generous source of inspiration for occultists, who obtained light to later write their works.

She founded and developed the Theosophical Movement, which came to spread extraordinarily throughout the entire world, fomenting with its doctrines fraternity, the noble sentiment of peace, love, understanding and wisdom, attributes that lead human beings toward better possibilities for knowing the Divine part that exists in each one of us, that is the "Divine" and "Immortal Ego."

The Venerable Maestra Upasika, faithful disciple of the Holy Buddha, True Initiate of Highest Hierarchy, disincarnated on the memorable day of the "White Lotus," as corresponded to her Great Personality. Her physical death had to coincide with this grandiose date so that the memory of her exalted figure would always be linked to the august symbol of the Great Sacred Flower that in Mysterious, Millenary and Mystical India is commemorated with special rejoicing.

THE SACRED SYMBOLISM OF THE WHITE LOTUS

THE SACRED SYMBOLISM OF THE WHITE LOTUS

White Lotus! Sacred Flower! You symbolize the evolutionary process of man! Your roots in the mud, your daring stem traversing the quiet or turbulent waters of the lake sustain your magnificent flower that opens at the surface to receive directly the vivifying effluvia of the radiant Solar Light.

The fundamental idea of this symbol is very beautiful. It represents the incarnation of the subjective in the objective; it is Divine Ideation, passing from the abstract form to the concrete visible form.

The future and immaculate petals of the Lotus are found formed in their seeds, absolutely complete as they will be in their future form. Thus is also the being that forms in the maternal womb. Here is one of the many analogies of this plant with the human being.

The Lotus is, therefore, that delicate flower of philosophical and religious significance, consecrated to Nature and to the Gods, and which represents the Universe in the abstract and in the concrete, being the emblem of the productive powers, both of spiritual and physical nature. It is a plant of extremely occult qualities. Sacred in Egypt, in India, in Tibet, and in all Asia, they call it "The Son of the Universe," because it carries in its bosom the semblance of the mother. Maha Maya, Mother of Gautama the Buddha, the Savior of the world, is announced by the Bodhi Satwa, with a lotus flower in her hands.

Thus the expression of the Bhagavad Gita, "Oh, You, Eternal; I see Brahma, the Creator, enthroned in you, over the Lotus"; is confirmed in the perfect realization of the Holy Buddha. This marvelous flower also symbolizes man who, fallen in the mud of materiality, passes through the pains and struggles of life through multiple incarnations, engaged in the Wheel of Eternal Life, to finally open his spiritual corolla at the summit of his marvelous evolution.

Exquisite and mysterious flower that symbolizes all that is sacred! You were chosen by a people of Sages and Saints from the most remote times of ancient India. You also open your corolla in the serene and perfumed penumbra of all the Sacred Temples of Tibet, temples that the Great Maestra Helena Petrovna Blavatsky so loved. May the chaste perfume of all these white flowers pour their essence over her soul, as homage to her tireless labor.

HONOR TO THE GREAT SOULS

Honor and praise to you, Great Soul consecrated to the good of Humanity! Honor also to your distinguished companion of labor, the Venerable Colonel Henri Steel Olcott, honored server during the hard and heroic struggles to maintain the Truth inviolate! Faithful and sincere collaborator, he helped you found the Theosophical Society on November 17, 1875, work that radiated its light spreading knowledge throughout the entire world.

Faithful and sincere collaborator, he helped you found the Theosophical Society on November 17, 1875, work that radiated its light spreading knowledge throughout the entire world.

Venerable and beloved Upasika! May by the virtue of your love all the evils, the displeasures, the jealousies, the hatreds, the calumnies, the envies and the lies that through your knowledge and your greatness were awakened in the hearts of the mediocre and small of soul, be transformed into beautiful and perfumed lotus flowers, and thus may your memory always be remembered with affection and respect, on the day of Universal Love, of the White Lotus, day of Peace, May 8, on which again in our year...

THE DEEPER SIGNIFICANCE OF THE WHITE LOTUS

This profound commemoration reveals understanding of how authentic spiritual teachers serve as vehicles for archetypal forces rather than merely personal instructors. The timing of H.P.B.'s death on May 8, 1891—the same date as Germany's surrender 54 years later—suggests significant historical synchronicities in the rhythm of planetary evolution.

The Lotus Evolution: The detailed analysis of lotus symbolism provides perfect metaphor for post-war spiritual reconstruction. The image of roots in mud, stem traversing turbulent waters, and flower opening to solar light describes exactly the process by which consciousness can transform destructive experiences into evolutionary growth.

The Universal Mother Principle: The connection between H.P.B. and Maha Maya (mother of Buddha) reveals understanding of how certain individuals serve as focal points for divine maternal energy during critical evolutionary periods. This archetypal function transcends personal achievement to become a channel for planetary nurturing.

The Theosophical Mission: The recognition of Theosophy as spreading "fraternity, peace, love, understanding and wisdom" demonstrates the continuing relevance of the Eastern-Western synthesis that H.P.B. initiated. These qualities are precisely what humanity needs for post-war reconstruction.

The Transformation Teaching: The prayer that all negativity directed toward H.P.B. "be transformed into beautiful and perfumed lotus flowers" reveals mature understanding of how authentic spiritual work transmutes opposition into eventual recognition and blessing.

The Temporal Convergence: The commemoration of this "day of Universal Love" exactly coinciding with the end of European warfare demonstrates how authentic spiritual work operates through historical necessity rather than mere coincidence.

The Sacred Seed Principle: The teaching that "future and immaculate petals of the Lotus are found formed in their seeds, absolutely complete as they will be in their future form" provides hope that all necessary spiritual qualities already exist in potential within human consciousness, requiring only appropriate conditions for manifestation.

This teaching demonstrates how authentic spiritual commemoration serves present needs rather than mere historical remembrance, using the example of great souls to inspire contemporary development and planetary healing.

Document 4 Complete

Next: Document 5 - H.A.B.M.: The Descent of the Lords of the Flame and Establishment of Shambhala

La Iniciación Vol. 4, No. 38 - June 1945: Document 5 of 10

H.A.B.M.: The Descent of the Lords of the Flame

The Establishment of Shambhala and the Invisible Planetary Government

The Heavens Trembled,

Fire covered all the Firmament,

Enveloped in Tongues of Fire

Of Inconceivable Height,

Thundering and Lightning

Descended the "Royal Chariot"

With the Divine "Sons of Fire,"

Bringing the "August King,"

The "Governor of the World."

Accompanied by the Three Kumaras.

And His Retinue: the "Royal Chariot" settled

Upon the imperishable "White Island"...

Thus was born Shambhala the Divine

The Splendorous Seat

Of the Invisible International Government.

THE COSMIC PREPARATION

Millions of years ago, it became necessary to prepare the arrival of the "King of the World," to with his advent found at the same time the Spiritual Directive Center, from which would radiate all the different Religious Currents and where the Great Founding Hierarchs of the same would also be prepared. From Shambhala would come the Divine Messengers to go preach among men the Holy Law and conduct Humanity toward a Path of Wisdom and Perfection.

To prepare the arrival of the "Sons of Fire" it was necessary to choose the epoch when our Earth would find itself in the most favorable magnetic conditions, seeking for such auspicious event a special conjunction of planets.

When the announced hour arrived, with the Firmament ignited in tongues of fire, enveloped in igneous clouds, with thunderous noise as if the Heavens trembled and all Nature rejoiced, the arrival of the "Lords of Fire," also known in Shambhala with the name of "Sons of the Flame," was announced.

THE DIVINE DESCENT

Descended then the "Royal Chariot" from Inconceivable Heights; the "Lords of the Flame," the Three Great Kumaras and all Their Royal Retinue come from Venus, accompanied the "Governor of the World" and placed for the first time Their Divine Feet upon the "White Island," the Splendorous and Invisible Shambhala, Light of the World...

Then Shambhala filled with green foliage and perfumed flowers. As offering to the arrival of Its King, as homage to the arrival of the "Lord of Eternal and Virginal Youth," as greeting to the New Governor and Administrator of the Invisible International Government, all Nature sent over Shambhala Its Perfumed Breath and the Earth trembled with rejoicing.

THE ASSUMPTION OF AUTHORITY

THE ASSUMPTION OF AUTHORITY

The Supreme Governor of the World, in company of His Three Great Hierarchs, His Assistants and Disciples, took possession of Their High Offices for the direction of the Occult Government. The Hierarchs clothed themselves with Glorious Bodies that They themselves formed through the Supreme Power of Divine Yoga, called Kriyashakti, since, having come from so far they did not possess a physical body properly speaking like mortals and had the Faculty of creating one at will with the matter of the Globe where they were to live, act and work.

The "Governor of the World" with His Three Assessors, who were secretly called "Sons of the Igneous Mist" and all His Retinue, resided definitively in Shambhala, the "Sacred Island," whose last name it has in memory of the epoch when it was an island of the interior sea of Asia.

THE DIVINE BODIES

Although Their Bodies resemble somewhat those of human beings, they differ at the same time completely from them, not only in density but in vibration, since these Vestments, assumed by convenience, are artificial, and the particles that form them never change like those of the human body and remain immutable during millions of years. Their Bodies need no foods and nourish themselves by themselves as the Sun does, whose heat and energy is always constant through the ages.

Before appearing in the World a New Instructor as were the Master Jesus and the Buddha, Shambhala, Seat of the Invisible International Government, sends the "Announcers of the Master." It is from Shambhala that always have come to us, come and will come the Great Instructors, Adepts, Gurus, Mahatmas: from Shambhala will come those who are to help reestablish the Law and from there will surge the Grandiose Work of World Regeneration.

THE ADAPTIVE MANIFESTATION

Then the Adepts will need to construct a special body to be able to intervene directly in the affairs of the world. In exchange, the Supreme Hierarchs, who always reside in Shambhala, will take temporary possession of the body of their disciples, previously prepared and specially trained for Their Work.

Returning to the body of the Adepts, these can retain it much longer than the common man, from which results that they can reach an age superior by six and seven times to ours. Our bodies age and die prematurely due to varied causes, hereditary diseases, local diseases, passions, accidents, alimentary, moral and mental intoxications, physical and sexual wear, etc., etc., while the bodies constructed by the Adepts do not suffer any of these disorders.

The Adept is capable of realizing immense works without ever demonstrating the slightest sign of fatigue; an Adept is pure, free from violent passions and in exchange is always full of tenderness, love, compassion and understanding for all things and beings. His Body is always under the keynote of joviality.

THE CONSTRUCTION PROCESS

His Body is always under the keynote of joviality.

THE CONSTRUCTION PROCESS

The construction of a body without passing through the laws of birth, to which common men have to submit, is not an easy task, since it consumes great quantity of time and energy; for this reason they do not want to repeat this work more times than strictly necessary, and try to make it last as long as possible. The Adepts of the Great Occult Fraternities avoid these inconveniences by occupying the body of a disciple whose evolution is closely linked to Theirs from another life or in the current one, and use this borrowed vehicle when they need to give a message or conference, or when they want to pour over some Their beneficent directions, or when they want to prepare a spiritual environment and thus pour Their blessings, returning later to occupy once again the Body that corresponds to Them and returning theirs to their disciple. In this manner they do not interrupt Their Labor in the Superior Worlds.

Very few are those who have the great privilege of lending their physical body to the Master, to the Guru or to the Spiritual Instructor. The privileged disciple, who through his past or present Karma has earned such merit, will always enjoy and at any moment of the day or night, without major difficulty, the Presence of the Master, since he remains impregnated and bathed with a marvelous magnetism.

THE DISCIPLE'S EXPERIENCE

For the disciple who thus lends his body to the Guru, and who immediately puts himself in contact with the Spiritual Currents of the Great Fraternities, it will be like "gently diving into a sweet sleep without dreams"; he realizes this labor with facility and full consciousness, without any class of discomfort and perturbations.

Generally the Gurus take a borrowed body when they believe it necessary to coexist in the proximity of men. One must not confuse the temporary occupation made by an Adept in one of his disciples with the permanent occupation and adoption of a body already prepared by a Master, whose work and mission obliged him to act physically here on Earth.

THE SENSITIVE INSTRUMENTS

The Great Hierarchs who construct Their Own Body to carry out their immense labor, necessarily make it very sensitive, and for this reason it requires supreme and delicate care, since it must always be "well tuned" and in unimprovable conditions to be a perfect "radio antenna" through which it can receive and transmit messages related to Their Labor.

If the Great Hierarchs lived with Their Body among us, surrounded by all kinds of noises, malefic vibrations from the lower Mental Planes and the continuous bombardment of dense vibrations from the Physical Plane, they would soon fall ill; for this reason it is necessary for them to withdraw from worldly bustle and isolate themselves in distant and inaccessible retreats.

THE HISTORICAL MANIFESTATIONS

THE HISTORICAL MANIFESTATIONS

Once the Royal and Divine Hierarchy was established in Shambhala, the Great Instructors began to prepare for their labor, some of whom would return to incarnate physically in different epochs and personalities. Thus did the Lord Buddha, who was successively Vyasa, Hermes Trismegistus, the first of the twenty-nine Zoroasters—Instructors of Fire—Orpheus in Greece and finally incarnated in Northern India as Prince Gautama, pilgrimaging through the Valley of the Sacred Ganges for forty-five years, preaching tirelessly the Divine Law and Perfect Wisdom and gathering around him those who in previous lives had been his disciples.

Shambhala also sent Him who was at one time the Divine Master Jesus, who currently occupies the body of a great Master who lives in the Middle East.

The Governor of the World, the Great King of Shambhala, the Unique Initiator of the Great Hierarchs, sends from time to time One of His Beloved Sons to the World to reestablish the Law, when men sink into iniquity and materialism. He recently sent the Lord Buddha, Sankaracharya, Ramakrishna, the Maharishi and others of Lesser Hierarchy, who during a short life established in the Orient certain Spiritual Centers called Mathas, Ashrams, Temples, Monasteries and influenced, each in his way, the spiritual life of India and other places, also founding Schools that were Beacons of Light that illuminate the hearts of men, awakening in them The Divine Spark and putting into action The Sacred Fire of Devotion and Love for spiritual things.

Now we will make parade panoramically before our eyes all the Sacred Places, the Mathas, the Ashrams, the Temples and Monasteries where the Great Hierarchs are venerated and worked for, beginning with Asia and ending with the Americas.

May the Blessings of the Great Hierarchs and of the H.A.B.M. be poured over all those who suffer pains in these terrible moments for humanity. May the Spiritual Forces reigning in Shambhala, on the day of the Full Moon of Wesak, spread over the world of the afflicted, over the sorrowful mothers whose children were sacrificed by the selfishness of men.

Om Mani Padme Hum

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THE PROFOUND SIGNIFICANCE OF SHAMBHALA

This remarkable revelation provides unprecedented detail about the establishment of the planetary spiritual hierarchy, information typically reserved for advanced initiates. The timing of this teaching during humanity's emergence from global warfare reveals its relevance for understanding how divine intervention operates during critical evolutionary periods.

The Cosmic Timing: The description of precise astronomical preparation for the arrival of the "Sons of Fire" demonstrates that authentic spiritual manifestation follows cosmic law rather than human convenience. This validates traditional teachings about the importance of astrological timing for spiritual work.

This validates traditional teachings about the importance of astrological timing for spiritual work.

The Kriyashakti Bodies: The technical explanation of how advanced beings create bodies through divine yoga reveals sophisticated understanding of how consciousness can manifest through specially prepared vehicles. The emphasis that these particles "never change like those of the human body and remain immutable for millions of years" provides insight into how immortal consciousness operates through material form.

The Hierarchical Function: The systematic description of different levels of manifestation—from resident Kumaras through incarnating Instructors to borrowed disciple bodies—reveals the complete structure of how spiritual authority operates through historical necessity rather than random appearance.

The Radio Antenna Principle: The analogy of the prepared body as a "perfect radio antenna" that must be "well tuned" demonstrates understanding of how spiritual transmission requires specifically calibrated instruments rather than casual availability.

The Sensitive Isolation: The explanation of why Great Hierarchs must "withdraw from worldly bustle and isolate themselves in distant and inaccessible retreats" provides practical understanding of the environmental conditions necessary for maintaining contact with higher spiritual frequencies.

The Historical Validation: The identification of specific incarnations of the Buddha principle (Vyasa, Hermes, Zoroaster, Orpheus, Gautama) demonstrates continuity of spiritual influence through changing historical circumstances while maintaining essential mission.

The Current Application: The reference to Jesus currently occupying "the body of a great Master who lives in the Middle East" suggests ongoing Avatar activity rather than merely historical commemoration, indicating that divine intervention continues to operate through prepared individuals.

This teaching provides complete understanding of how authentic spiritual authority manifests and operates, offering guidance for recognizing genuine spiritual influence while avoiding deception by false claims to divine authority.

Document 5 Complete

Next: Document 6 - Mitra Deva Mission: The Krishna Tradition and World Instructorship

La Iniciación Vol. 4, No. 38 - June 1945: Document 6 of 10

Suddha Dharma Mandalam: The Mitra Deva Mission

Comments on the Avatar and the Krishna Tradition

Compiled by Jehel

PRAISE TO THE MAHATMAS, SIDDHAS AND GURUS! GLORY!

Several articles have been published exposing in detail, as they were written by the Beloved Guru Subrahmaniananda, the magnificent events that preceded, characterized and followed the Advent of the Avatar, Sri Bhagavan Mitra Deva, "Instructor of the World."

GLORY!

Several articles have been published exposing in detail, as they were written by the Beloved Guru Subrahmaniananda, the magnificent events that preceded, characterized and followed the Advent of the Avatar, Sri Bhagavan Mitra Deva, "Instructor of the World."

Now then, in some minds, as it has been permitted to perceive, those last three words, "Instructor of the World," have caused some confusion. Some, with elevated intention, have asked themselves if there is contradiction between this title, already held by the Beloved Krishnamurti, and that which is now given to the Avatar.

Others, with intention that is not our desire to comment, have wanted to express that one or the other should be used, or also that, being this title "unique," the very abundance was contradictory with its reality.

We will not respond to these objections. The sacred does not admit polemic. Where there is devotion, there cannot be discussion, and where there may not be devotion, the only thing that can be done is to pray asking that "it may come to exist."

THE KRISHNA TEACHING

For the Disciples who with ardent heart receive every particle of knowledge that Doctrine or direct perception grant, we will expose with affection some points that will permit them to form a much clearer idea about the question of World Instructors and of Avatars, and we will include meditation on WHAT REPRESENT Exalted Beings such as Krishna, The Buddha, Jesus Christ and others who have come and who will come.

In the important book—published by the Suddha Dharma Mandalam—"Comments of Sri Hamsa Yogi on the BHAGAVAD GITA BASHYA," in English version by Guru Subrahmaniananda (Spanish version by our dear H. Giordano Bruno) we find the following passage, extremely important for the light it sheds on the matter that occupies us:

"...But it is encouraging to know that considerable vital knowledge, to which we have made mention, still survives among the Members of the Mandala. And certainly, no greater service is to be rendered by such Members to their Aryavarta¹ than to revive among its inhabitants the memory of the existence of the Spiritual Hierarchy of the World and the fact that a well-defined branch of it is composed of such Masters of Wisdom, whose duties—in part—are to prepare those who, possessing the necessary conditions, aspire to be efficient in Raja Yoga.

THE YOGASHRAMAS PROPOSAL

THE YOGASHRAMAS PROPOSAL

"A decisive case, conducive to achieving this purpose would be—according to our humble understanding—the creation of places of religious study and spiritual instruction imparted by those members of the Mandala, who could offer, with the realization of the laudable and Sacred Task, much more than mere knowledge of the book of Raja Yoga, converting such sites into focal centers of dissemination among the attending Disciples, referring to the constitution of the Hierarchy, its Departments and branches, its duties and functions, as well as to the steps that aspirants surrendered at the feet of the Great Masters of Wisdom would have to take, the only ones capable of conducting them from the unreal to the real, from darkness to light, from death to Immortality.

"We are certain that this return toward the Sacred Duty—if conducted on the right path—would render an elevated service to the cause of Religion, tolerance and fraternal sentiments that Society needs so much. Because such sacred centers would contribute to expanding widely in the country knowledge of the sublime Philosophy taught by the School to which Hamsa Yogi belongs, as well as that of the dogmas of the Mandala, notable for their catholicity (universality), derived directly from the RELIGION OF WISDOM, unique source of all faith in the World.

"Certainly, our native land, today so agitated by sectarian feuds and intestinal struggles, would gain no little.

"It only remains for us to say that the Members of the Mandala think that no better opportunity than the present has been presented as a starting point for such Yogashramas—if such they may be called—since the current work of the Mandala goes so far that it can assure the success of the Mission of MITRA DEVA, the Great Master, whose public appearance within a few years is expected.²

THE SIXTEEN KRISHNAS

"For such reason, our fervent hopes are that the authorities of the Mandala may see their way, in order to give practical effect to the respectful suggestions that we have ventured to make above.

"In accordance with the tradition prevailing in the Mandala, Bhagavan Mitra Deva is the FIRST OF THE NINE GREAT MASTERS who are to DESCEND to guide the World prior to the SIXTEENTH KRISHNA AVATAR, which will take place 12,000 years from then.

"The Tradition about the 16 Krishnas finds echo in a passage of the Devi Bhagavata, referred to in the Sanskrit Upodghata of Hamsa Yogi (p. 279).

"The occult key of such passage can be established as follows:

"The correct meaning of the word 'KRISHNA' can be inferred from a Sloka of the Mahabharata, in which the name is applied to the Samsara Nayaka or to the Director of the World Process.

279).

"The occult key of such passage can be established as follows:

"The correct meaning of the word 'KRISHNA' can be inferred from a Sloka of the Mahabharata, in which the name is applied to the Samsara Nayaka or to the Director of the World Process.

"Its essence is manifested in four forms, namely: JNANA. ICCHA. KRIYA and YOGA, each necessarily including four aspects, which constitute, in sum, the well-known 16 Samsaras, which have a Director in each one, with the denomination of Krishna.

"As in each Microcosm 16 Samsaras are involved, so also it is in the Cosmos.

"Already 15 Avatars called KRISHNAS have appeared, and the last, the 16th so called, is to appear in order to complete the present evolution of our Globe.

THE MITRA DEVA MISSION

"The most prominent Members of the Mandala seem to be in possession of detailed reports referring to the nature of the Mission of Mitra Deva, although, for obvious reasons, they show themselves reticent to speak more than due to externals.

"As much as this may be true, it is evident that, among other things, MITRA DEVA would teach that the true remedy for the great human disease of self-isolation, is Universal Love and a total and altruistic service.

"May the Labor of MITRA DEVA accelerate the birth of a new civilization, which is to impel the human race toward its ulterior destiny."

(May 1, 1922. Signed: S. Subramanier.)

THE HIERARCHICAL UNDERSTANDING

From all that has been exposed above it is easy to deduce what is the Hierarchy of the Lord Himself: Krishna, Christ, etc., that of an "amsa" or part of The Essence of the Lord: Mitra Deva, etc.; and if we continued descending, so to speak, in the steps of the Hierarchy, we would arrive at the Instructors, who are generally true Amsas of Masters; to advanced Disciples, who act: part by their own initiative and part by the impulse they receive from intimate contact with the Instructor, etc., and, finally, meditation on what Western Kabbalah teaches when it speaks of Iodhevauhe, or Adam-Eva, or the "nominal kingdom," makes us understand that, in a certain way, each human being is also the partial "amsa" of Nara, the divine representative of the Human Genus and each act, deed, object or work of "human creation" is "amsa" of our internal life, being thus in form, apparently, indirect, manifestation of our own Divine Power and Life. For this reason Suddhas and Martinists, among others, raise their Mystical Song to the Unity of Life.

May all Voices learn to Revere THE SUPREME WORD

PEACE TO ALL THE UNIVERSE

Jehel, May 8, 1945.

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THE DEEPER SIGNIFICANCE OF THE KRISHNA TRADITION