La Iniciación (GIDEE) — Vol. 5, No. 45 — January 1946

La Iniciación Vol. 5, No. 45 - January 1946: Document 1 of 10

Title Page and Table of Contents

Original Title: La Iniciación - Año V, Enero de 1946, Nº 45

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 Martinism (Pitágoras S. I.)

Page 7 - Cabalistic Theory of Music (Rouxel)

Page 10 - Practical Course in Judicial Astrology: The influence of planets in each house (Surya, S. I.)

Page 12 - Suddha Dharma Mandalam: Commentary on the Bhagavad Gita Bashya (by Hamsa Yogui). Explanatory synthesis (Subramanianda)

PHILOSOPHICAL-SCIENTIFIC SECTION

Page 16 - Cosmic Influences and Reactions of Living Beings: Influence of Phototherapy (Pitágoras, S.I.)

LITERARY SECTION

Page 20 - Dialogues of the Ninth Sphere (Wronski S. I.)

Page 21 - What Is, Is Because It Is, Without Other Conjecture (Serapio A. M.)

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La Iniciación Vol. 5, No. 45 - January 1946: Document 2 of 10

Comments on the First Degree of Martinism (Part 1)

Historical-Chronological Notes on the Martinist Order

By Pitágoras, S. I.

The brothers participating in the congress thus ratified everything that had been determined at the Congress of Gaules in 1778 regarding that Templar legend. But the true victory obtained by the Martinists was making accepted, in the 14th session, the motion that proposed to give, as a model for reforming the Order, the statutes and rituals already in force in the provinces of Auvergne and Burgundy which, as is known, were established by Willermoz and accepted at the Congress of Gaules. It was, in other words, ratifying once more the resolutions taken at the Congress of Gaules.

Dittfurth attempted one last time to obstruct the continuous victories of the Martinists, proposing an administrative reform that would transform the Strict Observance into a kind of federation of autonomous lodges, in which each would be free to adopt the desired rituals, teach the doctrine it wished, and even make all alliances; but his proposition was rejected and he, disillusioned, abandoned Wilhelmsbad without waiting for the congress to close.

To concretize all the resolutions taken in the congress, two commissions were appointed: one composed of 7 members to establish the rituals, of which Charles of Hesse was president, along with Willermoz, Gaspard and Jean Pierre Savaron, and Giraud; and the second composed of 14 members, to codify all the legislative part. In this second commission there were some adversaries of Willermoz, such as Chefdebien, Bode, Chappes de la Henrière and Kolowrat; but the presence of these adversaries constituted no danger, because what was truly important was not the regulatory part but the doctrinal one, the only one that truly interested Willermoz. And the commission that dealt with it, as can be verified, was composed exclusively of professed members and Martinists.

The congress, to give these commissions time to carry out their work, was suspended for several days, and only on August 14 were the sessions resumed.

When the commission that had drafted the rituals declared the results of their work, Chefdebien and Bode still made some observations; and the commission had to dedicate itself again to trying to present the text in clearer form. Twelve days later Willermoz had drafted and presented the three symbolic degrees in the 27th session, to be ratified. No new objections were made to him, except on a single point, regarding the symbolic significance of the number 3, a number that Willermoz presented as a "misterio sagrado" (sacred mystery), whose study led "a un desarrollo de las mayores luces" (to a development of the greatest lights) and which was the true and supreme purpose of Masonry. In vain Willermoz attempted to make understood what this significance was; the Masonic brothers were too far from the doctrine that Martines de Pasqually had taught his disciples for them to be able to understand it; the adversaries remained firm and, then, so that the whole set of rituals would be accepted, Willermoz prepared to sacrifice the point in discussion.

Whether due to his moderation, or because the representatives were tired after so many sessions, the first three degrees and the outline of the fourth were approved, and it was established that a commission would be appointed later, composed of brothers from the Provinces of Auvergne and Burgundy, to finish the incomplete rituals.

As for the administrative reforms entrusted to the second commission, they remained unfinished and, having established the important and fundamental points on which the regulations should be drafted, points that were presented by Henry de Virieu, it was resolved that four members of the commission would continue their work after the congress closed, and once everything was finished, they would submit the four projects for ratification before they came into force. The one charged with synthesizing everything into a general code was Von Rosskampf.

Document 2 Complete

Next: Document 3 - Comments on the First Degree of Martinism (Part 2)

The one charged with synthesizing everything into a general code was Von Rosskampf.

Document 2 Complete

Next: Document 3 - Comments on the First Degree of Martinism (Part 2)

La Iniciación Vol. 5, No. 45 - January 1946: Document 3 of 10

Comments on the First Degree of Martinism (Part 2)

Historical-Chronological Notes on the Martinist Order (Continuation)

By Pitágoras, S. I.

On August 17, during the 18th session, the Duke of Brunswick was elected again as Grand Master General of the Order.

The congress had come to an end. Before the congressmen separated to return to their countries, they had their silhouettes made and medals coined on whose obverse was printed the effigy of Ferdinand of Brunswick, with the title "Magnus magister totius ordinis" (Grand Master of the entire order), and on the reverse the motto "tandem aurora lucessit" (finally the dawn shines).

Willermoz and the Martinists thus achieved what they had set out to do. Almost all the resolutions taken in 1778 at the Congress of Gaules had already been ratified; the statutes, rituals, etc., approved in the congress and in force in the Order of Beneficent Knights, had already been taken as a model to serve in drafting those for the entire Order; the rituals of the first three degrees and the outline of the fourth, drafted by Willermoz, had been approved; the spirit of reform, finally, in the sense of infusing, at least in its moral principles, the doctrine of Pasqually and the spiritualist conception of the world according to Saint Martin into the lodges of the Strict Observance, as well as giving them a mystical-religious tendency, had triumphed. Ferdinand of Brunswick and Charles of Hesse themselves, during the time the congress lasted, were initiated by Willermoz into Martinism.

"Martinism, as Daruty writes, which had silently provoked this congress, exercised great influence in it; its doctrines dominated the new rituals and even the name of its Mother Lodge figured in the title of the new Order."

However, despite all these triumphs that could have finally oriented Masonry toward the realization of its true purpose and given it a body of doctrines and a discipline that would have made all litigation, disorders and discussions disappear, the Strict Observance, due to human errors and ill will, which were more concerned with forms than with essence, more with useless and transitory things (when not with true personal profit), than with good and eternal things, was decaying more and more and orienting its activities toward realizations in the political and social planes.

Indeed, despite the great stir that the Congress of Wilhelmsbad provoked in the Masonic world of the time and the great importance attributed to it then and still attributed to it now, it was not, in reality, as Le Forestier wrote very well, but a "obra primera de incoherencia" (first work of incoherence). Indeed, the congress had rejected the legend of Templar filiation of Masonry; but it preserved degrees, names, rituals, customs, etc., of Templar character, appointed Ferdinand of Brunswick as Grand Master General of the Order, and while granting great autonomy to the lodges, thus made ineffective the authority of the Grand Master and an effective central direction.

The new spirit that Willermoz had infused by having rituals, degrees, instructions accepted, drafted on the model of those already ratified at the Congress of Gaules, did not have the possibility of being actualized in that defective organism, except sporadically and only in some lodges. But if the good will and effort of the Martinists and Willermoz's skill had transitory results, their efforts served, at least, to give the Profession and the Martinists that popularity and that aura of mystery that allowed them to increase their prestige and influence in all the other spiritualist environments of the time.

Willermoz could return to Lyon satisfied with his work and, after a short stay in Strasbourg, where he had arrived on the 22nd in company with Gaspard de Savaron, he returned to Lyon on the 30th of the same month.

(To be continued)

Document 3 Complete

Next: Document 4 - Cabalistic Theory of Music

La Iniciación Vol. 5, No. 45 - January 1946: Document 4 of 10

Cabalistic Theory of Music (Continuation)

By Rouxel

CHAPTER II: Constitution of Sound Tone

We have said that all music is contained in sound, ergo, in timbre. It is now a matter of making it come out of it.

What constitutes the difference in the pitch of sounds, whatever the sound source from which they emanate, is the number of vibrations in a given time.

This number (everything else remaining equal) is in inverse ratio to the length of the strings or tubes that produce the sound. The longer the string, the slower the vibrations and the graver the sound; and reciprocally, the shorter it is, the faster the vibrations and the sharper the sound.

Let us take, for example, a string of such length, diameter and tension that it gives 100 vibrations per second. Its half will give, in the same time, 200; its fourth part will give 400; its eighth part will give 800 and so on.

The half will give two vibrations while the whole string gives one; the fourth part will give four or two against one of the half; the eighth part will give eight against the whole string, four against its half, two against its fourth part.

The half will give two vibrations while the whole string gives one; the fourth part will give four or two against one of the half; the eighth part will give eight against the whole string, four against its half, two against its fourth part.

If we consider the number of vibrations, we have a geometric progression whose ratio is 2; if we consider the length of the strings we have the inverse progression whose ratio is ½.

The sounds corresponding to these string dimensions or, what is the same, to this multiplication of vibrations are: the octave (2), the double octave (4), the triple octave (8).

All these sounds have the same harmonics and, consequently, merge into each other. They make two in one and, as can be seen, 1+1 does not give 2 in music.

With sounds 1, 2, 4, 8, etc., variety cannot be obtained, an essential condition (along with unity) of all beautiful arts.

The division by 2 of the string cannot procure new sounds for us.

To obtain new sounds and constitute a tonality, a musical system, one must proceed differently, resort to another mode of division.

The octave is the limit within which one must seek the other sounds to be able to introduce variety into unity.

The numbers 1 and 2 are the beginning and end of music, they are its alpha and omega, they constitute the two extremities of the system, the two ends of the staff.

The octave is the circle in which all the sounds of music are contained and from which we must extract them.

We succeed in obtaining it by introducing into it, between the two terms of the octave (1 and 2) an arithmetic mean. We thus obtain 1-1½-2, and, by reduction, 2-3-4 or do-sol-do, the fifth do-sol, and the fourth sol-do.

(N.B. — In everything that follows, the notes should be read as if they were rising going from left to right)

Note 3 (sol), thus obtained, is the fifth or twelfth already given by the sounding body and which constitutes the timbre.

This new note no longer merges, like the octave, with the fundamental. The reason is that its harmonics are no longer the same.

Those of the fundamental do, are: do-sol-do-mi-sol.

Those of the fifth or twelfth, sol are: sol-re-sol-si-re.

This first subdivision of the string thus gives us a little variety; but, evidently, it is not sufficient.

Let us therefore carry this same principle of division further. Let us introduce a new arithmetic mean between 2 and 3, do and sol.

We will thus have 2-2½-3 or, by reduction, 4-5-6, do-mi-sol.

In summary, the division of the octave has given us the fifth (do-sol) and its complement, the fourth, sol-do, whose relationships are 2-3 and 3-4. The second division, that of the fifth, has given us the major third do-mi, the minor third mi-sol, whose relationships are 4-5 and 5-6; and their inverses, the minor sixth, mi-do (relationship 5-8) and the major sixth sol-mi (relationship 6-10 or 3-5).

Document 4 Complete

Next: Document 5 - Cabalistic Theory of Music (Part 2) - Law of Consonances

Document 4 Complete

Next: Document 5 - Cabalistic Theory of Music (Part 2) - Law of Consonances

La Iniciación Vol. 5, No. 45 - January 1946: Document 5 of 10

Cabalistic Theory of Music (Part 2)

CHAPTER III: Law of Consonances

By Rouxel

The word consonance means: "sounds with". Two sounds are therefore more consonant the more frequently their vibrations coincide, or, in other terms, the simpler the relationships of their vibrations.

The octave consonates with the fundamental: their vibrations meet once over 2; in the twelfth once over 3; in the fifth 2 over 3; in the fourth 3 over 4; in the major third 4 over 5, etc.

The relationship 1-2, given by the first division of the string, thus forms the most consonant interval, so consonant that, as we have seen, the two sounds have the same harmonics and make only one sound.

The relationships 2-3 and 3-4, given by the first subdivision, by the introduction of a middle term in the octave, form the fifth and the fourth. The coincidence of vibrations is still quite frequent; that is why the fifth and fourth are called (along with the octave) perfect consonances¹.

The second subdivision, by introduction of a mean in the fifth, gives the intervals of thirds, and their inverses, the major and minor sixths.

These intervals still consonate often enough not to be disagreeable to the ear, but dissonate enough to excite it and even to please an exercised ear more than perfect consonances².

One feels very well this exciting character of thirds and sixths. It is what makes the mediant, third, and the leading tone, seventh note of the scale, striking.

We could carry the divisions further: introduce an arithmetic mean between 3 and 4 and obtain the relationships 6-7-8; between 4 and 5 and obtain the relationships 8-9-10; between 5 and 6 and obtain 10-11-12; between 8 and 9 and obtain 16-17-18.

But this is not the case: 1) because limits must be put on variety; it must not make us lose sight of unity; 2) because we can obtain many of these sounds and others in an indirect way that is simpler and more practical; 3) because the signs necessary to represent sounds corresponding to these relationships would become very complicated and, consequently, the writing, reading, execution of music composed with these elements would be very difficult and, moreover, of little effect.

All intervals different from perfect and imperfect consonances belong to the category of dissonances. And they are more dissonant the more complex their numerical relationships are.

(To be continued)

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Footnotes:

¹ Musicians are not yet in agreement regarding the fourth; nevertheless Descartes had already resolved the difficulty long ago in his Compendium Musicae.

And they are more dissonant the more complex their numerical relationships are.

(To be continued)

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Footnotes:

¹ Musicians are not yet in agreement regarding the fourth; nevertheless Descartes had already resolved the difficulty long ago in his Compendium Musicae.

² It is not the sweetest things that are most agreeable to the senses, but those that tickle them in a more tempered form; thus salt and vinegar are, frequently, more agreeable to the tongue than sweet water. And it is for this reason that music receives thirds and sixths and sometimes even dissonances, as well as unisons, octaves and fifths (Descartes - Traité de l'Homme, Paris edition, 1729, p.143).

Document 5 Complete

Next: Document 6 - Practical Course in Judicial Astrology

La Iniciación Vol. 5, No. 45 - January 1946: Document 6 of 10

Practical Course in Judicial Astrology

Teachings of Surya. S. I.

THE INFLUENCE OF THE PLANETS IN EACH HOUSE

We have already seen, in previous issues, the influences of Saturn, Jupiter, Mars, Sun, Venus and Mercury in the different houses of the chart. Now we will study those of:

THE MOON (The planet of fecundation)

THE MOON IN THE FIRST HOUSE makes the person timid, reserved, changeable, generous and fond of common people. In air signs or in Virgo it gives taste for the study of languages, occultism and sciences. In common or cardinal sign the person is more changeable and agitated. In fixed sign they are more stable, but always erratic. They will always be sensitive, especially in the psychic signs Cancer or Pisces, with vivid and intuitive imagination. Badly disposed indicates poor health. Afflicted by the Sun causes eye diseases, but well aspected by it presages a good marriage. Well disposed in general gives good health.

THE MOON IN THE SECOND HOUSE announces fluctuating financial conditions, good and regular, except if it receives good aspects from Jupiter or Venus which considerably improve them, also promising public functions. Well aspected by the Sun signals prosperity.

THE MOON IN THE THIRD HOUSE gives notoriety, especially being well aspected by Mercury, announcing favorable changes or terrestrial travels, the same as being situated in the 1st, 9th and 12th house. It indicates good understanding with brothers and a fertile mind, of imagination, with taste for study and mental occupations, especially those of varied character. Being afflicted presages annoyances caused by relatives and frequently death of many of them.

THE MOON IN THE FOURTH HOUSE indicates many changes of residence. If well aspected it means fortunate conditions of the home, happy and independent old age, favors from women and fortune in foreign countries. Badly aspected indicates the contrary. This position gives tendency to psychic experiences, especially being found in Cancer or Pisces.

If well aspected it means fortunate conditions of the home, happy and independent old age, favors from women and fortune in foreign countries. Badly aspected indicates the contrary. This position gives tendency to psychic experiences, especially being found in Cancer or Pisces.

THE MOON IN THE FIFTH HOUSE gives success in speculations and in love. It indicates fruitful marriage, especially situated in fertile or water signs, especially Scorpio; but badly aspected by Saturn, the children will hardly live. Even in the sterile sign of Leo, it will give children, if the spouse's horoscope coincides in fertility.

THE MOON IN THE SIXTH HOUSE gives delicate health, especially to women. Badly disposed, in common signs, announces diseases to the bronchi and nervous affections; in fixed signs, diseases to the throat, heart and genital organs; in cardinal signs, produces affections to the brain, liver, kidneys and stomach. Bad aspects from Mars produce inflammations; those from Venus stomach diseases; those from Jupiter to liver or blood; those from Mercury, mental or nervous ones and those from Saturn colds and rheumatism. This position hinders the person from keeping their subordinates, if they had them.

THE MOON IN THE SEVENTH HOUSE, well disposed, announces a happy marriage, changes of residence, success in commercial associations or in high public function, provided it receives a good aspect from Jupiter or Venus, or from Mars and Saturn dignified. Badly disposed presages unpopularity, enmities with women, setbacks, losses through litigation or through partners and an inconstant consort.

(To be continued)

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Quote:

"Spirit of man, learn to know yourself. You cannot die in essence because it is coeternal with the source of all essences; but you can die in your faculties, if you let the divine action that must animate and vivify them move away from them."

— Louis Claude de Saint Martin

Document 6 Complete

Next: Document 7 - Practical Course in Judicial Astrology (Continuation) & Suddha Dharma Mandalam

La Iniciación Vol. 5, No. 45 - January 1946: Document 7 of 10

Astrology Continuation & Suddha Dharma Mandalam

PRACTICAL COURSE IN JUDICIAL ASTROLOGY (Continuation)

THE MOON IN THE REMAINING HOUSES

THE MOON IN THE EIGHTH HOUSE, well disposed, or well aspected by the benefics, means fortune through marriage, inheritances, numerous offspring and death of some of the children. Badly disposed, indicates death in the street, while traveling, by accident or by violence, especially if Saturn, Mars or Neptune send it some bad aspect, with fortune adverse after marriage.

Badly disposed, indicates death in the street, while traveling, by accident or by violence, especially if Saturn, Mars or Neptune send it some bad aspect, with fortune adverse after marriage.

THE MOON IN THE NINTH HOUSE provides long journeys, especially in common signs, giving success by sea, a spirit inclined to sciences and fine arts, original, eccentric, romantic and very imaginative. If well aspected, the mind is clear, of serious nature, religious or philosophical according to the aspect. With tendency to dreams and visions, especially if aspected by Neptune. If afflicted it gives impulsiveness, displeasures if traveling and changes in religion that will harm them.

THE MOON IN THE TENTH HOUSE promises prosperity, success, popularity, favors from women and success in commercial or financial enterprises. If close to the Midheaven and in good aspect with Mercury, it elevates to a good position through scientific or literary talent; with Jupiter brings honors and riches; with Saturn well disposed, indicates friendships with elderly people and also inheritances, or fortune in agriculture or building construction; with Mars dignified presages military successes or in professions of chemistry, physics and medicine; with Venus, fortune through women, theaters or luxurious arts. Being afflicted brings reversals of fortune, scandals, censures and hostilities.

THE MOON IN THE ELEVENTH HOUSE gives many friends who will be useful and helpful if it is not badly aspected. If dignified in fertile signs it promises many children.

THE MOON IN THE TWELFTH HOUSE occasions clandestine loves and if well disposed near the East provides travels, changes and successes. If badly aspected it produces enmities, persecutions and displeasures.

(To be continued)

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SUDDHA DHARMA MANDALAM

Commentary on the Bhagavad Gita Bashya by Hamsa Yogui

Explanatory Synthesis by Guru Swami Subramanianda

Spanish Version by G. Bruno

(Continuation)

Four well-marked STATES are observed in these processes, which are due to the action of the three attributes of the EGO: JNANA, ICCHA and KRIYA, which constitute the material side of the particular evolutionary scheme.

The order in which these four states succeed each other in the World System is as follows:

THE KRIYA SAMSARA, in which the ACTIVITY aspect of the Self predominates and which is, let us say, the lower rung of the ladder.

THE ICCHA SAMSARA, in which the DESIRE or WILL aspect predominates; it is the immediately following one.

THE JNANA SAMSARA, in which the KNOWLEDGE aspect predominates; it is the third state, the fourth state being the YOGA SAMSARA which constitutes the synthesis of the three previous ones.

THE JNANA SAMSARA, in which the KNOWLEDGE aspect predominates; it is the third state, the fourth state being the YOGA SAMSARA which constitutes the synthesis of the three previous ones.

Taking this ordering from the Gita, Verse XXV, chap. V (S.D.M. edition), Hamsa Yogui demonstrates to us that the elements MANAS, AHANKARA, BUDDHI and AVYAKTAM are found in latency in the KRIYA SAMSARA; while MANAS AND AHANKARA have their place in the next superior (Iccha) and BUDDHI in the subsequent (Jnana), corresponding to AVYAKTAM the state of synthesis (yoga). This, which has been briefly explained as the truth referring to Samsara, is, based on the principle of similarity already alluded to—also truth in man.

There exists a well-known maxim in the scriptures that says: "Sariram adyam Khalu dharma sudhanam", that is, "The body is the principal and necessary means for the fulfillment of the Law."

Document 7 Complete

Next: Document 8 - Suddha Dharma Mandalam (Continuation)

La Iniciación Vol. 5, No. 45 - January 1946: Document 8 of 10

Suddha Dharma Mandalam (Continuation)

Vedantic Philosophy and Sacred Symbols

This indicates the duty that assists each one to know everything concerning the diverse bodies or the Field, of which we are its Knower, using the phraseology of the sacred books.

Such knowledge is essential concerning the use and ordering of such bodies, as well as for the achievement of divine dispensation or evolution, ordained as human culmination to be possible.

When referring to man's bodies, it is necessary to guard against any idea that such bodies could be constructed with lifeless matter, for the very simple reason that no such thing exists anywhere.

For this reason, these bodies, instinctively with life, and which possess a peculiar will and feelings, impose on their owner the duty of keeping them in perfect harmony.

And such duty becomes unavoidable because we must work with and through them and in no other way in the purpose inherent to the realization of our elevated destiny.

Expressed in other terms: we must consider and guard our bodies as if they were reliquaries in whose hidden folds dwells the All-Beneficent Spirit—our real Self and only Redeemer.

Thus, it is our duty to preserve them always pure, healthful and in conditions to respond to our requirement.

The value of the truths that come to light through the previous analysis of the constitution of the Macro and Microcosmos is evident.

We mean by this what the four states of Samsara express and the 24 elements sustained and animated by the ONE LIFE, immanent in things, which is invoked by the Aryan in its Iccha, Jnana and Kriya aspects, under the respective names of Savitri, the World Mother; Saraswati, The principal Source of Wisdom and Knowledge; and Gayatri, The Savior.

It will be well to call attention to an explanation given by Hamsa Yogui in his masterly commentary on the Gita, referring to the true significance and importance of the terms Sankhya and Yoga, as they are used in the text.

According to his criteria, the term Sankhya is used in scripture in a very special sense, and certainly does not connote the system of thought exposed by Kapila and his disciples.

Sankhya is the generic term that comprises the three paths: Knowledge, Devotion and Action; that is Jnana, Bhakti and Kriya; a term used in contradiction to Yoga, which expresses the reunion and synthesis of those three; or, said in another way, a term that expresses their perfect fruition.

This point of view of the commentator is founded on the elevated authority of ancient Masters of the Brahma Vidya, among whom is found the prominent Narada.

The Karika of the Rishi, in what touches the point under consideration, says thus: The Sruti affirms that the Synthetic Science of the Absolute, of four feet, involves two principal points: the one is Sankhya and the other is Yoga.

Those knowers teach that such science is double; that is, of triple nature (Tritwa) and Unitary (Ekatwa).

Of these two principal divisions, Sankhya, the first, comprises the three disciplines or paths: KNOWLEDGE (Jnana), DEVOTION (Bhakti) and ACTION (Kriya).

It is also necessary to stop our attention on the same explanations of the commentator about the passages of the Gita frequently cited —YOGAH KARMASU KAUSALYAM— in order to illustrate further the greatness of Yoga, which has been the most principal theme of our notes and of which so many erroneous notions prevail, despite the uniform teaching of the Rishis—reinforced again and again by the Gita—that such teaching implies the culmination of human effort regarding the achievement of that self-realization, so praised by sacred literature and which implicitly must be recognized as such culmination by the reasoning and meditative minds of the whole world.

(To be continued)

Document 8 Complete

Next: Document 9 - Cosmic Influences and Phototherapy

La Iniciación Vol. 5, No. 45 - January 1946: Document 9 of 10

Cosmic Influences and Reactions of Living Beings

Influence of Light — Phototherapy (Continuation)

By Pitágoras S:: I::

Light is a modality of astral light, of that undifferentiated energy that vivifies and fecundates universes and from which derive, by differentiation, all other forms of energy.

Without occupying ourselves with those other modalities of astral light, modalities that are distinguished from each other by their wavelength, we will say that "luminous waves", in general, have a wavelength between 100 microns and 90 micromicrons. We distinguish in them:

a) Ultrared rays that are found beyond the visible limits of the solar spectrum and whose wavelength oscillates between 100 microns and 800 micromicrons.

We distinguish in them:

a) Ultrared rays that are found beyond the visible limits of the solar spectrum and whose wavelength oscillates between 100 microns and 800 micromicrons.

b) White light properly speaking, capable of impressing the retina, and whose wavelength oscillates between 800 and 400 micromicrons.

c) Ultraviolet rays, invisible to our eyes, and whose wavelength oscillates between 400 and 90 micromicrons.

Later we will deal with the influence of these invisible rays which are the ultrared and ultraviolet. Here we will limit ourselves only to the study of the biological influence of white light properly speaking.

The sources of white light are multiple: wood, oil, petroleum, gas in combustion, bodies elevated to high temperatures, electricity, fluorescent and phosphorescent bodies, etc.; but we can say that all these sources are indirect, because the light that emanates from them is nothing but a luminous modification of the energy that they had previously received from the sun. The only source of energy, and consequently of its luminous modality, is therefore the sun.

BIOLOGICAL INFLUENCE OF LIGHT

The biological influence of light manifests in thermal effects and in chemical effects, and predominantly the latter have great importance in the development of biological phenomena.

The thermal effect is produced above all by wavelengths that, in the spectrum, oscillate between violet and red and reaches its maximum in the ultrared.

The chemical effect increases from red toward violet and reaches its maximum in the ultraviolet. This effect is therefore, as can be seen, inverse to the previous one.

Through the interposition of absorption media it is possible to eliminate certain radiations. Thus, for example, a red filter lets pass especially radiations of chemical effect, and a blue filter allows weak chemical action and eliminates almost completely thermal action.

Due to these thermal and chemical actions, light is indispensable for most living beings. I say for most, because there are exceptions, such as certain fungi that live only in darkness, and marine animals that live in the abysses where light does not reach.

INFLUENCE ON DIFFERENT FORMS OF LIFE

On Minerals: The influence of light on minerals is well known. All those who have elementary knowledge of chemistry know that numerous substances exist that change their chemical properties if exposed to light: silver nitrate blackens, many others must be preserved in yellow containers to preserve them from the action of light.

On Plants: The influence of light on vegetables is also quite well known and we know it has great importance on plant life. The phenomena of photo and heliotropism are already known: plants that open their flowers to daylight and close them at night. It is due to the action of light that photosynthesis or assimilation of carbon in vegetable organs that contain chlorophyll is realized.

The phenomena of photo and heliotropism are already known: plants that open their flowers to daylight and close them at night. It is due to the action of light that photosynthesis or assimilation of carbon in vegetable organs that contain chlorophyll is realized.

On Animals and Man: The influence of light on animals and man is also, largely, known. On inferior organisms and bacteria light is, in general, unfavorable, and if it is intense enough it can kill. Its bactericidal and antifermentative action has already been utilized as a means of sterilization.

The action of light in superior animals can be local or direct and general or indirect. The first takes effect at the point where light falls; the second is due to products that direct luminous action has generated in the exposed parts.

(To be continued)

Document 9 Complete

Next: Document 10 - Literary Section (Dialogues of the Ninth Sphere & Mystical Teachings)

La Iniciación Vol. 5, No. 45 - January 1946: Document 10 of 10

Literary Section: Mystical Dialogues and Initiatic Teachings

DIALOGUES OF THE NINTH SPHERE (Conclusion)

By Wronski I. M.

Ant. — What doubt is there?

Mag. — But if death is the end, the absolute end, why do good instead of evil?

Ant. — The question is not easy to answer. Perhaps one could say that the good we do produces satisfaction in us.

Mag. — But why does it produce satisfaction in us?

Ant. — I don't know.

Mag. — Could it perhaps be because that which we sometimes call "the voice of conscience" reproaches us for the injustices we have committed and, on the other hand, fills us with satisfaction for the good actions we have accomplished?

Ant. — I don't know if the proposition is exact, but it is evident to all that there is something in us that tells us when we act well and when we act badly.

Mag. — Well then, that something that flutters in us, that warns us of the evil we could have avoided and the good we have failed to do, is what psychologists call "Moral Conscience", and which in a certain way can also be called the memory of the human species; (necessarily subconscious memory that surfaces at certain moments to ordinary or cognitive consciousness).

Ant. — It is possible.

Ant. — It is possible.

Mag. — If it is, it is equally probable that Moral Conscience also represents something like the memory of previous lives lived by the soul, (that "something" that remains constant while everything changes around it, is a particle of that principle that sustains and gives life to our universe and which has been known by the names of: Soul of the World, Planetary Logos, God, etc.). Each of these particles possesses an independent existence capable of incarnating different personalities, being always identical to itself. A personality, that is, a life, is nothing more than a pearl added to the necklace of its multiple existences. Sentient or not, cognitive or not (within the psychological meaning of both terms) the aforementioned particle, properly speaking, the Ego, persists beyond all change; it is indestructible, immortal, although not eternal.

And the reason by virtue of which you and like you infinity of men and women prefer good to evil, virtue to vice, love to hate and altruism to egoism, lies in that intuition of our true SELF; of the immortal soul that hides in our interior as in a sanctuary, to whisper in our heart the sacrosanct word of divine piety and exalted origin. All this is condensed in this inscription, which, like a powerful luminous focus bathes the world with its light: I.N.R.I., Igne Natura Renovatur Integra (Through Fire Nature is Renewed Whole). The mysterious fire, called Agni by the Hindus, is the eternal spirit that with its heat and energy renews Nature and with it all men and women of good will.

At that precise instant a characteristic note, produced by some metal instrument, vibrated powerfully in the atmosphere. Under the hieratic influence of this unusual vibration, Anteus, who had remained mute until then, seemed to be reborn to a new life. The soul of the past grew gigantic in his interior and, perhaps remembering the old Christian teaching, he squared himself before the golden circle. Then, very slowly, with a devotion that had almost nothing human about it, he carried the index and middle finger of his right hand to the center of his forehead and pronounced this word: "To you the glory, justice and mercy, for the centuries of centuries. Amen."

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WHAT IS, IS BECAUSE IT IS, WITHOUT OTHER CONJECTURE

By Serapio, A. M.

It will be of little use to the initiate if, obstinate in his error, he employs his progress in clothing it with appearances and his technical efficiency in presenting it to others as a legitimate conquest; because what is, is and that is error.

Spiritual conquests should not be seen as conquests of the ego in relation to others, but in relation to Divinity; because pretending superiority is to move away from the Absolute and establish separateness. And separateness is negation of Divinity, being error; because what is, is.

Spiritual conquests should not be seen as conquests of the ego in relation to others, but in relation to Divinity; because pretending superiority is to move away from the Absolute and establish separateness. And separateness is negation of Divinity, being error; because what is, is.

The initiate should not delight in the contemplation of his own work, with contempt for that of others; because the first is idolatry and the second pride, children of egoism... and what is, is, because it is.

The initiate can never forget what he sought on the path nor should he be surprised by what he must lose on it; because if his purposes are frustrated, he will have to agree that his resolution was not so firm nor so disinterested... and what is, is because it is.

The initiate cannot use a different yardstick to measure others arbitrarily; if he pretends to be measured with justice he must be just, being that what is, is.

The Master has passed through all the inconveniences and difficulties of the path... moreover, he is the Result.

AUM

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Closing Quote by Louis Claude de Saint-Martin:

"Libraries are for the spirit of man what pharmacies are for the body. Both are proof of their diseases. They serve, sometimes, to soften their ills, more often to increase them toward death, but rarely to cure them and never to make them invulnerable. Only in himself can he find his health and his immortality."

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COMPLETE TRANSLATION SUMMARY

This completes the full 10-document translation of La Iniciación Volume 5, Number 45 (January 1946)

The complete issue demonstrates the sophisticated level of esoteric scholarship maintained in South America during the immediate post-WWII period, featuring:

• Historical Analysis of European Martinism and masonic traditions
• Scientific Esotericism bridging spiritual concepts with material science
• Eastern Philosophy with detailed Vedantic commentary
• Practical Applications in astrology and phototherapy
• Mystical Literature exploring consciousness, reincarnation, and initiatic principles

Each document preserves the academic tone and structure of the original while making this rare material accessible to contemporary English-speaking researchers and practitioners.

Document 10 Complete - Full Translation Project Finished

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