La Iniciación (GIDEE) — Vol. 5, No. 48 — April 1946

La Iniciación Vol. 5, No. 48 - April 1946: Document 1 of 10

Title Page and Table of Contents

Original Title: La Iniciación - Año V, Abril de 1946, Nº 48

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 - Ramakrishna (Amapadaka, S.I.)

Page 9 - Cabalistic Theory of Music (Rouxel)

Page 13 - Practical Course in Judicial Astrology: The influence of planets in each house (Surya, S. I.)

Page 15 - Suddha Dharma Mandalam: Commentary on the Bhagavad Gita Bashya (Hamsa Yogui). Explanatory synthesis (Subramanianda)

PHILOSOPHICAL-SCIENTIFIC SECTION

Page 18 - The Demiurge (Palingenius)

Page 21 - Cosmic Influences and Reactions of Living Beings: Influence of Colors. Chromotherapy (Pitágoras, S.I.)

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La Iniciación Vol. 5, No. 48 - April 1946: Document 2 of 10

Ramakrishna (Part 1)

The Divine Incarnation and Early Teaching

By Amapadaka, S.I.

Read at Session No. 270, February 15, Centro Papus No. 5

I dedicate this work to my Initiator, wishing that the breeze of love of the Divine Master may help guide all the boats of his disciples to the waters of the ocean of Divine Love.

THE COSMIC NECESSITY

The Lipikas or Lords of Karma had seen that a new manifestation of God was necessary on Earth and that the Ego which in different epochs had taken the bodies of Rama, Krishna, Buddha, Christ and Chaitanya was ready to sacrifice itself once more for the benefit of Humanity; once again it wished to save humanity from its miseries; it wished to make a beneficial dew of Divine Love fall on the withered hearts of men, to decipher for them the enigma of the Universe and to infuse them with devotional spirit.

They found that, in Bengal, there was a picturesque village called Kamarpukur, whose conical constructions were surrounded by palm trees, ponds, and rice fields, in which lived a holy and kind woman named Chandramani who was the only one in condition to shelter the Divine Ego in her womb. Therefore, like all the virgins who have given birth to divine Avatars, Chandramani was transported, in one of her dreams, to the arms of God, while her husband Kundiram, who had gone on pilgrimage to the holy land of Gaya, was visited by the Great Savior who told him: "I am reborn to save Humanity."

It has been 110 years since Chandramani gave birth to that instrument or vehicle of manifestation of the Word or Divine Word, whose teachings would flow from his pure and ingenuous lips, as if they came from the mouth of a wise yet simple child who lives lulled by the affection of his tender mother and filled with sweetness, compassion and happiness.

THE DIVINE CHILD

THE DIVINE CHILD

That incarnation of tenderness and Divine Love was to have his mind continually fixed on the Supreme. And just as a child needs to see his mother, embrace her, smile at her, he too would need to see, embrace, feel the caresses of his Divine Mother, of the Divine Mother of all creatures of the Universe, who manifests in this world under different aspects and forms:

Sometimes as Mahakali, or Absolute Deity, formless or without form.

Other times, as Nityakali, or permanent Deity, distinct from her works.

Other times, as Samasamkali, or gloomy Deity, who presides over death.

Other times, as Rakshyakali, or Mother of dark blue color, pleasing to the eyes of devotees, who blesses and protects her children.

THE SYNTHESIS OF RAMA AND KRISHNA

And he adopted the name of Ramakrishna, which was a fusion of Rama and Krishna. Of Rama, "the inspired one of peace," he who gave man the torch, sacred symbol of the divine Spirit, and to woman the cup, symbol of Life and Love, and inspired and conducted by Deva Nahusha, the Divine Intelligence, was the bearer of its rays: he who instituted the cult of sacred fire to establish happiness among men, abolished human sacrifices. In each home, he united husband and wife in the same prayer and united families, clans, tribes and all peoples. Rama elevated woman before man in her divine functions as wife and mother. He converted her into the priestess of her home, the guardian of the sacred fire.

And of Krishna, "the Radiant," who in ancient and millenary India reconciled the solar and lunar cults. The solar, which gave the God of the Universe the masculine sex, which had instituted the science of sacred fire and prayer, respect for women, the cult of ancestors.

In contrast, the lunar cult attributed to the Divinity the feminine sex, worshipped blind, unconscious nature in its violent and terrible manifestations, inclined toward idolatry and black magic, favored polygamy and tyranny supported by popular passions.

Krishna reconciled the two cults and exalted the feminine face of the Divinity.

THE NEW TEACHING

This Avatar will teach in this new sojourn among men to worship that passive principle from which all things of the Universe have emanated, which after each pralaya becomes receptive to the Fohatic impression of Divine Thought and opens its heart to receive the Unique Ray and make the Cosmos surge forth in limitless Space.

He will teach them to open the heart to the flow of Divine Energy, to understand the language of the Divine Mother and to recognize that the Absolute and the Divine Mother are One.

He will teach them to open the heart to the flow of Divine Energy, to understand the language of the Divine Mother and to recognize that the Absolute and the Divine Mother are One.

It is for this reason that he who, having the understanding that God, the only Reality, the Eternal Essence is One and Indivisible and upon being worshipped, receives different names according to the epoch, place, race and nationality of his worshippers, will feel the need to worship him in his feminine aspect, which will be that which is most in harmony with his soul, nourished by divine mercy, with the ideal of feminine tenderness and with infinite compassion.

Therefore, he will worship the Divine Mother Kali and his favorite prayer will be:

*Oh, Mother! To your mercy I surrender myself.

May the lotus of your feet keep your child away from everything that distances him from you.

Oh, Most Loving Mother! I do not desire fame nor am I seduced by the pleasures of the senses.

Neither do I desire psychic and thaumaturgic powers.

I want and implore pure love for you, without stain of desires, love that does not become attached to the things of this world, that springs spontaneously from the immortal soul.

Grant me, oh Mother!, that I do not forget you seduced by the spells of illusion, nor permit that I become entangled in the meshes of samsara.

I have no one in the world but you.

I do not know how to sing your name worthily and with profound devotion.

I lack the knowledge that leads to you.

I lack genuine devotion.

Oh! Grant me that I may love your infinite mercy!*

Document 2 Complete

Next: Document 3 - Ramakrishna (Part 2): The Perfect Prayer and Mystical Union

La Iniciación Vol. 5, No. 48 - April 1946: Document 3 of 10

Ramakrishna (Part 2)

The Perfect Prayer and Mystical Union

By Amapadaka, S.I.

If we think that this is the prayer pronounced by Him who had come to achieve the ecstasy that made him live continuously in spiritual communion with God, that was the prayer of Him who had come to discover that in the temple of his heart dwelt the Eternal Truth, we can undoubtedly find in it the best lesson of the path we should follow, those of us who truly desire to reach the Truth and to live with the mind fixed on the Eternal and Imperishable.

The holy and blessed Master was:

*Tenuous as a sigh,

tender as a flower,

pure as a child is;

but powerful in his ascension.*

*He penetrated the seven worlds,

deciphered the enigma of creation,

transcended the limits of the finite

and reintegrated into the Eternal I.*

*He poured love in fresh dew

on hearts withered by illusion.

He watered the scorched lands

burned by the ardent heat of passion.*

*He refreshed the parched mouths,

thirsty for water of divine Love,

Made the sleeping lotuses bloom

in disciples eager for ascension.*

*He made all the cold of heart

love the Divine Mother.

And he softened the heart of all those

indifferent to pain.*

And he softened the heart of all those

indifferent to pain.*

THE UNLETTERED SAGE

The divine Ramakrishna had never read a book written by human hands. He read from the book of the Cosmos, written by the hand of the Omniscient.

Therefore his teachings are imbued with simplicity and grandeur at the same time. His beloved disciples could hear him, upon emerging from his ecstasies, which sometimes lasted up to six months:

"God is All and I his part. He is Lord and I servant; but He is I and I am He, because we are of the same essence, for in God we live and move and have our being."

He taught them that all religions and all sects are paths that lead to God, that all religions are pathways or roads, but the pathways are not God.

That God is personal and impersonal, that he has form and lacks it, that he is present in all things animate and inanimate; therefore everything is worthy of respect.

THE OBSTACLE OF PERSONALITY

That the softest obstacle that stands in the path leading to the vision of God is the sensation of personality, because the personal I is a cloud that hides the Truth. When personality vanishes, it ceases all restlessness and the intimate union of God and the soul is restored.

It is the sensation of personality that enslaves us to lust and material riches and makes us believe that our soul is different from God.

But sincere and profound devotion engenders intense love of God that annuls worldly desires, removes from the mind the mud of profane thoughts, washes its impurities and cleans the heart of the devotee, who once he has discarded the imperfections of his soul, can obtain the vision of God. Then, the true man flourishes and can verify that God resides in individuality.

To that state can arrive all those who love, worship and feel profound devotion to God, whether they conceive him with form or without form.

Worship, discernment and meditation are needed to achieve union with Him; but pride, hatred and fear must be discarded to free oneself from the slavery of personality.

THE PATH OF SELFLESS ACTION

He will also teach that whoever acts well, for love of good and out of sympathy with the beneficiary, without appetite for the fruit of action, unites with God. Although no one can define it, because everything that the mouth would express would be contaminated like water infected by corrupt mud.

All the Sacred Scriptures have in themselves the filth of human words; but the Absolute Brahman is clean, because no mouth managed to define it, because Brahman transcends the finite human mind.

Three are the paths that lead to recognition of the Absolute Brahman: that of Wisdom, that of Devotion and that of Action. All three lead equally to union with God; but while the feeling of personality endures, the path of devotion is preferable.

Without divine aid it is extremely difficult for man's limited faculties to achieve spiritual perfection.

All three lead equally to union with God; but while the feeling of personality endures, the path of devotion is preferable.

Without divine aid it is extremely difficult for man's limited faculties to achieve spiritual perfection.

Man by himself alone cannot benefit humanity. He who benefits humanity is an instrument of God.

THE HOLY NAME AND DIVINE INVOCATION

He taught them to repeat the Holy Name of the Lord, sing his praises and with fervent and sincere heart implore him saying: Oh, Lord! Grant me Your divine Wisdom, Your divine Love! Open my eyes and make me know you!

As he taught to love God, Ramakrishna was purifying sinners, taking upon himself their sins and suffering for them.

Therefore, his body became ill.

He said to his disciples who suffered seeing him sick:

"I am the infinite Spirit clothed in human form that has a wound near the throat."

"Illness and pain are in the body; but the Spirit transcends illness and pain."

"My illness serves as reliable example of the absolute dominion of Spirit over matter in this epoch of materialism and skepticism."

"My Divine Mother has put this illness in my body to demonstrate to skeptics that the true being of man is of divine nature, that God-consciousness is today as certain and real as it was in Vedic times and that when man reaches perfection all limitations vanish."

Document 3 Complete

Next: Document 4 - Ramakrishna (Part 3): The Great Work and Spiritual Legacy

La Iniciación Vol. 5, No. 48 - April 1946: Document 4 of 10

Ramakrishna (Part 3)

The Great Work and Spiritual Legacy

By Amapadaka, S.I.

He had verified that that God who was in him was not satisfied with his personal salvation, that He demanded love and service toward his fellow beings. Therefore, he firmly grasped the helm of all those boats and carried them to the shore of God.

He wished to make each one of those men capable of transmitting and teaching the word of Truth to the world.

He urged them to raise in the midst of Humanity a mountain of God, from which would flow rivers of light and compassion over all men and for all times.

He impelled them to open themselves and others so that together they could reconstitute the omnipotent Unity.

For this it was necessary that they give themselves entirely, that they "create anew" through common effort, the Being that would nourish the men and women of coming centuries.

THE CHOICE OF THE SUCCESSOR

The task was arduous. He needed to choose a spirit of powerful wings united to a vigorous body, with strong arms to move the earth and powerful legs to traverse it.

His body could no longer be the receptacle of his soul and his spirit.

The moment had come to choose his spiritual heir, who would sow throughout the world the seed of his thought.

His eyes are going to rest on that rebellious adolescent, his beloved disciple Narendra, who questioned everything and of whom Ramakrishna will say to his disciples:

The moment had come to choose his spiritual heir, who would sow throughout the world the seed of his thought.

His eyes are going to rest on that rebellious adolescent, his beloved disciple Narendra, who questioned everything and of whom Ramakrishna will say to his disciples:

"See, see what power of penetration... he is a roaring flame that consumes all impurities..."

And Vivekananda was his successor.

Ramakrishna transferred all powers to him and told him: "With that influence you will do immense good to the world." And so it was.

THE FINAL ECSTASY

And the divine Master entered into ecstasy pronouncing three times in succession the name of the Divine Mother Kali who took him in her arms forever.

OM MANI PADME HUM...

THE ETERNAL TEACHING

What essential message does Ramakrishna leave for contemporary humanity?

First: That true spirituality transcends all sectarian divisions. All religions are valid paths to the same Divine Reality, but none should be confused with that Reality itself.

Second: That the greatest obstacle to spiritual realization is the ego-personality, which creates the illusion of separation between the individual soul and God. Only through the dissolution of this false identification can true vision be attained.

Third: That devotion (bhakti) is the most accessible path for most souls, especially in this age when the sense of personality is particularly strong. Through love and surrender to the Divine, the heart is purified and prepared for direct experience.

Fourth: That God manifests equally through personal and impersonal aspects, and that the Divine Mother principle - the creative, nurturing aspect of the Absolute - deserves special reverence and worship.

Fifth: That spiritual realization is not merely individual but carries with it the responsibility to serve and uplift all beings. The truly enlightened soul becomes a vehicle for divine compassion in the world.

Sixth: That authentic spiritual teaching comes not from books and intellectual learning, but from direct inner experience and communion with the Divine. The realized soul reads from the book of the Cosmos itself.

HIS CONTINUING INFLUENCE

Though Ramakrishna left the physical plane in 1886, his influence continues to expand throughout the world. Through his chief disciple Vivekananda, who brought Vedantic teachings to the West, his message of religious universality and practical spirituality has touched millions of souls.

His teaching that all religions lead to the same goal has become a cornerstone of modern interfaith understanding. His emphasis on direct spiritual experience over mere intellectual knowledge continues to inspire seekers who hunger for authentic realization rather than philosophical speculation.

His teaching that all religions lead to the same goal has become a cornerstone of modern interfaith understanding. His emphasis on direct spiritual experience over mere intellectual knowledge continues to inspire seekers who hunger for authentic realization rather than philosophical speculation.

For students of the esoteric traditions, Ramakrishna represents the ideal synthesis of mystical realization and compassionate action. His life demonstrates that the highest spiritual attainment naturally expresses itself in selfless service to humanity.

In our own troubled times, when humanity seems increasingly divided by religious and ideological differences, Ramakrishna's message of the essential unity underlying all spiritual paths offers both comfort and practical guidance for those working toward a more harmonious world.

Document 4 Complete

Next: Document 5 - Cabalistic Theory of Music (Conclusion): The Origins of Sacred Science

La Iniciación Vol. 5, No. 48 - April 1946: Document 5 of 10

Cabalistic Theory of Music (Conclusion)

The Origins of Sacred Science

By Rouxel

CHAPTER VII: Origin of the Minor Scale

The proportions we have seen and the chords that are their expression are not the only ones that can be obtained.

These chords reduce to the major perfect chord and its inversions, to the continuous proportions: 3, 4, 5 — 4. 5. 6 — 5. 6. 8.

From the single relation 4. 5. 6, obtained by the division of the fifth, we can also obtain a discontinuous proportion by inverting the terms: 5. 6 : 4. 5, in which the sum of the extremes, 5+5, equals that of the means, 6+4. The minor third comes first; thus the minor perfect chord is obtained: do flat mi sol, or, to avoid accidentals, la do mi.

This chord, like the major perfect chord, is susceptible to two inversions: 1st do mi la, 2nd mi la do, giving the following proportions:

do mi la: 4. 5 : 3. 4

mi la do: 3. 4 : 4. 5

In which, as is necessary, the sum of the extremes equals that of the means.

The proportion of the direct minor chord is inverse, the relation 5. 6 is placed before the relation 4. 5, the minor third before the major third.

The proportion of the first inversion is in the same case, but the numerical relations are simpler.

In the second inversion, the proportion is direct and continuous.

It is because the proportions here are more complex that minor chords are less sonorous than major chords. It is also for this reason that they are more flavorful (to return to Descartes' comparison) and that they lend themselves, better than major chords, to the expression of exaggerated feelings, both in strength and in sweetness.

It is still for the same reason of simple proportions that the second inversion mi la do is more sonorous than its two congeners, as can be verified by hearing.

It is still for the same reason of simple proportions that the second inversion mi la do is more sonorous than its two congeners, as can be verified by hearing.

The law of succession is the same for the minor chord as for the major chord and the reasons are also the same. One will have, therefore, to chain with the chord la do mi, the chords of the superior fifth and the inferior fifth of the fundamental la, which will give us the seventh:

[Musical notation describing chord progressions]

And, placing the notes of these three chords in order of height, the minor scale will be obtained:

[Musical scale notation]

In which the tonic and the dominant are redoubled, as in major.

The chords of dominant and sub-dominant are, as is known, minor; but, so that the cadence may be better accentuated, the sol of the dominant chord is marked with a sharp; then mi sharp sol si is obtained.

But the sub-dominant chord is not altered because the mode would approach too close to the major mode; we would obtain a lesser source of variety.

With the major dominant chord, the minor scale becomes as follows:

[Modified musical scale notation]

It can be seen that, by these indirect means: by the chaining of chords, we have obtained relations different from those that have derived from the insertion of arithmetic means, and that it was at least useless to extract the relations: 6, 7, 8, 9, 10, 11, 12, etc.

These two sevenths of sounds: major mode and minor mode, are the only ones employed in modern music and are an inexhaustible source of variety through the diverse combinations that can arise and which are the object of harmonic science, of which we have established here only the fundamental principles.

CHAPTER VIII: Conclusion

"Numbers govern the world."

"There is geometry everywhere."

Nothing is more true, especially in music.

We have seen that all the secret of musical science resides in Number, that everything in music comes from the One and returns to it.

Musical sound contains within itself, in latent state (in potential, as the peripatetics say), all other sounds that emerge from it (as from a seed comes the stem, branches, leaves, flowers) by division or differentiation.

Kant has said that mathematics forms, so to speak, a bridge between metaphysics and physics. Music being mathematical, the audible world consequently forms a bridge between the visible and invisible worlds.

Let us try, then, to pass over that bridge to see a little what there is on the other shore. Without pretending to explore the entire field of metaphysics, let us take some steps on its frontiers.

THE ANCIENT SYNTHESIS

Let us try, then, to pass over that bridge to see a little what there is on the other shore. Without pretending to explore the entire field of metaphysics, let us take some steps on its frontiers.

THE ANCIENT SYNTHESIS

It is known that there existed in the most remote antiquity a great Science that was founded upon the Cabala, that is, upon Numbers and that reunited, under that same law of Number, all particular sciences in a universal Synthesis. This synthetic Science has been largely lost but there remain of it some scattered remnants in traditions and even in modern sciences.

These residues of the High Science are mixed with many dross; they have been covered by numerous layers of alluvium. It seems, however, that one can extract from them, if not nuggets, at least some flakes of gold that show the analogies existing between the fundamental principles of all sciences and that link them together.

To give an example I will try to indicate the analogies that manifest between the principles of music and those of theology.

MUSICAL AND THEOLOGICAL CORRESPONDENCES

The laws of music, such as we have just deduced from the unitary principle, are found again in theology, especially in Christian theology, in the two principal documents that constitute the base of its dogmas: the Credo and the "In principio" of the Gospel of Saint John.

According to all theogonies and theologies, God is at once one and three. It is the mystery of the Trinity, of the Trimurti, etc.

I think that theologians are right on this point and I add that everything that is below (music, for example, to cite only one), is also trinitarian, like that which is above.

To demonstrate this assertion it suffices to compare the principles of music with the dogmas of Christian theology, dogmas which derive, in their essential part, from the ancient Science.

Music:

The One (sound) is the father of all sounds. It contains them all within itself in latent state.

But, alone, it can produce nothing, exteriorize nothing.

For the one to produce, it must become two.

Thus, there is no simple sound. The smallest musical sound is composed of at least two: the fundamental sound (the father) and its octave (the two), its harmonic (the son).

From the one and the two, by differentiation, by insertion between them of arithmetic means (differentials) proceeds the three. And from the three, by the same operation, are born all other sounds and chords.

Theology:

Credo in unum Deum, Patrem omnipotentem, factorem coeli et terrae, visibilium et invisibilium.

Et in Filium Dei unigenitum, et ex Patre natum ante omnia saecula. (Like the octave (the two), daughter of the one and its image, has been born with the fundamental sound).

Deum de Deo, lumen de lumine. (The octave is the same sound as the fundamental. It is the light of light; the sound is the luminous source; the octave, the exteriorized light. It is what gives sound its brilliance, its light, its sonority, its timbre).

Genitum, non factum, consubstantialem Patri, per quem omnia facta sunt. [The octave is consubstantial with the unison, has the same overtones. It is begotten, not made, not brought from outside indirectly. And from these two factors, by arithmetic division, proceed all other sounds; through these two sounds all music is made.]

Document 5 Complete

Next: Document 6 - Cabalistic Theory of Music (Final): The Universal Correspondences

La Iniciación Vol. 5, No. 48 - April 1946: Document 6 of 10

Cabalistic Theory of Music (Final)

The Universal Correspondences

By Rouxel

Et (credo) in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit. [The three (the fifth) is not consubstantial with the one and the two; it is not begotten; it proceeds from the one and the two. But it is vivified and vivifying (et vivificantem), and it is he who, afterwards, begets all other sounds as from the Spirit are born all visible beings. "The three, Chateaubriand has said, is a fraction that is not begotten and that begets all other fractions."]

The Gospel of Saint John is no less explicit.

In the Beginning (the father, the one) was the Word (the son, the two), and the Word was with God, and the Word was God.

In the same way, in the fundamental sound is the octave, in the one is the two, and the octave (the son) is in the sound (the father), and the octave is the same sound. And all this from the beginning, in principio, ab initio et ante saecula.

Omnia per ipsum facta sunt. Everything is made by the two, the Word, the octave. Beginning with the three, the fifth, the Spirit, which is made and not begotten, and which, afterwards, begets everything, for in ipso vita est.

And life (the Spirit) is the light of man, and this light shines in the darkness (in the body), and the darkness (the body) does not comprehend it.

Et (Filius) incarnatus est. Et Verbum caro factum est. Et habitavit in nobis. In music the relation 1.2, the octave, the unit of measure of all sounds, dwells in us and allows us to measure, contemplate the harmony of sounds, enjoy that harmony.

Et homo factus est. And music, which is of physical origin, becomes human and, consequently, metaphysical. There is metaphysics in everything; it is the very essence of everything.

THE PROFOUND UNITY

This remarkable correspondence between musical and theological principles reveals the fundamental unity that underlies all manifestation. The laws that govern the production of musical harmony are the same laws that govern the manifestation of the divine in creation.

THE PROFOUND UNITY

This remarkable correspondence between musical and theological principles reveals the fundamental unity that underlies all manifestation. The laws that govern the production of musical harmony are the same laws that govern the manifestation of the divine in creation.

The Trinity, whether understood theologically as Father, Son, and Holy Spirit, or musically as fundamental, octave, and fifth, represents the same cosmic principle of creative unfoldment. The One, in order to manifest, must become Three, and from this primordial trinity, all multiplicity emerges according to mathematical laws of proportion and harmony.

This is why the ancients called music the most divine of the arts, and why Pythagoras established his school upon the foundation of number and musical proportion. They understood that in studying the laws of harmony, one was studying the very principles by which the universe comes into being and maintains itself in order.

THE BRIDGE BETWEEN WORLDS

Kant's observation that mathematics forms a bridge between metaphysics and physics finds its perfect illustration in music. Through musical mathematics, we can trace the step-by-step descent of spiritual principles into material manifestation, and equally, the ascent of material forms back to their spiritual source.

The vibrating string, the mathematical ratios of its divisions, the psychological effects of the resulting sounds, and the spiritual states they can induce, form a complete chain linking the most physical aspects of sound with the most transcendent experiences of consciousness.

This is the true significance of the ancient doctrine that "as above, so below." The laws operating in the highest spiritual realms are reflected in the humblest material phenomena, and by understanding one level thoroughly, we gain insight into all others.

THE LOST SYNTHESIS

The great tragedy of our modern age is the loss of this unifying vision. Where the ancients saw one Science with many applications, we see many separate and often conflicting disciplines. Physics knows nothing of metaphysics, theology ignores mathematics, and music is treated as mere entertainment rather than as a key to cosmic understanding.

Yet the remnants of the ancient synthesis persist, scattered like gold flakes through the traditions and sciences of our time. The task of the modern initiate is to gather these fragments, to perceive the underlying unity they point toward, and to reconstruct, even if only partially, the grand vision of our predecessors.

Music, with its mathematical precision and its direct appeal to the soul, offers one of the most accessible paths back to this synthetic understanding. In learning to hear the numerical relationships that produce harmony, we begin to attune our consciousness to the cosmic mathematics that maintains the harmony of the spheres.

THE PRACTICAL APPLICATION

In learning to hear the numerical relationships that produce harmony, we begin to attune our consciousness to the cosmic mathematics that maintains the harmony of the spheres.

THE PRACTICAL APPLICATION

For the serious student of the ancient wisdom, the study of musical mathematics is not mere intellectual exercise but a form of spiritual discipline. By training the ear to recognize pure intervals, by learning to distinguish between harmonious and dissonant combinations, by understanding the laws that govern musical progression and resolution, we are actually developing our capacity to perceive the deeper harmonies and dissonances in all aspects of life.

The musician who truly understands the cabalistic basis of his art becomes a priest of the invisible temple, using sound to align earthly consciousness with celestial order. His performance becomes a form of invocation, drawing down spiritual influences and lifting up those who hear toward their divine source.

This is the ultimate purpose of all sacred art: not merely to please the senses or satisfy emotional needs, but to serve as a vehicle for spiritual transformation, a means by which human consciousness can transcend its limitations and participate consciously in the cosmic harmony.

In this light, the ancient designation of music as one of the seven liberal arts takes on new meaning. It is "liberal" because it liberates consciousness from bondage to material appearances and reveals the mathematical principles that underlie all phenomena. It is truly an art because it requires the harmonious cooperation of knowledge, skill, and inspiration to achieve its transformative purpose.

Document 6 Complete

Next: Document 7 - Practical Course in Judicial Astrology: Neptune's Influences

La Iniciación Vol. 5, No. 48 - April 1946: Document 7 of 10

Practical Course in Judicial Astrology (Continuation)

The Influence of Neptune in Each House

Teachings of Surya S. I.

Having already studied the influences of Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon and Uranus, we shall today do the same with those of:

NEPTUNE (The Planet of Divinity)

NEPTUNE IN THE FIRST HOUSE gives a sensitive body capable of feeling the most subtle vibrations of nature and these vibrations will be good or bad according to the aspects it receives. If Neptune is strong and well aspected by the Sun, Jupiter or Uranus it gives a mystical and latent nature, which if it is not developed can be so. In whatever way it is disposed the nature is visionary, romantic and without practical value. When it is not well aspected it makes the person effeminate, dissolute and neurasthenic, causing general weakness. If it is afflicted the nature is indolent, sluggish and mutable, with perverted tastes that will make them perform indiscreet acts of grave consequences, there being some prostitution of spiritual faculties, a dishonest and deceiving disposition and a tendency to mediumship and obsession by spirits.

NEPTUNE IN THE SECOND HOUSE, well aspected, gives gains in all things in which water takes an important part, as well as through societies and mystical and occult matters. If it is afflicted it is bad for health and for financial affairs, which will always be chaotic and indefinite.

NEPTUNE IN THE THIRD HOUSE gives a tendency to travel much, especially by water, trips that will be favorable or adverse according to the aspects it receives. Well aspected it gives capacity to write on elevated subjects of inspiration, giving a devotional mind. If it is afflicted, the mind is low, astute and sometimes foolish, with fantastic and involuntary feelings and with perverted appetites, occasioning accidents in trips and quarrels with relatives.

NEPTUNE IN THE FOURTH HOUSE well aspected, gives a spiritual atmosphere to the home with good conditions for the development of the soul and indicates a natural death. Badly disposed, it is unfavorable to the father's fortune, to family goods and to health. It brings deceptions, frauds, disgraces, betrayals, many changes of residence and predisposition to find oneself in the greatest poverty at the end of life, as well as exile, seclusion and death in a foreign country.

NEPTUNE IN THE FIFTH HOUSE, well aspected, gives success as a teacher of mystical subjects and gains in investments in things ruled by Neptune: aquatic sports and any other business in which the element "water" is dominant, indicating favorable relations with highly spiritual beings. If it is badly disposed it gives extravagance in expenses, money losses, inclination to frequent bad places, dissolute habits, weak children if married and unfortunate loves if single.

NEPTUNE IN THE SIXTH HOUSE, well aspected, inclines to the study of medicine and signals latent psychic faculties that can be favorably developed. Badly aspected, it predisposes to mediumship and obsession, to displeasures and losses due to employees, to chronic and deformative diseases, to affections of the urinary tract, stomach, liver and intestines, giving a sensual nature and a way of living of self-indulgence. In feminine horoscope it occasions diseases to the uterus, fibromas, cancer, hysteria and neurasthenia.

NEPTUNE IN THE SEVENTH HOUSE, very well disposed, indicates a spiritual marriage, a rather platonic union of very agreeable character for the soul, a union of two people who truly complement each other. If it is not well disposed it causes separation or divorce, bigamy and scandalous processes. Afflicted by Saturn or Uranus it presages the premature death of the spouse.

If it is not well disposed it causes separation or divorce, bigamy and scandalous processes. Afflicted by Saturn or Uranus it presages the premature death of the spouse.

NEPTUNE IN THE EIGHTH HOUSE well aspected, gives gains through marriage and is favorable for occult investigations enabling the obtaining of direct knowledge. Badly aspected, it produces death as a consequence of a short-duration illness, in swimming, by terrible accident or in any other strange form, occasioning losses through frauds or deceptions related to the spouse, financial inconveniences with public corporations and difficult inheritances.

NEPTUNE IN THE NINTH HOUSE gives particular religious beliefs and attraction to occult sciences. If it is very well aspected it gives extraordinary visions, presentiments and prophecies intuitively, as well as gains and pleasures in excursions and in long trips. When it is afflicted it makes the mind fearful, alert and with vague presentiments, also inclining to trips, but occasioning displeasures through them.

NEPTUNE IN THE TENTH HOUSE, well disposed, provides an agreeable and lucrative position, such as that of private secretary, manager of some commercial or financial enterprise, or director of a philanthropic, mystical or scientific society. It also indicates some inheritance or legacy. If it is in trine with the Sun or Moon it gives capacity to cultivate spiritual life, as several great seers possess this aspect. There is some probability of an accident to one of the parents when the person is still a child. In general, if it is well disposed, it presages successes for periods, followed by reversals and bad moments. It frequently produces navigators. If it is afflicted it indicates frauds, deceptions and dishonor with scandals and sorrows.

NEPTUNE IN THE ELEVENTH HOUSE, well aspected, indicates a person of high spiritual aspirations who attracts others similar who will benefit him. If it is afflicted it signifies badly chosen friends, depraved and dissolute who will bring him harm.

NEPTUNE IN THE TWELFTH HOUSE, well aspected, gives success in occult, scientific or investigative work. It provides secret spiritual relations. It is very favorable if it is in good aspect with the luminaries or with the benefics. If it is afflicted, it gives propensity to find oneself confined in hospital or prison because of enemies, by a contagious disease or by madness motivated by perverted practices.

(To be continued)

Document 7 Complete

Next: Document 8 - Suddha Dharma Mandalam: The Sacred Teachings and Universal Principles

La Iniciación Vol. 5, No. 48 - April 1946: Document 8 of 10

Suddha Dharma Mandalam (Continuation)

Commentary on the Bhagavad Gita Bashya by Hamsa Yogui

Explanatory Synthesis by Guru Swami Subramanianda

Spanish Version by G. Bruno

5, No. 48 - April 1946: Document 8 of 10

Suddha Dharma Mandalam (Continuation)

Commentary on the Bhagavad Gita Bashya by Hamsa Yogui

Explanatory Synthesis by Guru Swami Subramanianda

Spanish Version by G. Bruno

The position of Hamsa Yogui, which is supported by the various authorities classified by rank in the table that follows below, can be briefly established thus:

| NAMES | CHAPTERS | SLOKAS OR VERSES |

|-----------|--------------|----------------------|

| Samashti Pranava Shastra | ----- | 8 |

| Vastu Tatva Sastra | 3 | 72 |

| Bharata Sutra de Yoga Vyasa | 4 | 96 |

| Pranava Sastra | 4 | 96 |

| The Bharata de Bhargava Vyasa, of 24000 Slokas | 6 | 144 |

It should be noted that, except in one instance, each of the subsequent works contain 24 verses in each chapter.

Hamsa Yogui also establishes that the wise men who trust in the Vasudeva Taru Chaya, that is, those of the Vasudeva rekha, maintain that the effective counsel of the Lord to Arjuna comprised the meaning of seven verses, beginning with Ashochayan, Kutastwa, Klibyamma, Satvaguhyatamam, Iswarassarvabytanam, Tameva saranam, Sarva Dharman Parityajya, and that the Buddhas recorded the complete meaning of such seven verses in five hundred seventy-six slokas on the akashic tablets.

That Sanjaya by means of the faculty of his divine vision, saw such 576 slokas and narrated them to the blind King.

That Krishna Dwaipayana Vyasa incorporated them into his Mahabharata and together with them annexed some incidental and necessary verses with which the total of 745 slokas was reached.

The author of the commentaries also maintains that these 745 —of which 620 are attributed to the Lord, 57 to Arjuna, 67 to Sanjaya and one to Dhritarashtra— is a distribution confirmed by Vaisampayana in his famous lines.

THE FOUR POINTS OF VIEW

Of these verses, the one corresponding to the blind King denotes his yearning to completely understand the Yoga Brahma Vidya: the 67 Slokas of Sanjaya constitute an exposition of the science; the 57 of Arjuna and the 620 of the Lord can be considered in the same sense.

The fifth topic treats of the Anubandhi chatushtaya, which can be entitled as the four points of view in reference to which the Bhagavad Gita can be studied; that is, from the point of view or object pursued by the aspirant, or from what is called phala or result executable by such study, or from the point of view of the ways and means of such aspirant, or taking into account the characteristics of the same for such study.

The nature of the subject that the Bhagavad Gita develops is Brahman, perceptible in the Purusha, in the Paramatma, in the Atma, in the Jiva and in the Akshara, from whose result is reached the knowledge that: "Everything is born of the nature of Brahman; everything is necessary, everything is still Brahman."

The paths and means in the teaching of the system are self-evident and the characteristic of the aspirant is that which indicates his yearning to know the scripture and achieve the realization of its teachings.

But these four points of view can be summarized in two, that is, what concerns the subject and the aspirant —as is the case of the Mahabharata— with the object of facilitating an easier understanding of the matter.

THE HIDDEN MEANING

Concerning the sixth topic that we have reserved to consider now, its title is Gita Sangrahartha Nirupanam, that is, Reason of the Hidden Meaning or principal point of the Gita.

Hamsa Yogui does not mean by this, certainly, that he penetrates into detailed explanations of the multiple topics discussed in the various verses of the different chapters, but rather that the method adopted by him in this chapter is as follows:

First he demonstrates the intimate relation existing between one chapter and the subsequent one.

Then, he classifies in general mode the content of each chapter, calling marked attention toward the different topics to which such content makes separate references, often summarizing in few words the conclusions involved in the teachings that treat such topics.

And finally, he clarifies with utmost precision the principal questions and doubts that must be elucidated and resolved by the four sections respectively, constructed as they are, of six chapters each.

The notable analysis to which he subjects the teachings of the Gita in the first place, to then harmonize them in the course of the exposition, throws torrents of light upon this scripture, making clear the interpretation, that in it is treasured the knowledge of Sacred Science, in general and in particular, which was quite misunderstood by many students who dedicated long years to its study.

THE SYMBOLIC CORRESPONDENCE

Adopting this discriminative method, Hamsa Yogui observes that the First Chapter corresponds to the Pranava prefix of the Gayatri symbol as explained in the third topic.

This chapter expresses, among other things, the truth that the Cosmos, symbolized by the Gayatri, manifest from Brahman.

But such manifestation or development does not occur when the constituents of Brahman are in a state of coalescence symbolized by the syllable OM but from that aspect when its different constituents: THE ONE LIFE AND THE ONE ROOT OF MATTER, are separated from each other.

But such manifestation or development does not occur when the constituents of Brahman are in a state of coalescence symbolized by the syllable OM but from that aspect when its different constituents: THE ONE LIFE AND THE ONE ROOT OF MATTER, are separated from each other.

This state of separation, naturally, is anterior to the appearance of the 24 elements, which lie at the base of concrete Universes, solar systems and worlds.

Document 8 Complete

Next: Document 9 - The Demiurge (Continuation): Liberation from Material Bondage

La Iniciación Vol. 5, No. 48 - April 1946: Document 9 of 10

The Demiurge (Continuation)

Liberation from Material Bondage

By Palingenius

It results from what precedes that man can, from his terrestrial existence, free himself from the dominion of the Demiurge or of the Hylic World and that this liberation is operated by Gnosis, that is, by integral Knowledge. Let us note, on the other hand, that this Knowledge has nothing in common with analytical science and does not presuppose it at all; it is an illusion too widespread in our days to believe that one cannot arrive at total synthesis except through analysis; on the contrary, ordinary science is completely relative and limited to the Hylic World; it does not exist, like this, from the universal point of view.

On the other hand, we must also observe that the different Worlds, or according to the generally admitted expression, the diverse planes of the Universe, are not at all places or regions but modalities of existence or states of being. This permits understanding how a man who lives on earth can belong in reality, no longer to the Hylic World, but to the Psychic World or even to the Pneumatic World. This is what constitutes the second birth. This, however, is not, properly speaking, but the birth in the Psychic World, by which man becomes conscious on two planes but without yet reaching the Pneumatic World, that is, without identifying with the universal Spirit. This last result is not obtained except by one who integrally possesses the triple Knowledge, by which he is liberated forever from mortal births; this is what is expressed when it is said that only the Pneumatics are saved. The state of the Psychics is, in sum, but a transitory state; it is the state of the being who is already prepared to receive the Light but who still does not perceive it, who has not taken consciousness of the one and immutable Truth.

THE DOCTRINE OF REBIRTH

The state of the Psychics is, in sum, but a transitory state; it is the state of the being who is already prepared to receive the Light but who still does not perceive it, who has not taken consciousness of the one and immutable Truth.

THE DOCTRINE OF REBIRTH

When we speak of mortal births, we understand, by this, the modifications of being, its passage through multiple and changing forms. There is, in this, nothing that resembles the doctrine of reincarnation as admitted by spiritualists and theosophists, a doctrine on which we will have someday the occasion to explain ourselves¹. The Pneumatic is liberated from mortal births, that is, is liberated from form and consequently, from the Demiurgic World; he is no longer subjected to the way and, consequently, is without action; this is a point to which we will return later. The Psychic, on the contrary, does not go beyond the World of Formation, which is designated symbolically as the first Heaven or sphere of the Moon; from there he returns to the terrestrial World, which does not mean that, in reality, he will take a new body on earth but simply that he must clothe new forms, whatever they may be, before obtaining liberation¹.

CORRESPONDENCE WITH EASTERN TEACHINGS

What we have just exposed shows the agreement, we could even say the real identity, despite certain differences in expression, between the Gnostic doctrine and Oriental doctrines and, more particularly, with Vedanta, the most orthodox of all metaphysical systems founded upon Brahmanism. This is why we can complete what we have indicated about the various states of being, by transcribing some quotes from the Treatise on the Knowledge of the Spirit by Sankaracharya.

"There is no other means to obtain complete and final liberation but Knowledge; it is the only instrument that unties the bonds of passions; without Knowledge, Beatitude cannot be obtained.

"Action not being opposed to ignorance, cannot remove it from it; but Knowledge dissipates ignorance as Light dissipates darkness."

Ignorance is, here, the state of being enveloped in the darkness of the Hylic World, tied to the illusory appearance of Matter and to individual distinctions. Through Knowledge, which is not of the domain of action, but is superior to it, all these illusions disappear, as we have said before.

"When ignorance that is born from terrestrial attractions is dissipated, the Spirit, by its own splendor, shines, far, in undivided state, as the Sun spreads its clarity when the cloud is dispersed."

But, before arriving at this state, the being passes through an intermediate state, that which corresponds to the Psychic World; then he believes himself to be no longer the material body but the individual soul, for all distinction has not disappeared for him, because he has not yet left the domain of the Demiurge.

THE STAGES OF REALIZATION

THE STAGES OF REALIZATION

"Imagining himself to be the individual soul, man is frightened like a person who takes, by error, a piece of rope for a serpent; but his fright is dissipated by the perception that he is not the soul but the universal Spirit."

He who has taken consciousness of the two manifested Worlds, that is, of the Hylic World, set of gross or material manifestations, and of the Psychic World, set of subtle manifestations, has been born twice, is Dwidja; but he who is conscious of the unmanifested Universe or of the World without form, that is, of the Pneumatic World, and has arrived at the identification of himself with the universal Spirit, Atma, he alone can be called Yogui, that is, united to the universal Spirit.

"The Yogui, whose intellect is perfect, contemplates all things as being in himself and, thus, by the eye of Knowledge, perceives that everything is Spirit."

Let us note, in passing, that the Hylic World is compared to the state of waking, the Psychic World to the state of dream, and the Pneumatic World to deep sleep. We must remember, in this regard, that the unmanifested is superior to the manifested because it is its principle. Above the Pneumatic Universe there is no longer, according to Gnostic doctrine, but the Pleroma, which can be considered as constituted by the set of attributes of Divinity. It is not a fourth World but the same universal Spirit, supreme Principle of the Three Worlds, neither manifested nor unmanifested, indefinable, inconceivable and incomprehensible.

THE FINAL STATE

The Yogui or the Pneumatic, for basically it is the same thing, perceives himself not as a gross form nor as a subtle form but as a being without form; he identifies, then, with the universal Spirit. Here is in what terms this state is described by Sankaracharya:

"He is Brahman, after whose possession there is nothing more to possess; after the enjoyment of his felicity there is no more felicity that can be desired; and after the obtaining of his knowledge there is no more knowledge that can be obtained.

"He is Brahman which, having been seen, no other object can be contemplated; having identified with him, no birth can take place; having been perceived, nothing more there is that can be perceived.

"He is Brahman who is everywhere, in everything; in the middle space, in what is above and in what is below; the true, the living, the happy, without duality, indivisible, eternal and one.

"He is Brahman, who is without greatness, without extension, uncreated, incorruptible, without figure, without qualities or character.

"He is Brahman, by whom all things are illuminated, whose light makes the Sun and all luminous bodies shine, but who does not become manifest by their light.

"He is Brahman, by whom all things are illuminated, whose light makes the Sun and all luminous bodies shine, but who does not become manifest by their light.

"He himself compenetrates his own eternal essence and contemplates the entire World which appears as being Brahman.

"Brahman does not resemble anything of the World, and except Brahman there is nothing; everything that seems to exist outside of him is an illusion.

"Of everything that is seen, of everything that is heard, nothing exists but Brahman and, through knowledge of the principle, Brahman is contemplated as the true Being, living, happy, without duality."

(To be continued)

¹Note by translator: It is known that René Guénon is anti-reincarnation and anti-theosophist which explains his disagreement with the doctrine of reincarnation as formulated by theosophists and Martinists. This is not the moment to speak about this matter and we will limit ourselves only to saying that, if evolution is a fact, it is impossible for the human being to return to earth to "clothe new forms whatever they may be" because these cannot be but those that harmonize with the evolutionary state of the being.

Document 9 Complete

Next: Document 10 - Cosmic Influences and Chromotherapy: The Science of Color Healing

La Iniciación Vol. 5, No. 48 - April 1946: Document 10 of 10

Cosmic Influences and Chromotherapy

The Science of Color Healing (Continuation)

By Pitágoras, S. I.

Chromotherapy (from Chroma-color and Therapeia-therapeutics) is the name that Dr. Foveau de Courmelles has given to the therapy of mental, emotional and physical illnesses through the use of colors.

Chromotherapy is not a modern discovery, as it has been employed since the most remote epochs. We have already seen how the Chinese made certain colors correspond with certain organs of the body. In the same China and in the Caucasus for centuries, and in France since the 15th century, patients with smallpox, roseola and scarlet fever were cured by means of red light. Dr. Albert Garrigues has pointed out that, in India, in the third Vedic period, Eclipta prostrata, colocynth (whose infusion is golden yellow in color) and Curcuma longa (whose infusion is yellow) were used, especially for skin affections, to which indigo was added to obtain a green solution.

HISTORICAL DEVELOPMENT

In the 17th century, the physician from Avignon, Teodoro Desjardins, cured his patients by means of solar rays condensed in water contained in bottles of various colors, mixed with water also contained in bottles of various colors and previously exposed to lunar rays. This method, as we will see later, will be recommended again by the moderns, among whom we mention Phasad Jha in India and Dr. Babbitt in the West.

This method, as we will see later, will be recommended again by the moderns, among whom we mention Phasad Jha in India and Dr. Babbitt in the West.

With the triumph of materialistic ideas, this therapeutic system has been increasingly forgotten, but there have always been some who have had faith in its efficacy and today, after having smiled quite a bit about this method and having considered, as always, charlatans those who employed it, men of science have had to surrender before the great quantity of experiences that confirmed the real action and efficacy of colors on the sick.

Already Goethe, in his Treatise on Colors, wrote with reason: "To arrive at perfection in the art of coloring, the artist must consider the moral effects of colors, their physiological effects, their technical nature and, finally, the influence that external circumstances exercise on them. Colors act upon the soul: they can excite sensations in it, awaken emotions and ideas that rest us or agitate us and provoke sadness or joy."

MODERN SCIENTIFIC VALIDATION

In 1871, General Pleasanton extended to man the result of his experiences on plants and considered blue and "Mazarine Glass" (cobalt blue glass) as the most efficacious remedies against all diseases.

In India, Pandit Phasad Jha published an opuscule, "Chromotherapy," which had many editions, in which he exposed his method of treatment by colors. This method consists of filling bottles of colored glass and exposing them to the sun for a certain time. He affirms that "blue water," that is, that contained in a bottle of the same color, "yellow water," etc., possess the same properties as the corresponding colors and employs them as drink or by washings. Gornold wanted to verify what was affirmed by Phasad Jha and carried out many experiences according to this method, which demonstrated that, really, "red water" acted on the stomach like quassia, "yellow water" was purgative, "blue water" calming, etc. Why be surprised, we ask ourselves, at the efficacy of this method? Why could not solar rays filtered through a colored filter, concede to water the same properties as the color of the filter? Is not vitamin D the result of the synthetic action of ultraviolet rays on ergosterol? Many chemical substances preserved in colored glasses, do they not suffer perhaps profound modifications in their chemical properties if said glasses are exposed to the action of light that filters through the colored glass?

CONTEMPORARY RESEARCH

Chromotherapy, as a consequence of the experimental results obtained by many researchers, has spread today everywhere and especially in England where an International College of Chromatics has been founded.