La Iniciación (GIDEE) — Vol. 5, No. 49 — May 1946

La Iniciación Vol. 5, No. 49 - May 1946: Document 1 of 10

Title Page and Table of Contents

Original Title: La Iniciación - Año V, Mayo de 1946, Nº 49

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 - Prayer (Jehel, S.I.)

Page 6 - Practical Course in Judicial Astrology

Page 8 - Suddha Dharma Mandalam

Page 11 - Maha Boddhi Sangha: The Path of the Buddha (Upasika A. M.)

PHILOSOPHICAL-SCIENTIFIC SECTION

Page 14 - The Demiurge (Palingenius)

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

LITERARY SECTION

Page 20 - Angels Pass By (Poetry, by Hérib Campos Cervera)

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La Iniciación Vol. 5, No. 49 - May 1946: Document 2 of 10

Prayer (Part 1)

The Divine Love and Mechanism of Prayer

By Jehel, S.I.

"Prayer is the murmur, in the human heart, of the Great Voice of Divine Love."

— Sevananda

If we meditate on the sentence that serves as the epigraph to this article, several conclusions impose themselves on our consciousness:

THE SEVEN FUNDAMENTAL PRINCIPLES

1st. The power of prayer resides, then, exclusively in the power of love that each heart possesses.

2nd. There are as many prayers as there are modalities and intensities of love.

3rd. Since egoism is the opposite of love, only the prayers of the non-egoistic are truly powerful.

4th. The act of praying, requiring a special state commonly called fervor, devotion, unction, such a state is obtained only in the proportion that he who seeks it lives, habitually and outside of prayer, more or less egoistically.

5th. The "mechanism" of prayer, by means of which, according to Masters and Mystics, one can reach directly to the Providential Plane, is explained because it is not "something human seeking contact with the Divine" but simply THE ONLY DIVINE THING STILL in the human being—Love—which, upon entering into action, sets into vibration, through "the 7 heavens"—the source of all Love—the Providential aspect of Divinity with one of the universal forms that contains a particle of Divine Love.

6th. The fact of praying—or believing to pray—with fervor in certain moments and feeling completely different in others, is, in final analysis, one of the many illusions of form. In reality, in each moment of existence we have a determined power, a determined capacity to love.

Why not distribute it uniformly over all our living?

7th. The phrase of Zanoni to his wife: "There are beings whose thoughts and feelings are constant prayers" gives the final key. The Initiate thinks and feels lovingly; therefore, he is already a 'small' Providence in constant action. That suffices to explain the effect that his mere presence produces.

The Initiate thinks and feels lovingly; therefore, he is already a 'small' Providence in constant action. That suffices to explain the effect that his mere presence produces.

THE NATURE OF TRUE PRAYER

From all this set of conclusions, and many others can be obtained by the reader given to meditation, it is inferred that Prayer has nothing to do with knowledge nor with mental force nor with meditation nor with projections of any kind.

It is an act of Love. It is an act of Adoration. And even when Prayer may sometimes have the aspect of altruistic solicitation—as when we ask for the cure of one needy in body or soul—in reality the mere fact of directing oneself with real Love, Faith, Veneration and Humility to the Divine, makes us implicitly reverence in the sick person the divine aspect of his life, the divine aspect of the life or health we ask for him, the divine and providential aspect of the possibility of praying, the divine permission granted to us to feel ourselves, for a moment at least, IMPERSONAL, and, for all this, Prayer constitutes, by itself and by itself alone, one of the most elevated Acts, if not the most elevated of all, of which a human Spirit is capable.

THE POWER OF DEVOTIONAL PRAYER

And if devotional prayer has come to produce in so many cases even levitations, it is not the phenomenon in itself that should fill us with admiration, but we should feel, deeply, the devotional emotion and spiritual gratitude that we are permitted to contemplate, in the densest plane itself, the verification that the Spirit is so powerful, so absolutely owner and lord of everything inferior to it in matter, that when the wind of pure Spirit blows toward its own source, as in profound prayer, it can come to drag along with it soul and body, on wings of Purity, Faith and Humility of heart.

THE MANIFOLD EXPRESSIONS OF PRAYER

Therefore, he who prays is one who greets with whatever word, but who, upon shaking hands, desires with all his heart the best for his interlocutor.

He who prays is one who, passing through the street, silently desires health for the one he sees sick, clothing for the one he sees poorly clothed, beauty for the one he sees deformed, gentleness for the one he sees violent, peace for the one he sees troubled.

He who prays is one who, hearing the statement of a pain, a problem, a disharmony, hopes, desires, asks, implores in the secret of his mind and heart, for the restoration of health, peace, friendship.

He who prays is one who, admiring all forms of beauty, exalts and thanks the Creator for His Wisdom, His Prodigality, His infinite Art in arranging creation.

He who prays is one who, sparing in words, responds WITH THE HEART to questions, completes concepts, rectifies injustices, complements thanksgivings, virtually makes the gesture that was lacking, the word that another did not say, the glance that a third did not respond.

He who prays is one who, sparing in words, responds WITH THE HEART to questions, completes concepts, rectifies injustices, complements thanksgivings, virtually makes the gesture that was lacking, the word that another did not say, the glance that a third did not respond.

He who prays is one who, letting himself be carried by the Great Voice that murmurs Love in his Heart, tries to realize, practically or virtually, the complete picture, when the forms, gestures, words, thoughts of those who live around him seem to leave fragmentary the realization of their Archetype.

Document 2 Complete

Next: Document 3 - Prayer (Part 2): The Secret Practice and Highest Aspiration

La Iniciación Vol. 5, No. 49 - May 1946: Document 3 of 10

Prayer (Part 2)

The Secret Practice and Highest Aspiration

By Jehel, S.I.

He who prays is one who asks in secret that certain news in the papers not be seen by those in whom it awakens passion, violence, rancor or hate.

He who prays is one who, patiently, silently, seeks to erase in hearts or minds the symptoms of separateness and provokes, without seeming to, opportunities for reconciliation.

He who prays is one who, having been PERMITTED to understand and feel what is lacking in an act, what "costs" morally a gesture or a word, seeks to make the complementary, the reparative, the compensating one.

He who prays is one who, seeking strength in his own secret prayer, manages to hide from others his own sadnesses, to give to life more joys, more beauty, more optimistic and creative rhythm.

He who prays is one who, fully secure that he knows nothing nor can do anything, surrenders his body, mind and heart to the Great Direction, so that the acts of service may be Those Which Must Be and not those he would do.

THE TESTIMONY OF THE MASTERS

And if in all grave cases of any kind, Masters like Papus, Philippe (AMO), Ramakrishna and so many others, raised their Silent Voice toward THE ETERNAL of Love, it is true, without error, very true that we must aspire to be able to pray more and more and better and better.

THE INTEGRATION OF PRAYER AND LIFE

The profound teaching here is that prayer is not a special activity separate from ordinary life, but rather the continuous orientation of consciousness toward the Divine that permeates every moment and every action. The truly prayerful person does not merely pray at certain times, but lives in a state of prayer—a constant offering of love and service to the Divine through all circumstances.

This understanding transforms our approach to spiritual practice. Rather than seeing prayer as one discipline among many, we come to understand it as the foundation and essence of all spiritual work. Every act performed with love becomes a prayer; every thought directed toward the welfare of others becomes communion with the Divine.

THE ALCHEMY OF THE HEART

Rather than seeing prayer as one discipline among many, we come to understand it as the foundation and essence of all spiritual work. Every act performed with love becomes a prayer; every thought directed toward the welfare of others becomes communion with the Divine.

THE ALCHEMY OF THE HEART

The mechanism of prayer described here reveals a profound alchemical process. When the human heart opens in genuine love—not personal desire disguised as devotion, but authentic concern for the welfare of all beings—it creates a resonance with the cosmic Heart of which it is a reflection.

This resonance operates through what the author calls "the 7 heavens," referring to the successive planes of consciousness through which divine influence descends and human aspiration ascends. Prayer becomes the meeting point where human love, purified of egoism, touches Divine Love and becomes a channel for its expression.

THE PARADOX OF IMPERSONALITY

One of the most profound insights offered here is that prayer grants us "the divine permission to feel ourselves, for a moment at least, IMPERSONAL." This seeming paradox—that in the most intimate act of communion with the Divine, we lose the sense of separate selfhood—points to the ultimate purpose of all spiritual practice.

True prayer dissolves the boundaries between self and other, between human and Divine, between the one who prays and that for which prayer is offered. In this dissolution, the separate ego-consciousness that creates all suffering is temporarily transcended, and we experience our true nature as expressions of the one Divine Life.

THE CONTINUOUS PRACTICE

The examples given of those who truly pray—the one who silently blesses the sick while walking, who completes the unexpressed gratitude of others, who works to heal divisions between people—show that prayer can and should become a constant background activity of consciousness.

This does not mean constant verbalization or formal devotional exercises, but rather a persistent orientation of the heart toward the highest good of all beings. It means living with such sensitivity to the needs of others and such readiness to serve that our very presence becomes a blessing.

THE ULTIMATE ASPIRATION

The teaching concludes with the reminder that even the greatest spiritual teachers of history—Papus, Philippe, Ramakrishna—found it necessary to continuously deepen their capacity for prayer. This suggests that prayer is not a skill to be mastered once and set aside, but rather an infinite depth to be explored throughout the spiritual journey.

The aspiration "to pray more and more and better and better" becomes not a burden but a joy, as we discover that each deepening of our capacity for selfless love brings us closer to our true nature and makes us more effective instruments of Divine compassion in the world.

Document 3 Complete

Next: Document 4 - Practical Course in Judicial Astrology: Saturn in the Twelve Signs (Part 1)

Document 3 Complete

Next: Document 4 - Practical Course in Judicial Astrology: Saturn in the Twelve Signs (Part 1)

La Iniciación Vol. 5, No. 49 - May 1946: Document 4 of 10

Practical Course in Judicial Astrology (Continuation)

Saturn in the Twelve Signs (Part 1)

Teachings of Surya S. I.

THE INFLUENCE OF THE PLANETS IN EACH SIGN

In our last numbers we have studied in detail the influences of the planets in each of the houses of the chart. Let us now see the influences that the different planets also produce in each of the twelve signs of the Zodiac, according to the nature of the sign and the planet. We will begin in the same order as before with:

SATURN (The Planet of Pain)

SATURN IN ARIES, despite being debilitated, gives good reasoning, equilibrium, discretion, tact, patience and perseverance, when it is not badly aspected, producing preachers, orators, lawyers and success in soil exploitations. If it is afflicted it inclines to boastfulness and anger and gives a jealous, malicious, rancorous and vindictive disposition, causing disharmony, obstacles and difficult life in marriage and in matters related to fortune.

SATURN IN TAURUS makes the person judicious, vivacious, reserved, peaceful and good, prudent, cautious, loving solitude, interested, inclined to occultism, fanatical in religion and slow to speak and to decide, when it is not badly aspected. If it is afflicted, especially by Mercury, it causes inconveniences in the use of speech and gives an impulsive temperament, especially if Mars also afflicts it. Being afflicted also causes financial difficulties.

SATURN IN GEMINI gives a profound mind and makes the person ingenious, observant and inclined to scientific work and occult sciences in general, being able to become a skillful engineer or hypnotist, provided it is well aspected. If it is afflicted it produces displeasures with siblings, danger in short trips and weakness in the lungs, having to avoid colds and catarrhs. It also usually occasions displeasures due to jealousy or envy.

SATURN IN CANCER, although debilitated, gives good judgment about houses, lands, mines, etc., and gains over these things, favoring economies, frugality, solid comfort in the home and a quiet and peaceful state in the last part of life, when it is well aspected. It makes the person jealous, fickle, discontented, desirous of changing country and with little success in their projects or enterprises, when it is not well aspected. If it is afflicted it indicates domestic infidelity and a melancholic and obstructive spouse. Domestic displeasures will increase continuously, health will be sickly, the stomach weak, the gums prone to pyorrhea and consequently will suffer from chronic indigestions. Saturn in Cancer also indicates religious tendency and inclination to the study of profound sciences.

Domestic displeasures will increase continuously, health will be sickly, the stomach weak, the gums prone to pyorrhea and consequently will suffer from chronic indigestions. Saturn in Cancer also indicates religious tendency and inclination to the study of profound sciences.

SATURN IN LEO, not being badly aspected, makes the person vivacious, generous, independent and prudent. Well aspected gives tact, diplomacy, method, capacity, honesty and help from highly placed persons. It produces capable ministers and masters of occultism. The physical constitution is not strong. If it is afflicted it makes the person cruel, impulsive, jealous, unscrupulous and employing any means to satisfy their ambitions, also indicating heart affections.

SATURN IN VIRGO gives studious, intuitive, reserved persons, friends of occult sciences or metaphysics, with a systematic, economical and frugal nature, producing doctors, scribes, professors, orators and philosophers. This position gives propensity to intestinal diseases, their gravity being in relation to the good or bad aspects it receives. Being afflicted produces melancholy, anger and a state of diseases many times imaginary.

THE DEEPER SIGNIFICANCE OF SATURN

Beyond the technical astrological correspondences, Saturn represents the principle of limitation, discipline, and ultimately, wisdom gained through experience. In the spiritual development of the individual, Saturn's influences serve essential functions that, while often challenging, are necessary for authentic growth.

Saturn's position in each sign reveals how the soul has chosen to encounter the lessons of restriction and responsibility. Rather than being purely malefic, Saturn's influence can be understood as the loving severity of cosmic law, ensuring that no soul advances beyond its capacity to handle the responsibilities that come with expanded consciousness.

When well-aspected, Saturn provides the very qualities most essential for spiritual work: patience, perseverance, discrimination, and the ability to work steadily toward long-term goals without being swayed by temporary difficulties or superficial attractions.

When afflicted, Saturn's influence reveals the shadow aspects of the personality that require transformation: egoism disguised as prudence, pride masquerading as discrimination, fear manifesting as excessive caution, and the tendency to limit others' freedom in the name of order or tradition.

SATURN AS TEACHER

In esoteric astrology, Saturn is understood as the great teacher whose instruction, while sometimes stern, always serves the soul's highest good. Each sign placement represents a different classroom, as it were, in which specific lessons must be learned and particular strengths developed.

Each sign placement represents a different classroom, as it were, in which specific lessons must be learned and particular strengths developed.

The student of astrology who approaches Saturn's influence with this understanding will find in challenging aspects not cause for despair, but rather clear indications of where focused spiritual work is most needed. Saturn's restrictions become guidelines for development, and Saturn's delays become opportunities for deeper preparation.

Document 4 Complete

Next: Document 5 - Practical Course in Judicial Astrology: Saturn in the Twelve Signs (Part 2)

La Iniciación Vol. 5, No. 49 - May 1946: Document 5 of 10

Practical Course in Judicial Astrology (Continuation)

Saturn in the Twelve Signs (Part 2)

Teachings of Surya S. I.

SATURN IN LIBRA gives persons with good opinion of themselves, taste for discussion and controversy and with many aptitudes for scientific studies that will bring them many enemies, although in general they will enjoy esteem and popularity. It accords great beauty in feminine horoscope. If it is situated in the 29th degree of this sign, the site of its exaltation, it elevates the person to a high position then precipitates them into disgrace. It produces distinguished lawyers and doctors. Well aspected gives good health and long life and a pure and chaste spouse, but being afflicted, the spouse will be a traitor and will die prematurely, lawsuits will be unfavorable and will be exposed to urinary affections.

SATURN IN SCORPIO, well aspected makes the person hardworking and persevering and gives gains through legacies, economies and frugality, increasing fortune after marriage. It also gives good health and long life. Saturn in this sign is favorable for the study of sciences, including occultism, producing doctors, pharmacists and chemists. Well aspected by Mars promises success in scientific discoveries. If it is afflicted it indicates a life full of difficulties and reverses, making the person quarrelsome, violent, of rapid decisions and with little success in their enterprises; the spouse will be slow, egotistical and dominating, health poor and the nervous system altered due to discomforts produced by constipation and hemorrhoids.

SATURN IN SAGITTARIUS gives persons of good nature, not very provident, attentive and disposed to do good, but inclined to anger and not supporting either contempt or insults. They will seek honors and will rise in life through their tireless efforts, with tendency to try fortune, which will cause them changes of profession. Well aspected gives charitable and philanthropic disposition, yearning for social welfare, producing great gains in trade of large animals and also in racing ones. If it is afflicted it makes the person cynical and sarcastic, without sincerity, ambitious, egotistical and prone to harmful lawsuits. Saturn in this sign gives propensity to pulmonary affections.

If it is afflicted it makes the person cynical and sarcastic, without sincerity, ambitious, egotistical and prone to harmful lawsuits. Saturn in this sign gives propensity to pulmonary affections.

SATURN IN CAPRICORN is strong, giving good judgment, profound thought, perseverance, tenacious spirit, active life and successes followed by reverses. It makes the person sad, melancholic, prudent, grave, serious and capable of repressing their anger. It produces good ministers and great merchants. When it is well aspected it gives much honesty, integrity and determination to work until reaching the proposed goal. If it is afflicted, the person will be astute and dissimulating and cannot be trusted; will also be melancholic, will see life full of inconveniences and troubles, the mind becoming sickly.

SATURN IN AQUARIUS gives excellent imagination, penetration and solid judgment. The person will be very ingenious, eccentric and attached to their ideas, being able to triumph in sciences and arts. Well aspected gives a good and affable nature, much seriousness, deliberate and distinguished oratory and good wealthy and intellectual friends, generally older, who will help them rise. If it is afflicted it gives a treacherous, astute disposition, alert to take advantage of others, being able to reach the deepest abysses of society. This position of Saturn gives tendency to cardiac affections and varicose veins.

SATURN IN PISCES makes the person inconstant, fickle, often deceiving under appearance of frankness, inclined to evil and disputes. Will be exposed to accidents and may die by drowning, all this provided it is not well aspected, since good aspects can modify these influences and come to correct in old age the malignities that this so malefic planet imprints upon them. If it is well aspected, the person may have success in occupations where they are not in contact with the public, such as in laboratory work or in asylums. If it is afflicted they will have many enemies and the danger of finding themselves confined by a chronic illness or finding themselves in prison.

THE SPIRITUAL SIGNIFICANCE OF SATURN'S JOURNEY

Saturn's passage through the twelve signs represents a complete curriculum in the school of earthly experience. Each sign placement offers specific lessons in how to work with limitation, responsibility, and the gradual building of spiritual character through sustained effort.

Understanding Saturn's placement in one's chart provides invaluable guidance for spiritual development. Rather than attempting to avoid or overcome Saturn's influence, the wise student learns to cooperate with it, recognizing that Saturn's apparent restrictions are actually the very conditions necessary for authentic growth.

Rather than attempting to avoid or overcome Saturn's influence, the wise student learns to cooperate with it, recognizing that Saturn's apparent restrictions are actually the very conditions necessary for authentic growth.

In the Cardinal Signs (Aries, Cancer, Libra, Capricorn), Saturn teaches lessons about initiative, leadership, and the proper use of authority. The challenge is to develop the capacity to act decisively while remaining sensitive to the needs and rights of others.

In the Fixed Signs (Taurus, Leo, Scorpio, Aquarius), Saturn teaches lessons about persistence, loyalty, and the proper relationship to desire and attachment. The challenge is to develop unwavering dedication to worthy goals while avoiding rigidity and possessiveness.

In the Mutable Signs (Gemini, Virgo, Sagittarius, Pisces), Saturn teaches lessons about adaptation, service, and the integration of diverse experiences into wisdom. The challenge is to develop flexibility and responsiveness while maintaining clear principles and direction.

SATURN AS THE GUARDIAN OF THE THRESHOLD

In esoteric tradition, Saturn is known as the Guardian of the Threshold—the cosmic force that tests the readiness of the soul before it can advance to higher levels of consciousness. Saturn's position and aspects in the natal chart reveal the specific tests that each soul has undertaken to face in this incarnation.

Understanding this deeper purpose of Saturn's influence transforms the astrological reading from mere personality analysis into spiritual guidance. The difficulties indicated by Saturn's placement become recognized as chosen challenges, opportunities for the soul to develop the specific strengths it needs for its evolutionary journey.

The student who approaches Saturn with this understanding finds that its influence, while still challenging, becomes a trusted ally in the work of spiritual development. Saturn's delays become opportunities for deeper preparation; Saturn's restrictions become protective guidance; Saturn's tests become confirmations of growing strength and wisdom.

Document 5 Complete

Next: Document 6 - Suddha Dharma Mandalam: The Fullmoon Pilgrim and Sacred Work

La Iniciación Vol. 5, No. 49 - May 1946: Document 6 of 10

Suddha Dharma Mandalam

The Fullmoon Pilgrim and Sacred Work

OM

SUBHAMASTU SARVAJOGATAMI

May all be blessed

THE FULLMOON PILGRIM¹

Dedicated to all those who believe in the power of prayer.

In the issue corresponding to the last quarter of 1945 of the magazine "The Suddha Dharma" published in India in English, we find the following notice:

"Suddha Dharma Mandalam Association: The Director of the Suddha Dharma Mandalam Association wishes to announce that Sri VASUDEVA ROW, President of said Association, who is currently (1945) in Madras for a short time, after his first journey, is preparing to undertake another pilgrimage journey to the interior of India.

His fervent desire is, while undertaking his pilgrimage journey, to make contact, if possible, with some of the Elders of the Suddha Dharma Mandalam. If this fortunately happens, and we do not doubt that contact will be established, this may be of general benefit for the activities of this Association.

He has noted that with his repeated absences from the Central, his existence as President lacks consistency, for which his desire is not to be so while his pilgrimage lasts and to be in this way even more free to carry out his mission.

Our respect for him is such that it is not difficult, and even more, impossible, to face anything against his desire or try to find his arguments outside of concordance or lacking in logic.

In this way he will fulfill his ministry even more rapidly. His place will be kept vacant and, as if he were always alone, the Director will continue conducting all the activities for which this Association was created, namely, propagation of Suddha Philosophy and publication of connecting literature.

The Director will maintain contact with the President, of whom he is sure that during his pilgrimage he will act reciprocally, which will result in great benefit for the cited activities of this Association.

In this contact, we wish to be able to inscribe our sincere desire for his work in teaching Suddha Dharma and we desire His Blessing in this present Great Search."

THE DEVOTIONAL RESPONSE

The news reproduced above, despite its administrative and cold style as far as form is concerned, has been received with loving interest by the members of the Guru Subrahmanyananda Ashrama, both in Montevideo and in Buenos Aires and other places.

We must record, with true joy, that already long before the publication of that news and the arrival here of the cited magazine, the gentle and devotional figure of the Resp. Sri Vasudeva Row had been felt by several of ours, and that some were already asking that he be helped by Guru Subramaniananda and by the Siddhas, to enter into such close contact that he could, like our Beloved Guru, be a Channel increasingly direct and powerful of what the Hierarchy desires to radiate among those who seek Suddha realization and the spirit of its doctrine.

More recently, in the little Temple of Montevideo of the Guru Subrahmanyananda Ashrama, requests and collective meditations were made with the purpose of soliciting from the Beloved Guru and from all the Hierarchy and from the Exalted Siddhas of Badari Vana that the Resp. Sri Vasudeva Row receive all possible help in his search and that the inspiration and protection of the Elders of Suddha Dharma guide him.

THE MYSTICAL EXPERIENCE

Sri Vasudeva Row receive all possible help in his search and that the inspiration and protection of the Elders of Suddha Dharma guide him.

THE MYSTICAL EXPERIENCE

In one of the meetings in which this was done, the heart of all those present being in tune and minds united in the same affectionate and reverent thought toward the venerable Vasudeva Row, several of those present received clear manifestations of the presence of the Beloved Guru Subrahmanyananda, as well as a message from Vasudeva Row himself that could be translated with these words:

"I would wish that my heart were a Lotus so I could offer it to you"

A vision common to several of those present showed the venerable Vasudeva in an ascent near a cave on the flank of a mountain... and some received the impression that, in addition to the Blessing of the Guru, also the special protection of Siddha YAGNANANDANA accompanied the venerable Vasudeva Row.

THE CALL TO UNITY

The spontaneity of the desire of our dear Brothers and Sisters in this sense is so clear that it has decided me to publish this summary of facts, so that all those who belong to Suddha Dharma, in our Ashrama or in any other and who feel so inclined, may add their requests, prayers or meditations in the same sense, so that everything that our mind, heart and vibration of every kind can offer, may be placed at the disposition of those who observe with loving gaze the Pilgrim of the Full Moon...

And, if perhaps there may not be lacking those who believe that little or nothing can this act of loving service accomplish, nevertheless, those who in the Guru Subrahmanyananda Ashrama have been able to feel, verify and live the marvelous power of prayer and devotion, will surely have a moment of gentle daily dedication in imagining Guru Subrahmanyananda walking, invisible to many, beside Vasudeva Row and guiding toward more light and more usefulness that venerable being who also has the tonic of the Guru, the tonic of the gentle Instructor who summarized the experience of an entire life of study and of an entire life of action in those marvelous words:

"NOW, TO PRAY FOR THE GOOD OF OTHERS IS ALL MY HAPPINESS."

THE PRACTICAL WISDOM

Almost all those who belong to Suddha Dharma have, in other sectors, multiple opportunities to cultivate their intellectual intelligence, to store definitions and doctrines, to compare and document convictions.

Let us not allow, then, that our activity as "Suddhists" also channel toward that constant employment of mind and reasoning, which help more than is believed to affirm the sense of personality, when not of personalism.

To our daily practices of Suddha Dharma, in which concentration and meditation are always happily joined by something of devotional vibration, let us add something that is devotion, something that is only feeling fully, something that is really putting our heart in movement for something impersonal, pure, beautiful and useful to many.

And, in that sense, I believe it difficult to imagine a happier moment than that in which we dedicate ourselves to mentalizing, imagining, desiring, asking, imploring that, within the little that we are in quantity and quality, our act of love may be transformed and changed, if only into atoms of the grass on which the venerable Vasudeva may rest in his journey.

And... it is not impossible that on the night of the Full Moon of May some—I hope many—may be able to know something about what they have been permitted to do as an act of service beside the Pilgrim of the Full Moon, who seeks more Light to give it back again.

Jehel, April 14, 1946

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¹ The necessity of publishing this article causes us to interrupt for a short time the publication of the "Commentary on the Bhagavad Gita Bashya" which will be resumed in due time (Jehel).

Document 6 Complete

Next: Document 7 - Maha Boddhi Sangha: The Path of the Buddha (Part 1)

La Iniciación Vol. 5, No. 49 - May 1946: Document 7 of 10

Maha Boddhi Sangha: The Path of the Buddha (Part 1)

The Primordial Problem and Nature of Reality

By Upasika A. M. (Bikku)

When we adopted the title "The Path of the Buddha" we had the intention of spreading, under that title, a series of teachings of the Maha Boddhi Sangha (Great Buddhist Brotherhood of Perfect Wisdom) and, therefore, we must understand by said title "The Path of Perfect Wisdom," that is, the set of teachings preached by that great personage and Venerable Master called Buddha.

IS BUDDHISM REALLY A RELIGION?

The word "religion" is inadequate to apply to Buddhism, which is not properly a religion but rather a highly moral, mystical, spiritual philosophy...

Buddhists employ the word Agama to designate their relationship with Buddhism, since that Sanskrit word means "to approach" or "to arrive." And since Buddha means "Illumination," the compound word with which they usually designate Buddhism is Buddhagama, that is, "approach or path of Illumination." Buddhists, on the other hand, are called Vibhajja, that is, "those who analyze." Given these explanations, we shall now give some of the teachings of "Perfect Wisdom."

THE PRIMORDIAL PROBLEM

The primordial problem of life is not: What is this World? but: Who am I?

Consequently, knowing with exactitude "who I am" no interest is felt for the world anymore. We clarify that by "I" is understood "human reality," the "indestructible and immortal essence of man."

THE EXTERIOR WORLD IS NOT MY SELF

THE EXTERIOR WORLD, THE WORLD OF OBJECTS OR OF THE SENSES IS NOT MY SELF.

We clarify that by "I" is understood "human reality," the "indestructible and immortal essence of man."

THE EXTERIOR WORLD IS NOT MY SELF

THE EXTERIOR WORLD, THE WORLD OF OBJECTS OR OF THE SENSES IS NOT MY SELF.

The forms that I see with my physical eyes, the sounds that I feel with my ears, the odors that I perceive with smell, the tastes that I taste with the lingual papillae, the objects that I touch with my fingers, have nothing in common with my self, because if the different objects of my senses ceased to impress them I would continue existing. The only thing that would happen would be the impossibility, on the part of the self, of relating to the physical or material world. I arrive, then, at the conclusion that this exterior world that is known and familiar to me thanks to the activity of my senses, has nothing in common with my self.

IDEAS ARE NOT MY SELF EITHER

IDEAS ARE NOT EITHER MY SELF

We have not only five, but seven senses of which the first five are developed, the sixth is found at the beginning of its development and the seventh still exists "in germ." The faculty of thinking is inherent to the very essence of my self, and the brain is but the organ or instrument that the self uses to express it. The objects of thought, in the current state of our evolution, are all the objects of the five developed senses and their causal relations. The objects and phenomena of the external world, sensed first by the organs of the senses and then perceived by my brain, reach my self or consciousness in the form of mental images, and it is upon these mental images or, better said, making use of them, that my self creates concepts and ideas. This is the work of thought, its specific activity, which gives origin to its products: ideas. But these ideas are not my self, first, because they are the product of my faculty of thinking, and second, because I can not produce them or, once produced, reject them from my consciousness.

THE PROBLEM OF SPACE

But these ideas are not my self, first, because they are the product of my faculty of thinking, and second, because I can not produce them or, once produced, reject them from my consciousness.

THE PROBLEM OF SPACE

Thought has furthermore another object: unlimited space. Space does not usually depend on the activity of the five senses, but is known immediately by "pure thought" when the activity of the senses is temporarily suspended. Space is, in reality, the immediate object of thought and, when we begin to think, space presents itself immediately to us. Since thought is set in motion by an activity of the senses, we necessarily perceive space as well. We cannot know any object whatsoever that falls under the action of the senses without knowing at the same time the space within which this object is found. Inversely we can know space alone (without other objects) when we suspend the activity of the five senses and concentrate thought uniquely upon this space. We have, then, the perception of unlimited space and can even separate space from our thought and, in spite of this, continue thinking. But, to realize this prodigy we have to suspend completely the activity of the senses and concentrate thought exclusively upon this idea: "Nothing exists for me anymore." Space itself can be, then, eliminated from consciousness, with only thought remaining: "Nothing more exists."

And not only is it possible to eliminate space from consciousness but we can still recognize directly and in a perfect manner that space has, objectively, nothing in common with my self.

THE DEMONSTRATION OF SPACE'S INDEPENDENCE

To give an example we are going to imagine an impossibility: all the space outside my body is annihilated. This fact would not affect me in anything.

Now we need to know if the space occupied by my body is essential to me.

Let us imagine that this body, always maintaining its vitality, shrinks until it reaches the dimensions of an insect. And I will not be diminished "myself" by this reduction of my body, reduction that has as consequence the diminishment of space occupied by it. I would recognize myself still as "myself" (identically similar to the one I have always been) despite my more reduced body and the also more reduced space occupied by it.

Thus, with this example it is demonstrated that space has nothing in common with my Self. Space is simply a condition of the existence of my body.

Having made this other clarification we can establish another point of study with the following definition:

THE BODY IS NOT MY SELF

THE BODY IS NOT MY SELF

Within what relationship am I with my body? The body is a physical organism consisting entirely of materials from exterior nature, taken and assimilated in such a way as to form a chemical ensemble called "body." This assimilation takes place at the same time as the elimination of used materials.

The body is a physical organism consisting entirely of materials from exterior nature, taken and assimilated in such a way as to form a chemical ensemble called "body." This assimilation takes place at the same time as the elimination of used materials.

It is evident that what I call "my body" is manifestly and essentially foreign to me, since not long ago all these materials were nothing more than foreign fragments of exterior nature that I have had to utilize to construct it.

To make this still clearer we need only imagine all these materials present within my body in their original state, not assimilated. Then we will see immediately that our blood is simply water in which are dissolved the nutritive matters introduced with food.

We will also observe that the different tissues of our body are regenerated by that supply of new materials; that the flow of blood carries toward the different organs the nourishing materials; the used materials and, for that very reason, improper for the conservation of the body.

The heat that fills my body is still more foreign to me than the materials that constitute it, since heat is nothing more than the product of the chemical process of successive combustion of those materials.

Thus we arrive at the conclusion that we can see the entire body in all its parts and organs as a set of materials taken from exterior nature, a set over which "I watch," that is, I regulate at the same time what enters and what exits from it. From this it results in the most evident manner that I am not really an organism but simply that I possess an organism as a means of manifestation within the physical world.

(To be continued)

Namo Tassa Bhagavato Arajato Samu Asam Buddjassa

Document 7 Complete

Next: Document 8 - The Demiurge (Final): Liberation from the Empire of Form

La Iniciación Vol. 5, No. 49 - May 1946: Document 8 of 10

The Demiurge (Conclusion)

Liberation from the Empire of Form

By Palingenius

IV. THE DISTINCTION BETWEEN GOOD AND EVIL

After having characterized the three Worlds and the states of being that correspond to them, and having indicated, insofar as was possible, what the being liberated from demiurgic dominion is, we must return once again to the question of the distinction between Good and Evil to extract some consequences from the preceding exposition.

First of all, we could be tempted to say this: if the distinction between Good and Evil is completely illusory, if it, in reality, does not exist, it must be the same with morality, since it is quite evident that morality is founded upon this distinction which it essentially presupposes. This would be going too far; morality exists but in the same measure as the distinction between Good and Evil, that is, for all that belongs to the domain of the Demiurge. From the universal point of view it would no longer have any reason for being. In effect, it can only be applied to action; now action presupposes change which is only possible in the formal or manifested: the World without form is immutable, superior to change and, consequently, to action, and it is for this reason that the being who no longer belongs to the Empire of the Demiurge is without action.

THE DIFFERENT PLANES OF EXISTENCE

This shows that we must be very careful never to confuse the diverse planes of the Universe, because what is said of one might not be true for another. Thus morality necessarily exists in the social plane, which is essentially the domain of action; but it can no longer exist when considered from the metaphysical or universal plane, because then there is no more action.

Having established this, we must note that the being who is superior to action possesses, nevertheless, the fullness of activity; but it is a potential activity, an activity, therefore, that does not act. This being is not immobile as, without reason, one might say, but immutable, that is, superior to change. In effect, he is identified with Being which is always identical to itself, according to the biblical formula: "Being is Being." This must be brought close to Taoist doctrine, according to which the Activity of Heaven is non-acting; the Sage in whom the Activity of Heaven is reflected observes non-action. Nevertheless, this Sage, whom we have designated as the Pneumatic or the Yogui, can have the appearances of action, like the Moon has the appearances of movement when clouds pass before it; but the wind that drives the clouds has no influence over the Moon. In the same manner, the agitation of the demiurgic World has no influence over the Pneumatic.

THE TESTIMONY OF SANKARACHARYA

To this purpose we can, once more, cite what Sankaracharya said:

"The Yogui, having crossed the sea of passions, is united with Tranquility and rejoices in the Spirit.

"Having renounced these pleasures that are born from perishable external objects, and enjoying spiritual delights, he is calm and serene like the flame under the extinguisher and rejoices in his own essence.

"During his residence in the body he is not affected by its properties, like the firmament is not affected by what fluctuates in its bosom; knowing all things, he remains without being affected by contingencies."

THE TRUE MEANING OF NIRVANA

"During his residence in the body he is not affected by its properties, like the firmament is not affected by what fluctuates in its bosom; knowing all things, he remains without being affected by contingencies."

THE TRUE MEANING OF NIRVANA

We can understand, now, the true meaning of the word Nirvana, of which so many false interpretations have been given; this word literally means extinction of breath or agitation, the state, therefore, of a being who is not subjected to any agitation, who is definitively liberated from form. It is a very widespread error, at least in the West, to believe that there is nothing more when there is no more form, while, in reality, it is form that is nothing and the formless that is everything; thus, Nirvana, far from being annihilation, as certain philosophers have claimed, is, on the contrary, the fullness of Being.

THE ILLUSION OF NECESSARY ACTION

From all that precedes one could arrive at the conclusion that one should not act; but this would still be inexact, if not in principle, at least in the application one would want to make. In effect, action is the condition of individual beings belonging to the Empire of the Demiurge; the Pneumatic or the Sage is, in reality, without action, but, as long as he resides in a body he has the appearances of action; externally, he is in everything similar to other men, but he knows that this similarity is an illusory appearance and this suffices for him to be really liberated from action, given that it is through Knowledge that liberation is obtained. Even because he is liberated from action he is no longer subject to suffering, since suffering is nothing but a result of effort, consequently, of action, and it is in this that consists what we call imperfection although there is nothing, in reality, imperfect in this.

THE VISION OF UNITY

It is evident that action cannot exist for one who contemplates all things in himself, as existing in the universal Spirit, without any distinction of individual objects, as these words from the Vedas express: "Objects differ simply in designation, accident and name, like earthen utensils receive different names although they are only different forms of earth." The earth, principle of all these forms, is itself without form, but contains them all in potential being: such is also the universal Spirit.

THE ILLUSION OF FORM

THE ILLUSION OF FORM

Action implies change, that is, the incessant destruction of forms that disappear to be replaced by others; these are the modifications that we call birth and death, the multiple changes of state through which the being must pass who has not yet reached liberation or final transformation, employing this word transformation in its etymological sense, which is that of passage beyond form. Attachment to individual things or to essentially transitory and perishable forms is proper to ignorance; forms are nothing for the being who is liberated from form and it is for this reason that, even during his residence in the body, he is in no way affected by its properties.

THE FINAL STATE OF THE LIBERATED BEING

"Thus, he moves free like the wind, because his movements are not hindered by passions.

"When forms are destroyed, the Yogui and all beings enter into the essence that interpenetrates everything.

"He is without quality and without action; imperishable, without volition; happy, immutable, without figure; eternally free and pure.

"He is like the ether that is scattered everywhere and that interpenetrates at once the exterior and interior of things; he is incorruptible, imperishable; he is himself in all things, pure, impassible, without form, immutable.

"He is the great Brahma, who is eternal, pure, free, one, incessantly happy, not two, existing, perceiving and without end."

Such is the state at which the being arrives through spiritual Knowledge; thus, he is forever liberated from the conditions of individual existence, he is liberated from the Empire of the Demiurge.

EPILOGUE: THE ULTIMATE TEACHING

This concludes our exposition of the Gnostic doctrine of the Demiurge and the path of liberation from its empire. What emerges from this teaching is not a rejection of the world or life, but rather a profound understanding of the nature of manifestation and our relationship to it.

The Demiurge, properly understood, is neither enemy nor evil, but rather the necessary principle of limitation through which the unlimited can experience itself in form. Our task is not to destroy or escape this principle, but to understand it so completely that we are no longer deceived by its appearances.

True liberation comes not through conflict but through Knowledge—the direct realization that what we truly are transcends all limitation while simultaneously being capable of manifesting through limitation without being bound by it.

This is the ultimate paradox of spiritual realization: we discover our absolute nature precisely through complete engagement with relativity, finding the eternal within the temporal, the formless within form, the immutable within change.

Document 8 Complete

Next: Document 9 - Cosmic Influences and Chromotherapy: Advanced Therapeutic Techniques

La Iniciación Vol. 5, No. 49 - May 1946: Document 9 of 10

Cosmic Influences and Chromotherapy (Continuation)

Document 8 Complete

Next: Document 9 - Cosmic Influences and Chromotherapy: Advanced Therapeutic Techniques

La Iniciación Vol. 5, No. 49 - May 1946: Document 9 of 10

Cosmic Influences and Chromotherapy (Continuation)

Advanced Therapeutic Techniques and Scientific Validation

By Pitágoras, S. I.

Before concerning ourselves with how to work therapeutically, it is necessary to know which are the pathogenic causes where they predominantly act and what is the degree of intensity of the same, that is, to establish the diagnosis of the disease. Only after having established it with exactitude is it possible to work scientifically and obtain the greatest results.

DIAGNOSTIC METHODS IN CHROMOTHERAPY

To be able to know which are the vibrations in excess or lacking, it is necessary to examine the patient from this point of view.

There are various means of doing this. The most secure is the direct examination of the aura; but this means cannot be generalized, because very few are the persons who can employ it due to the general lack of astral vision. Other means that can be employed indistinctly by all are:

a) Examination of facial color

b) Examination of nail color

c) Examination of sclera color

d) Examination of urine and feces color

To give an example of how one can establish, through these means, the lack or weakness of a certain type of vibrations, we say that, if Martian vibrations (red) are lacking or weak, the face, nails, sclera and urine and feces present themselves rather pale and with predominance of the opposite color (blue). Previous observation of the patient to establish which are the deficiencies or excesses is, therefore, fundamental to be able to employ Chromotherapy in scientific form and not empirically as many ignorant people do. Only thus will it be possible to obtain the greatest possible success and avoid failures due to the previous lack of diagnosis, failures that contribute to discredit a therapeutics so efficacious and that is still in its state of infancy.

THE THERAPEUTIC PRINCIPLE

After having established with exactitude which are the vibrations disturbing the state of health and which are the vibrations that, due to that disturbing action, are found weak or lacking in the patient, it will be possible to know which are the colors that must be employed and if these must be physical, astral or mental and how to employ them.

Before concerning ourselves with physical, astral and mental Chromotherapy, it is necessary to always keep in mind that, for any form of chromotherapy, the following principle governs:

When the action of a determined vibration (color) is weak or lacking we must employ this color or neutralize, through opposite colors, the action of the vibrations (colors) that predominate.

PHYSICAL CHROMOTHERAPY

This form of therapeutics can be employed by all, and by the patients themselves. It consists in the employment of physical colors that can come from various material objects. The most employed are:

a) Rooms whose walls are painted with the color that one desires to employ.

b) Clothing or other ornamental objects of the color that one desires to employ.

c) Colored glass placed in windows so that the light filtering through them has the color, in the room where the patient resides, that one wants to employ.

d) Colored crystals (not painted) constructed with the same minerals or their salts corresponding to the colors, through which filters the light coming from an artificial source. These applications are made in a dark room and can be general if the colored light acts on the entire body of the patient, previously undressed, or local if the colored light acts only on a part of the body, keeping the other parts protected against said colored light. The duration of these applications is variable according to the color and the disease, and must be suspended if discomforts are observed on the part of the patient, which manifest especially when red is employed.

e) Foods or chemically harmless drugs, whose vibrations are of the required color.

f) Clean and transparent bottles filled with fresh water (better if it is dew water) of the color that one desires to employ and previously exposed to solar rays for 4 hours minimum. The water contained in these bottles can be used internally taking 30 grams every half hour or 15 to 20 grams every quarter hour, or externally, by washings, employing the quantity desired.

ASTRAL CHROMOTHERAPY

This form of therapeutics can be employed exclusively by the therapist and consists in the irradiation, in the aura of the patient, of astral colors previously visualized. This therapeutics, which is much more efficacious than the physical one, is, however, of more difficult employment since its efficacy depends on:

1. The therapist
2. The exact tonality of the color

Regarding the first, we can say that the greater his power of mental visualization, and, therefore, of color concentration, the more dynamic and efficacious said color will be, and the greater the therapist's power of projection, the more intense and efficacious will be the action of the color that reaches the patient's aura.

Regarding the tonality of the mentalized, visualized and projected color, it is very difficult for the therapist to establish that exact tonality that corresponds to what the patient needs.

If all the ideal conditions exposed were realized, the therapeutic effect would be rapid and efficacious; since, the closer to the ideal these conditions are, the more rapid and efficacious the therapeutic results will be.

PRACTICAL TECHNIQUES FOR ASTRAL CHROMOTHERAPY

For those who desire to employ astral Chromotherapy, we advise adhering to the following:

PRACTICAL TECHNIQUES FOR ASTRAL CHROMOTHERAPY

For those who desire to employ astral Chromotherapy, we advise adhering to the following:

a) Have in sight discs of cardboard or any other material on which different colors are painted. These colors favor mental concentration and visualization of the color one wants to project in the patient's aura, who can be present or at variable distances.

b) Do concentration exercises, described in almost all treatises on human magnetism, to facilitate concentration and projection of color.

c) Sit in a comfortable position to avoid any bothersome sensation of the body hindering mental concentration; imagine oneself as surrounded by an aura of the same color one wants to project at the moment of inspiration and mentally project said color in the patient's aura at the moment of expiration.

The color can be projected:

a) Either on the part manifesting symptoms of the disease

b) Or indifferently, in the patient's aura

c) Or directly on the heart chakra, since we know this chakra is the best receiver and transmitter to the organism of any curative radiation sent by the therapist

Once the colored vibration arrives at the aura, it will act reestablishing the vibratory imbalance or, at least, diminishing this imbalance, which will reverberate on the patient with manifestations of improvement in his disease.

MENTAL CHROMOTHERAPY

Also this form of therapeutics can be employed exclusively by the therapist and consists in the irradiation, in the patient's mental plane, of thoughts previously dynamized in the therapist's mind. Everything we have said regarding astral Chromotherapy applies to mental Chromotherapy. The only difference consists in that, while in the first the therapist limits himself only to the concentration, visualization and projection of color, in the second the therapist limits himself exclusively to the concentration and projection of a determined thought without concerning himself at all with the color that said thought might have.

In mental chromotherapy, therefore, what has importance is the quality of thought, that is, its meaning. In effect, the color of thought depends on its quality, the form depends on the precision with which it is concentrated in the mind, the duration of action, ephemeral or lasting, depends on the lesser or greater force of projection, and the direction depends on the will that directs it in one sense or another.

Since disease is a disharmony, it results clearly, from what has been exposed, that in the patient's mind there exist: disharmonic thoughts and that, therefore, the only thought that can work therapeutically is a harmonizing thought. And, for a thought to be able to work harmonizing, it must be true, loving, just and beautiful.

Document 9 Complete

Next: Document 10 - Angels Pass By (Poetry) & Complete Issue Summary

La Iniciación Vol. 5, No. 49 - May 1946: Document 10 of 10