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La Iniciación (GIDEE) — Vol. 6, No. 68 — December 1947

English·1942–1947·trans. The Collective Press (machine-assisted)·21 passages

The text

La Iniciación – Volume 6, No.68 (December 1947)

Chapter 1: Title Page, Editorial Information and Contents

THE INITIATIONTO ALL THOSE WHO, TIRED OF LEARNING,DESIRE, AT LAST, TO KNOW

Year VI December 1947 Number 68Monthly of theIndependent Group of Esoteric StudiesMONTEVIDEO

THE INITIATIONMONTHLY OF THE INDEPENDENT GROUP OF ESOTERIC STUDIES (GIDEE)Director: Dr. Jehel, Chief Editor: Pitágoras.Secretary: Maya. - Administrator: Juan CantalupoResponsible Editor: Juan Cantalupo. Uruguay 1767. Montevideo

COLLABORATORS

SEVAKA: kabbalist, Egyptologist, Writer, historian (Dr. K., S. I., etc.).JENE: kabbalist, mystic, chemist (Dr. K., S. I., SDM, HABM, 33°, etc.).ASURI KAPILA: mystic, yogi, chemist (Dr. K. S. I., SDM, HABM, etc.).PITAGORAS: kabbalist, hermetist, doctor (Dr. K., S. I., HABM, etc.).SOLON: Spagyricist, mystic, doctor, (B. K., S. I., HABM, etc.).ATAHUALLPA: kabbalist, historian (B. K., S. I., etc.).HAGAL: kabbalist, mystic, writer (B. K., S. I., etc.).LORELAIR: astrologist, mystic (B. K., S. I., etc).SURYA: astrologist, Hermetist, (S. I., etc.).VYASA: kabbalist, mystic, mathematician (S. I., HABM, etc.).MAYA: writer (S. I., HABM)KABYR: kabbalist, mathematician, engineer (A. M.).NULO: aesthete, mystic, philosopher (A. M., P. C... Etc.).WRONSKY: kabbalist, synthesist (A. M., etc.).GIORDANO: mystic (A. M., etc.).MARTHA: educationist, poetess (A. M., HABM).Suddha Dharma Mandalam, Brotherand other Brothers of Orders, such as:Asiatic Orders of the Brilliant Mystery, Maha Bodhi Sangha, Ramana Ashrama, Ramakrishna Ashrama. Kabbalistic Order of the Rose Cross, Martinist Order, etc.

SUBSCRIPTIONSYear: Uruguay and countries with same postal rates, Uruguayan gold $ 2.00Other countries: American dollar 1.20Monthly number: Uruguayan gold 0.20Back issues 0.30

Subscriptions start in any month of the year and always for 12 months.Money orders or registered letters should be sent to the administrator,Mr. JUAN CANTALUPO, Post Office Box 317. Montevideo, (Uruguay).For foreign remittances, we prefer N. City Bank.The Magazine is not responsible for signed published works.Received originals, published or not, will not be returned.It is permitted to reproduce from this Magazine, provided that the source andauthor are cited.

YEAR VI THE INITIATIONMonthly of theINDEPENDENT GROUP OF ESOTERIC STUDIESDecember 1947

CONTENTS

INITIATIC PART: PageSexual Magic or Magic of Purity (by a S.I.) 4Practical Course of Judicial Astrology: Effects of theconjunctions of the significators (Surya, S. I.) 12Dialogues of the Ninth Sphere (6th Dialogue) (Wronsky, S.I.) 15

INFORMATIVE PART:Constitution and Regulations of the "MartinistAssembly" 19

Chapter 2: Sexual Magic or Magic of Purity

By a S. I.

Dedicated to all those who, for any reason, might go astray or be misguided by third parties. Written on a day of conjunction between Venus and Jupiter.

In the article "The Problem of Magic," published in the preceding number of this magazine, it is possible to find what are the reasons that determine the fact that, at present, most of the Western Orders, except those that became immobilized in the traditionalism of FORM, have abandoned the old rituals and the old ceremonies of evocative magic and analogous ones executed by persons who cannot be magicians for the simple reason that they neither know themselves nor have the superior faculties developed nor have achieved even the relative bodily, soul and mental purification, which is verified by the simple fact that they are still carnivorous and omnivorous, still sensual, or at least sexual, still proud, ambitious, obstinate in opinions, and more attracted by the whirlwind of profane life and intellectual culture than by the real mystical, humble and pure life of the true mystic.

As a complement to said article, it has seemed interesting to us, and almost necessary, to expose today a problem that, many times, we have heard named or discussed in the so-called esotericist environments and that, other times, we have seen establish itself as a real problem of coexistence and cohabitation among the components of the most diverse esotericist and exoteric collectivities.

This problem can be designated as that of "Sexual Magic," with its roots almost always little visible, which are the false interpretations and the mistaken realizations related to friendship, affection and loyalty within collective environments.

When, in the profane world, and as profane, we hear said that a man has placed a young woman or a woman in an amorous situation that is not that of a normal marriage (civil marriage, with or without religious union, as far as social normality is concerned) we generally have a sensation of pity for the woman thus placed and a feeling of contempt or reprobation for that man who has thus placed said woman in a condition of social inferiority, since all the arguments that may be brought in favor of freedom of action will not alter the fact that, socially, said woman must bear the reaction that suffers every being who opposes the current of the general norm and thus loses social protection.

In the affective order, such unions can almost never have probabilities of producing stable ties, with happy consequences, since almost never the man incapable of officially and definitively assuming the normal responsibility of a home, is also incapable of sentimental fidelity nor of a material, soul and other species collaboration, capable of assuring the well-being of the couple in stable form, within the relativity of the term and of human things.

What has been said refers, of course, to single men, and to their possible relations with young women or women free in the sense of their civil status.

The problem becomes complicated when men, single or married, place in irregular situation, socially and sentimentally, either by making a married woman an adulterous woman, or by making a single young woman the amorous companion of a married man. In both cases, whatever the pretexts and appearances of such "idylls" may be, the consequences are known; they always end in the classic chain of hidden or surreptitious meetings in dubious environments; in the anticipated suffering of one or both, because of the very state of things; in remorse, possible scandals; the sufferings caused to third parties; the social and moral damages resulting for all those interested and... finally, the end of the "idyll" with social ruins, sentimental traumatisms sometimes mental disasters the disagreeable concrete circumstances that often result.

When we hear talk of such cases, our internal reprobation is greater and greater our pity for the persons who have strayed into such paths.

But, when to all that set of pitiful circumstances is joined the fact — frequent unfortunately — that such situations have been created abusing confidence, friendship, hospitality, the reprobation of all those who know such facts is even greater, for knowing and feeling that the actors of the fact, having violated more moral laws and more social norms, will logically bear in some way and form heavier consequences.

It also occurs, sometimes, that we hear said that such or such person — young woman or woman — became sentimentally interested in an artist, a professor, a priest or any other man whose function and personality, things not always easy to separate or that sometimes unite in real attractive harmony, facilitated the possibility of an approach that ends in amorous adventure. I deliberately use the term amorous adventure, which is the one people usually use for such cases, because, in these cases, just as in those previously seen, the idyll, even when it sometimes begins clothed with brilliant appearances, also ends in lamentable adventure, leaving pains, disillusions and discredits for both actors of the fact.

WELL THEN, FEW TERRAINS ARE SO PROPITIOUS TO SUCH MISTAKES AS THE ENVIRONMENTS IN WHICH THE HUMAN BEING — of both sexes — SEEK TO REALIZE THE FIRST STEPS OF THE PATH.

I understand perfectly that this affirmation of mine will possibly raise in certain readers a profound indignation, for they will think the following:

How is it possible that, precisely where and when beings gather to study or try to realize elevated and SPIRITUAL things, such problems or such facts can arise?

The answer is simple: In the first place, the majority of such persons possibly have the real intention of seeking elevated things. But it is nothing more than an intention and should not be confused with something already REALIZED.

In the second place, the general tendency is that of acquiring certain intellectual culture, reading, commenting texts, discussing theories. This can enrich intellectuality, can also, to a certain extent, clarify comprehension and serve as theoretical norm to conduct, but it should not be confused with a purity or spirituality REALIZED.

In the third place, the frequent cohabitation, on one hand; the fraternal treatment, the esteem theoretically granted in advance, the own conviction (not to say unconscious pretension...) of many, that they are already "walking toward elevated regions," on the other hand; make it very easy for relations to be established between some persons of such environments, relations that gradually derive toward the rough terrain of sensual attraction.

In the fourth place, — and here intervene the famous trap resources of the mind — it occurs among certain spiritualists, or better said, "candidates to possible spiritualists," the counterpart of what usually occurs in "artistic" youth or in certain circles of social studies:

The artistic youth says itself "free from bourgeois prejudices," feels "superior" to the common and trivial of people and,... of course, every idyll of "literary circle" is, at the beginning, the "union of twin souls," the linking of "superior destinies," etc... until the parading through hotels of dubious morality, the birth of natural children and sometimes, the ending in police stations or asylums bring reality to its measure.

The social "emancipated" change the terminology, but the picture of symptoms and effects is, lamentably, the same.

Well then, in the preliminary realms of esotericism, the same dangers present themselves, for, under the influence of subconscious or conscious desire; other times, under mental or phenomenic illusion, there are persons who suddenly feel the attraction toward the spouse or the wife, of another incarnation, forgetting that in their current house is waiting the spouse or the wife of THIS incarnation, who has, probably, reasons and right difficult to put in doubt or in discussion.

There are other types of "CRAZY" or "SCOUNDRELS" (may the reader excuse me, but sometimes it is necessary to call things by their name) who find other "good reasons" to make love to their consort, or to the wife, the sister or the daughter of the consort "and brother": for it results that, according to such or such famous author, it is necessary to "polarize" to realize elevated things, and, of course, the "pole" is the woman or the young woman who pleases at such moment or whom the occasion puts more at hand.

Others still have rediscovered (what had been discovered previously by the deviates of other times), that one can make "sexual magic."

That is: one will be able to cure such or such person (the interested party herself or third parties) or one will be able to obtain ties with "entities or elevated forces(?)" through ceremonies more or less complicated or simple, but which, in any case, always need the amorous and sexual union of two persons. And, with such "sublime" purposes we return to see parade all the facts already considered previously: together or separate, all or some:

Or the deception and disillusion for the credulous young woman.Or adultery and its disillusions and consequences for the woman.Or, besides, the deception to the friend, the betrayal to one's own wife, etc., etc.

I do not continue exposing cases, for everyone knows the combinations that can result and which are all those that can be imagined between men and women, when both are single, or only one married, or both already married.

Now, it is fitting to ask: Is it possible that someone can believe, at some moment, that there are such ceremonies, such facts that are justified by any "OCCULT" reason and that can really lead to satisfactory and elevated results?

The answer is this: —In the actors of such, there are two species:

The naive men and women, who, by pretension, by illusion of doing "strange things" that others do not know or would not be "capable" of doing, or, still, by letting themselves be carried away by an unconscious or unconfessed desire before themselves, let themselves be convinced and sometimes — but few — in real good faith, and arrive at the execution of such facts.

The other species has two "varieties";

a) Those who are more ABNORMAL than scoundrels; that is, the sadists, the erotic mentals, the repressed of many species, and, finally, all those who WITH CERTAIN GOOD FAITH (because deep down their conscience also cries that they do not do what they should), can come to induce others to such facts, believing, at least for some time, that they do something interesting.

b) Those who are more scoundrels than abnormal; I do not need to characterize them for we already know them from the profane world. In the environment of esoteric study they have done nothing but put on "sheep's skin," and they are the same disguised animal; lion or pig, that is, soul and sensual or only sensual.

After what has been exposed, it might seem almost superfluous to say that sexual magic is an error. And I use this form of expressing it, because the reality of a sexual magic cannot be denied. We all know that, from certain rites of African tribes to certain European rites of unbalanced people its reality is shown, and we know its results:

Intimate dramas, possessions and madnesses, suicides or losses of social, moral position and, of course: terrible accumulation of karma, that is, of responsibility before the moral plane.

Effectively, Nature has made things in a quite simple way and humanity has interpreted them well, in their general lines:

The human being normally constituted, in his bodily aspect, has the possibility of creating human BODIES, through his functions of reproduction.

On the other hand, certain harmony in the soul vibration usually creates between CURRENT beings the feeling of attraction that is "human love."

The healthy and logical consequence of this is ONE ONLY: the creation of pairs, who, in view of procreating children (if they can), unite forming a social cell, (marriage or stable union, visible, declared before society as such).

It is thus, evident, that all casual, surreptitious, hidden unions, which lead their own actors to hide, confess, by themselves, that they escape natural law as much as social norm. All the rest are "Chinese stories," as they usually say in these lands.

Now well: all the schools of initiation, both of Orient and Occident, are perfectly in agreement on this point:

THAT THE HUMAN BEING CANNOT "JUMP" from the state of being endowed with human loving sentiment and sensuality, to the state of being endowed with SENTIMENT OF UNIVERSAL AND DIVINE LOVE that implies the SUPPRESSION OF SEXUALITY BY HAVING TRANSMUTED SENSUALITY INTO CHASTITY.

But when I say CHASTITY, I do not speak of IMPOSED chastity, nor of FEIGNED chastity.

The really chaste being does not depend, then, neither on "appearing to be so" nor on wanting to be so from today to tomorrow.

He who "wants to be" vegetarian without having yet arrived the moment, for not being yet capable of vibrating in gentleness, serenity, etc., and in love of animals, etc., will look at the "hams" in the delicatessens, etc., etc.

Let each one make the "analogy" for sensuality... and let him deduce the results.

Therefore, the Initiatic Schools or Orders, wishing to avoid the error sometimes committed in any Church (of Orient as of Occident) which is that of letting pronounce VOWS of chastity to whom is not prepared to MAINTAIN THEM WITHOUT FAILING NOR WITHOUT SUFFERING FOR IT IN FORM THAT NULLIFIES HIS REALIZATION, have always divided the Disciples in the following form:

a) Those who are CHASTE FROM THEIR BIRTH; it is evident that such beings ARE chaste for real, since the fact of maintaining themselves chaste from infancy to mature age proves that sensual desire, either no longer existed or, at least, was so insignificant that it never led to sexual actuation. Such beings are, of course, a minority. It comprises, besides a legion of Superior Beings that it is not opportune to name now, many visible Masters, many very advanced Disciples and some beings of exception who manifest themselves as dedicated to Religion, to Art, to Science or to Initiation from their youth, passing without passionate tempests through adolescence.

b) The "Family Father" Disciples (or Mothers if they are women) who are all those who, upon reaching a certain age, constitute a home and, logically, lead in it sexual life, which is clothed with the following characters:

1) Sexual and sentimental fidelity to the companion or companion.

2) "VARIABLE" sexuality; for in this category there are, from beings who have very limited sexual actuation, almost CHASTE WITHIN MARRIAGE, to those who have a "current" matrimonial sexual life.

In any case, what interests to highlight is that, while they belong to this category, they are LEARNING TO PRACTICE THE FOLLOWING:

1°. Bodily and sentimental fidelity to the being THAT DESTINY POINTED OUT TO THEM AS PAIR, who is, then, the true and only POLE they deserve and need.

2°. Progressive reduction of sexuality, in natural, spontaneous form. And, THEREFORE, WITH ABSOLUTE EXCLUSION OF SEXUAL "ADVENTURES," whatever the "pretext" they might allege for it.

It can, then, occur, AND THIS OCCURS HAPPILY WITH CERTAIN FREQUENCY, that, from this category, Disciples or Disciples arise who, either by having remained single, or widowed, or by having naturally abandoned sexuality both components of the marriage, thus pass to the category of CHASTE. But I repeat, that should not be neither ADVISED NOR OBLIGED BY THIRD PARTIES NOR EVEN FORCED BY THE OWN INTERESTED PARTIES. Chastity is like goodness; one has it, develops it in the living of each day and no one acquires it by own or others' decree.

From what has been exposed, it results logically that all those who enter initiatic study should formulate this question to themselves:

SENSUALLY AND SEXUALLY, in what classification am I?

CHASTE FROM BIRTH, without sexual actuation NEVER and WITHOUT DESIRES FOR IT?

If one cannot answer HONESTLY, "YES" one must pass to the following category:

SENSUAL (that is, NOT CHASTE OF BODY OR MIND) and SEXUAL (that is, with sexual actuation or desire for it (include here SOLITARY acts)?

It is evident that the great majority will answer "YES" to this question. Then, it will be fitting to examine the "circumstances."

If he is single, or she is single, not let themselves be dragged to create to third party or to let themselves create to themselves, dubious situations, as irregular from the social point of view as lamentable in the moral order; and then will arise as unique solutions:

Or marriage (normal marriage, civil and if possible, religious).

Or a stable union with a person of the other sex who is FREE, that is, that there be on the part of neither of the two, betrayal nor creation of pain for third parties. Even so, this union called "free" will bear the weight and the inconveniences of leaving the social "norm" which is, practically, little advisable, and mystically inadvisable, since the initiated or candidate to be so respects all the laws of the medium in which he has to act, civil inclusive.

Even so, this union called "free" will bear the weight and the inconveniences of leaving the social "norm" which is, practically, little advisable, and mystically inadvisable, since the initiated or candidate to be so respects all the laws of the medium in which he has to act, civil inclusive.

If he is married or she is married his program of actuation has already been exposed in what was said previously.

And, in any case, married or single, men or women, they can and must be sure that each time a "brother" or "sister," under any aspect, motive, pretext, or purpose whatsoever, induces them to amorous or sexual life, AT THAT MOMENT THE PURPOSE HE PURSUES IS TO SATISFY HIS OWN SEXUAL DESIRE AND NOTHING MORE. No one can, then, call himself to ignorance about this.

And, since the great majority has had to answer TO THEMSELVES that they still belonged to the SENSUAL category, let them be as careful of their own desires as of the desires of others.

Since they study their own nature, since they cultivate intuition, since they observe their own bodily vibrations, their emotions, their thoughts, let them also study their internal, intimate reactions, and confess to themselves and warn themselves in time when a presence, a contact or a look of whomsoever awakens in themselves, either emotion or amorous desire, or the sensation that there is desire in the other (or the other). And let them take care of their conduct in relation to this.

Since we had seen in the previous article that the old Ceremonial Magic had been suppressed from the practices that Disciples and Aspirants should execute, and that only Prayer, Meditation, Concentration and, eventually, incipient Contemplation was their practical path, it would be fitting to ask ourselves then:

But, is it that CEREMONIAL MAGIC HAS BEEN ELIMINATED AND NO ONE WILL PRACTICE IT ANYMORE?

Do not be alarmed! There is someone who will practice it and who practices it:

The Priest, of any religion, pure of heart, chaste of body and mind, who loves impersonally his parishioners, is Ceremonial Magician, both when he celebrates a Sacrament and when he advises, consoles, orients; and the "psychic force" of Father Pinto surely has its Roots in such Virtues.

All of us are, in reality, aspirants to Priests, since the Initiated is a true Priest, of Truth, of Goodness and of Purity.

But I have said "aspirants." Let us continue, then, aspiring that is, taking the breath of life that arises, from each instant of life, to go fixing in ourselves, without haste and without illusion or pretension, what can constitute a small step more toward purity.

Let us not pretend to make great progress. The smallest and quickest examination of conscience puts in evidence the shortness of our steps and the quantity of times in which we are "stopped," that is, impossible to progress, by a thousand and one resistances of our own defects and weaknesses.

But, at least, let us avoid the great falls and not make others fall. Let us be, in walking on the Path, at least as sensible as in walking down the street, in which we avoid vehicles, stumbles, and where we so much know that if we run we will have to stop to rest, as also we avoid pushing or hitting others.

Then, when we go making tiny, but frequent progress in morality, in purity of acts, words and thoughts, we will be little by little conducted toward true Ceremonial Magic.

This will be able to be clothed with the most diverse modes, especially in that initial and preliminary phase.

If we are mediums, no longer will come through our conduct but true teaching, elevated language, necessary and authentic phenomenalism and we will not have vanity for it nor envy for what others permit to manifest.

If we are esotericists, of any school, we will stop discussing texts, to begin applying in our own life the moral essence of the same.

If it falls to us to teach, we will abandon the complicated and mysterious language that gives the impression to others that we know strange and elevated things, and with real humility and simplicity, we will manage to awaken in those who listen to us the interest to realize the fundamental and also simple things that permit moral progress not intellectual vanity or premature phenomenic illusion.

If it corresponds to us to advise, sustain, guide, we will do it as best as possible, we will know how to say "I do not know" when we do not know, and we will be able to expect a backing to our real and pure desire to help those who trust in us, and, more important thing, never will be able to say those who came to seek light or consolation, that we have misled, deceived or stained them.

Then, in steps almost insensible for ourselves, we will go all together, beginners and apparent veterans, without sensation of inequality nor pretension of more fraternity than the real union that we feel, toward the orientation that, progressively, will permit us to intuit, perceive, understand or find, but without having imposed on anyone opinions nor rites, nor having displayed ceremonials or words that must come in their time, mode and place.

That is the magic of purity:

Purity of intention to begin study and action.

Purity of position and actuation, within the proper study and the same action.

Purity of sentiments and procedures for those who, together with us, travel the initiatic path.

Real purity of veneration toward the Masters, not making of their texts or teachings "pretexts" for fantasies in our efforts of silent and slow self-improvement.

Amen and Om.

Chapter 3: Practical Course of Judicial Astrology

Teachings of Surya, S.I.

Real purity of veneration toward the Masters, not making of their texts or teachings "pretexts" for fantasies in our efforts of silent and slow self-improvement.

Amen and Om.

Chapter 3: Practical Course of Judicial Astrology

Teachings of Surya, S.I.

OF THE EFFECTS OF THE CONJUNCTIONS OF THE SIGNIFICATORS,ACCORDING TO THE OBSERVATIONS MADE BY GREAT ASTROLOGERS OF THE PAST.

The significators of the person and of the horoscope are called the ruling planet of the sign that is in the Ascendant or the planets strongly situated in the same.

For example: Taurus being the ascending sign, Venus is the significator; Sagittarius occupying the cusp of the 1st house, Jupiter as ruler of this sign is the significator.

URANUS IN CONJUNCTION WITH SATURN.

Uranus in conjunction with Saturn in Aries or in the Ascendant, generally causes bodily deformities. The part of the body ruled by the zodiacal sign where this conjunction is produced will always be prone to some illness or accident.

When Uranus is situated in angles of the theme or in bad aspect with the Midheaven, it causes losses of fortune and illnesses, which will occur every seven years.

If Saturn is significator, the person will have inclination to inventions and discoveries related to construction of buildings or agricultural machines that will provide him great fortune.

URANUS IN CONJUNCTION WITH JUPITER.

Uranus in conjunction with Jupiter in the Ascendant, the 11th house, the Midheaven or in the 7th house, indicates that the person will become rich in an unexpected way, either by legacies, inheritances or chance, by protection of powerful people or commercial associations, or by political influence from some powerful personage.

If Jupiter is significator it announces that the person will experience many displeasures and disappointments caused by false friends who occupy high positions, possessions lands or houses, or fortune by exploitation of the soil and by agriculture. This conjunction makes the person sober, honest and laborious if Jupiter is dignified. But if it is found debilitated, that is, situated in some of its signs of fall or exile, the person will be vain, proud, stubborn and less favored by fortune.

JUPITER BEING SIGNIFICATOR, the person will be less happy and less rich than when Saturn is the significator and is in conjunction with Jupiter. If Saturn is not dignified it will make her little energetic, interested, envious and trying to enrich herself by bad means. If Saturn is found depressed it makes the person unreliable, selfish and hypocritical.

SATURN IN CONJUNCTION WITH MARS.

If Saturn is not dignified it will make her little energetic, interested, envious and trying to enrich herself by bad means. If Saturn is found depressed it makes the person unreliable, selfish and hypocritical.

SATURN IN CONJUNCTION WITH MARS.

SATURN BEING SIGNIFICATOR in conjunction with Mars dignified, indicates an irascible, turbulent, quarrelsome and often cruel person, who can triumph in the military career and fall later in disgrace as a consequence of his cruelty. If Mars is found debilitated, the person will be dishonest, unjust, selfish and vengative, will let himself be carried away in some ugly affair and may end his days in prison.

MARS BEING SIGNIFICATOR and Saturn being dignified, the person will be less irascible, less cruel and less vengative, his career will be less stormy, he will want to surpass others, may perhaps achieve the protection and favors of higher persons, but will not be able to conserve them, for he will die in misery. If Saturn is found afflicted, the person will be of a perverse character, little honorable, cowardly and hypocritical.

SATURN IN CONJUNCTION WITH THE SUN.

IF SATURN IS SIGNIFICATOR, the person will be haughty, proud, little happy, subject to variations on the part of his superiors, will live under the dependence of another; and will be object of perverse persecutions. This conjunction generally presages bad health and short existence. If it takes place in a fire sign, it also indicates that the person will lose his goods and fortune by means of gambling.

THE SUN BEING SIGNIFICATOR and Saturn being dignified, the person will be deceitful, distrustful and little fortunate; will lose his goods making bad speculations and will break some limb by accident. If Saturn is found debilitated, the fortune and position of the person will go from bad to worse as a consequence of his vile, proud and greedy character.

SATURN IN CONJUNCTION WITH VENUS.

IF SATURN IS SIGNIFICATOR and Venus is dignified, the person will be sensual, licentious, loving the fair sex and inclined to pleasures. Will be of sweet, peaceful, serious character, favored by women and fortune. If Venus is afflicted, the person will be effeminate, selfish and deceitful, will dissipate his fortune in gambling and libertinage and will end involved in financial troubles.

VENUS BEING SIGNIFICATOR and Saturn being well disposed, the person will have little energy, but will be reflective and prudent in business, although will have little success in his projects, despite his prudence; the character will be serious, moderate and reserved. If Venus is debilitated, the person will be sensual, perverse, stubborn, envious and dissimulated.

SATURN IN CONJUNCTION WITH MERCURY.

SATURN BEING SIGNIFICATOR and Mercury being dignified, this conjunction indicates a subtle spirit, inclined to discoveries and study; a grave, agreeable and eloquent person, but proud and pedantic.

SATURN IN CONJUNCTION WITH MERCURY.

SATURN BEING SIGNIFICATOR and Mercury being dignified, this conjunction indicates a subtle spirit, inclined to discoveries and study; a grave, agreeable and eloquent person, but proud and pedantic.

MERCURY BEING SIGNIFICATOR and being afflicted, the person will have a pronunciation defect, will be indolent, distrustful, avaricious, talkative, stubborn, little intelligent and ignorant.

Mercury being significator and Saturn being well disposed, the person will be timid, reserved, slow in action and word, of cold character, prudent, weighing all things. Will be able by force of tact and economy to amass a small fortune and, by force of work and study, acquire a quantity of useful knowledge.

If Saturn is found depressed, the person will be envious, vengative, perverse, intractable, dishonest, being able to be persecuted by perverse writings or libels.

SATURN IN CONJUNCTION WITH THE MOON

This conjunction generally indicates a poor person of obscure condition.

IF SATURN IS SIGNIFICATOR, the spirit will be changeable, which will incline the person to actions that he will detest afterwards, being restless, irresolute in his projects and unfortunate.

If the Moon is well disposed, the person will possess a firm and profound judgment, provided Mercury is not afflicted; will experience numerous changes of fortune that will not prevent him from having a happy end of existence.

If the Moon is depressed, Saturn always being significator, it announces unstable fortune, losses of goods and misery by fault of the person, and if Mars afflicts the Moon, unfortunate end.

IF THE MOON IS SIGNIFICATOR, the person will be bad, amorous, disagreeable, unsociable, distrustful, irresolute and lacking decision.

If the Moon is significator and Saturn is well dignified, the person will be timid, reserved, prudent, slow, austere, slow, of good judgment, but bad for business.

If the Moon is significator and Saturn is debilitated, the person will be cruel, malicious, choleric, inclined to do harm without motive, despised and detested by everyone and very unfortunate.

NOTE: All these conjunctions will produce the effects indicated previously, provided no other planet brings modifications to the cited planets, by a favorable or adverse aspect. A good aspect of Venus or Jupiter intervening will mitigate the bad of the prognostics, while Mars intervening will modify, for example, the timidity or coldness indicated in the character. If the aspect launched by Mars is a square or opposition, the person will be more cruel or more inclined to act badly, while a favorable aspect of the Sun will improve the character of the person and will provide him fortune.

Chapter 4: Dialogues of the Ninth Sphere

(6th Dialogue)

Wronski, S.I.

If the aspect launched by Mars is a square or opposition, the person will be more cruel or more inclined to act badly, while a favorable aspect of the Sun will improve the character of the person and will provide him fortune.

Chapter 4: Dialogues of the Ninth Sphere

(6th Dialogue)

Wronski, S.I.

Supporting his head between his hands, Anteo struggled to concentrate his attention on the book he had before him. But memory, taking possession of his consciousness, dragged him toward that corpse of ideas and things that we call "yesterday."

And it was thus, by an involuntary evocation of the past that he believed forgotten forever, how he found himself compelled to relive the painful scenes that had preceded his tragic intention.

He saw again the gigantic metallic structure, through which filtered the cold caress of the wind. He heard again the muffled throbbing of the nearby city and the powerful hooting of the ships' sirens. He saw again reflected on the dark green water, undulating under his feet, the blurred contours of a beloved silhouette that one afternoon, full of sun and joy, had become blurred forever in the web of fatality.

And he also remembered how, at the very moment when he let himself be overcome by the lethal invitation of the abyss, the generous, warm and providential hand of Magister had definitively modified the course of his destiny. And... it was again that equally generous, warm and providential hand, that returned to rest on his shoulder at this crucial moment of his dreaming, to invite him to resume reading.

Meekly, softly, sweetly, the melodious and manly voice of Magister broke the thread that basted memory.

"Everything that dies in the world of form is reborn and lives in the world of idea. The marble that modeled the inspired conception of the sculptor will end by disintegrating, but the secret source from which the sculptor drew his inspiration will continue flowing eternally. Let us let the past return to its original causes and let us concentrate on the images, still somber, that those same causes begin to project around us."

ANTEO: "Let us concentrate... But first permit me to ask you why must pain necessarily be the irrefutable guide of our existence?"

MAG.: "The philosophies of all times, the doctrinal systems of all ages have vainly sought a categorical answer to this question. However, as far as our particular way of seeing the world is concerned, of all possible answers, there is one that can come to satisfy us mutually."

ANT.: "Could you communicate this answer to me?"

However, as far as our particular way of seeing the world is concerned, of all possible answers, there is one that can come to satisfy us mutually."

ANT.: "Could you communicate this answer to me?"

MAG.: "Anciently, in the Sanctuaries of Memphis or in the priestly Colleges of the great initiatic centers, the answer was formulated in hieratic terms, after having fulfilled a solemn ceremony. Today, in the century of electronics and reinforced concrete, when the subtle investigations of speculative mysticism give way to the commonplace of conceptualist philosophies, the answer no longer seems to require hieratic terms and, much less, to be strengthened in ceremonial rites. For the mind of the modern student of occult Philosophy, pain is simply the opposite pole of pleasure; and, as such, it works on the subject to force him to recognize the primordial law that governs all created things. But for the Initiate, for the esoteric Mystic who knows how to see in the planes of his own intuition the transcendent reality, the answer continues being the same, equally sacred and ceremonial. We, then, who wish to imitate, adapting it to our intellectual, moral and initiatic dimension of today, the profound ceremonies of immortal yesterday, let us meditate a few moments on the hierogram that ornaments this table."

Resorting to a long-practiced position, both friends immobilized their gaze on the already known pantacle.

At a slight sign from Magister the light began to diminish, until it stopped in an imprecise penumbra in which only shone, with strange brightness, the golden design carved in the marble. Then, with furtive step, entered a servant dressed in white tunic and deposited in the center of the figure, formed by the two diameters arranged in cross, a very small recipient excavated in a marvelous onyx stone. A bluish flame serpentined boldly from the stone bowl and an exquisite aroma, of an unsuspected softness for Anteo, expanded in the environment.

Then the servant retired and the mystical chords of a pastoral, enveloped with their most delicate harmonies the soul of those two fraternal lives.

When the last chord, like the soft caress of the hidden Beloved, was lost resonant in the weightless ether, Magister slowly stood up.

He withdrew from a magnificently carved Bohemian glass, three flowers: a rose, a lily and a lotus. He looked for a few moments at the marvelous architecture of that mystical offering; and, with solemn gesture, deposited it softly in the eastern angle of the pantacle. Then he joined his slender hands, palm to palm, and bowed reverently before the theurgic symbol, symbolic representation of the occult Hierarchy.

Long time he remained in this attitude. Meanwhile, in the vicinity of the sacred flame, imprecise, vaporous forms, seemed to shape the unknown thoughts of some unknown entity.

The intense devotion, awakened at the magical contact of the millenary rite, filled with mystery the subtle atmosphere of the room transfigured into Temple. The divine mixed with the human and the human, too conscious of its impurity and imperfection, expressed itself in liquid diamonds, that from the eyes equally anxious for the immortal Presence, bordered the cheeks and fell, one by one, on the consecrated marble. Then, Magister straightened. And after tracing in the air the atmic sign, returned to his seat and spoke thus...

"Blessed be the occult powers, that thus have permitted us to render tribute to the Beloved. Now is when we can, in truth, pronounce the answer that from the depths of the centuries, crossing all traditions, has reached us coded in that marvelous book that modern initiates denominate Tarot.

The book begins with Arcanum 1, is explained with 2 and is synthesized in 3. Making correspond Arc. 1 with the first sephira (the Crown) of the sephirotic Tree, 2 with the second sephira (the infinite Wisdom) and 3 with the third (the occult Intelligence), we have the adequate system to explain the disconcerting mystery of universal pain.

Say the kabbalists, that the Crown (Kether), is the primordial cause of emanation; at the same time as the intelligible manifestation of the Absolute or Infinite, denominated Ain Soph. Of Ain Soph, we can know nothing. It remains in the shadow of the triple veil of negative existence and no mind can penetrate it. Therefore, the Crown is the ultimate metaphysical limit, that circumscribes the consciousness of the Adept. Now well; in itself — the one without second — Kether, is neither thinking nor feeling. In other words: the Crown has no consciousness of itself. But it does not have it, insofar as a cognizant mind cannot propose it as object of its knowing. Which, translated to the language of popular philosophy, means that Kether needs a subject that knows it; an individual exterior to its essence — although emanated from it — that attributes to it qualities and conditions. For this, it manifests first as Wisdom (Hochma) and then as Intelligence (Binah).

But Kether is the cause of Wisdom, but is not Wisdom; it is the cause of Intelligence, but is not Intelligence. But it is through Wisdom and Intelligence that it can come to know itself. Said in other terms: Synthesis (Wisdom), becomes analysis through Intellection (Intelligence). So that Kether is conscious of its thinking through the play of opposites Hochma, Binah. Or still, saying it in speculative terms the Subject (Hochma) knows the object (Binah). And it is thus how the Crown, which is neither subject nor object, but which makes use of subject and object for its knowing, has full consciousness of its existing.

Or still, saying it in speculative terms the Subject (Hochma) knows the object (Binah). And it is thus how the Crown, which is neither subject nor object, but which makes use of subject and object for its knowing, has full consciousness of its existing.

Of course the subject —taken here in singular term — is, in reality, an infinite number of partial subjects; for, being infinite the essence of Kether, it could not be embraced in all its qualities and modalities except by an unlimited quantity of subjects.

All the minds of the analytical subjects that constitute the total Subject of knowledge, can be compared analogically with what occurs in the sphere of our planet; where the Anima Mundi knows itself through the concourse of the plurality of minds or subjects that populate the surface and interior of Earth. And it is here where arises the magnificent metaphor, that has dazzled at all times the students of the Sacred Science. Kether has arrived at intellectual knowledge of itself; that is to say that it knows itself as Individual, but it ignores itself, as Person. It thinks, but does not feel...

With the aim of developing this feeling, the emanation (leveled in the two sephirot wisdom and intelligence) must continue its course. Therefore, from Binah, the resplendent Ray (metaphorical term that means sense of emanation) travels or falls from sephira to sephira, until reaching the necessary density where theoretically speaking the process of emanation ends. This last sephira, is known by the name of Kingdom or Foundation (Malkuth).

Now well; in that indecipherable process, in which what is one and without qualities exteriorizes itself as multiple and with qualities, the feeling, that is, that which possesses qualities, must be known through the contrast of sensations; have cold to feel heat; be in darkness to see light, etc. In turn, the Soul -product of the fusion of Spirit with Matter or union of Kether and Malkuth, to come to feel itself as such, must experience the contrast between Pain and Happiness, whose plenitude is Love. In this mode, through pain, is how Kether, he of the august Face, reaches full consciousness of his existing.

ANT.: "Then, is manifestation, whose perfection does not seem to be able to be reached without the concourse of pain, necessary to the Crown?"

In this mode, through pain, is how Kether, he of the august Face, reaches full consciousness of his existing.

ANT.: "Then, is manifestation, whose perfection does not seem to be able to be reached without the concourse of pain, necessary to the Crown?"

MAG.: "It is, but in the analogical measure that is inferred from that which is intelligible and feeling for us. That is to say, that just as we postulate the existence of a collective Soul (humanity), psychic expression of our planetary Logos (Anima Mundi); in the same mode, the collective souls (Adam Kadmon) of all universes must constitute the Great percipient and cognizant Soul of the primordial Sephira. Consequently, Creation is all of it an imperative of the Ancient of Days; an intelligible demonstration of the infinite Love that it deposits in its conceptions (if it is that in such sort we can express ourselves). And pain, that incorruptible guide of our actions, is the most elevated and beautiful manifestation of its loving charity. The greater the pain the greater knowledge of its presence. When this presence comes to saturate the sphere of the soul; when the soft, velvety, meek and exquisite caress of its piety fills with unfading Peace the sanctuary of our heart; when the inexpressible perfume of its uncreated essence envelops us in the nimbuses of its tenderness, then is when we understand the immeasurable love that is hidden in pain. Only then do we reach the profound sense of religious liturgies and of initiatic ceremonies; only then is when we bow reverently in the imposing solemnity of the Temples, whatever the name that individualizes them, to commune with our brothers the Bread of Life and of Love, in whose invisible center, germinates— like in the Philosopher's Stone— the seed of Universal Pain.

Blessed be pain! Blessed be pain! Blessed be pain... because you REVEAL TO US LOVE!"

And here ends the sixth dialogue of the Ninth Sphere, written for the solace of the reader and F. D. E. A. D. U.

Chapter 5: Constitution and Regulations of the Martinist Assembly

Part I - Introduction and Basic Structure

CONSTITUTION OF THE "MARTINIST ASSEMBLY"

With the purposes that are detailed in the Regulations that we publish below, there has been recently constituted, in Montevideo, the "Martinist Assembly," this organism that will permit, not only to centralize and express the aspirations of all the Members of that Venerable Order, but also a more direct and continuous collaboration between the collectivity and the Great Council.

We have the pleasure of making known the list of authorities that have resulted elected for the first period of validity of the Martinist Assembly, according to the result of the election to which we proceeded in the meeting, in which the Regulations already cited were approved.

President: V. H. KantiVice-president: V. H. JedidiahSecretary: V. H. SerapioPro-secretary: V. H. ParvatiTreasurer: V. H. BhaktidasaPro-treasurer: V. H. Dan.

"THE INITIATION" presents to said authorities its vote of happy and fruitful management, in which, we know, these authorities will be backed by all the assembly members who have already demonstrated their interest in this new modality, very opportune, of collective work.

SECTION IOf the object of the AssemblyUNIQUE CHAPTER

Article 1. The preferent object of the Assembly will be to study, consider, resolve and present to the Great Council, its conclusions on administrative and cultural matters, with complete exclusion of everything concerning the initiatic and liturgic questions that will be of exclusive competence of the Great Council of the Martinist Order.

SECTION IIOf its Constitution and FunctioningCHAPTER 1

Article 2. May take part in the meetings that the Assembly realizes, enjoying voice and vote, all the free Martinists or corporation members, active, with more than one year of antiquity in the Order.

Art. 3. This will function in the locality where the seat of the Great Council is found and will be formed, fundamentally, by the active Martinists of that locality.

Art. 4. Every qualified Martinist, from a locality different from that where the seat of the Assembly is situated, when he is present in this one, may attend the meetings of the same, with right to voice and vote.

Art. 5. Every corporation or free Martinist situated in a locality different from that where the Assembly has its seat, may send in writing to this one his projects and aspirations.

Art. 6. Except in special cases in which the Great Council wishes to present some report to the Assembly or that this one requests it from him, the members of the same, acting as assembly members, will lose their official investiture, being able to use voice and vote like any Martinist present.

CHAPTER II

Article 7. The assembly will be able to session and take resolutions provided that half of the members qualified for it are present, for which the number of active Martinists of the locality of the seat of the Assembly will be taken as base.

Art. 8. The resolutions will be taken by majority of present votes, except in the cases foreseen in these same Regulations.

Art. 9. When a member wants to excuse himself from emitting his vote, he must substantiate it.

Art. 10. Each resolution of the Assembly may be reconsidered in the same session, provided this request is supported by two thirds of present votes.

Art. 11. In case of requesting reconsideration on resolutions taken previously, the request must be substantiated in signed solicitation, be formulated by five qualified members and figure in the order of the day of the Assembly. To give procedure to this reconsideration it must count on the support of two thirds of the Assembly.

To give procedure to this reconsideration it must count on the support of two thirds of the Assembly.

Art. 12. That reconsideration must be treated in the immediate session following the requested one, and being present three fourths of the members who intervened in the matter that is motive of the request for reconsideration.

CHAPTER III

Article 13. The resolutions of the Assembly must be presented to the Great Council and only after having been approved by this one, will they have obligatory character.

Art. 14. In case of being rejected or accepted with amendments, the Great Council must substantiate its resolution to the Assembly.

CHAPTER IV

Article 15. The Assemblies will be ordinary and extraordinary:

a) The ordinary ones will be realized on the second Fridays of each month.

b) The extraordinary ones on the dates of convocation, preferably on Friday.

Art. 16. The extraordinary Assemblies will take place:

a) When the Great Council solicits it.

b) When three members of the Assembly solicit it.

In all cases said solicitation must be made in writing to the President, specifying clearly the motive and at least with two days of anticipation.

SECTION IIIOf the CommissionsUNIQUE CHAPTER

Article 17. According to the purpose of these Assemblies the formation of work commissions will be sought, each one having a specific task.

Art. 18. The work of the members of the commissions must be distributed so that none in particular suffers overload.

Art. 19. The primary object of the commissions will be to avoid excess work of the constituted authorities and resolve by own initiative, within their stipulated tasks, the problems that arise for them.

Art. 20. The Assembly must be notified of the labor of these commissions.

Chapter 6: Constitution and Regulations of the Martinist Assembly

Part II - Membership and Governance

SECTION IVOf Active MembersCHAPTER I

Article 21. Will be considered active Martinists, for the effects of taking part in the Assemblies:

a) Every corporation member who is up to date with the Treasury and attends, habitually, the initiatic and liturgic ceremonies of the Order.

b) Every corporation member who for special causes has been exonerated from his quotas, but who attends with regularity the ceremonies of the Order.

c) Every free Martinist who is in the conditions established in the first part of incises a and b, and whom his Initiator authorizes to attend the Assembly.

CHAPTER II

Article 22. Will lose his activity for the effects of taking part in the meetings that the Assembly realizes:

a) The corporation member or free Martinist who has an administrative delay of three months, without request for extension accepted by the Treasury of the Great Council.

b) The corporation member who without justified cause and without notice is absent from three consecutive meetings of the Group or Center of which he forms part.

c) The free Martinist whose Initiator considers that he is not in conditions to attend the meetings.

SECTION VOf its AttributionsUNIQUE CHAPTER

Article 23. To the Assembly preferentially compete:

a) Act as instrument of free expression and of synthesization of the thought and feeling of the Martinist collectivity.

b) Collaborate with the Great Council in matters of cultural order.

c) Collaborate with the Great Council in matters of administrative order. For the effects, monthly the Treasurer of the Great Council will present a summary of the administrative financial state of the Order.

d) Modify the quotas or contributions, previous opinion of the Treasurer of the Great Council.

e) Consider the problems that may affect circumstantially the Order in its external organization.

f) Censure the Martinists whose conduct harms the Martinist Order.

SECTION VIOf its authorities.CHAPTER I

Article 24. The Assembly will have a President, a Secretary, a Treasurer and their respective Vice-president, Pro-secretary and Pro-treasurer.

CHAPTER II

Article 25. To the President corresponds:

a) Comply with and make comply the present Regulations.

b) Direct the deliberations.

c) Direct the votings in case of tie.

d) If he wishes to take part in the debates, cede his post to the Vice-president or in his defect to an ad-hoc President. Once the discussion is finished, and the voting effectuated, he can return to his post.

Art. 26. To the Secretary corresponds:

a) Present all the informative material.

b) Prepare the order of the day.

c) Draft the acts of the sessions of the Assembly. Said acts after being read and approved in the following session, will be signed by the President and the Secretary.

d) Direct the communications.

e) Keep a special book in which will sign all the members who form part in the Assembly, being empowered to demand from them, the documents that accredit their qualification.

Art. 27. To the Treasurer corresponds the administration and accounting of the economic activity of the Assembly.

Art. 28. To the Vice-president corresponds to substitute the President when it is necessary, with his same attributions and rights.

Art. 29. To the Pro-secretary corresponds to second and collaborate in the tasks of the Secretary, keeping himself informed and in conditions to subrogate him always that circumstances impose it.

Art. 30. To the Pro-treasurer corresponds to second and subrogate the Treasurer, when it is necessary.

CHAPTER III

Article 31. No member of the Great Council may perform functions in the Assembly, but yes in the commissions.

SECTION VIIOf the ElectionsUNIQUE CHAPTER

Article 32. The authorities will last one year in their functions, being able to be reelected for two consecutive periods.

CHAPTER III

Article 31. No member of the Great Council may perform functions in the Assembly, but yes in the commissions.

SECTION VIIOf the ElectionsUNIQUE CHAPTER

Article 32. The authorities will last one year in their functions, being able to be reelected for two consecutive periods.

Art. 33. The authorities will be elected in the extraordinary Assembly of the month of April.

Art. 34. There being one single list of candidates, these can be proclaimed by unanimous acclamation.

Art. 35. There being more than one list of candidates one will proceed to oral voting, proclaiming the list that obtains majority of votes.