June 1945; the wrapper prints "Nº." with its period displaced this month — the smallest of the compositor's wanderings, mirrored as printed.
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La Iniciación: Mensuario del Grupo Independiente de Estudios Esotéricos
The Initiation: Monthly of the Independent Group of Esoteric Studies
La Iniciación · Año IV, Nº 38 · June 1945
Gate passedSeeker and aboveModern transcription — not a facsimileOperator ruling: no copyright implications asserted for this work. Uruguay life+50 (Leo d. 1970 → PD 2020); US URAA restoration assessed at ~2041 in the collection plan and overridden by the operator.
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1Faculty of creating one at will with the matter of the Globe where they were to live, act and work.
2The "Governor of the World" with his Three Assessors — who were secretly called "Sons of the Fire-Mist" — and all his Retinue resided definitively in Shamballa, the "Sacred Island", which keeps this last name in memory of the epoch when it was an island of the inland sea of Asia.
3Although their Bodies resemble in something those of human beings, they differ at the same time completely from them — not only in density but in vibration — since these Vestures, assumed for convenience, are artificial, and the particles that form them never change like those of the human body, remaining immutable for millions of years.
4Their Bodies need no food and nourish themselves as the Sun does, whose heat and energy are ever constant through the ages.
5Before a New Instructor appears in the World — as were the Master Jesus and the Buddha — Shamballa, Seat of the Invisible International Government, sends the "Announcers of the Master".
6It is from Shamballa that the Great Instructors, Adepts, Gurus, Mahatmas have always come to us, come to us now and will come; from Shamballa will go forth those who are to help re-establish the Law, and from there will arise the Grandiose Work of World Regeneration.
7Then the Adepts will have need to construct for themselves a special body, to be able to intervene directly in the affairs of the world.
8The Supreme Hierarchs, on the other hand, who always reside in Shamballa, will take temporary possession of the body of their disciples, previously prepared and specially trained for their Work.
9Returning to the body of the Adepts: these can retain it much longer than the common man, from which it results that they can reach an age six and seven times greater than ours.
10Our bodies age and die prematurely from varied causes — hereditary diseases, local diseases, passions, accidents, alimentary, moral and mental intoxications, physical and sexual wear, etc., etc. — while the bodies constructed by the Adepts suffer none of these disorders.
11The Adept is capable of accomplishing immense labours without ever showing the slightest sign of fatigue; an Adept is pure, free of violent passions and, instead, always full of tenderness, love, compassion and understanding for all things and beings.
12His Body is always under the tonic of joviality.
13The construction of a body without passing through the laws of birth — to which common men must submit — is no easy task, for it consumes a great quantity of time and energy; for this reason they do not wish to repeat this work more times than strictly necessary, and endeavour to make it last as long as possible. [Sic: the Spanish prints hacer o curar, where the sense wants durar.]
14The Adepts of the Great Occult Fraternities avoid these inconveniences by occupying the body of a disciple whose evolution is closely linked to theirs from another life or in the present one; and they use this borrowed vehicle when they need to give a message or lecture, or when they wish to pour upon some their beneficent directions, or when they wish to prepare a spiritual ambience and so pour out their blessings — returning afterwards to occupy once more the Body that belongs to them and restoring his own to their disciple.
15In this manner they do not interrupt their Labour in the Higher Worlds.
16Very few are those who have the great privilege of lending their physical body to the Master, the Guru or the Spiritual Instructor.
17The privileged disciple who, by his past or present Karma, has earned such merit, will enjoy always, and at any moment of the day or night, without great difficulty, the Presence of the Master — since he remains impregnated and bathed in a marvellous magnetism. [Sic: the Spanish prints E1, with a numeral.]
18For the disciple who thus lends his · 13
Our translation, period-faithful. Citable as our translation, never as the source.
Masthead stereotype unchanged.
Seven articles; the number pairs its two fraternity pages — the White Lotus memorial and the Shamballa foundation myth — around the twelve houses.
The Profession's secrecy anatomised: the degree itself to be unknown, its name borrowed from a mere dignity as camouflage, Joly quoted on the "delicate task" of grafting Reintegration doctrine into rituals not destined for Cohens — while the Cohens alone kept "the secret of its singular cult… its marvellous theurgy".
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The dissident Cohens speak: Pierre Jacques's 1774 letter ("You yourself ought to withdraw from it"), Antonio's 1777 indictment of Hundt's "schisms" and "very chimerical or very veiled" purposes, Saint-Martin's reluctant name on the 1773 petition — the column prints the opposition's correspondence at length, and lets Willermoz be wrong before he is right.
The verdict, balanced: despite the Strict Observance's decadence, the Profession "made it possible to diffuse a parcel of the Master's doctrine" — the chronology's justification of Willermoz, delivered only after his critics have had their full say.
The twelve houses: the course pivots from signs to houses — Julevno's meanings with Jehel's additions printed inline: the 2nd house extended to education, the 8th to "occult inheritance… contact with the true occult traditions", the 12th to "all the Occult Centres of Initiation". The house system esotericised by the editorial desk itself.
Jehel's 12th-house gloss — secret societies read astrologically, "which explains the importance of its astrological relations with the ninth" — the course's most explicit self-reference: the Order reading its own kind in the heavens.
The White Lotus message: Blavatsky memorialised as Upasika with her three books named — The Secret Doctrine "will only be understood and valued at the end of this century" — and Olcott honoured beside her; the Foundation date 17 November 1875 printed. The review's fullest act of theosophical filiation.
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The memorial's closing prayer transforms Blavatsky's enemies' "calumnies, envies and lies… into beautiful and perfumed lotus flowers" — the wounds of the Coulomb era remembered fifty years on, and answered with flowers.
The Shamballa foundation myth in verse and prose: the Regal Chariot from Venus, the Lords of the Flame, Kriyashakti bodies immutable for millions of years — the H.A.B.M. page delivering the Theosophical cosmogony (Sanat Kumara's descent) in its own liturgical register.
The borrowed-body doctrine applied to named figures: Jesus "at present occupies the body of a great Master living in the Middle East"; Buddha's prior lives as Vyasa, Hermes, the first Zoroaster, Orpheus; Ramakrishna and the Maharishi among the recent envoys — and the page ends on the war: blessings "over the sorrowing mothers whose sons were sacrificed by the egoism of men".
The Krishnamurti question, addressed by name: does Mitra Deva's "Instructor of the World" clash with the title "already borne by the Beloved Krishnamurti"? The reply — "The sacred admits no polemic" — declines the fight while the whole article answers it doctrinally: hierarchies of Lord, Amsa, Instructor, disciple. The run's only direct engagement with the Order of the Star controversy.
The sixteen-Krishna scheme: Mitra Deva first of NINE Great Masters before the sixteenth Krishnavatara "12,000 years from then" — the Mandala's deep-time table printed with its Devi Bhagavata citation; a footnote corrects the circular's date and reports the Avatara "has at times come down from the Himalayas".
Jehel's synthesis joins the estates: Iodhevauhe and Adam-Eve beside Nara — "each human being is also the partial amsa of Nara" — and "Suddhas and Martinists, among others, raise their Mystic Song to the Unity of Life": the review's two doctrinal families formally married, signed 8 May 1945 — VE Day.
The burn-degree table with its survival arithmetic (half the body: death in 6-16 hours; an eighth: after 92) — period surgical pathology, and the serial's coda that heat "is neither beneficent nor maleficent": the energy-neutrality doctrine applied to trauma medicine.
Pictet's frozen fish revived from -15°, frogs at -28°, bacteria at -100° — the cold-tolerance ladder mirroring last month's heat ladder; the serial's symmetry across polarities is deliberate architecture.
"Like heat, cold is in itself indifferent" — the paired conclusion, with cryotherapy and thermocautery as the proof that the same energy heals or destroys by circumstance: the column's recurring monism of energy.
Ramanuja's "Thy Path", June 1945: "The very people who vociferate against the dictators… have not yet been capable of understanding that true liberty depends only in the smallest degree on external causes" — the review's sole, oblique acknowledgment of the war's end: liberation read inward.
The meditation's close — marching "with a pure heart and a mind ample and exempt from prejudices" — ends the number on the individual path, as the run's literary part has done since its first issue.
GIDEE prospectus stereotype at page 23.
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Library back cover and imprint close the number.
QA gate report
- PASS G1 coverage 346/346
- PASS G11 alignment 309/309
- PASS G0 source kind 1/1
- PASS G6 page anchoring 346/346
- PASS G3 bracket legality 346/346
- PASS G10 numeric fidelity 346/346
- PASS G2 no unanchored English 346/346
- PASS G4 no pipeline scaffolding 346/346