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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1A decisive step conducive to the attainment of this purpose would be — in our humble understanding — the creation of places of religious study and spiritual instruction imparted by those members of the Mandala, who could offer, with the realisation of this laudable and Sacred Task, much more than the mere knowledge of the book of Raja Yoga — converting such places into focal centres of dissemination, among the attending Disciples, of what concerns the constitution of the Hierarchy, its Departments and branches, its duties and functions, as also the steps to be taken by the aspirants surrendered at the feet of the Great Masters of Wisdom, who alone are capable of leading them from the unreal to the real, from darkness to light, from death to Immortality.
2We are sure that this return toward the Sacred Duty — if conducted by the right road — would render an elevated service to the cause of Religion, of tolerance and of the fraternal sentiments that Society so much needs.
3Because such sacred centres would contribute to spreading widely in the country the knowledge of the sublime Philosophy taught by the School to which Hamsa Yogui belongs, as also that of the dogmas of the Mandala, notable for their catholicity (universality), derived in a straight line from the WISDOM RELIGION, sole fount of every faith in the World.
4Certainly, not a little would our native land gain — today so agitated by sectarian feuds and intestine struggles.
5It remains for us only to say that the Members of the Mandala think that no better opportunity has presented itself than the present as a point of departure for such Yogashramas — if so they may be called — since the present work of the Mandala goes so far that it can assure the success of the Mission of MITRA DEVA, the Great Master, whose public appearance it awaits within a few years.2 For this reason, it is our fervent hope that the authorities of the Mandala may see their course, so as to give practical effect to the respectful suggestions we have ventured to make above.
6In accordance with the tradition prevailing in the Mandala, Bhagavan Mitra Deva is the FIRST OF THE NINE GREAT MASTERS who are to DESCEND to guide the World prior to the SIXTEENTH KRISHNAVATARA, which will take place 12,000 years from then. [Sic: the Spanish prints PPIMERO and KRISHHAVATARA.]
7The Tradition concerning the 16 Krishnas finds an echo in a passage of the Devi Bhagavata, referred to in the Sanskrit Upodghata of Hamsa Yogui (page 279).
8The occult key of that passage may be established as follows: The correct meaning of the word "KRISHNA" may be inferred from a Sloka of the Mahabharata, in which the name is applied to the Samsara Nayaka, or Director of the World Process.
9Its essence manifests itself in four forms, namely: JNANA,
10ICCHA,
11KRIYA and YOGA — each necessarily including four aspects, which constitute, in sum, the well-known 16 Samsaras, each having a Director, with the denomination of Krishna. 2 This phrase of the Guru Subramania, written in 1922, refers to the PUBLIC manifestation of the Avatara, for the Members of the Suddha Dharma Mandalam already had, from years before, knowledge of the Advent of the Avatara, born to physical existence on 16 January 1919, as has been made known in the Guru's circular of 10-5-1919, set forth in our previous number. [Editorial gloss: the circular as printed there was dated in January.]
12At present, it is known that the Avatara has at times come down from the Himalayas, to grant special initiations to certain Members of the Mandala.
13· 16
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