A case study of Bellavista Shrine, the headquarters of the Chilean Schoenstatters since 1949, places in context community conflicts that we will address from the Certausian notions of place and space. Preliminary data allow us to evaluate Bellavista as a 'space' open to a new mysticism where practices and discourses of an esoteric nature started forming. This process of creative effervescence during the 1950s was enhanced by the distance of the founder, the consequent lack of references and the atmosphere of the pre-council. Over time, the dynamics of transformation produced factions within the Chilean Pallottine community - responsible for the nascent movement - and the dispute over the interpretation of the mysticism seems to have reached such a high level that the intervention of the hierarchical church, in the person of Bishop Manuel Larraín, became necessary. The documents and testimonies show that during the 1960s a process of crystallisation of the 'space' into an institutionalised 'place of grace' was taking place through communal and spiritual pacification. Attempting a preliminary characterisation of these symbolic phenomena and textual production in the 1950s, the question of hermetic patterns arises. Classical Hermetism (Egypt, Hellenism, Rome) was prominent by the enlightenment through the study of a body of literature that placed at its centre the rule of the one god and the belief that all things have their soul in him. In different contexts Hermetism has had a handful of revivals throughout the Christian era (i.e. Italian quattrocento, 17th century New Spain, 18th century British Empiricism). What interests us in this study, however, is not the literalness of the mythical characters or the contents of the Corpus Hermeticum but the religious pattern behind them. In our case, we will search for it in the strong patro-centrism, a particular doctrine of second causes, an esoteric vocabulary and the production of a polemical doctrines body.