La Iniciación (GIDEE) — Vol. 2, No. 15 — July 1943

Document 40: Cover, Table of Contents and Publication Details - July 1943 Issue

Translation of: "La Iniciación" Vol. 2 No. 15, July 1943

Publication Motto

"TO ALL THOSE WHO, TIRED OF LEARNING, WISH FINALLY TO KNOW"

Publication Details

Monthly Publication of the INDEPENDENT GROUP OF ESOTERIC STUDIES (GIDEE)

• Year II
• July 1943
• Number 15
• Published in: Montevideo, Uruguay

Editorial Staff

• Director: Dr. Jehel
• Chief Editor: Jetes Pligoraí*
• Secretary: Leona Comtantia
• Administrator: Juan Cantalupo
• Responsible Editor: Juan Cantalupo
• Address: Uruguay 757, Montevideo

TABLE OF CONTENTS

INITIATIC SECTION:

• The Venerable Figure of Master Cedaior (4th article) (Jehel, S∴I∴) ......... Page 4
• Commentaries on the 1st Degree of Martinism: Hebrew Alphabet (Jehel, S∴I∴) ... Page 7
• Practical Course in Judicial Astrology (Surya, S∴I∴) .................. Page 10
• Progressive Course in Asana Yoga (A. Kapila, S∴I∴) ................... Page 13
• Is it Possible to Prolong Youth? (continuation) (A. Kapila, S∴I∴) ..... Page 14
• Suddha Dharma Mandalam (Jehel) .................................... Page 16

PHILOSOPHICAL AND SCIENTIFIC SECTION:

• Balzac the Occultist (continuation) (Santiago Gastaldi) ................. Page 18

LITERARY SECTION:

• Eyes of Mother (Fátima, A∴M∴) ..................................... Page 21

Collaborators and Their Specializations

• Sévaka: Kabbalist, philologist, writer, historian (Dr. K∴ S∴ I∴, etc.)
• Julios: Kabbalist, mystic, chemist (F∴ K∴ S∴ I∴ H∴A∴B∴M∴ 33°, etc.)
• Asuri Kapila: Mystic, yogi, chemist (Dr. K∴ S∴ I∴ H∴A∴B∴M∴, etc.)
• Palamidis: Kabbalist, hermetist, doctor (Dr. K∴ S∴ I∴ H∴A∴B∴M∴, etc.)
• Izar: Spagyric, mystic, doctor (F∴ R∴C∴ S∴ I∴ H∴A∴B∴M∴, etc.)
• Surya: Astrologer, hermetist (S∴ I∴, etc.)
• Lorelair: Kabbalist, mystic, writer (F∴ K∴ S∴ I∴, etc.)
• Osiris: Kabbalist, mystic, mathematician (S∴ I∴ H∴A∴B∴M∴, etc.)
• Maya: Writer (S∴ I∴ H∴A∴B∴M∴)

And many other Brothers from various Orders including:

S.D.M. — H∴A∴B∴M∴ — Kabbalistic Order of the Rose Cross — Martinist Order of South America — Ritus Asina Tha, etc.

Subscription Information

• Uruguay and countries with same postal rate: Gold Uruguayan $2.00
• Other countries: American dollar $1.20
• Single issue: Gold Uruguayan $0.20
• Back issues: Gold Uruguayan $0.30

Note: Subscriptions begin at any month of the year and are always for 12 months. Money orders or registered letters should be sent to the administrator, Dr. Jehel, P.O. Box 317, Montevideo, Uruguay.

---

Money orders or registered letters should be sent to the administrator, Dr. Jehel, P.O. Box 317, Montevideo, Uruguay.

---

Editorial Note: This July 1943 issue features critical historical documentation of Master Cedaior's encounters with the mysterious German Rosicrucian Walter Bauer, advanced astrological teachings on the determination of life and death planetary rulers, systematic instruction in the Hebrew alphabet for Kabbalistic meditation, scientific analysis of rejuvenation experiments, and scholarly research on Honoré de Balzac's initiation into Martinism.

Document 41: The Venerable Figure of Master Cedaior - The Walter Bauer Encounter (1921-1923)

Translation from "La Iniciación" Vol. 2 No. 15, July 1943

4th Article by JEHEL, S∴I∴

The Venerable Figure of Master Cedaior (4th Article)

In the previous article, we saw that Cedaior had made a long journey to the Andean Cordillera, with the failure of an attempt at an "Olympic Colony" to be located near Nahuel-Huapi. Cedaior thus returned to Buenos Aires, where his son Jehel was found, who had constituted, for some years already, an assistant to the Master. At that time - 1921 - Cedaior made a resolution very characteristic of those who trust entirely in "that everything is always fulfilled as it should be realized." He definitively abandoned his "city" activity and prepared for a new journey through the Pampa region and through the Andean region, which would later lead him to fix residence in Mendoza.

The Master's Detachment and Freedom

Upon departing from Buenos Aires, he left his rare disciples to continue or not on the path initiated by him, and left his own eldest son, Jehel, in complete freedom to follow the "normal life," that is, to make himself a brilliant commercial and civil situation or to follow the harsh Path of realization. Cedaior did not even have this paternal and human "egoism" of trying to bring with him or toward his ideal his own son, despite the fact that he already, for some years, had been strongly interested in initiatic things. Before leaving, however, he put Jehel in contact with a German Rosicrucian, doctor in philosophy and letters, member of various Academies and who had abandoned everything, to make a life of wandering Yogi on the South American Continent.

The Mysterious Walter Bauer

Said Initiate, very elevated, answered civilly to the name of Walter Bauer, having with his long hair to the waist and his golden beard, a mystical aspect that the purity of his great blue eyes, transparent like those of a child, completed admirably. He could have been, at that time, about thirty-five years old and was chaste from his birth, which already indicates that it was a very evolved being, since, physically, he was of a rare perfection of form, proportions and beauty.

The Arduous Journey to Mendoza

He could have been, at that time, about thirty-five years old and was chaste from his birth, which already indicates that it was a very evolved being, since, physically, he was of a rare perfection of form, proportions and beauty.

The Arduous Journey to Mendoza

Cedaior thus arrived, at the beginning of 1922, in Mendoza, where he met with Jehel, who had already arrived, having made a long journey, of months on foot, following Walter Bauer, leading a life similar to that of the Eastern Sannyasins: always on foot, sleeping in the open air, despite the frosts and eating what nature offers or what charity grants to the traveler. Walter Bauer, from a certain point of the itinerary, had followed another route, in which he did not wish to be accompanied by anyone. It seems opportune to say that it would result from the little - very little - that Bauer said, that one of the objectives of his mission was to serve as a "point of irradiation" of certain currents of spiritual force that were beginning to establish themselves in the southern part of Argentina.

Scientific Achievements in Mendoza

In Mendoza, using their possibilities as professors of language and music, Cedaior and Jehel made studies on seismology and in that epoch many important earthquakes, such as the great earthquake of Japan, that of Bolivia, which almost destroyed the most important buildings of La Paz and that of San Rafael in Mendoza, - not counting many others of lesser importance - were predicted with an exactitude that called the attention of various people who surrounded the Master and an enthusiastic group began to be interested in founding in Mendoza a Colony as Cedaior had been projecting, from before, as we already saw.

Saving the Governor

Having been possible also, for Cedaior, to save the life of the then Governor of Mendoza, Dr. Lencinas, through an advance warning of a plot that he discovered through clairvoyance, certain official protection was given to the Master and, a short time later they offered to give him a large part of the beautiful valley of Sonda, to establish his colonization, but, one of the conditions was to wait almost two years for the provincial government to do the canalization work that would permit the irrigation of the valley.

The Fateful Letter from Ida Hoffman

Cedaior - already alone, since Jehel had departed for France on a special mission to retake contact with the Traditional Orders (Martinism - Kabbalistic Rose Cross and Les Veilleurs) - resolved not to wait so long and, jointly with some friends and disciples, among whom we will remember the faithful Yanacaré, they resolved to buy terrain, in the zone of San Rafael, to establish the first Colony.

It is at this moment, when an event occurs that has enormous importance, since it would change all the life and realization of the Master. Cedaior had been for years already, in correspondence with the Initiate Ida Hoffman, known in the Initiatic Orders as "Sister Peregrina" for having been the most intimate collaborator of Reuss (Fra Peregrino), the successor of Rudolf Steiner. Ida Hoffman (Rosicrucian, co-Mason, Member of the Ordo Templi Orientis - O.T.O.) had obtained by correspondence the promise of Cedaior to collaborate with her, if she should come to the South American Continent, to form an Olympic and Naturist Colony, since Ida Hoffman knew such organizations well, for having been the intimate collaborator of Henri Oedenkoven, the founder of the celebrated naturist sanatorium-colony of "Monte Verità," situated near Ascona. We will return to this character later.

Honor Above All

Cedaior, slave to his word, received exactly on the day he was going to sign the purchase deed for the terrain for the Mendoza colony, a letter from Ida Hoffman, communicating that she was already in Brazil, that she had already bought terrain there and that she was waiting for him according to agreement between both. There remained, then, to Cedaior, no other path than to depart for Brazil and leaving his few companions of Mendoza to realize what had been projected, according to his teachings, he departed for Brazil, passing through Buenos Aires, in which city he had a rapid and last contact with his remaining faithful disciples, among whom Mrs. Rosa de Robinson, already cited and Dr. Miguel Angel Márquez, of whom we will speak again opportunely.

Brief Stop in Montevideo

In passing, toward Brazil, Cedaior disembarked in Montevideo, in which city they obliged him to remain some weeks and he made many and profound friendships with Miss De Roldán, with whom he occupied himself with the musical system of Menchaca, an idea that the Master would never abandon, as we will see - and with Juan Geiss, Queirolo, Cotello, de la Sierra and many others, both in the theosophical environment, in which he gave various lectures, as well as in the Masonic and spiritualist environment in general. Various bonds from that epoch still subsist.

The Monte Sol Colony (1923)

Finally, in 1923, he arrived in Brazil, in the state of Santa Catharina, city of Joinville, in which, with Ida Hoffman, he established what he jokingly called the "Olympic general headquarters." Fertile lands, in the surface of 120 hectares, had been purchased 40 kilometers from the city, in an accidental and picturesque place of Palmital, the colony being called "Monte Sol."

Early Struggles and Sacrifices

The work began and a young German (Tuttenhof) took charge of watching the first plantations of rice and wood cuts from the forest of the Colony, but he proceeded without tact and only abused the hospitality of Ida and Cedaior, who worked day and night, with lessons and playing in orchestras even in cafés, to sustain the incipient Colony. It is good to take into account that Ida Hoffman was about 60 years old and Cedaior 51 at that epoch, that both were Europeans, from cold climates and realized this effort in a place of subtropical climate, with admirable enthusiasm and spirit of sacrifice. As both were vegetarians, they resisted the climate more easily in the city, but in the Colony the malarial fever, endemic in that region, had already made itself felt.

Divine Synchronicity: Pastor Brepohl

Before abandoning this period, it is good to cite a notable fact for those who know how to observe how, "from above," we are constantly guided. When Cedaior was in Mendoza, a German pastor, known writer, Rev. Wilhelm Brepohl, - married to a sister of Ida Hoffman but who had no relationship, not even epistolary with Cedaior, had already sent by "colis-postaux" his enormous library to Mendoza, where he wished to fix residence. When Cedaior departed from Mendoza, simultaneously and without there being, apparently, powerful reasons for it, Pastor Brepohl, changed his idea, had the thousands of books sent to Mendoza returned and initiated procedures with the Churches that he represented as Missionary, to be sent to Brazil, which would occur in 1925.

We will see later the importance of this change, indisputably ordered by those who constantly guide our steps, even when not always and even, frequently, we are not conscious of it, if we are not either illuminated or minutely observant.

(To be continued)

Document 42: Hebrew Alphabet - Letters 1-17 with Kabbalistic Correspondences

Translation from "La Iniciación" Vol. 2 No. 15, July 1943

Teachings of Jehel, S∴I∴

Commentaries on the First Degree of Martinism: Hebrew Alphabet (Continuation)

In the two preceding articles of this course, the Venerable Brother Sévaka exposed to us the result of his investigations on the reason for the order of the 22 letters of the primitive Hebrew alphabet and the elevated mystical sense that could be extracted from their meditation and comprehension.

It falls to us now, to complete this theme in what respects the first degree of Martinist teaching, to give the meaning of the first letters, such as we precisely need to know them, kabbalistically, to be able to apply said knowledge to the study of the tarot and of the Hebrew kabbalistic tradition that precedes what we will have to do later, of the oriental kabbalah and, subsequently still, of the synthetic, or that is of the protosynthesis, as the Master Saint-Yves d'Alveydre called it, with justice.

The Foundation of Fabre d'Olivet

The Foundation of Fabre d'Olivet

The Marquis de Saint-Yves d'Alveydre (the intellectual Master of Papus) declares that the patient studies - that lasted 40 years - that another previous Martinist, Master Fabre d'Olivet, made on the primitive Hebrew or Aramaic language, derived in great part from the secret language of the Egyptian Temples, were extremely useful. In accordance with the text of Fabre d'Olivet, in "La Langue Hébraique Restituée," the meaning that we should attribute to the 22 signs of the Hebrew Alphabet is the following:

The 22 Hebrew Letters and Their Meanings

1. ALEF

Sign of Power and Stability. The ideas it expresses are of Unity and of the Principle that determines it.

• Divine World: God-Father, Osiris
• Human World: Adam
• Natural World: The Active Universe, Nature Naturing, Kether
• Correspondence: A, I, Iod

2. BETH

Paternal and virile sign. Image of interior and active action.

• Divine World: Reflection of God Father: God Son - Isis
• Human World: Reflection of Adam: Eve
• Natural World: Reflection of Nature Naturing; the Natured
• Number: 2
• Correspondence: B, Chocmah

3. GHIMEL

This character offers the image of a Canal, it is the organic sign, or the material envelopment of all ideas, deriving from all corporal organs and their action.

• Divine World: God-Holy Spirit, Horus, the Universal Animating Force
• Human World: Adam-Eve: Humanity
• Natural World: the World
• Correspondence: G, 3, Vau, Binah

4. DALETH

Sign of divisible and divided Nature. It expresses every current of abundance, born of division.

• Principles: The Will; The Power; the universal creative Fluid, the Soul of the Universe
• Correspondence: D, 4, Chesed

5. HE

Life and every abstract idea of being.

• Principles: Pechad or Gueburah, Intelligence - Authority, religion, Faith - Universal Life
• Correspondence: H or E, 5

6. VAF or VAU

This character offers the image of the most profound and most inconceivable mystery. The image of the knot that reunites or of the point that separates, nothingness and being. It is the universal convertible sign, the sign that makes pass from one nature to another, communicating, on one side with the sign of Light and of spiritual meaning (Vaf with point) which is nothing but itself more elevated and, on the other side, in its degeneration, with the sign of darkness and of material meaning Hain or Whain, which is nothing but itself, more debased.

• Principles: Tipheret, Beauty; Love, Charity; Universal Attraction or Universal Love
• Correspondence: V, 6

7. ZAIN

Demonstrative sign, abstract image of the bond that unites things. Symbol of luminous refraction.

• Principles: Hod, the father, the realizer; realization; Astral Light
• Correspondence: Z, S, C, 7

8. HETH

ZAIN

Demonstrative sign, abstract image of the bond that unites things. Symbol of luminous refraction.

• Principles: Hod, the father, the realizer; realization; Astral Light
• Correspondence: Z, S, C, 7

8. HETH

This intermediary character between Hé and Caf, which designate, one, life, absolute existence and the other relative life, assimilated existence, is the sign of elementary existence. It offers the image of a species of equilibrium and connects to ideas of effort, of work and of normal and legislative action.

• Principles: The mother; Justice; elementary existence; Nitzah
• Correspondence: Ch, 8

9. THETH

Sign of resistance and protection. This character serves as bond between Zain and Thau, which are, one and the other, much more expressive than it.

• Principles: Human Love, Iesod; prudence, astral fluid, natural conservative force
• Correspondence: T, 9

10. IOD

Image of potential manifestation, of eternity of times and of all referring ideas. This character, remarkable in its vocal nature, loses all its qualities in the consonant state, in which it no longer represents but a material duration, a species of bond like Zain or of movement like Shin.

• Principles: Malkut, Necessity, Karma; magical power, Fortune, to will, Force in power of manifestation
• Correspondence: I, J, Y, 10th letter, value 10

11. CAPH or CAF

Assimilative sign. It is a reflected and passing life, a species of mold, that receives and returns all forms. It derives from the character Heth (or Jeth) which, in turn, derived from the sign of absolute life: Hé. Thus, linked on one side to elementary life, it unites the meaning of the character Hé, that of the sign Ghimel, of which it is not, finally, but a species of augmentative reinforcement.

• Principles: Freedom; Valor; reflected and passing life
• Correspondence: C, K, KH, 11th letter, value 20

12. LAMED

Sign of expansive movement. It applies to all ideas of extension, of elevation, of occupation, of possession. As final, it is the image of the potency that results from elevation.

• Principles: Charity; Grace; acquired Experience, Knowledge; equilibrating Force
• Correspondence: L, 12th letter, value 30

13. MEN

Maternal and feminine sign. Local and plastic sign, image of exterior and passive action. This character, employed at the end of words, becomes a collective sign. In this state, it develops being in indefinite space or then comprehends under the same relation all beings of identical nature.

• Principles: The universal transforming Principle, destroyer and creator; Death; universal plastic force
• Correspondence: M, 13th letter, value 40

14. NUN

• Principles: The universal transforming Principle, destroyer and creator; Death; universal plastic force
• Correspondence: M, 13th letter, value 40

14. NUN

Image of produced or reflected being. Sign of individual and corporal existence. As final character, it is the augmentative sign and gives to the word that receives it all the individual extension of which the expressed thing is susceptible.

• Principles: Involution, the Spirit descends toward matter; Temperance; individual and corporal life
• Correspondence: N, 14th letter, value 50

15. SAMECH

Image of every circumscription. Sign of circular movement, in what refers to its circumferential limit. It is the bond Zain, reinforced and folded back on itself.

• Principles: Destiny and chance; Fatality, result of the "fall" - Nahash, the guardian of the threshold
• Correspondence: S, 15th letter, value 60

16. GNAIN or HWAIN

Sign of material meaning. It is the sign VAF or Vau, considered in its purely physical relations. When the sound Hwain degenerates, in turn, into consonant, it becomes the sign of all that is curved, false, perverse and bad.

• Principles: Divine destruction; the Fall; the visible world
• Correspondence: WH, O, H, 16th letter, value 70

17. PHE, FE or PE

Sign of the word and of all that relates to it. This character serves as bond between the characters Beth and Vaf. When the latter has passed to the consonant state, it participates in all its meanings, adding to them its proper expression which is emphasis.

• Principles: Immortality; hope; the force that dispenses fluids
• Correspondence: Ph, P or F - 17th letter, value 80

(To be continued)

Explanatory Note

Besides the meaning given by Fabre d'Olivet, we have added in parentheses, the correspondence of the Principles of the three Worlds: Divine, Human, Natural, as well as the corresponding Latin letter and the numerical value of the Hebrew letter.

---

Note: This systematic presentation provides First Degree Martinists with the essential Kabbalistic correspondences needed for meditation and practical application. Each letter contains layers of meaning across the Divine, Human, and Natural planes, forming the foundation for understanding the universal language that underlies both the Tarot and the deepest mysteries of existence.

Document 43: Practical Course in Judicial Astrology - The Lord of Life and Death

Translation from "La Iniciación" Vol. 2 No. 15, July 1943

Teachings of Surya, S∴I∴

Practical Course in Judicial Astrology (Continuation)

THE LORD OF LIFE

Document 43: Practical Course in Judicial Astrology - The Lord of Life and Death

Translation from "La Iniciación" Vol. 2 No. 15, July 1943

Teachings of Surya, S∴I∴

Practical Course in Judicial Astrology (Continuation)

THE LORD OF LIFE

As we promised in the preceding article, we are going to give the rules to determine the so-called "Lord of life," or the Planet that, in a determined horoscope, indicates the vitality of the subject; said planet "lord of life" received the name of HYLEG or APHETA in Arab astrology and in the traditional, and it is good to know and conserve especially the denomination of "hyleg" which relates to very esoteric teachings.

The Luminaries as Life Givers

The first significators of life are the "luminaries," especially the Sun in diurnal birth and the Moon in nocturnal birth, since it has been observed that if the Sun gives life to all that exists, presiding over the vivifying heat that animates us, on the other hand, the Moon presides over the formation of all parts of the body. For such reason the title of "giver of life" or HYLEG, according to the Arabs, cannot be conceded except to one of these two planets.

However, said planets can only have such real and efficient function, being found in important houses, above the horizon or near to it. The houses that reunite these conditions are, then, the Xth, Ist, VIIth and IXth. Outside of these houses, the Sun and Moon no longer reunite the conditions to have the power to determine the duration of individual existence.

Alternative Hyleg Determination

In the absence of said planets, in the necessary conditions, the proper degree of the Ascending Sign will be considered hyleg, which, to assure a duration of "medium-normal" life in the human being, should be found free of strong bad aspects from the so-called "malefics" or from the dominant planets (Lords) of the house of death (8th) or of illnesses (6th and sometimes 12th).

We can resume, in practice, all this and the detail data that Tradition offers, in the following rules, for the determination of the Hyleg, apheta or "Lord of life":

Practical Rules for Hyleg Determination

1st) When in a natal theme, the Sun is found in houses X, I, XI, VII or IX, it will be considered hyleg.

2nd) If the Sun does not occupy any of said places of the Theme, but instead it is the Moon who fills the preceding condition, she should be considered hyleg.

3rd) When neither the Sun, nor the Moon, occupy the conditions of situation required for the "hyleg" state, the point of Orient, or the Degree of the Sign that occupies the Ascendant, will be the "hyleg" of the theme.

Modern Martinistic Practice

3rd) When neither the Sun, nor the Moon, occupy the conditions of situation required for the "hyleg" state, the point of Orient, or the Degree of the Sign that occupies the Ascendant, will be the "hyleg" of the theme.

Modern Martinistic Practice

The famous Martinist astrologer JULEVNO, makes observe that good results are obtained following the practice counseled by a modern master of Astrology - Raphael - who declares that it suffices to take the SUN for hyleg in themes of men and the MOON for hyleg in feminine themes, since said master pretends that his experience has demonstrated to him that death never supervenes without the Sun in masculine horoscope or the Moon in feminine horoscope, having been gravely afflicted by the rays of the malefics.

This affirmation of Raphael, can be taken as a complement of traditional teaching, and our students will be able to make their own observations, since it is natural, logical and in accordance with esoteric teaching that the SUN be of preponderant influence over masculine beings and the Moon over feminine ones.

THE LORD OF DEATH

The planet that occupies said function in a theme, is known, traditionally with the denomination of "anereta" or of "interfector." Modernly only the two denominations of "anereta" or of "Lord of Death" have been conserved.

The Secret Rules

The rules that serve for its determination and for the circumstances of death, inclusive of the factors that can delay or avoid said death at determined epoch if the person fulfills certain "possibilities" of their theme, are extremely complex and have never been completely revealed, since in doing so, not only would the possibility be put in the hands of the general public to know the epoch of death that many are not capable of bearing. As also others would take selfish advantage of such data, studying the duration of the life of persons from whose death they hope to be benefited in some form.

Besides, the complete knowledge of these laws, in their superior details, would imply the possibility of reading in the stars what is written in the "karmic book," which has not yet been permitted to the mass. The publishable rules, are then of general order and permit only to determine a "probability" of duration of life, that the calculations of "directions" can make more precise, but hardly infallible. We will return to this theme when it falls to us to study superior or esoteric astrology.

General Rules for Anereta Determination

The current rules of judicial astrology, to determine the "anereta" or Lord of Death in a theme, can be resumed in verifying the conditions that the planet should reunite - at least one of them - to be considered exercising such function. They are:

1st) That it dominates by body (presence) or by powerful aspect the point (or cusp) of the VIIIth House.

2nd) That it be Lord of said 8th House.

They are:

1st) That it dominates by body (presence) or by powerful aspect the point (or cusp) of the VIIIth House.

2nd) That it be Lord of said 8th House.

3rd) That it be found in conjunction with the Lord of the VIIIth, being by nature more "malefic" than it.

4th) That it dispose of the planet present in the VIIIth House (that is that it be occupant of the Sign of which the planet present in the 8th is the natural Lord. Example: Mercury in the 8th and Mars in Virgo (which is Mercurial sign), or that said depositor planet be of a planet that launches powerful aspects in the 8th House.

5th) If two planets had equivalent conditions - according to the anterior rules - to occupy the function of Lord of Death, it is evident that preference will be given to the more "malefic" of them, or if none of them were "malefic" to that which had less affinity with the planet "hyleg" (here we see the importance of knowing the "friendships" and "enmities" planetary).

With these rules, very general, as we said, our students can already determine, with sufficient exactitude, the Lord of Death of the themes that they may have to construct.

FAVORABLE DAY

It is considered that a person has as the most fortunate day of the week, the day that is ruled by the Planet regent of the Zodiacal Sign, in which the Moon is found in their natal theme. This can be resumed very clearly in the following form:

MOON in:

• ARIES: favorable day: TUESDAY
• TAURUS: favorable day: FRIDAY
• GEMINI: favorable day: WEDNESDAY
• CANCER: favorable day: MONDAY
• LEO: favorable day: SUNDAY
• VIRGO: favorable day: WEDNESDAY (Mercury)
• LIBRA: favorable day: FRIDAY (Venus)
• SCORPIO: favorable day: TUESDAY
• SAGITTARIUS: favorable day: THURSDAY
• CAPRICORN: favorable day: SATURDAY
• AQUARIUS: favorable day: SATURDAY
• PISCES: favorable day: THURSDAY

Future Studies

It remains, then, for us to examine, before entering the interpretation of themes, the manner of determining: Colors, numbers, perfumes and metals favorable for each theme. It is what we will do in our next article.

(To be continued)

---

Note: This advanced astrological teaching demonstrates the sophisticated level of instruction available to students of the South American Martinist Order. The concepts of Hyleg (Lord of Life) and Anereta (Lord of Death) represent some of the most profound and closely guarded secrets of traditional astrology, here presented with both ancient wisdom and modern practical application.

Document 44: Progressive Course in Asana Yoga - Supta Vajrasana

Translation from "La Iniciación" Vol. 2 No. 15, July 1943

By Asuri Kapila, S∴I∴

Progressive Course in Asana Yoga (Continuation)

SUPTA VAJRASANA

Document 44: Progressive Course in Asana Yoga - Supta Vajrasana

Translation from "La Iniciación" Vol. 2 No. 15, July 1943

By Asuri Kapila, S∴I∴

Progressive Course in Asana Yoga (Continuation)

SUPTA VAJRASANA

The asana that in this number we present to our readers is called SUPTA VAJRASANA. The peoples of the Orient consider it a posture of great efficacy and especially the Muslims who practice it daily in their prayers.

TECHNIQUE

First Movement: Get on one's knees, sit on the heels, maintaining the trunk well erect and rest the hands on each knee.

Second Movement: Then slowly lean the body backward, until arriving to lie down with the back on the ground and rest the head on both arms as indicated in Fig. 12.

Third Movement: Being in the indicated position, make three respirations, inspiring, retaining and expiring slowly without effort.

Initial Difficulties and Progression

When one begins the practice of this asana, pain will be felt in knees and heels due to the effort that the respective articulations must realize, but, little by little they will disappear, especially, if after finishing the exercise, massages are done on said articulations. The time in which one remains in SUPTA VAJRASANA, can always be increasing, until being able to arrive to remain entire hours in said position.

BENEFITS DERIVED FROM SUPTA VAJRASANA

1st) Tonification of the muscles of legs, thighs, abdomen, thorax, spinal column, neck and arms.

2nd) Greater amplitude in the movements of the articulations of ankles, knees, intervertebral.

3rd) Tonification of internal organs and especially of the abdominal ones with consecutive disappearance of intestinal gases and regularization of digestive functions.

4th) Disappearance of muscular pains.

5th) Cure of sciatica.

Closing Blessing

PEACE TO ALL BEINGS

U

A M

---

Note: This yoga instruction demonstrates the practical and therapeutic approach of Asuri Kapila, emphasizing both the physical benefits and the spiritual significance of the practice. The detailed progression guidance shows the careful, systematic methodology typical of authentic yogic transmission, while the specific mention of its use in Islamic prayer indicates the universality of these techniques across different spiritual traditions.

Document 45: Is it Possible to Prolong Youth? - Scientific Analysis of Rejuvenation Experiments

Translation from "La Iniciación" Vol. 2 No. 15, July 1943

By Asuri Kapila, S∴I∴

Is it Possible to Prolong Youth?

Does there exist a Spiritual Alchemy capable of returning youth to us? - Causes of old age and death.

Already in number 12 of LA INICIACION we said that prolonging life and the youthful state of man, was, in the Western conception "returning to the individual his sexual faculties acquired at the expense of animals" through grafts or supply of hormones.

• Causes of old age and death.

Already in number 12 of LA INICIACION we said that prolonging life and the youthful state of man, was, in the Western conception "returning to the individual his sexual faculties acquired at the expense of animals" through grafts or supply of hormones.

In number 13 of LA INICIACION we advanced furthermore, that those grafts and hormones do not return to the human organism except for a too brief time, that sexual force that translates into renewed vigor, considering, on the other hand, those means as anti-evolutionary and consequently anti-natural, since they definitively suppress the vital energy of determined animals so that it can be temporarily utilized in men.

We said, finally, that the injection of testicular or ovarian extracts of animals or the transplant of said organs could produce nothing but a transitory effect, due to the fact that, with the ending of the temporary action of the hormones the organism found itself again in lack of said hormones or that, finding itself, in case of transplant, the glandular organs in a totally inadequate terrain, which is constituted by human tissues, said glands gradually atrophied and, with the atrophy, the cessation of their secretory function.

The Scientific Basis for Failure

In effect, the morphological constitution and the physico-chemical composition of the constituents of cellular protoplasm (water, mineral salts, proteins and carbohydrates) being different between the various animal species and especially between the animal kingdom and man, (differences that translate into vital vibrations of different wavelength) being, as is known from the experiences of Charles Henry, the human wavelength of 9 microns and 48 and variable from tissue to tissue, those transplanted animal organs and therefore fed by human blood (whose wavelength is different from that of the blood of the animal to which said organs belonged) and in an environment in which the vital vibrations are of a different tonic from that of the animal organ, could not find themselves in the best conditions of life.

Consequently, after a relatively brief period of secretory activity ever more decreasing, those organs had to go fatally and completely atrophying and be considered and treated as true foreign bodies in the human tissular medium.

Historical Review of Rejuvenation Experiments

It is for this reason that, the various experiences begun in 1889 with Brown-Séquard and continued afterward by other experimenters, could not lead to any lasting result and much less definitive.

Brown-Séquard's Experiments (1889)

Historical Review of Rejuvenation Experiments

It is for this reason that, the various experiences begun in 1889 with Brown-Séquard and continued afterward by other experimenters, could not lead to any lasting result and much less definitive.

Brown-Séquard's Experiments (1889)

In effect Brown-Séquard communicated to the Society of Biology of Paris in 1889, in a memorable session, the marvelous results obtained on himself through injections of testicular extract of animals, extract that would have produced in the great physiologist, who was then 73 years old, a species of rejuvenation of the organism. From then on the method of Brown-Séquard and organotherapy entered, after much criticism and controversies, the scientific world.

But, if the results obtained by Brown-Séquard were not what he promised himself to obtain since, despite the injections of said extracts, he died 4 years later, nevertheless, his experiences served to open new horizons to medicine permitting it thus to study the physiological action of the glands of internal secretion and create modern Endocrinology.

Steinach's Surgical Approach

Not having given the extracts of the sexual organs the expected results, Steinach thought that instead of injecting the hormones of animals, one could obtain a greater production of hormones in man himself by ligating the vas deferens. This operation, having as finality to provoke the degeneration and disappearance of the spermatozoa and of the spermatids from which the spermatozoa derive and, in compensation obtain a hypertrophy of the interstitial tissue of testis, the greater quantity of hormone produced by said tissue, passing in the blood, would have had to delay or attenuate the manifestations of old age and produce a certain rejuvenation.

There is no doubt that Steinach's conception marked a great step in the solution of the problem since it eliminated completely the action of extra-human and therefore inadequate hormones, but contrary to his previsions, there was no hypersecretion of masculine hormone and consequently the desired rejuvenating effects.

Woronoff's Monkey Gland Experiments

And, finally, we mentioned the attempt made by Woronoff in the sense of transplanting in man testicles of monkey (for being this animal the closest to man). This attempt also could not give the desired results for the supra-exposed reasons, that is because it was a matter of a heteroplastic graft.

Other Failed Methods

This attempt also could not give the desired results for the supra-exposed reasons, that is because it was a matter of a heteroplastic graft.

Other Failed Methods

We could lengthen much this article relating other theories and hypotheses, such as for example, the supposed reviviscence of the glands through heat produced by diathermy, the use of injection of testicular blood from the spermatic vein of the bull, etc., but we believe that what has been exposed is more than sufficient to make clear that it is absolutely impossible and absurd, for being anti-natural, to want to seek in the endocrine cause the revitalization of sexual energies with permanent character and much less a factor of rejuvenation.

The Fundamental Error

Even if we admit that the sexual functions in man who has arrived at the door of old age, can for some time produce a strong hormonal stimulus, it would be completely erroneous to consider this fact as a proof of rejuvenation. At most one could speak of a small delay of a certain function, but all the organism remains old as before.

In effect it is an error to think that old age is in relation with the disappearance of the sexual function; it suffices to think that this is physiological in woman at an age that precedes by some years the beginning of old age and also in man all can know examples of premature weakening of the genital sense with persistence for many years of an enviable physical and psychic freshness alongside other decrepit old people and nevertheless, still sexually valid.

The True Nature of Youth

If sexual activity has always been considered by the vulgar as well as by the wise, as the most beautiful prerogative of youth, science has the duty to rectify the arbitrary affirmations of this concept; a joyful and beautiful life can be enjoyed with health of body and serenity of spirit even when erotic activity is completely extinguished.

In the next article we will see how, in reality youth is maintained employing exclusively natural means, that is, means that permit not only to dynamize sexual energy but that permit above all a true revitalization of all tissues and humors, revitalization of which sexual energy itself is an expression. And we will put in evidence that the causes of premature old age (not the physiological completely natural) be they physiological, emotional, mental, are exactly those that gradually destroy the various physiological mechanisms, provoke in them accentuated disequilibria and consequently impede the constant maintenance in the organism of an adequate vital energy.

(To be continued)

---

(To be continued)

---

Note: This scientific analysis demonstrates Asuri Kapila's sophisticated understanding of endocrinology and his prescient criticism of artificial rejuvenation methods. Writing in 1943, he anticipates many of the problems that would later be discovered with hormone replacement therapy and organ transplantation, while pointing toward natural methods of maintaining vitality. His reference to Charles Henry's vibrational measurements shows the integration of cutting-edge biophysics with traditional wisdom about life force.

Document 46: Suddha Dharma Mandalam - June 1943 Statistics and Doctrine

Translation from "La Iniciación" Vol. 2 No. 15, July 1943

By Jehel

Suddha Dharma Mandalam

Internal News

The Protocol of the Central for the Ashramas of Argentina, Brazil and Uruguay, had, in the first semester of 1943, the following movement of entered and dispatched documents:

• January: from No. 11 to 126
• February: from No. 127 to 173
• March: from No. 174 to 191
• April: from No. 192 to 240
• May: from No. 241 to 292
• June: from No. 293 to 345

Movement of Students

In the previous number (14) of "La Iniciación" we gave the situation of the 38 students who were performing the practical studies of Suddha, on May 27. Let us compare with the situation on June 30, 1943:

| Status | May 26 | June 30 |

|--------|---------|---------|

| Performing 1st Exercise | 8 | 8 |

| Performing 2nd Exercise | 16 | 16 |

| Performing 3rd Exercise | 14 | 15 |

| Performing 4th Exercise | - | 3 |

| Total | 38 | 42 |

There is, then, a numerical increase of 4 disciples in activity and also progress in the number of those who manage to achieve better realizations.

The Practical Method of Suddha Dharma Mandalam

This method, as the literature of the S.D.M. clearly says, is based on the fact that it is possible to realize a "synthesis of Yoga," that is, that instead of consecrating years [typographical error where text was lost]...

The Progressive Transformation

...by these changes and because the exercises themselves determine in their manner of feeling life and beings, we will be assured that, really it must be transmuted progressively, until the point of feeling really united to The Superior.

Arrived there, the fundamental step is given, whether one has obtained visions, convictions or real ecstasies: this depends on the sincerity, the care and, especially, the finality that one has pursued in following the practices.

The Question of Spiritual Motivation

Arrived there, the fundamental step is given, whether one has obtained visions, convictions or real ecstasies: this depends on the sincerity, the care and, especially, the finality that one has pursued in following the practices.

The Question of Spiritual Motivation

If one has been equilibrated in practices and if the finality was really elevated, that is, unselfish, not oriented toward the finality of "being more than others" or of "seeing extraordinary things"; if, on the contrary, the anxiety is only that of "making oneself more sensitive" to a Superior direction, that one accepts each time more profoundly, because more sensibly one perceives it in one's own practice, then the efforts will be guided so that one can really achieve that "synthesis of Yoga" that, in our occidental language could be compared to the possibility, affirmed by all the Masters, of the union of good and actively well-intentioned beings with the Superior Planes.

The Moment of True Initiation

For this reason, when the Disciple has arrived at a certain exercise, with the results that I will call "normal medium-term," which should be obtained, he is given the possibility of voluntarily provoking the creation of a stronger, more sensitive link, with the Hierarchies that direct all this process of Initiation, totally invisible to others, done in the silence of personal effort and that, for this same reason, already reunites one of the fundamental conditions: "non-exhibitionism."

But, when one judges oneself prepared to take the step that can signify, really, one's Initiation in the bosom of the Suddha Dharma Current, one will realize that the necessary "promises," are not obligations mundanely taken toward the Directory of a Society, but something much more profound and real, since it is a matter of taking definitive, although progressive it is true, directions toward the realization of ONESELF, as a being capable of transforming oneself into a faithful observer of universal laws in the daily practice of life.

External Requirements and Internal Transformation

In what refers to the most external part that, from the start has vital relation with the internal individual vibration, we see that Suddha Dharma requires from its Members the progressive abandonment of stimulants: alcohols, tobacco, etc., and of carnivorous alimentation. Furthermore it is sought that the Initiate, since in such period really begins that initiatic path, go reducing the wasting of his sexual energies, to thus purify his passional plane, at the same time that he guards in reserve energy transmutable into superior modalities.

The Doctrine of Non-Violence

The Doctrine of Non-Violence

Even when this is not obligatory since, according to Suddha doctrine, no one should "abandon" any of the duties previously contracted, nor impose on one's near entities any modality that is not "accepted" by them, nevertheless there works in all this, the influence of the sincere effort of the Disciple and, as the Occidental Masters (Papus and others) also made note when the Disciple is really prepared to take a new step, the very circumstances tend to permit the realization of the same, without premature violences, of any species. Furthermore, it would never constitute real progress, to try to make a "personal advancement" at the expense of the pain or rebellion of others. It would be a modality of egoism, nothing more.

Classifications According to Sexual Conduct

As we will see Suddha Dharma classifies its Members, besides the "grade," or the special Initiation, according to their sexual manner of behaving, but, initially, it makes a difference between those who have been chaste from birth, those who come to be so from a determined epoch of life and, finally those who, for family or personal reasons, do not lead a life of absolute chastity.

Suddha teaches that all of them can follow the path, but that the means of realization vary according to the referred situation and that, naturally, the "height" - or so we want to call it - of results varies. Nevertheless, we should consider, once and for all, that when each being realizes "the best that his actual condition permits" he has completely fulfilled his dharma or Duty, and that there are very few who do this, even when, in general, they have the impression of being able to approach realizations very superior to those that they have not yet effected.

In upcoming articles, we will see other aspects of the doctrine, in its conceptual part, as in the practical part.

OM

S. S. S.

Jehel

June 30, 1943.

---

Note: This report demonstrates the systematic growth and sophisticated philosophical approach of the Suddha Dharma Mandalam during wartime. The emphasis on "non-exhibitionism" and the integration of family responsibilities with spiritual practice shows a mature understanding of the challenges facing Western practitioners. The classification system based on sexual conduct reflects traditional Eastern approaches while adapting to modern circumstances.

Document 47: Balzac the Occultist - Martinist Connections and Literary Evidence

Translation from "La Iniciación" Vol. 2 No. 15, July 1943

By Santiago Gastaldi, President of the Universal Balzacian Confederation

Balzac the Occultist (Continuation)

"The birth of the human soul as psychic and physical entity, will be the science of the future."

—Camille Flammarion

2 No. 15, July 1943

By Santiago Gastaldi, President of the Universal Balzacian Confederation

Balzac the Occultist (Continuation)

"The birth of the human soul as psychic and physical entity, will be the science of the future."

—Camille Flammarion

In the list of Martinist Initiates, Honoré de Balzac, the author of "La Comédie Humaine," is included. According to Martinist Tradition, Balzac was initiated by the writer and friend Henri de Latouche.

It corresponds to us, therefore, to offer information from the literary point of view, for the effects of contributing in this spiritual part, with that material that is found in the archives of the Confraternité Universelle Balzacienne. Far from our spirit is the slightest doubt about what the venerable Martinist Order indicates and our exposition will give some lights on the spiritual process of Balzac, in his trajectory. We give in such form the contribution, of a literary contribution that will serve as element of corroboration, to give faith to the facts of life.

The Mystery of "Maitre de Balzac" (1788)

In first term, we are going to take some considerations revealed in the work of Papus: "Louis-Claude de Saint Martin." See this: "On August 13, 1788, Martines de Pasqually writes: 'I make you participant that monsieur de Saint Martin writes me that he should come to spend his winter quarters here, perhaps with the T∴ P∴ Master de Grainville. I equally await the T∴P∴ Master de Balzac.'"¹

On this point we want to make a clarification, if we approach the theme from the literary point of view, since we affirm that that name cannot correspond to that of the writer Jean Louis de Balzac, who was born in Angoulême in 1597 and died in 1654. But, if there is no other more explicit clarification, about the "Maitre de Balzac," to whom Martines de Pasqually's letter alludes, we are going to expose a literary documentation that the venerable Martinist Order will be able to submit to consideration among its illustrious Members.

For what concerns our judgment, we could say that it would be acceptable that that "Brother" would have to be the father of Honoré de Balzac. The proof, clear is, literary, is already a source of information, that leaves no doubt.

Family Background and Mystical Influences

Now, permit me to make here a little gathering of materials, to link the process of the transpired events.

The proof, clear is, literary, is already a source of information, that leaves no doubt.

Family Background and Mystical Influences

Now, permit me to make here a little gathering of materials, to link the process of the transpired events.

The sister of Balzac - I refer to Honoré, the novelist - has written a small volume that is entitled: "Balzac, sa vie et ses ouvres"² Let us begin by accepting these affirmations, to better understand the spiritual process of Honoré de Balzac. Says his sister Laura, in the work of reference: "My mother, very occupied with religious ideas, read then the mystics and had collected them; Honoré seized the works of Saint-Martin, of Swedenborg, of mademoiselle Bourignon, of madame Guyon, of Jacob Boehm, which form more than one hundred volumes and devoured them."³

Now, it is necessary to pass to other information to prove who was the one who initiated Ana Carlota Laura Sallambier, the future wife of Balzac's father. The father of the author of Louis Lambert was a man passionate about letters and wrote some pamphlets. He was an educated man and gave very good counsel to his son, the same to Laura who was also a good counselor to Honoré.

The Tours Period (1796-1812)

In the year 1796, he married in Paris the daughter of one of his chiefs of the war administration, Laura Sallambier, thirty-two years younger than he. The following year, he found himself in Tours, where he exercised, from 1804 to 1812, the functions of administrator of the general hospice. And there in the city of Tours, while his wife read Swedenborg, he also read the Bible, to alternate with the books that his wife commanded him to read.

A new information from a Balzacian, offers us other material for this testimony that says thus: "Perhaps she dedicated herself to the reading of such works, under the instigation of her husband, adept of that freemasonry of the XVIIIth century, which proposed to make suite to the failing Christianity, and included traces of illuminism and mysticism" ("Sténie, ou les erreurs philosophiques" by A. Prioult).⁴

The Vendomé College Library (1807-1813)

But, there still exists a more interesting verification, to understand that Honoré de Balzac, the famous novelist, had in his hands the beautiful library of his mother and that he made fructify said readings when he composed one of his first novels "Sténie" and those notes of the "Livre Mystique," which another author commented with such success.

We are, then, already informed that Balzac's mother possessed a good library, and that she read the works of Swedenborg, Saint Martin, Jacob Boehme, etc.; but, now, we have to offer other documentation, and it is to remember the most important works that the Institute of Vendomé possessed, where Balzac was taken, to initiate his primary studies.

Note, as documentation, that we possess a copy of the letter that the Director of the college of Vendomé, Mr. Mareschal-Duplessis, addressed to Mr. Armand Baschet and which says thus: "Honoré de Balzac, aged eight years and five months, has had smallpox, without infirmities; sanguine character, heating easily, is subject to some fevers of heat. Entered the boarding school June 22, 1807."⁵ He left the college April 22, 1813.

Balzac's Occult Reading List (Age 14)

Now we will see what Balzac read already at fourteen years of age:

From the catalog of the college of Vendomé, according to what a commentator refers, the future author of the "Human Comedy" had solicited to read, the following books:

• Philosophia Magnética (1629)
• Traité de vrai secret des philosophes (1621)
• Raisonnements des bêtes, de la Chambre (1662)
• Rudiment de la philosophie naturelle, De Legues (1665)
• Ouvrages de Raymond Lulle
• Traités sur les transmutation des métaux
• Les douze clefs de Philosophie du Père Basile Valentin (1624)
• Ouvrage sur les spectres, les apparitions d'un ange, de démons, etc.

The Lost "Traité de la Volonté"

Precisely, engulfed in these readings, was when it occurred to him to write the "Traité de la Volonté." As will be remembered, this work was written clandestinely in the college of Vendomé. But once discovered by a schoolmate, Father Haugeault confiscated the original.

"You alone admired my Theory of the Will," says a character of Balzac, "that extensive work, to write which, I learned oriental languages, anatomy, physiology and to which I consecrated the major part of my time, work that, if I am not in error, will complement the works of Mesmer, of Lavater, of Gall and of Bichat, opening a new direction to human science." (La Piel de Zapa, page 103).

Later we will see that in the novel "LOUIS LAMBERT," he reconstructed all that original lost in the college of Vendomé, and there he makes display of his titanic genius.

Early Philosophical Development

But, so as not to stray too far from the plane of his life, we should complement other references about his work of youth, when he made his first philosophical and literary essays, leaving for another opportunity, the study of greater volume, in treating "La Comédie Humaine."

A very careful work is the book that is entitled "Sténie, ou les Erreurs Philosophiques," whose author is a good Balzacian, Mr. A. Prioult. Viscount Levenjoul, had acquired the originals of this novel by Balzac, which by fortune is found among the old papers and has served as base for the formation of a good study, where one can already observe the vocation of the young French writer.