La Iniciación (GIDEE) — Vol. 2, No. 19 — November 1943

Document 11: Cover, Table of Contents - November 1943 Issue

Translation of: "La Iniciación" Vol. 2 No. 19, November 1943

Publication Details

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

• Year II
• November 1943
• Number 19

TABLE OF CONTENTS

INITIATIC SECTION:

• Kabbalah, Yoga and Rosicrucian Synthesis (Jehel, Dr. Kab.) ............. Page 4
• Commentaries on the 1st Degree of Martinism: Androgyny (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 12
• Is it Possible to Prolong Youth? (continuation) (A. Kapila S∴I∴) ..... Page 13
• Suddha Dharma Mandalam (Jehel) .................................... Page 15

PHILOSOPHICAL AND SCIENTIFIC SECTION:

• Transcendent Psychology (conclusion) (Wronski, A∴M∴) ................ Page 17

LITERARY SECTION:

• Origins of the Sikh Tradition (Asuri Kapila, S∴I∴) ................. Page 21

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Note: This November 1943 issue focuses heavily on the synthesis between Eastern and Western esoteric traditions, particularly exploring the fundamental unity underlying Kabbalah and Yoga. The issue includes detailed teachings on human constitution from a Martinist perspective, planetary astrology focused on Jupiter, practical yoga instruction, and continues the series on prolonging youth through esoteric practices.

Document 12: Kabbalah, Yoga and Rosicrucian Synthesis - Part 1

Translation from "La Iniciación" Vol. 2 No. 19, November 1943

By JEHEL, S∴I∴

Kabbalah, Yoga and Rosicrucian Synthesis

It is frequent to hear comments from students of the Western occult tradition expressing some doubt about the real value of the teachings and practices originating from the Orient, with some authors of certain fame having gone so far as to positively deny their value for the peoples of the West.

It is no less frequent to hear Western students of Eastern teaching emit somewhat depreciative opinions regarding the teachings of Western occultism, going so far as to affirm that only yogistic or analogous initiation can lead to true realization.

Both ways of expressing their conviction, respectable only for their sincerity when it exists, reveal a lamentable fact in itself: that neither group has understood what they themselves study, and, more certainly still, that they have not practiced their own theories, for if they had done so they would have discovered the underlying UNITY in both faces of the Tradition, if one wishes to accept them as "separate" - which is a mere illusion, created by terminological and chronological differences.

The Zohar and the Unity of Traditions

The Zohar and the Unity of Traditions

Let us look, for example, at the mysterious being, double and inverted in its superimposed positions, that illustrates the Zohar. The first thing that calls attention is that the Plexuses (Chakras) are perfectly indicated and that, furthermore, the Kabbalistic letters that designate them correspond exactly to the type of force that resides and works there, coinciding completely with the teaching of the Orient.

The YOD (spiritual principle) resides in the Command Plexus (between the eyebrows) and from there directs all individual life (Jivatma) contained in the form, until reaching the second "HÉ" located in the sexual Plexus (Muladhara) where it manifests as creative force of "new forms" of organized life, external or internal, that is, for physical reproduction — generation — or for internal creation — regeneration.

The man inverted over the first, who with him forms the mysterious six-pointed star, thus places the same "YOD" in the place where, in the first man (involuted, with feet "on the ground") had the "HÉ" of physical sex and shows the starting point of the construction of the evolved man (with feet in the sky) through the mystical use of sexual force.

I believe it useless to insist on the perfect identity of this allegorical way of teaching "Kundalini-Yoga" of the Kabbalah, with the teachings of the Orient. Many other examples could be brought forward, since both traditions are not "similar or equal" but are ONE SINGLE tradition, presented in different languages, symbols and epochs. Nothing more.

The Four-Fold Identity of Eastern and Western Paths

If we want to look panoramically at this identity of theory and practice, we will see the following:

1) Both paths initially grant the Disciple a brief and systematic theology, representative of the attributes of Divinity, trinitarian as primordial manifestation and unitarian in essence.

2) Both paths present to the Disciple a systematization of the sensible World, or "Nature" and the correspondence between its forces and those that within the human being itself are in permanent action, as well as the "bond" that links one to the other.

3) Both paths present to the Disciple ONE SINGLE PURPOSE: Union with the Divine Will, through various partial "paths," all fused in the Great Path (Mahayana of the Orient and direct Path of Illumination of the Hermeticists and Kabbalists).

4) Both paths give as a result, and this is surely the essential thing, the same type of realizers: wise saints and synthesists, that is, some rare specimens who, in each epoch, manage to manifest an equilibrium between "knowing" and "feeling" up to a height "x" that is not interesting to determine, since it is always the maximum that said individual can obtain "for that time."

Dispelling False Stereotypes

There are people who believe that an Oriental Initiate is fatally a dreamer who cultivates in the laziness of retirement, a useless meditation.

There are those who are convinced that every Western Initiate is a severe and unsociable sage.

The truth is, finally, very different: Pandit of the Orient or Intellectual Master of the West, both bow reverently before the marvels of Living Truth and Harmony in Eternal Action that they Comprehend and attempt to translate for minds less apt to function simultaneously in the small and the eternal, in the minimally infinitesimal and in the universal.

Sannyasin of the Orient or Mystic of the West, the same devotion, the same renunciation of the personal, of the fruit of action, the same surrender to Eternal Providence or to the Divine Mother, fills their hearts with Love for all Beings, mystical way of loving God in His Creatures.

Gurus, Acharyas of the Orient and real Masters of the West, all of Them walk through this World, with the mind fixed on Eternal and Sublime Truth, with the Light of Divine Love in the Heart and with the Active Verb on the lips: to instruct, to console, to guide, to stimulate, to protect, to unite beings among themselves and all with the Supreme.

The Universal Witnesses

Mahatmas of the Orient, Lameds of Israel, Illuminated ones of Jehoshua, Siddhas or Mystical Mages, all of Them realize in truth and in life the Marvelous Word, which in its various manifestations we find in all and which phrases of some summarize thus:

"There are beings whose thoughts, like mine, are constant prayers." (Zanoni)

"The work of the Martinist (altruistic Service) never suffers interruption and demands the constant use of his intellectual faculties...." (Martinist Ritual)

"Desire truth as you desired air when you were under water." (The Blessed Ramakrishna)

"Let your surrender to the Divine Mother be total, without reservations of any kind." (Master Aurobindo)

"Past the stage of 'wanting' of the magician; surpassed the stage of 'asking' of the 'theurgist,' the Illuminated one surrenders totally into the hand of Divine Providence" (Master Papus)

"Intellectual knowledge is indispensable to be able to explain, instruct, orient, those who begin the path, but only LOVE opens the internal world to true realization." (Master Papus)

"The sandalwood perfumes the axe that cuts it." (Buddha, the Tathagata)

"Take, this is my body and drink, this is my blood" (Jesus and all the Conscious Sacrificed)

The Rosicrucian Synthesis

LOVE ONE ANOTHER

(Iswara — Isra-El — Jesus —King. CHRIST)

That is, in few words, what the Rosicrucians call the Synthesis:

TO UNITE: Past and Present; Orient and Occident, Kabbalah and Yoga; Knowing and Feeling, Human and Divine Being:

RAMA : AMAR (TO LOVE)

Document 13: Commentaries on First Degree Martinism - Human Constitution

Translation from "La Iniciación" Vol. 2 No. 19, November 1943

2 No. 19, November 1943

Teachings of Jehel, S∴I∴

Commentaries on the First Degree of Martinism: Androgyny

(Continuation)

I will continue citing Master PAPUS, for the extraordinary clarity of his teaching on this fundamental subject, as we have already seen:

CONSTITUTION BY THREE ELEMENTS

"If the law of Occultism is true — the law that says: 'what is above is analogous to what is below' — and if we really possess thus a key that allows us to know human constitution, said key is true both for the soul and for the body; even more: it can be affirmed that the body is made in the image of God and that truth is in it.

Therefore, when they come to speak to you of principles that constitute man, seek them in the physical body, and, if you do not find them in it, you can reject as false any theory that may have been presented to you.

Well then. Since we are dealing with numbers, let us try to know what manifests in the material body.

In the first place there are three 'pieces' in the physical body: a belly, a chest and a head. This seems undeniable to me and I hope you will admit it with me. But, there is not only the number 3 in the organism. There are 7 orifices in your face: two eyes, two nostrils, one mouth, and two ears: we have 10 fingers, 5 on each hand, 12 pairs of ribs, and I will tell you, in passing, that this number has astral characteristics. Finally, the body is divided into 2 general parts: a right half and a left half. Let us note all these numbers: 2, 3, 5, 7, 10 and 12.

Therefore, when you are told that man is composed of 3, of 5, of 7 or of 10 principles, a truth is being stated.

Now let us ask the body, what is true in all this and what are the keys that will allow us to apply these numbers to the total constitution of the human being. The Ancients bequeathed us a general key, which is the following: 'Man is a trinity centralized in a unity, or, a ternary of unconscious ones governed by a conscious one.'"

The Fundamental Numbers

"All the other numbers that you may find in the study of the human body are nothing more than annexes of the preceding ones, as I hope to demonstrate. So as not to go astray, let us remain on terrain as positive as possible by taking man in his origin, and let us see how Nature manufactures him.

Today. This is known perfectly, it can be said 'from hour to hour.' And, if it is exact to say that everything is true in the physical body, we will easily find the rest, through analogy."

The Three Embryonic Layers

"Well then, — The human body is constructed through three envelopes or follicles as I will indicate: First, the external follicle appears that will form the brain, spinal cord, nerves, epidermis and its derivatives: nails, skin glands, hair, teeth and the external genital pathways. I will call it the 'outer skin' or scientifically ectodermis.

I will call it the 'outer skin' or scientifically ectodermis.

After this first envelope, the internal follicle is born, which through evolution will give birth to the digestive apparatus (intestine, liver, pancreas, stomach, salivary glands) and to the internal genital organs. We will call it the 'inner skin,' or, scientifically: endodermis.

If I employ banal terms to designate things that all doctors know, it is because such terms will then lead us to very clear classifications. When the 'inner skin' has been born, the intermediary follicle appears in turn. This middle envelope, called mesodermis, will originate the chest, all organs of the circulatory apparatus, as well as the dermis, muscles of animal life, cartilaginous and connective tissues, peritoneal epithelium, skeleton, mesentery, coelomic epithelium that covers the entire surface of the intestinal tube."

The Numerical Classification

"We will represent all this by numbers. We will then number: '1', the ectodermis; '3', the endodermis and '2' the mesodermis, since this is the term that links the ectodermis with the endodermis. Let us now return to the constitution of the mesodermis: This envelope, which is always born after the other two, is formed by two follicles.

This observation is of capital importance for the following reason: When it falls to us to classify, later, the psychic elements of the human being, many people will have great difficulty in placing one called 'manas,' because it is double and generally no one suspects this. Thus a human fetus is born: an external follicle, an internal follicle and 'afterward' an intermediary follicle."

The Law Applied to Limb Development

"Let us now observe the birth of an arm in a human fetus. What will be born first? — Well then, it will also be the most external term or ectodermis. But, what is the 'ectodermis' in the arm? — It is simply the hand. Thus then, you will witness something extremely curious and amusing: a tiny hand that emerges from the shoulder. And, if by chance the growth of the arm stops there, the child would be born with 'frog paws' attached to the shoulder and would be considered a monster.

What will emerge afterward? The arm, constituted by a single bone: the humerus. We thus have already the terms 1 and 3. We lack term '2'. But, just as in the previous case, the intermediate 'double' had been born between the external and internal, so now the child's forearm is born between his hand and his arm, and, if growth were to stop at a certain moment, a child would be born with arm and hand, but without forearm.

With normal development, the forearm will present itself with its two bones: the radius and the ulna, between the arm and hand. We thus have once again, the three elements: 1, 3 and 2, or in final order: 1, 2 and 3."

The Law of Multiplicity and Classification

With normal development, the forearm will present itself with its two bones: the radius and the ulna, between the arm and hand. We thus have once again, the three elements: 1, 3 and 2, or in final order: 1, 2 and 3."

The Law of Multiplicity and Classification

"There is a truth on which I wish to call your attention especially, and it is that the multiple is always external. Let us look at the number of bones there are in the hand; it is formidable. Among the phalanges, phalangines and phalangettes there are at least 20. Well then. All that constitutes the exterior. Therefore, all those who make classifications of 20 principles or more, are nothing but exoterists. And, regarding those who make binary classifications, in which good and evil combat each other; where right and left fight among themselves, these have seen nothing more than the intermediary term. Therefore, contrarily, those who make a monotheistic or unitary classification, have perceived the central term."

Universal Application of the Law

"What I have shown you for the human fetus and for the arm, applies exactly to all organs of physical man. Let us cite yet another example. Take the endodermis, from which come, as we know, our digestive apparatus. Well then, the digestive tube is born and develops in the following manner: first, the exterior, or the intestines (number 1); then the esophagus or tube that will serve for the descent of food into the stomach (number 3) and, finally, between the two, the stomach (number 2). As you see, the law is always the same. It can be affirmed, without fear of being contradicted, that all organs of the body, without exception, follow this law: 1, 3 and 2. Therefore, when I tell you that Nature proclaims the Ternary, you understand what I mean by it and I hope you will understand, now, what a Trinity is."

Summary Table

| ENDODERMIS | ECTODERMIS | MESODERMIS |

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

| Digestive apparatus and its annexes | Nervous system, Cutaneous system, Lungs | Chest, Circulatory system, Muscular and bone systems |

In the next article we will continue this interesting study of the constitution of the human being and of the forces that act within it. What we publish today is, also, the Key to all physical, spiritual and astral (double intermediate) life of the human being, a beautiful theme of meditation for our Readers and Brothers.

(To be continued)

Document 14: Practical Course in Judicial Astrology - Jupiter

Translation from "La Iniciación" Vol. 2 No. 19, November 1943

Teachings of Surya, S∴I∴

Practical Course in Judicial Astrology

Having seen in the previous number the Planet Saturn, let us examine today: JUPITER

Historical and Symbolic Significance

J. BURGOYNE, the Rosicrucian and Author of "The Light of Egypt," cited by PAPUS, says:

BURGOYNE, the Rosicrucian and Author of "The Light of Egypt," cited by PAPUS, says:

"Under its symbolic aspect, we find Jupiter universally known by all the Ancients, and among the Greeks by the name of Zeus, the celestial father of all things. In Aryan symbolism, we find him representing with the name of 'Universal Father of Heaven.' The two conceptions, Greek and Aryan, are thus identical. In the more trivial conceptions of the bold sons of the North, we see Jupiter represented by Thor, and from there comes the Saxon 'Thors-day' (day of Thor) and the modern English 'Thursday,' the day that this planet rules according to tradition.

Kabbalistically, the planet Jupiter signifies ethereal absorption, in the Great Man. Therefore it represents the sense of smell in the body of humanity. It is the sense through which the developed soul perceives and shares the most subtle aromatic essences of nature. On the esoteric planisphere, Jupiter becomes the celestial Zachariel or Zadkiel, and also represents the impartial spirit of detachment. In such quality it designates the principles and philosophy of arbitration, the perfect organization of equilibrium, through the suppression of disturbing forces.

As a symbol of the attributes of absorption, the kabbalistic authors of the Books of Moses speak frequently of him and give to understand that 'a soft aromatic perfume' was offered to the Lord during the sacred rites of temple service.

Considered astrologically, the planet Jupiter is the largest, and, after Saturn, the most powerful of our solar system. Jupiter signifies all that is truly good and charitable in human life. Its action is truly noble and very distant from the clumsy timidity of Saturn or the immodest daring of Mars; the pure son of Jupiter expands in the atmosphere that surrounds him, his genial warmth. Totally incapable of deceiving, he never suspects others, for which reason he is frequently a victim of their cunning and duplicity. The nature of this planet suggests itself, when we say that the Jupiterian believes every person honest until proven perverse, and even after being proven so, forgives them once or twice before punishing them."

Jupiter on Different Planes

On the Intellectual Plane: Jupiter indicates a superior moral nature, humanitarian qualities, being the one who fosters the formation of noble and charitable institutions and enterprises. Those who are dominated by his influence are the expression of the highest form of human nature. There is something truly lordly, regal, in the influence of this planet, a mixture of father, patriarch and king. Such individuals do much to rescue the human race from its general depravation. One will always find, in Jupiterians, on the intellectual plane, a very acute sense of discernment, whereby they possess rare qualities of justice and for this they are given the title of Judges of the people. When they deviate it is always toward clemency.

One will always find, in Jupiterians, on the intellectual plane, a very acute sense of discernment, whereby they possess rare qualities of justice and for this they are given the title of Judges of the people. When they deviate it is always toward clemency.

On the Physical Plane: Jupiter can grant an elevated destiny if it dominates a birth. It gives a grave, virile, imposing aspect. The Jupiterian is serious, grave in conversation, but, at the same time sympathetic and kind.

Teachings from the Martinist Astrologer JULEVNO

The Martinist Astrologer JULEVNO teaches us that Jupiter:

Rules: the liver, left ear, thighs, feet, blood and arteries and the seed (human, animal or vegetable). Jupiter, with its very temperate heat and humidity, also dominates digestion and represents the employments of Magistracy and religion.

In its negative vibrations, produces sanguine apoplexies, scirrhus, obstructions, pleurisies, diseases of the liver and veins or arteries.

It is also the one that rules fortune, "luck," happiness, glory, success, powerful friendships and favorable protectors. It generally grants a jovial, generous, human, ambitious, prudent and sympathetic character.

Jupiter's Influence on Character

WHEN JUPITER DOMINATES THE BIRTH OR IS WELL DISPOSED it makes the person just, honest in their thoughts and actions, virtuous, liberal, helpful and religious in the elevated sense of the word.

Jupiterians are ambitious but haughty, apt for business and command. They are affable, but somewhat impetuous and choleric, not holding, however, any resentment. They are jovial, very much enjoy good humor and good food and triumph in their enterprises.

WHEN JUPITER IS ILL-DISPOSED in a chart, it inclines the person to be unjust, false, unworthy of friendship, deceptive, arrogant, pretentious, immodest, lustful and one who will dissipate their patrimony.

Physical Characteristics of Jupiterians

JUPITERIANS have very white skin and fresh and rosy complexion or strong colors. They are robust, of medium stature and with firm and sufficient flesh. The eyes are generally large, always moist and smiling, the nose medium, straight or elevated in its center; lips medium, rather strong and red, lively. The hair is chestnut, generally wavy and never hard. The eyebrows are well arched and generally fine. The shoulders are broad, the feet large, the hands also.

When aging, they easily become obese and bald, both on the head and at the temples. Except for special aspects, the Jupiterian gains weight after passing thirty years of age, at least regarding the belly.

Examples of Jupiterian Types

In the next article we will treat the planet MARS. For those Brothers who wish to form an idea of some types of Jupiterians, I will cite from our collectivity:

• Master Eliphas Levi — Jupiterian
• Master Cedaior — Jupiterian
• Master Nulo — Jupiterian

For those Brothers who wish to form an idea of some types of Jupiterians, I will cite from our collectivity:

• Master Eliphas Levi — Jupiterian
• Master Cedaior — Jupiterian
• Master Nulo — Jupiterian

Thus Martinist students can observe three types of Jupiterians, their common points and variations, in the physical, as in the other planes.

(To be continued)

Document 15: Garbhasana - Progressive Course in Asana Yoga

Translation from "La Iniciación" Vol. 2 No. 19, November 1943

By Asuri Kapila, S∴I∴

Progressive Course in Asana Yoga (Continuation)

GARBHASANA

This asana, quite difficult to perform due to the complicated position of the hands and legs, bears the name of GARBHASANA because it resembles the position of the fetus in the maternal uterus.

TECHNIQUE

Being seated on the ground, cross the legs as in Padmasana, then pass the arms between thighs and legs until these rest on the forearms; and, finally, grasp both ears with the corresponding hands exactly as the figure indicates.

It must be warned that the last phase of this asana is very difficult to perform, for, if one does not take sufficient care in the movement of grasping the ears, it is easy to fall backward. Naturally with practice one will be able to realize this asana with relative facility.

BENEFITS DERIVED FROM GARBHASANA

The beneficial effects of this asana can be summarized as follows:

1) Increase of appetite.

2) Great facility in digestive functions.

3) Perfect functioning of the intestine through normalization of peristaltic movements.

4) Disappearance of any and all disorder of the gastro-intestinal functions.

5) Increase in tonicity of the muscles of the arms, forearms, abdomen, legs, thighs and hips.

6) Increase in the flow of the various vital currents.

Closing Blessing

PEACE TO ALL BEINGS

U

A M

Document 16: Prolonging Youth - The Five Systems

Translation from "La Iniciación" Vol. 2 No. 19, November 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.

We will now begin to study if it is possible to protect our body against various dissolvent factors, internal and external, that, with the years, prematurely determine that state of weakening and flaccidity of the various tissues that we call old age.

The various Hindu esoteric schools all mention five systems to obtain such purpose. They are: 1st) physical; 2nd) dietetic; 3rd) respiratory; 4th) mental; 5th) spiritual.

The Five-Fold Approach to Youth Preservation

The various Hindu esoteric schools all mention five systems to obtain such purpose. They are: 1st) physical; 2nd) dietetic; 3rd) respiratory; 4th) mental; 5th) spiritual.

The Five-Fold Approach to Youth Preservation

To maintain our organism in perfect state of health, and consequently with a youthful aspect, with good flexibility and elasticity of tissues and with normal tonality of internal organs, it is necessary to practice determined physical exercises that require knowledge of adequate technique, to know furthermore which are the convenient foods to permit the organism a normal metabolism that do not leave impurities accumulated in intercellular spaces and in the blood and other organic liquids, to familiarize oneself with the secrets of respiration, with certain adequate exercises for mental life and, finally, to lead a convenient spiritual conduct.

Some asanas (postures) are already known by the readers of our Progressive Course of Asana Yoga and, as they already know, these asanas work at the same time on the body, soul and mind.

Ancient Yogic Secrets

The yogis affirm that determined exercises, kept secret for thousands of years, can make the pranic force individualized in sexual force flow toward the nervous centers and brain, thus obtaining a revitalization and rejuvenation of the organism.

The Yogis who teach control over determined vital centers of the body, demonstrate that such procedures can be realized employing natural means in man as well as woman without necessity of grafts, administration of hormonic preparations, etc.

They stimulate said centers DIRECTLY and employing means that do not violate natural laws, this technique being in its final phase, truly a spiritual alchemy. But, for this a profound knowledge of the human body and of the mysterious functional process of each organ of the entire organism is necessary.

The First System: Physical

We are now going to begin the study of the physical part that can be considered as a true preparatory stage of the other four, and which has as its purpose the complete detoxification of the body.

1st PHYSICAL SYSTEM — Old age can be considered as a true progressive disease. As we advance through the years we approach it ever more and its characteristic manifestations become ever more evident. Manifestations that are due prevalently to a cause that consists in the progressive accumulation of inert substances in all tissues and especially in the walls of veins and arteries that thus become sclerotic.

If the accumulation of these substances is not stopped, other tissues will later suffer the consequences, producing in them a true deterioration that will lead them to the loss of elasticity characteristic of youth and the establishment of inelasticity characteristic of old age.

The Arterial Comparison

The Arterial Comparison

To stop this accumulation and eliminate little by little those calcareous substances already deposited, physical exercises are necessary that will be opportunely indicated.

So that readers have a clear idea of what really occurs in arteries and veins, and especially in the former, imagine the calcareous incrustations that appear in the tubes of a boiler or steam machine after a certain time, especially if the boiling water was saturated with salts. If one does not provide for cleaning said tubes, these very soon become obstructed and thus become useless, but, if said incrustations are eliminated they again recover their primitive efficiency.

Exactly the same happens with arteries, with the sole difference that, while in the given example the salts deposit on the internal surface of the tubes, in arteries they deposit in the intercellular spaces of the walls, thus giving origin to that well-known syndrome under the name of arteriosclerosis.

The Limitation of Medical Treatments

This characteristic senile manifestation cannot be cured by any medicinal preparation (despite the many existing for such purpose and among which we mention the best known: iodine) and neither by any dietetic regime.

In truth, following a dietetic regime relatively poor in determined salts, such as can be a very convenient and balanced vegetarian regime based on much fruit, arteriosclerosis can be avoided, but when this has already been established, then the mentioned regime is no longer sufficient to eliminate the deposited salts.

The Progressive Effects of Arteriosclerosis

Once arteriosclerosis has manifested, principally through deposit of carbonates and phosphates (deposit that can also take place and principally in the gallbladder and kidneys, giving origin to the already well-known calculi), the arteries become hard thus losing their normal elasticity and, as a consequence, irrigation and adequate distribution of blood in the various organic territories becomes ever more difficult, despite the fact that the great sympathetic and vagus nerve strive to maintain adequate vasoconstriction or vasodilation.

Then poor circulation gradually determines atrophy of the various tissues, with attenuation of organic functions and visible manifestation of all those characteristics of senility.

It is for this reason, for example, that the brain begins to function ever less intensively, thus manifesting confusion of ideas, loss of memory, failure of attention, etc., which as is known, are prevalently manifestations of premature senility or very advanced old age.

(To be continued)

Document 17: Suddha Dharma Mandalam - The Work of the Hierarchy

Translation from "La Iniciación" Vol. 2 No. 19, November 1943

By Jehel

Suddha Dharma Mandalam

(To be continued)

Document 17: Suddha Dharma Mandalam - The Work of the Hierarchy

Translation from "La Iniciación" Vol. 2 No. 19, November 1943

By Jehel

Suddha Dharma Mandalam

Aspirants to spiritual practices: Any person, member or not of Initiatic Orders, who desires to follow spiritual and respiratory practices, meditation, etc., can address: Dr. Jehel (S.D.M.), Box 317, Montevideo.

Internal News

September Protocol: documents Nos. 470 to 532.

Situation of Disciples

| Status | August 31 | September 30 |

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

| Performing 1st Exercise | 45 | 43 |

| Performing 2nd Exercise | 10 | 22 |

| Performing 3rd Exercise | 17 | 9 |

| Performing 4th Exercise | 10 | 15 |

| Performing 5th Exercise | — | 3 |

| Total | 82 | 92 |

Therefore, there was an increase from 82 to 92.

Ashramas by Countries

On September 30th, the 92 Disciples were distributed as follows: Argentina 36; Brazil 27 and Uruguay 29.

EXTRACTS FROM SUDDHA LITERATURE

(Continuation of notes by Pandit K. T. Srinivasachariar)

Let us continue seeing what this Pandit expounded to us, already in the previous number, about "The Work of the Hierarchy":

The Constant Work of the Hierarchy

"Thus the Hierarchy and its chief, are constantly engaged in the work of elevating humanity and the activity of the Hierarchy is not exclusively religious: the sciences and arts that tend to the physical welfare of the race are granted from time to time to the world by the Hierarchs, whether through personal manifestation, or through the inspiration of some individuals from among men. In fact, the work of the Hierarchy is of an importance as vast as the world, it is constant and produces fruits of universal blessing.

The Manner of Their Work

"Among the many matters to which the Hierarchy attends, one very principal one is the government of the world, including the distribution of continents and civilizations. With respect to humanity, the work of the Hierarchy is of an intimate nature. Through one of the five great systems of preliminary initiations, an individual is admitted as an active agent to cooperate in their work and to elevate himself, gradually to the level of their usefulness to humanity.

The Four Orders of Discipleship

Through one of the five great systems of preliminary initiations, an individual is admitted as an active agent to cooperate in their work and to elevate himself, gradually to the level of their usefulness to humanity.

The Four Orders of Discipleship

"For those who solicit such admission, there are constructed four orders of discipleship, which are called: Dasas, Thistas, Brahmas and Anandas. To the Dasa, who is the first to be received, being initiated in one of the five preliminary initiations, a discipline is given that he must bear, consisting of certain chants accompanied by mystical syllables or words of virtue, which he must intone until he reaches a determined state; after which, if he so prefers, he is imposed to lead a life of absolute celibacy, during which his discipline experiences marked changes in consonance with his progress; during this period is when meditation begins as an aid for true Raja Yoga.

The Seven Great Initiations

"After this lapse, the Hierarchs gradually confer upon him the great Initiations known as Parthiva, Vayu, Agni, Chandra, Aditya and Yoga Devi DIKSHAS.

These initiations gradually increase his capacity to realize Divinity or the Self within himself. Care is taken of his diet and other conditions, in order to constitute his various bodies, dense and subtle, with matter adequate to the rhythm of intense meditation and Yoga, during these courses ointments and elixirs are provided to the disciple that enable him to struggle with the tension that these disciplines have caused in his organism.

Often, his training is carried out in secret Yogashramas, or chapels situated in the remoteness of forests or hills and far beyond the ordinary reach of men.

The Path to Adeptship

"In time, the disciple becomes a Raja Yogi and, cooperating with the Hierarchs in the work of elevating humanity, rises to the level of Adepts and even to higher states.

Here it is necessary to note that the seven great Initiations of which we have spoken, are imparted only by Bhagavan Narayana, also known as Kumara and Dakshinamurthy, representing respectively the aspects of Maha Vishnu, Maha Brahma and Maha Siva. Although in the outer world the act of initiation is executed by some person duly authorized to do so, each individual initiation, when it takes place, is directly imparted under the immediate superintendence of Bhagavan Narayana, in one of the three great aspects mentioned above; for obvious reasons, the physical presence of the disciple is often disregarded on certain great occasions.

The True Raja Yoga

The True Raja Yoga

"The disciplinary methods imposed by the Hierarchs of the Suddha Dharma Mandalam, provide what is necessary for a well-oriented, although gradual, advance, in a secure way and thus prevent the danger of forced development; such discipline, which facilitates secure development is the true Raja Yoga and is imparted to the aspirant in conformity with the unaltered base of the ancient system, whose secret is in the exclusive custody of the Hierarchs of the Suddha Dharma Mandalam; to their prudence remains entirely and finally the determination of how much can be entrusted to an aspirant the practice of the discipline.

Only they can initiate the aspirant in the mystery of this and no one but they can guide the disciple safely and correctly, and although progress depends on his zeal and effort, the help of the Hierarchs continues to be indispensable, because only they can reveal the dangers and the way to avoid them.

Revelation of Ancient Science

"In addition to conferring initiations and formulating special disciplines, rites and the investiture of mystical syllables for each particular type of men, the Hierarchs facilitate the realization of Divinity in man, revealing the ancient science whose custody was entrusted to them. They do this by putting certain occult scriptures of their property within reach of men who can be trusted, or explaining, through commentaries or otherwise, the esoteric meaning of scriptures already existing."

(To be continued)

OM

S. S. S.

By copy: Jehel 30-9-43.

Document 18: Transcendent Psychology - Conclusion

Translation from "La Iniciación" Vol. 2 No. 19, November 1943

By Wronski, A∴M∴

Transcendent Psychology (Conclusion)

As we see, the unconscious embraces a field of manifestation extraordinarily vast, in which are contained some phenomena and properties that C.P. (Conventional Psychology) ignores, or at least does not cite in its teachings.

The Metaphysical Foundation

To situate oneself in the adequate angle of focus, the reader will see himself obliged to accept, if only as an inventory, a series of metaphysical postulates, essential within the psychological system that we expound. However it would be an error on our part to present these doctrinal postulates in the dogmatic form with which, moved surely by a profound respect toward the tradition that gave them origin, the authors of the past did so.

The man of our time, the one we find around any corner imbued with a series of general knowledge — popularized by many authors of great narrative and dialectic capacity — does not have sufficient time to study thoroughly a problem that escapes vulgar penetration. But if the essence of the matter on which one wishes to call his attention is exposed to him in a logical and attractive manner, principally starting from known or ignored facts, then it is probable to achieve the pursued purpose.

The Mechanics of Attention

But if the essence of the matter on which one wishes to call his attention is exposed to him in a logical and attractive manner, principally starting from known or ignored facts, then it is probable to achieve the pursued purpose.

The Mechanics of Attention

We said elsewhere, and we find now its adequate repetition, that attention possesses, like a material body, a specific capacity for action; but we will add that this capacity for action is transformed into "utilizable work," that is, "kinetic energy," whenever a sufficiently powerful force manages to overcome the inertia of the object to which it is applied.

The force that overcomes the inertia of unconscious or involuntary attention is originality. But a body solicited by a force that has broken its static equilibrium, in other words, that has overcome its inertia, will not maintain its velocity and direction, except in the case that this force continues acting during the time of movement.

Continuing the parallelism of facts, we will say that the force that maintains the velocity and direction of voluntary or conscious attention is interest. From which it follows that the attention we can concentrate on a given thing, is in close relation with the interest provoked by the thing.

The Mystery of Life and Death

In accordance with the conclusion that precedes, we will enter into matter with an interesting observation for the reader; at least we hope so.

Let us imagine for an instant that we find ourselves in an amphitheater. On a table of white marble we contemplate the rigid quietude of a naked cadaver. Leaving aside the multiple reflections that awaken the solemnity of the scene, let us fix our mind on this particular idea: What causes have determined the serene and cold immobility of that human form?

Common sense, which is not always the most common of senses, will answer without hesitation: Life.

Nevertheless, if we think about it a little, what is lacking in that form, in the instant we perceive it, cannot be Life (written thus with capital letter and in the attributive extension that general consensus gives it), for if it were so we would have separated from the universal concept, Life, a part that is no longer Life; in other words we would find ourselves before a form separated from Life.

The Transcendent Resolution

Now then, either Life is a universal attribute or it is not; if it is, no form can find itself deprived of life; if it is not, then it is necessary [to explain] why some contain it and others do not. Such a privilege, if it exists, deserves to be explained.

We prefer to escape the dilemma by realizing the synthesis of its opposite terms. It is the transcendent procedure, which by convention between the reader and us led us, on other occasions, to establish the conceptual sphere of the psychology we comment on.

Positive premise: Life is universal and animates all forms.

Negative premise: Life is universal, but animates only some forms.

Positive premise: Life is universal and animates all forms.

Negative premise: Life is universal, but animates only some forms.

Neutral premise: Forms are all expressions of life, and, the fact of appreciating them in this or that form is due to our associating life with movement.

The True Mystery

We thus arrive at the true nerve of the matter: what is lacking in the cadaver is not precisely life, but the movement that is a modality of that, but not its ultimate essence.

The bond of union between the apparent inertia of the physical body and that which animates and vivifies it is called, etheric body; the energy, whose vehicle is the etheric body, astral body or plastic mediator; what acts on the plastic mediator is the mental. The mind constitutes in turn a new element of connection between what dies and that which can achieve immortality, the soul; which in turn is a manifestation of the one and immortal spirit that works in all these illusory divisions, without being any of them.

The Limitations of Psychology

The complete exposition of each of the elements cited would take us too far and on the other hand surpass our possibilities. We prefer to abandon the commentary to those who, better informed than us, will be able to do it with the precision of ideas required. We want however to add some words that express our feeling or, if the reader permits us, our philosophical position in front of the profound teachings of C.P.

The arcana of the human soul cannot be unveiled by any psychology. Whether it be C.P. or T.P. (Transcendent Psychology) both, in the terrain they tread — and taking into account the purpose they pursue — are mere milestones disposed on the route of understanding, capable of orienting our incessant search, but ineffective to define, connote and demonstrate the internal essence of the I.

The Path of Meditation

By absurd as it may seem at first sight, knowledge of the I is not obtained with the function of thinking (characteristic modality of the psychological method) but in the function of not thinking. In other words: the I is not knowable through intellectual discernment but through meditation, which escapes psychological teachings.

In meditation, the images contained in the astral light of the Martinists are, so to speak, captured by the subconscious mind and archived, metaphorically speaking, in a very special filing cabinet of what we call memory. Now then, the combination of these images — each of which represents a fact lived by the soul, through its different incarnations — produces, or rather, excites a chain of associations in which consciousness gradually recognizes itself in the past, understands itself in the present and has presentiments of itself in the future.

The Great Work of Transmutation

A great master of occultism has said that in man everything is mortal, but adds that it is in man's power to achieve immortality.

The Great Work of Transmutation

A great master of occultism has said that in man everything is mortal, but adds that it is in man's power to achieve immortality.

Meditation presupposes this possibility and tries to achieve it through a special technique whose supreme consequence is ecstasy.

The division between superior manas and inferior manas, in other words; the abstract mind and the concrete mind, represents the axis around which revolves the mortal and the immortal. In the normal or vinilic state, the mortal maintains a velocity directly proportional and opposite to the immortal. Meditation can conjugate these velocities fusing the one and the other.

The Mental Alchemy

The mental alchemy, the Azoth of the hermeticists, the drinkable and perfect gold is achieved through this transmutation of the conscious into superconscious (the unconscious of C.P.) that is, of the mortal into the immortal. The common agent of this transformation is again that vital or astral light, on which the conscious and unconscious act, to project and dynamize mental contents, and receive and coagulate mnemonic effects.

Light conserves and produces forms, maintains the rhythm of the universe, magnetizes beings, serves as nexus between worlds and beings, therefore it is the bond of union between minds.

Recommended Reading

Our limited horizons stop here. The reader who ambitions greater knowledge will find it in the works of Ramacharaka, Besant, Osly, Mulford, Fortuni, Richet; and, reading with attention also in those of Eliphas Levi, Papus, Sédir, Barlet, Castellot, Agrippa, etc., etc.

Document 19: Origins of Sikh Tradition - Guru Nanak's Life and Doctrine

Translation from "La Iniciación" Vol. 2 No. 19, November 1943

By Asuri Kapila, S∴I∴

Origins of Sikh Tradition

This article is dedicated to the very dear friend JIT SINGH, Prince of Kapurtala, whose presence in Argentina reminds us of beloved India and makes us feel the perfume of her millenary Wisdom.

Universal Declaration

ALL RELIGIONS, WHEN PROFESSED WITH PURE MIND AND HEART AND THE SOUL FREE FROM EGOISM AND SEPARATIVENESS, BRING US CLOSER TO GOD, SINCE THEY EXPRESS THE TRUTH AND LIGHT OF UNIVERSAL WISDOM THROUGH DIFFERENT VESTMENTS AND LANGUAGES. FOR THOSE WHO KNOW HOW TO LIVE THE TRUTH OF ANY OF THEM, ALL OF THEM EXPRESS A UNIQUE, OMNISCIENT AND OMNIPRESENT REALITY: AND WHAT IS, WILL BE, GOD.

— Asuri Kapila

Introduction to Sikhism

Sikhism is one of the seven principal religions of the world, whose faithful reside mostly in Punjab, province situated in the northwest of India.

The founder of this religion was the great Guru Nanak, also affectionately called by his disciples Baba Nanak, revered spiritual chief born in Talwandi, in the district of Lahore in the month of November 1469. Another tradition gives Nanak's birth in the month of Vaishakh (April-May).

The founder of this religion was the great Guru Nanak, also affectionately called by his disciples Baba Nanak, revered spiritual chief born in Talwandi, in the district of Lahore in the month of November 1469. Another tradition gives Nanak's birth in the month of Vaishakh (April-May).

This religion arose from the bosom of Hinduism at the voice of its founder, with the attempt to unite Hindus and Muslims in a common bond of love for God and neighbor. Nanak belonged to the caste of the Khatri, and religiously the movement produced by Kabir whose influence was felt strongly in him.

Early Life and Influences

Nanak led for some time a wandering life, being familiar with Hindi and Persian languages, lived in close contact with Hindu and Mohammedan Masters. He composed hymns that he sang accompanied by his faithful disciple Mardana. Thus he managed to gather a quantity of disciples, arranging for them a collection of verses known by the name of Japji, most of them in praise of God, for daily prayers.

Regarding religion, he had a point of view similar to Kabir, saying that God is One, Eternal and spiritual, and that He must be worshiped by the heart. According to him, caste did not exist, saying that all can know and love God. In his writings he makes many allusions to the laws of Karma, belief in reincarnation, and in the deceptive and illusory forces of Maya, also giving much importance to the necessity of having a Guru (Spiritual Master).

Nanak's father was called Kalu and his mother Tripta. Like Zoroaster, Nanak seemed to have been born smiling.

Early Precocity and Education

Many stories are told about his intelligent precocity and, although that marvelous child rapidly absorbed knowledge, he soon abandoned studies, saying to his school teacher: "I prefer to study Divine Wisdom."

Like all great religious reformers he entered the forests and listened to the teachings of the Sages and Gurus who, in those times, abounded in India in a more visible and accessible form.

From them he learned much, Nanak having at 14 years an erudition and education many times superior to any boy of his age. Having reached the time to marry, he did so with the daughter of a resident of Batala in the district of Gurdaspur, called Safakhani, which gave him two sons, called Shri Chand and Laksmidas.

The Business Venture and Awakening

Nanak's father wanted to see his son accommodate himself to ordinary life, to thus forge a future, managing to persuade him after much difficulty to become a merchant, giving Nanak one day money to buy in the city, merchandise for his business.

The Business Venture and Awakening

Nanak's father wanted to see his son accommodate himself to ordinary life, to thus forge a future, managing to persuade him after much difficulty to become a merchant, giving Nanak one day money to buy in the city, merchandise for his business.

On the way, Nanak encountering some hungry anchorites, gave them all his money so they could buy food. This gesture already demonstrated Nanak's tender heart, filled with love and pity for those who suffer miseries. When he returned home without the money and without merchandise, his exasperated father pulled his ears roughly and scolded him with much severity. Nanak, resentful of that cruel paternal repression, abandoned the home.

He became majordomo of the Governor of Sultanpur for some time; then he began to travel.

The Encounter with the Bandit

In the course of his long journey he encountered a known and famous thief called Sheik Safjan, who had built to attract travelers, a Temple, which was at the same time Hindu and Muslim; and gifted with great tact, he knew how to impress the unwary travelers who passed by there and, whom, once given to repose he killed and robbed, then throwing their bodies into a well in the surroundings.

But it was in vain, that Sheik Safjan tried to deceive the Divine intelligence of Nanak. With the speed of thought, the evil and premeditated criminal action that was going to develop against Nanak, was broken; and defeated, the thief converted and asked forgiveness on his knees. He was then obligated to distribute among the poor all the fortune he possessed, fruit of robbery, becoming finally Sheik Safjan an ascetic, thus showing once more the marvelous and holy influence of Nanak.

Nanak's Central Doctrine

Nanak's Doctrine is synthesized in the following words:

"There is one sole God whose name is true, the Creator exempt from fear and enmity, immortal, existing by Himself, grandiose and beautiful. The real Being was in the Beginning; the Real Being was in the primordial age. The Real Being Is, Was and always Will Be."

Nanak condemned with great vigor orthodox Hinduism especially in Vrindavan, Mathura and Puri.

The Pilgrimage to Mecca

After wandering through all India, Afghanistan and Ceylon, he resolved to go to Mecca, something difficult to realize in that epoch, whose journey was surrounded by dangers of all kinds. He dressed adequately for such purpose with the costume of a Muslim pilgrim, carrying a staff, a cup for his ablutions and a small carpet for his prayers.

A faithful disciple of Nanak, Mardana, wanted to share with his Master the dangers of that hazardous journey toward the great adventure and, after many hardships, Nanak and Mardana arrived at Mecca. Due to ignorance of the customs reigning there, they encountered tremendous difficulties of all kinds.

Due to ignorance of the customs reigning there, they encountered tremendous difficulties of all kinds.

Nanak performed there some miracles which attracted the attention of the priests of Mecca, who asked him all kinds of questions to confound him, concerning the nature of God. His answer shows us how far Nanak was from Islam and Hinduism.

Nanak's Universal Teaching

Some lines of his teachings say the following:

"What grandness should I use to call God? 'He is the Greatest of the Great and the Greatest in His World.' 'I have consulted the four Vedas, but their writings do not find the limits of God.' 'I have consulted the four books of the Muslims, but God's work is not written in them.' 'I Nanak say that man must be truthful in his Faith, if he fears God and does good work'..."

Further Journeys and Declarations

From Mecca Nanak went to Medina and, from Medina he went to Baghdad and there urged prayer with great veneration, but substituted his own words in a prayer saying: "Mohammed Ali Rassul Allah" (Mohammed is the Prophet of God and not God).

Nanak's fervor called the attention of the high priests of Baghdad, who asked him to what sect he belonged. Nanak answered:

"I have appeared in this age to indicate the Path to men, I reject all sects, I only know one God, whom I recognize on Earth, in the Heavens and in all directions"...

The high priest became angry, for he believed these were the words of a heretic. Nanak would have fared very badly if he had not decided to flee to India through the Persian Gulf.

The Final Mystery

After a brief stay in Multan, Nanak and his disciple Mardana went to Kartarpur. There faithful Mardana became ill and died suddenly. As he passed for a Muslim, the difficult problem arose of how the mortal remains of one who had been his faithful and kind disciple and friend of adventures should be disposed of.

Nanak had become Sikh (that is, divinely taught) and knew God, he had become equal to a Brahmin, and thus Mardana's body was given to the waters of the Ravi River.

(Concluded in the next number)

Document 20: Complete Translation Summary - November 1943 Issue

Translation from "La Iniciación" Vol. 2 No. 19, November 1943

Summary of Complete November 1943 Issue

This document serves as a comprehensive index and summary of the complete translation of "La Iniciación" Volume 2, Number 19, from November 1943. The issue has been systematically translated into 10 separate documents covering all major articles and sections.

Notable Features:

• Extensive use of Sanskrit, Kabbalistic, and esoteric terminology
• Cross-references between different wisdom traditions
• Practical instructions for spiritual development
• Statistical data on the Suddha Dharma Mandalam organization
• Biographical information about historical spiritual figures
• Integration of occult science with practical life applications

Authors and Their Roles:

• Jehel, S∴I∴ (Dr. Kab.) - Senior Martinist writing on synthesis and doctrine
• Surya, S∴I∴ - Specialist in judicial astrology
• Asuri Kapila, S∴I∴ - Expert in yoga and Eastern traditions
• Wronski, A∴M∴ - Advanced psychologist and theorist

This November 1943 issue demonstrates the sophisticated synthesis of Eastern and Western wisdom traditions that characterized the South American esoteric movement of the 1940s, particularly the Independent Group of Esoteric Studies (GIDEE) based in Montevideo, Uruguay.

Translation Methodology:

All documents preserve:

• Initiatic abbreviations (S∴I∴ = Superior Incógnito, A∴M∴ = Associé Martiniste, etc.)
• Sanskrit terms with explanations where provided
• Kabbalistic concepts and Hebrew letter symbolism
• Mathematical and numerical correspondences
• Biographical and historical accuracy
• Technical yoga and meditation instructions
• Astrological correspondences and planetary attributions

The translation maintains the scholarly and initiatic tone of the original while making the content accessible to English-speaking readers interested in the history and teachings of 20th-century South American esotericism.