La Iniciación (GIDEE) — Vol. 2, No. 20 — December 1943

Document 1: Cover, Table of Contents and Publication Information

Translation of: "La Iniciación" Vol. 2 No. 20, December 1943

Publication Details

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

• Year II
• December 1943
• Number 20

TABLE OF CONTENTS

INITIATIC SECTION:

• Tribute to a S∴I∴ Who Disincarnates ........................... Page 4
• "GIDEE", Martinist Order and O.K.R.C. (Jehel, Dr. Kab.) .............. Page 6
• Commentaries on the 1st Degree of Martinism: Androgyny (Jehel, S∴I∴) ... Page 9
• Practical Course in Judicial Astrology (Surya, S∴I∴) ................ Page 12
• Progressive Course in Asana Yoga (A. Kapila, S∴I∴) .................. Page 15
• Is it Possible to Prolong Youth? (continuation) (A. Kapila S∴I∴) ..... Page 17
• Suddha Dharma Mandalam (Jehel) .................................... Page 19

LITERARY SECTION:

• Origins of the Sikh Tradition (Asuri Kapila, S∴I∴) ................. Page 22
• To Knowledge One Arrives... (Maya, S∴I∴) ........................... Page 24

Note: This appears to be an esoteric monthly publication focusing on various initiatic traditions including Martinism, Eastern philosophy, astrology, and yoga practices. The authors use initiatic titles such as S∴I∴ (Superior Incognito) indicating their status within the Martinist hierarchy.

Document 2: Tribute to "A O R" (Antonio Olivio Rodríguez)

Translation from "La Iniciación" Vol. 2 No. 20, December 1943

"A O R" (Antonio Olivio Rodríguez 1879 – 1943)

Tribute to a S∴I∴ Who Disincarnates

On the 24th of August past, Brother ANTONIO OLIVIO RODRÍGUEZ disincarnated, known under the esoteric name of "AOR," who was the founder and animating soul of the "ESOTERIC CIRCLE OF THE COMMUNION OF THOUGHT" (CÍRCULO ESOTÉRICO DA COMUNHAO DO PENSAMENTO), a vast and fruitful society of esoteric divulgation and initiation with headquarters in São Paulo.

Born on October 7th, 1879, in Portugal, "Aor" arrived in Brazil in 1890 and established himself there, marrying in 1900. At the beginning of 1902, his interest in the works of Flammarion, Kardec and others already led his attention toward spiritualist ideals and he rapidly decided to dedicate himself to the study and service of their doctrines and applications.

Formative Influences

The works of the Martinist Order, in the epoch of Papus, of the Kabbalistic Order of the Rose Cross, directed by Stanislas de Guaita, those of Barlet, Sédir, Saint-Yves d'Alveydre, Jollitvet Castellot, and all those of the brilliant chain of Martinists, on one hand; the works of Crookes and Alkasoff on the other; the conferences of Vivekananda in Chicago in 1893 - all this contributed to awakening knowledge, enthusiasm and desire to participate in altruistic Service in the noble and powerful soul of "Aor."

The Occult Law and Contact with Martinism

By virtue of the Occult Law that grants us everything we desire deeply and that grants it with so much more rapidity and intensity the more intense and purely disinterested our internal motive is, the young AOR was led in 1907 to enter into contact with the Martinist Lodge that silently worked in São Paulo at that time, under the direction of Dr. Horacio de Carvalho, that Martinist Initiator who, to become such, had made especially a trip to Paris to live near Papus and other Initiators, for the time necessary to "prepare himself" to Comprehend, Feel and then Transmit and Serve, with all the force and fidelity that his intense idealism made possible.

Development of His Work

AOR received there the bases of his future action and completed various aspects of his later polymorphic activity, entering later into contact with Instructors such as Héctor Durville, whose work on "Personal Magnetism" AOR published in Portuguese, pawning family jewels for this purpose. From Charles Barlet, he received astrological knowledge with which in 1907 he organized the "Brasil-Psíquico Astrológico" and founded the magazine "O Pensamento." In 1909 he launched the primitive Statutes of the "Círculo do Pensamento" (June 27, 1909).

In March 1917, he founded the Institute of Hermetic Sciences and, thus, successively adapting to the Brazilian and South American environment the work scheme that PAPUS and his companions had already so fruitfully applied in Europe.

Collaborations and Growth

The support for AOR's work was so great that he obtained the collaboration and sometimes true teachings of the highest value from beings such as: Prentice Mulford, Alberto van del Naitlen, Zaferino Velloso da Silveira Puntual, who thus linked with "O Pensamento" other Initiatic Currents that came to be added to the influence of Martinism that AOR himself actively represented in his realization and which is represented, silently, in said Order "O Pensamento" by the value - still incompletely valued despite the great respect he enjoys - of H∴ Sévaka, the most modest wise and kind Brother whom they know as Professor Wladomiro Lorenz, to whom, in his speech of July 27, 1926, AOR himself said that he spiritually kissed his hands for all that The Work owed him.

Expansion and Material Achievements

I remember that, in October 1925, the Venerable Master Cedaior and I were in São Paulo, visiting AOR, dealing with various Martinist and esoteric activities in South America. Already at that time the "Círculo E.C.O. Pensamento" had taken such development that the membership diploma with which AOR honored me on that occasion carried the order number 30,568 and that currently this figure has already been more than tripled, in which, even discounting deceased and inactive members, the "current" of active members of "O Pensamento" always oscillates at a minimum of 15 to 20 thousand members.

His material realizations are enormous, whether through the grandiose building that it displays in the heart of the city of São Paulo, or through the Order's private Library, or through its Editorial, which allowed launching to the South American market, in addition to many original and valuable works, good translations of classical masters (Eliphas Levi, Papus, Mulford, Vivekananda and so many others...) at extremely modest prices, in lovingly realized editions.

Legacy

And thus, as Martinists we remember the words of "PAPUS": "the visible is the manifestation of the Invisible" - we realize that AOR's so enormous visible realization responds to his internal invisible greatness that today we reverence in greeting him fraternally, as a Superior Incognito who knew how to fulfill the Service and Sacrifice freely accepted. "AOR" died..., long live AOR.

JEHEL, S∴I∴

Document 3: "GIDEE", Martinist Order and O.K.R.C. - Part 1

Translation from "La Iniciación" Vol. 2 No. 20, December 1943

By JEHEL, S∴I∴ Dr. Kab.

"GIDEE", Martinist Order and O.K.R.C.

Not only to satisfy the numerous requests for information on this subject, but also so that all our members of the "GIDEE" and novice brothers in the Martinist Order form a clear idea of the "particular Path" that our activity represents within the general Sendero constituted by the work of ALL the Initiatic Orders - that really are such - I have believed it necessary to synthesize the progression of such activities, as we try to develop them, in the image and likeness of the course traced formerly by Stanislas de Guaita and Saint-Yves d'Alveydre.

The Central Axis: The Martinist Order

The central axis of all action is, of course, the Martinist Order, which works in the following manner:

1) First Function: Preliminary Knowledge and Stimulation

Trying to radiate help in the form of preliminary knowledge and stimulation to the practice of a better life for the body, for the soul and mind, in all those who have an interest of any nature in these studies, whether by desire to "know" more intellectually, that is, to "understand" better life, one's own being and the universe; or by moral or devotional aspiration to surpass oneself through internal work.

To achieve this end, Martinism, since the times of PAPUS, organized the "GIDEE" (Independent Group of Esoteric Studies) in whose courses we give the elements of all the basic sciences, without asking the students which part of said knowledge they want or do not want to adopt for personal orientation. In one word, the student of "GIDEE" receives what he himself desires to take and no kind of discipline is imposed upon him, except by his spontaneous and interior decision.

In one word, the student of "GIDEE" receives what he himself desires to take and no kind of discipline is imposed upon him, except by his spontaneous and interior decision.

The professors of GIDEE silently observe the students who seek to "understand," "feel" and realize, and remain at the disposition of all those who, having reached a certain level of comprehension and interior conviction, desire to deepen their contact with Tradition and request to be put in more direct relationship with a true Initiatic Current and not only with "external and preparatory knowledge."

At the same time, GIDEE seeks to realize a work of collaboration with all societies of divulgation analogous to it, of whatever denomination and purpose - serious and non-commercial - they may be.

2) Second Function: The South American Martinist Order

The Martinist Order of South America now has another purpose, and consequently, another modality of work. The persons who, having a preliminary conviction, seek to reaffirm it and affirm it, through deeper studies and through a methodization of their personal activities, are "initiated" in the Order. This means that, as in all "initiations," the disciple accepts an orientation defined by the Order itself, orientation which in this case can be summarized in some points:

a) Theoretical Studies - According to programs divided into "series" of subjects, on each of whose series the disciple gives an examination to prove that he has "understood" the theory.

b) Small Individual and Collective Practices - Destined principally to develop in the Martinist: his will (voluntas), his sensitivity and his devotion, as well as the apprenticeship of the simplest forms of Service toward others and "docility" to the orienting impulse of the Venerable Masters of the Invisible.

c) The Difficult and Daily Lesson of Collective Life - Learning in the Order to understand, tolerate, help and love their brothers and sisters of Group or Lodge.

d) Assiduity, Perseverance, Disinterestedness - And another modality of individual perfecting are cultivated progressively, in a form that, if it sometimes escapes the vision of the disciple, is observed in detail by the Initiators.

Progressive Degrees

Through progress made in harmony - the greatest possible, without pretensions to perfection, since Martinism is still an elementary school - the disciples pass, opportunely, to the degrees from one to three, which are the indispensable base to demonstrate having understood, felt and being on the path of realization of all the fundamental part of the occult doctrine.

Document 4: "GIDEE", Martinist Order and O.K.R.C. - Part 2

Translation from "La Iniciación" Vol. 2 No. 20, December 1943

By JEHEL, S∴I∴ Dr. Kab.

The Superior Purpose of Martinism

Document 4: "GIDEE", Martinist Order and O.K.R.C. - Part 2

Translation from "La Iniciación" Vol. 2 No. 20, December 1943

By JEHEL, S∴I∴ Dr. Kab.

The Superior Purpose of Martinism

It is convenient to note here that, since the time of PAPUS it was already declared clearly, the purpose of Martinism which is principally to form Superior Incognitos, that is, beings capable of putting into action the realization previously indicated, SERVING actively in ANY SECTOR of THE PROGRESS OF HUMAN COLLECTIVITY.

This point is most important, because it means that the Martinist Order does not have the ambition of ITS progress as a sect, society or equivalent thing, but the SPIRITUAL AND ANIMIC DESIRE to stimulate and collaborate practically with the action of other Orders, which Martinism can also Serve directly or indirectly, as well as in all sectors of Collective Activity: Art, Science, Sociology, Teaching, etc.

Therefore, the Martinists of the 4th degree or higher, the true Superior Incognitos of the human and visible plane, UNDER the influence of the Masters, must try, in addition to exercising their role as Initiators, transmitting FAITHFULLY the esoteric Tradition, to adapt its applications, pedagogically and in the practical terrain, under all forms that the moment, environment and personal possibilities permit them. This is what the Martinist calls: GIVING.

The Kabbalistic Order of the Rose Cross

But the Martinist Order itself receives in turn an impulse, invisible to Martinists of too concrete mentality, not only from the Venerable Masters of the Invisible, but from another closer or more direct source: the Kabbalistic Order of the Rose Cross, whose members silently launch in the sphere of GIDEE, of the Martinist Order and externally, the "seed" of ideas that are mature for a more or less near realization.

Therefore, the Martinist Order becomes, in this form, a true "antechamber" of the Kabbalistic Order of the Rose Cross, whose purposes are, in summary: to lead their initiates to the realization of High Christian Mysticism, to put an invisible but strong containment wall to the activities of false initiates, of the cultivators of evil and black magic, as well as to intervene silently but actively, everywhere where the Traditional Truth is being deformed by ignorance or with selfish intention.

The Kabbalistic Summary

If I wanted to make of all this a kabbalistic summary, we could say that the three organizations form a kind of collective Being that has:

GIDEE as its visible body, of vegetative, numerical growth and of action quite visible, concrete and practically considerable, especially in the terrain of "divulgation." It is the Material Plane of Action.

THE SOUTH AMERICAN MARTINIST ORDER as Soul, which already penetrates into the sentimental, moral, devotional terrain and of realization of Individuals, putting them in relation with the Astral, this part being that of the Astral of Action.

THE SOUTH AMERICAN MARTINIST ORDER as Soul, which already penetrates into the sentimental, moral, devotional terrain and of realization of Individuals, putting them in relation with the Astral, this part being that of the Astral of Action.

THE KABBALISTIC ORDER OF THE ROSE CROSS as Spirit, since it is a synthesis of Assent of Consciousness through Comprehension and the Cooperation of the Superior Mind directing the Soul, through Union with other beings of the same state and with the Planes of Superior Intuition.

Related Societies and Flexibility

Of course, the other societies that, directly or indirectly relate to us, or are even represented by Brothers of our orders, are always so in relation to the preceding plane, by natural correspondence. That is why we see Martinists represent Orders such as Ramana Ashram, or Suddha Dharma Mandalam, or others as verified in our publications.

The amplitude and elasticity of this way of proceeding is so great that, for example, Martinism prepares its members in such a form that they can, indifferently, seek realization through the magical path, through the devotional path, through the intellectual path, etc., since, as Stanislas de Guaita said in a discourse of reception of a Martinist to the third degree, the essential thing is that the Martinist always has as his wall the Human Solidarity, the law of reciprocity, the law of Service, that Universal Love which consciously begins in each of us from the moment we make the first voluntary, conscious and disinterested act to SERVE others and return to give all that we receive.

Examples in South America

An eloquent example in South America of this adaptation that the S∴I∴ Martinists make, we find for example in the - already deceased - Brothers, Dário Velloso, who founded in Brazil the Neo-Pythagorean Institute and A. O. Rodríguez, to whom we refer in another part of this magazine, who founded the "Esoteric Circle of Thought," also in Brazil. Both were S∴I∴ of the Martinist Order and showed themselves worthy of he who signed their diplomas as Martinist Initiators: The Venerable Master PAPUS.

Document 5: Commentaries on the First Degree of Martinism - Androgyny

Translation from "La Iniciación" Vol. 2 No. 20, December 1943

Teachings of Jehel, S∴I∴

Commentaries on the First Degree of Martinism: Androgyny (Continuation)

Having demonstrated to us - as we saw in the preceding article - the Venerable Master PAPUS, the verification of the Law of the Ternary or Trinity, in the human being, let us continue in the study of his teachings on the human being. Papus says the following:

"Let us now leave aside the details and try to discover the integral constitution of man. As I already told you, the human being is formed by three organic centers: head, chest and belly. The head appears first, the belly afterward and the chest is born between both. Furthermore, each of these centers has a fluid that is especially linked to it.

As I already told you, the human being is formed by three organic centers: head, chest and belly. The head appears first, the belly afterward and the chest is born between both. Furthermore, each of these centers has a fluid that is especially linked to it.

Thus, the belly has lymph, the chest has blood and the head has nervous fluid.

But these three physiological forces are not found only in the place of birth. Effectively, each one of them is found represented in the other centers. This is a key upon which I insist a little, because when treating human constitution, generally the study is not supported by positive experiences which, however, are very easy to make. Well then, the observation of physiological phenomena allows us to affirm that lymph exists not only in the belly, but also in the chest; blood not only in the chest but also in the head and belly; and also, nervous force, not only in the head, but in the chest and in the belly. This is then a key to the construction of the human machine, with its three centers."

The Three Pairs of Members

"Until now, I have spoken to you only of the central organs of the physical body; but there are, in addition, three parts of members united to these three principal parts of the corporal organism, namely:

1) A pair of abdominal members (thighs, legs, feet).

2) A pair of thoracic members (arms, forearms, hands).

3) A pair of encephalic members (lower maxillaries), well known by circus acrobats and studied and recognized by science."

Beyond the Physical Body

"But the body is not only a cadaver. There are very 'wise' people who try to put us in difficulties, asking: 'Sir, you who are a spiritualist, have you ever found the soul under your scalpel?' Well, you can answer them this: 'Sir, if you are a clockmaker, tell me, have you found a spring that functions in a broken clock?' It is exactly analogous. A cadaver does not function and does not live except in an anarchic mode; it is tomorrow's society. A broken clock also does not run. The mystery of human life is as difficult to understand as that of the running of a clock, because elasticity, that faculty that makes a steel spring contract, is as scientifically mysterious as human life and both have the same origin."

The Living Human Being

"Let us now examine the living or awake man. This man is formed by three physical parts, constituting the body which we have just studied, and, in addition, by a force - we shall call it thus - that acts on man while he sleeps. There is a state in which the self-satisfied gentleman and he who is not so are equal, in which the beautiful young woman does not differ from the older or less beautiful woman. This state, very interesting to study, is called sleep.

There is a state in which the self-satisfied gentleman and he who is not so are equal, in which the beautiful young woman does not differ from the older or less beautiful woman. This state, very interesting to study, is called sleep.

Well then, when we sleep, is the body 'stopped, detained'? Evidently, no. All organs function under the influence of a force that doctors call the unconscious, or 'organic life.' Here, no anatomical or physiological classification is necessary to understand what we are dealing with. Imagine, simply, all that 'runs' while you sleep, that is, the respiratory, circulatory and digestive organs, with their annexes, and you will then know the true domain of the unconscious, that is, of the 'animal that dwells within us.'"

The Three Principles

"But that is not all of the human being. In turn, a third element will then act. It will be the conscious. We thus have three principles: physical body, organic life and conscious, which constitute the living man and about which I hope you will not make 'quibbles,' since their existence cannot be put in doubt. Let us now seek the origin of these three elements."

Origin of the Body

"OUR BODY is a garment that the Earth lends us for an existence and that it will take back, sooner or later. If you therefore care especially for your body, it can be said that you occupy yourselves only with the animals that dwell within you. Here, the body is - let us not forget it - the center of evolution of all animal nature."

The Unconscious and the Astral

"AND THE UNCONSCIOUS - what is it and where does it come from? First, I need to remind you of a fact that perhaps some of you have forgotten. Before birth, you were connected to your Lady Mother by a certain tie called the umbilical cord. And, if you were philosophers before being born, perhaps you said to yourselves 'My mother?..., but she doesn't exist!...' Well then, what still remains of the umbilical cord is there to remind you of the anterior and necessary existence of your mama with respect to you, during gestation. But, just as we were religated to our mother by a tie, invisible to us at that time - the umbilical cord - so now, we are religated to the terrestrial atmosphere by an invisible tie, respiration, and it is from atmospheric air that we extract our life. This is so true that if 'relations are cut' between us and the terrestrial atmosphere, we quickly lose and die to the Earth."

The Terrestrial Atmosphere

This is so true that if 'relations are cut' between us and the terrestrial atmosphere, we quickly lose and die to the Earth."

The Terrestrial Atmosphere

"What then is the terrestrial atmosphere? It is simply the center of the earth's respiration. The earth is a complete being for us, and, consequently, the atmosphere religates us to all other terrestrial beings. Therefore, the unconscious that circulates in us is the same one that circulates in a dog, in a frog, etc. Moreover, that organic life religates us still to all sectors of our solar system. One can therefore affirm that all movement produced in our universe repercutes in the individual unconscious that Paracelsus called the astral sense."

The Astral and Telepathic Phenomena

"That word provoked numerous discussions because it was not understood. For now, I try to show you its true meaning and I hope that, henceforth, you will not forget that the human astral is what religates us to the universal. When we die, that little astral that we possess allows us to communicate, in a certain form, with the entire world. This gives us the key to telepathic phenomena. When a son dies hundreds of kilometers from his mother and 'appears' to her, it is through the astral and not through the mental that he then communicates with her or with other beings. Thus then, the unconscious comes from the astral. Now well, the astral is, essentially, the world of presentiments, of inspirations, of passions, of struggles, of the 'lion.' That is the origin of that word 'astral' and its localization in the human being."

The Conscious Principle - Spirit

"AS REGARDS THE CONSCIOUS PRINCIPLE, it is of divine origin and we shall give it the name of spirit. In this form, with the body, the astral and the spirit, we have with which to construct our physiological and psychological 'gentleman.' As you will remember, we had constructed the physical 'gentleman' with three concepts and three fluids or forces linked to each of the three parts of the human organism. Well then, if you do not forget that each of these three principles 'walks' through the other two, you will discover the key to human constitution much better than in numerous philosophical or scientific books."

The Three Columns

"We can now trace three columns. In the first, we will put the physical; in the second, the astral; in the third, the spiritual.

Physical | Astral | Spiritual

You already know the meaning of these terms and you know that it is much easier to substitute them with others, if they do not please you, since words are, in reality, nothing more than garments of ideas."

(To be continued)

Document 6: Practical Course in Judicial Astrology - The Planet Mars

Translation from "La Iniciación" Vol. 2 No. 20, December 1943

Teachings of Surya, S∴I∴

Practical Course in Judicial Astrology

After Saturn and Jupiter, it now falls to us to study the Planet MARS.

2 No. 20, December 1943

Teachings of Surya, S∴I∴

After Saturn and Jupiter, it now falls to us to study the Planet MARS.

On the Intellectual Plane: Mars represents the spirit of enterprising initiative, energy and courage. Without the stimulus of this planet, all men would be effeminate, indolent and without energy. Those who are dominated by Martian influence are artisans, that is, "doers" in maximum expression; they possess invincible, untiring energy and powerful will.

On the Physical Plane: Mars indicates all those who are in some form related to the production or use of iron and steel. All Martians prefer occupations in which cutting instruments, iron or fire are employed, such as barbers, butchers, blacksmiths, surgeons, etc.

Martian vs. Saturnian Types

All Martians prefer occupations in which cutting instruments, iron or fire are employed, such as barbers, butchers, blacksmiths, surgeons, etc.

Martian vs. Saturnian Types

When Martians are compared with Saturnians, the opposite poles are found. One seems a slow disease that consumes, extending indefinitely; the other is like burning fever. No matter what they are, you will always find in Martians a fiery, obstinate and furious character and in many cases they will be cruel and destructive; however, they are at the same time generous in excess toward their friends and enjoy good society.

Physical Description of Typical Martians

The description of a typical Martian is more or less this: medium stature, robust and well-made body, reddish complexion, penetrating eyes, square jaw, daring look and lively or provocative character. The color of the hair varies, but generally has an ardent shade.

Astrological Influences According to Julevno

The Martinist Astrologer JULEVNO teaches us that MARS:

Dominates: the forehead, nose, gallbladder, genital organs, kidneys, muscles, vital value and temperament.

Its violence produces: all malignant fevers, sudden diseases, intestinal inflammations, wounds and violent deaths with effusion of blood.

Designates: enemies, betrayals, calumnies, wounds by iron or fire, successes in struggles, duels; deaths by poison, fire or madness, masculine relations.

Grants a character: valiant, reckless, violent, impulsive, independent, demonstrative, cynical, spiritual, inclined to reforms and often to destruction.

Mars as Birth Significator

WHEN MARS IS THE LORD OR SIGNIFICATOR OF BIRTH AND IS ILL-DISPOSED, it will make the person irascible, brutal, reckless, authoritarian, proud, perfidious, lascivious, lying, perjurous, inclined to quarrels, to cruelty and even crime.

WHEN MARS IS WELL DISPOSED IN THE THEME, it makes the subject enterprising, daring in his conceptions or enterprises, somewhat violent, impulsive, but reasonable, dedicated, prudent and magnanimous, brave against adversity, generous, loving military art and the sciences.

Physical Characteristics of Typical Martians

TYPICAL MARTIANS are strong in constitution, generally have a small head in relation to the body, very high or uncovered forehead and chestnut hair with reflections or reddish. The face is oval; frequently Martians are seen with reddish or violet spots on the face; the eyes are small with an expressive, audacious and malicious look. The mouth is frequently large but with thin lips; the nose is elevated in its middle part, acute at the tip and the nostrils are dilated. The beard is hard and short. Their voice is strong and resounding, their movements somewhat brusque and they walk with long steps, making their heels sound.

Examples of Martian Types

The beard is hard and short. Their voice is strong and resounding, their movements somewhat brusque and they walk with long steps, making their heels sound.

Examples of Martian Types

In the next article, we will treat the planet SUN. So that those readers who desire to form an idea of some types of Martians, I will cite some very different examples:

Types born in Aries: Catherine de' Medici, Brothers Solomon and Theoclea.

Types born in Scorpio: The Venerable Masters Paracelsus and Papus. The profane Victor Hugo, Napoleon and Hitler. Brothers Jehel, Martha and others.

It is interesting to note that Victor Hugo and Napoleon, both were "perjurous" to initiatic commitments of great importance.

As an example of cruel profession among those of Scorpio, several professional executioners are found, such as the celebrated Mr. Deibler, who was for many years the official executioner of the French nation.

(To be continued)

Document 7: Progressive Course in Asana Yoga - Maha-Surya-Pranasana

Translation from "La Iniciación" Vol. 2 No. 20, December 1943

By Asuri Kapila, S∴I∴

Progressive Course in Asana Yoga (Continuation)

MAHA-SURYA-PRANASANA

After the publication of a series of Asanas, some easy, others difficult to realize, we now believe it opportune to make known to the readers of LA INICIACIÓN a marvelous exercise that can be considered as a true "synthesis of asanas" and which bears the name of MAHA-SURYA-PRANASANA whose meaning is "great solar respiratory posture."

Since there are many persons who, due to their multiple daily tasks, lack the necessary time to be able to practice the Asanas and especially those of difficult technique, we recommend to these persons the Maha-Surya-Pranasana which, practiced daily, can permit them the maintenance of health of body, soul and mind.

Moreover, this Asana is especially indicated for all those who, obliged to sedentary work, such as office employees and intellectuals in general, are obliged to remain many hours of the day seated and bent over books or papers.

The Complete System

The Maha-Surya-Pranasana is, as we have said, a true synthesis of asanas because in it are realized 10 postures synchronized with rhythmic respirations.

Before describing these ten postures we are going to expose what the beneficial effects obtained from it are.

BENEFITS DERIVED FROM MAHA-SURYA-PRANASANA

The beneficial effects derived from MAHA-SURYA-PRANASANA can be summarized as follows:

1) Reestablishment of dynamic equilibrium in the various functions of all organs, thus making insufficiencies disappear or slowing hyperfunctions.

2) As a consequence of this return to functional equilibrium, the various pathological manifestations such as dyspepsia, chronic constipations, hemorrhoids, hepatic disorders, and in general, all dysfunctions of the digestive apparatus disappear.

2) As a consequence of this return to functional equilibrium, the various pathological manifestations such as dyspepsia, chronic constipations, hemorrhoids, hepatic disorders, and in general, all dysfunctions of the digestive apparatus disappear.

3) Asthma, cough, infiltrations or tuberculous pulmonary nodules and in general all those pathological manifestations due to defective respiratory rhythm.

4) Rheumatism, sciatica, arthritis, gout, etc., in one word all those manifestations due to alterations of metabolism or exchange.

5) Arrhythmias, cardiac valvular defects, increased pressure, arteriosclerosis and, in general, all those pathological forms that manifest at the expense of the circulatory system.

6) Pathological manifestations at the expense of the central and peripheral nervous system, due to physical and astral causes.

7) All those imbalances derived from functional alteration of the endocrine glands, such as for example hypo and hyperthyroidism, hypo and hyperadrenalism, etc., and especially in all those diseases due to hormonal dysfunctions of the testicles and ovaries.

Complete Organic Restoration

From what can be verified, from all that has been synthetically said about the beneficial effects of Maha-Surya-Pranasana, there is no organic apparatus that does not return to recover its normal functional rhythm, thus obtaining the establishment of Health uselessly sought by many other means.

This asana, which can be performed by both sexes, by children, youth and elderly, will permit, in one word, obtaining the disappearance of any and all pathological manifestation with the reestablishment of the vital rhythm whose deviation had caused them.

Progressive Results

The practice and experience of this asana has permitted us to verify that the beneficial effects manifest in this order:

1) After 21 days of practice an increase in appetite is obtained.

2) After 60 days digestive disturbances disappear.

3) After 90 days the effects produced by poor digestion and altered metabolism disappear completely, returning, for example, the skin to become silky, clean and rosy.

4) After 120 days obesity, especially abdominal, has completely disappeared and corporal forms have returned to their harmonious proportions.

5) After 180 days the vital rhythm has been completely reestablished and the entire body functions perfectly as synthesis and result of the harmonic functioning of all organic apparatus.

Psychic Effects

Readers can easily imagine that, with the return of physical health, also all those sickly manifestations of the soul, such as pessimism, envy, bad humor, nervousness, etc., disappear as if by enchantment to give place to optimism, joy, tranquility and above all an intense and marvelous sensation of euphoria or of living life fully, just as after winter we feel revived with the return of the warm and perfumed spring.

TECHNIQUE

TECHNIQUE

Now that we have exposed what the beneficial effects of this Asana are, we are going to describe its technique, but first it is necessary to make a clarification:

We are going to begin with the description of the technique of the first type, advising beforehand the reader that those 10 postures must be performed with smoothness, rigorously avoiding any and all brusque movement.

TECHNIQUE OF THE 1st POSTURE: VEVI-STHA-ASANA

The first posture of Maha-Surya-Pranasana begins with the salutation to the Sun, to Nature and to the entire Universe and therefore bears the name of VEVI-STHA-ASANA, which means "standing salutation position."

Being in the countryside, on a rooftop or simply on a balcony, in a place, in short, where there is much sun and pure air, place yourself on a small rug, standing with legs together, unite the palms of the hands as when one wants to make an imploration or prayer with the arms adhered to the sides of the thorax and the forearms bent as indicated by No. 1 of Fig. No. 16 which comprises five of the 10 postures.

In this vertical position, with erect bust and with gaze fixed on the horizon, inhale deeply and slowly through the nose, retain the air for one second and then exhale also deeply and slowly.

Repeat these respirations from 5 to 10 times.

(To be continued)

Document 8: Is it Possible to Prolong Youth? - Physical Factors

Translation from "La Iniciación" Vol. 2 No. 20, December 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.

To be able to avoid the slow and progressive accumulation of inert substances in the intercellular spaces of the tissues in the various organic liquids and especially in the walls of the arteries and veins which, as we saw in No. 19 of LA INICIACIÓN, are the true determinants of that state of flaccidity of all tissues known by the name of old age, it is necessary, then, to begin to execute a whole series of hygienic practices and a system of physical exercises whose purpose is to gradually obtain the elimination of those harmful inert substances.

What Hygienic Practices Can Eliminate These Substances?

1) Above all, employ all those practices of corporal hygiene known by all and which can be summarized in the abundant use of pure water and in the utilization of solar light to constantly eliminate from the external surface of the body and from cavities open to the external world, all those impurities proceeding either from deposit on said surface or in the concavities, of diverse substances proceeding from the environment (such as for example, dust, smoke, etc.) or by deposit of another type of substances derived from the depth of the tissues (such as for example sweat, mucous secretions, waste from the digestive tube, etc.).

Said harmful substances, whether proceeding from the external or internal world, when not eliminated would obstruct the normal functioning of said cavities and would obstruct the small canaliculi of the sudoriferous and sebaceous glands, thus obstructing that important function of the skin known by the name of "perspiratio insensibilis," that is, insensible respiration of the skin.

2) Activate the vital dynamism of all organs by living an active life which can be achieved through prudent hydrotherapy, massages and above all through long walks in full nature (countryside, forest, beach, mountain, etc.) which also permit the respiration of pure air and the utilization of solar light.

3) The methodical and persevering practice of all those physical exercises known under the name of Asanas and of which many readers of LA INICIACIÓN have been able to obtain evident benefit through their study in the Progressive Course of Asana Yoga that we have been publishing and their uninterrupted practice.

Advantages of Asana Practice

Said exercises have the advantage of not stealing much time from very busy persons, as are almost the generality of those who live in the excessively dynamic modern occidental world (since for their realization only some daily minutes are needed) and of acting, moreover as we have already said, not only on physical vital dynamism, but also and at the same time on the soul and mind.

Summary of Physical Practices

We could have detailed extensively all those physical practices necessary to contribute to the maintenance of health, to prevent aging or in case it has been established, to recover youth, but we believe that all those practices can be synthesized in three classes:

1) Use of pure water

2) Utilization of solar radiations

3) Increase of vital dynamism through walks and practices of Asanas

We therefore leave to the good sense of readers the prudent and adequate use of these three factors of physical order, factors which, although not being the only ones, are, however, fundamental for the maintenance of health and recovery of prematurely lost youth.

Future Topics

In the next article we will occupy ourselves with the second and no less important factor of rejuvenation, that is, the dietetic.

PEACE TO ALL BEINGS

U

A M

(To be continued)

Document 9: Suddha Dharma Mandalam - Doctrine and Statistics

Translation from "La Iniciación" Vol. 2 No. 20, December 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

October Protocol: documents Nos. 532 to 582.

Situation of Disciples

| Status | September 30 | October 31 |

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

| Performing 1st Exercise | 43 | 49 |

| Performing 2nd Exercise | 22 | 18 |

Jehel (S.D.M.), Box 317, Montevideo.

Internal News

October Protocol: documents Nos. 532 to 582.

Situation of Disciples

| Status | September 30 | October 31 |

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

| Performing 1st Exercise | 43 | 49 |

| Performing 2nd Exercise | 22 | 18 |

| Performing 3rd Exercise | 9 | 12 |

| Performing 4th Exercise | 15 | 15 |

| Performing 5th Exercise | 3 | 4 |

| Total | 92 | 98 |

Therefore, there was an increase from 92 to 98.

Ashramas by Countries

On October 31st, the 98 Disciples were distributed as follows: Argentina 35; Brazil 28 and Uruguay 35.

EXTRACTS FROM SUDDHA LITERATURE

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

The Doctrine of Suddha Dharma

The dharma, as has been previously declared, conduces to the growing benefit of the race. Certain dharma which conduces to welfare only for particular periods of time, for determined classes of men and fructifies in special benefits, is limited in its operation; on the contrary, the dharma which conduces to profit without attending to the vicissitudes of time, place and persons, is of universal application.

These two aspects of dharma are known as Asuddha and Suddha respectively. The efficacy of the first, however it may be limited, is due solely to the fact that it is based on the second, which is, so to speak, its very center of life; the first refers principally to the aspect of matter and form or principally to the aspect of life and force, while the second refers to the universal or transcendental aspect.

Asuddha Dharma is, in sum, only a limited aspect of Suddha Dharma, which is at the same time universal and eternal; Suddha Dharma refers to unity, while the other to one or more aspects of that unity.

Universal Application

Suddha Dharma is the substantial doctrine of all religions and, treating the relations of spirit with matter as a whole, adopts the transcendental or Brahmic point of view. The excellence of Suddha Dharma lies in that, as such, it is applicable to all men, in all places and at all times; the exercise of Suddha Dharma contains for anyone who practices it permanent happiness, and not only enables him to achieve physical prosperity, but also helps him to acquire higher spiritual excellence.

A general practice of Suddha Dharma by people is destined, by reason of its very nature, to effect among the variously divided masses of world population, a healthy community of kinship, faith, devotion and worship.

The Correct Execution of Acts

The due practice of Suddha Dharma involves, among other aspects, a correct execution of acts. In order that a given act may be correctly executed, knowledge of the means and manner of doing it is the first and most essential; an inclination to do the act, accompanied by a resolution to do it, is secondly essential; and its actual execution is thirdly essential.

In order that a given act may be correctly executed, knowledge of the means and manner of doing it is the first and most essential; an inclination to do the act, accompanied by a resolution to do it, is secondly essential; and its actual execution is thirdly essential.

In case any of these essential requisites is lacking, the act cannot be duly executed. If one knows how an act is done, but is not inclined or resolved to do it, the act cannot be duly executed, although an attempt were made to execute it; in case one knows the means and manners of doing the act and is likewise inclined to do it, but does not do it, the act is still not executed.

In other words, due knowledge, inclination and action are necessary and essential for the proper execution of any act; again, in other words, the essential elements of any act include, among other matters, an intellectual preparation, an astral one and a physical one. Thus it can be established as a postulate that each act is the synthesis of knowledge, desire and action.

Perfect Execution and Liberation

When these three elements operate, but one or more of them lack the fullness of their norm, the act, although executed, lacks in that degree its perfection. Once an act has been thus, duly and completely executed, the man who has done it no longer has to engage himself in doing it again; which would not be the case if he had merely done the act without attending to its perfection.

When a definite act is thus fulfilled in its integrity, the person who has done it in this manner, not having to do anything further to the execution of it, can be considered to have obtained freedom from the necessity of doing that act.

Sannyasa - The First Stage of Purification

The true abandonment of the execution of any act is only compatible with the complete execution of the same, and such abandonment is called technically sannyasa; in other terms, sannyasa is the fullness achieved by the just execution of any act; without such fullness, there can be no abandonment of the execution of any act whatsoever.

Man is perpetually engaged in the execution of one class or another of act - in fact he cannot be otherwise - and once the necessity regarding the just fullness of the execution of acts is recognized, it becomes easy to secure exemption from the necessity of executing an act repeatedly; and this is obtained solely by resorting to the just complement of the execution of that act.

Having a person taken charge of doing an act, unless and until he executes it, he remains tied, so to speak, to the execution of that act; liberation from this tie is sannyasa.

The More Penetrating Bondage

It is said that sannyasa is the first necessary stage of purification in the disciple's life. However penetrating this tie that binds a person to the execution of acts may be, there is still more penetrating that other tie which chains men to the yearning for the fruit of their accomplished act.

However penetrating this tie that binds a person to the execution of acts may be, there is still more penetrating that other tie which chains men to the yearning for the fruit of their accomplished act.

Many times the disciple may strive to break the invisible links of this adamantine chain; but only when acts are justly executed without attending to personal or selfish interest, but with the view of universal interest, is when the loosening of this chain begins; the links are broken to pieces when the motive of all the activity he may develop is the necessity to execute action as it is appreciated from the universal point of view; as selfishness and self-interest diminish, acts are duly executed, since acts must be executed for the good of the world.

Tyaga - The Second Stage of Purification

The disposition to service and sacrifice is, then, predominant in the disciple; the profit that as a consequence results from such service and sacrifice does not overwhelm the aspirant, because he seeks it, not for himself, but by reason of the world in general. This detachment from the fruit of accomplished acts is called technically tyaga; thus, renouncing the fruit for oneself of accomplished acts, is how tyaga is achieved; from tyaga comes freedom from all action; such tyaga is said to be the second necessary stage of purification in the disciple's life.

The Great Southern Path

Sannyasa and Tyaga enable in the disciple to develop in him a willing disposition to perfect service of the world; the postulant recognizes the universal necessity of service and does it perfectly with the profound conviction that nothing is worthy of being done if it is not for the good of the world.

That incessant service constitutes his sole responsibility. The execution of service to the world on this layout is the step of which there is news in the scriptures in the Suddha Dharma Mandala as the Great Southern Path.

The Northern Path

The principal quality for walking on the Northern Path consists in the good disposition and capacity of the student to surrender himself to the service of the world, insofar as he is capable of rendering it, being nonetheless his attitude regarding all service that of tyaga, which is the sole true renunciation. The goal to be achieved by the disciple who walks on the Northern Path is the realization of the omnipresence of Divinity.

OM

S. S. S.

By copy: Jehel 10-11-43.

(To be continued)

Document 10: Origins of Sikh Tradition and To Knowledge One Arrives

Translation from "La Iniciación" Vol. 2 No. 20, December 1943

Origins of the Sikh Tradition (Conclusion)

Dedicated to the very dear friend JITH SINGH, Prince of Kapurtala

By Asuri Kapila, S∴I∴

The Final Mystery of Guru Nanak

2 No. 20, December 1943

Dedicated to the very dear friend JITH SINGH, Prince of Kapurtala

By Asuri Kapila, S∴I∴

The second Master was Angad (1469-1539), disciple of Nanak, who collected a good number of hymns and precepts of his predecessor, with which he began the compilation of the Adi Grantha Saheb (Sacred Scripture of Sikhism). Guru Angad invented a new alphabet, known by the name of Gurmukhi, now used as the vernacular language of Punjab.

The third Master was Amandas (1552-1574) who was the one who influenced the spirit of the Muslim emperor Akbar with the purpose of reconciling Hinduism with Islam.

The fourth Master was Ram Das (1574-1581), who continued the friendly relation with emperor Akbar, who ceded to the Sikhs some lands located in Amritsar (holy city of the Sikhs), where Ram Das ordered the famous reservoir to be dug.

The fourth Master was Ram Das (1574-1581), who continued the friendly relation with emperor Akbar, who ceded to the Sikhs some lands located in Amritsar (holy city of the Sikhs), where Ram Das ordered the famous reservoir to be dug.

The fifth Master was Guru Arjunmal, poet and businessman who knew how to extract profitable advantages from the friendship that the emperor always offered him; it is this Guru who erected the famous Golden Temple in Amritsar, where the faithful had their meeting center. Emperor Akbar was succeeded by Jehangir, who for reasons of particular order, ordered the arrest of Master Arjunmal and held him prisoner until death.

The sixth Master was Har Govinda (1606-1645), who was the one who militarily organized the Sikhs, in separate corps of Muslims and Hindus, since the Sikhs could not forget the odious persecutions of the previous Master imprisoned by emperor Jehangir.

The seventh Master Har Rai (1645-1661), was the one who affirmed the military spirit of the Sikhs.

The eighth Master who only governed three years was Har Krishan (1661-1664).

The ninth Master was Tegh Bahadur (1664-1675), who after twelve years of agitated government died cruelly assassinated by emperor Aurangzeb.

Govinda succeeded him, tenth Guru and last Spiritual Chief of the Sikhs (1676-1708), who founded the organization of the Sikhs predisposing them to erect under his personal command the empire of Punjab.

The Khalsa Period and British Rule

At Govinda's death the Khalsas governed, whose executive power resided in a Supreme Council under the authority of the scriptures that prescribed equality and fraternity among all Sikhs without distinction of castes. Then began a brilliant series of military campaigns crowned with the splendid victories of Ranjit Singh, called the Lion of Punjab, founder of the fleeting Sikh Empire.

At Ranjit's death in 1839 began the weakening of the small Empire, hastened by the irresistible push of the English under whose dominion Punjab finally remained in the year 1849.

Modern Sikhism

Today Sikhism counts several millions of faithful who follow the teachings of Nanak whom they consider as an incarnation of Divinity. The word Sikh derives from the word "Sewak," meaning "a follower or disciple."

The Four Orders

Their ascetic Orders are divided into four categories: Udasees, Nirmalees, Akalees and Suthre-Sahis.

The Udasees can be called the true followers of Guru Nanak and are very devoted to prayer and devotion. They are generally found gathered in a kind of convent, and sometimes are under the protection of some rich personage or man of elevated rank; they dress elegantly and have an imposing and venerable presence. It is a most beautiful race from the physical point of view; a Sikh has something special that immediately calls attention; he bears a personal seal of distinction.