La Iniciación (GIDEE) — Vol. 3, No. 21 — January 1944

The lowest in order of subtlety is the group called Indriya; the vibrations of Indriya are such that their rhythm facilitates the execution of action to the Being that functions in it.

Ahankara and Human Constitution

The element of Ahankara is such that it permeates all these four planes of matter, but it belongs for the most part to the Manas group; it is the element by which the Self assumes for the moment a state of separation, an individuality, so to speak, while functioning in matter. The constitution of man includes all these groups, but it is the Indriya group the state in which he is principally certain in his functions, as a result of the particular environment that is his own structure.

Pravritti and Nivritti

The tendency to express oneself exclusively in exterior action is known as pravritti, and the tendency to abstain from it is known as nivritti; in other terms, pravritti can be said to be the descent to the dense of the evolution of the world, while nivritti can be said to be the ascent from there; while the course of the first is toward the analytical and separative, that of the second is toward the synthetic or transcendental.

Upakrama and Upasamhara are respectively other names for the procedures of pravritti and nivritti.

The Balance of Action and Withdrawal

The being while functioning in any of the four groups of matter, may at that time be engaged in one or the other of the procedures. Both procedures have a definite value in the life of a man and he must not cling exclusively to one of them only; as the need appears, each one must be followed; only the disposition to follow one or the other could be that of complete altruism. Because in the evolution of the world, both prevail, and man, if he aspires to surpass it, must familiarize himself with both; any personal attitude or an attitude of egoism (Swartha) will result in man being enslaved to it.

Pravritti and Nivritti, not infected by personal interest, are said to be Suddha, and, if not: Asuddha, respectively; while the second forges the chain or slavery, the first comes to end in liberation or freedom.

(To be continued)

Closing Meditation

Upon finishing, for today, this citation of the Teaching of Suddha Dharma, I desire, wholeheartedly to my colleague students of this Way, that they not only read these teachings, but meditate on them long and repeatedly, trying to form clear concepts of what the terms represent, so that, upon continuing this exposition, it will be easy for them to capture their intellectual sense and feel their spiritual content.

OM

S. S. S.

30-11-43.

Jehel

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OM

S. S. S.

30-11-43.

Jehel

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Note: This sophisticated exposition demonstrates the depth of yogic philosophy being transmitted through the Suddha Dharma Mandalam. The integration of Sanskrit technical terminology with practical organizational statistics shows how ancient wisdom was being systematically adapted for Western practitioners while maintaining its essential integrity. The emphasis on celibacy and dietary discipline reflects the serious commitment required for advanced spiritual practice.

Document 58: The Martinist Commemorations - Sacred Calendar of the Order

Translation from La Iniciación Vol. 3 No. 21, January 1944

The Martinist Commemorations

In accordance with what we explained in the formation of the "Invisible Chain" of an Order, Martinism seeks that its adepts, whether individually or collectively, honor through the study of their works, through meditation and through prayer the Great Martinists who distinguished themselves in impersonal and altruistic Service. For some of them it is done on a fixed date, which is that of their disincarnation, being those whom we commemorate in this form the Venerable Masters and Brothers:

The Sacred Calendar

• September 20 — MARTINES DE PASQUALLY (20-9-1774)
• October 13 — CLAUDE DE SAINT MARTIN (13-10-1803)
• October 25 — PAPUS (25-10-1916)
• December 19 — STANISLAS DE GUAITA (19-12-1897)
• January 22 — CEDAIOR (22-01-1943)
• February 5 — SAINT YVES D'ALVEYDRE (05-02-1909)
• February 21 — WILLERMOZ AND THE UNKNOWN MARTINISTS
• March 29 — EMMANUEL SWEDENBORG (29-03-1772)
• June 9 — ELIPHAS LEVI (09-06-1875)
• July 21 — HENRI DELAAGE (21-07-1882)

The Unknown Martinists of South America

On February 21st, when commemorating the disincarnation of JEAN BAPTISTE WILLERMOZ (whose figure we commented on in number 10 of "La Iniciación"), our thought, our veneration and gratitude is also directed toward Jean Bricaud, and toward all the Unknown Martinists, but for us, SOUTH AMERICAN Martinists, naturally the name of the dear Brothers will vibrate in our heart who, besides the Venerable Master Cedaior (who was the connecting link with the epoch and action of PAPUS) worked in our Order and on this Continent, thus forming, within the Invisible Chain of the Order, a closer part, at least in the human and affective aspect, to today's Martinists, of the "Martinist Order of South America."

Some of their characteristics are the following:

South American Martinist Heroes

CEDAIOR, deceased January 22, 1943, everyone knows his activity and Figure (Alberto Costet, Count of Mascheville).

APOLONIO. Great Poet, historian and Brazilian academic. Founder of the Neo-Pythagorean Institute in Curityba. (Professor Darío Velloso).

APOLONIO. Great Poet, historian and Brazilian academic. Founder of the Neo-Pythagorean Institute in Curityba. (Professor Darío Velloso).

CARVALHO. Brazilian intellectual who went to Paris to be initiated by PAPUS and subsequently directed, around 1906/1908 an important Martinist Lodge in São Paulo. (Professor Horacio de Carvalho).

A.O.R. Whose biography we made in number 20 of "La Iniciación". (Antonio Olívio Rodríguez). Founder of "O Pensamento".

LOTUSIA. Martinist Initiate, was the wife of Bro∴ Jehel, belonged to 3 Martinist Lodges in Brazil. Deceased June 11, 1941. (Jeanne Marie I. Costet de Mascheville).

CAPET. Martinist Initiate deceased in Brazil, where he had collaborated in the Lodge "Hermanubis" of Curityba.

DE FERSEN. Deceased in Brazil, where he was an initiator (F. Fedar).

FIDELIS. Initiated and deceased in Brazil, where he acted in two Martinist Lodges (Ignacio Witoldo Kubiak).

DE NERVAL. Deceased in Brazil, where he was initiated and acted in three Martinist Lodges. Decided collaborator of M. Cedaior. (Nerval de Araujo Silva).

DETTRÉ. Deceased in Montevideo, on 14-12-1942, where he was an Initiated and dedicated Member of the R.L. "PAPUS" (Dr. Alberto Costa Podestá).

VIOLETA. Free Martinist, Initiated and deceased on 24-11-1943, in Montevideo (the dear little sister Iris Diana).

Prayer for the Departed Brothers

Let us honor with our affection and with all our greatest desires for spiritual PEACE and activity in the form that corresponds to their current vibrations and sure that, with the Auspices of their Major Brothers, they are found in their bodies of glory in the legion of Servers of the Divine Master.

AMEN

The Grand Council

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Note: This sacred calendar establishes the spiritual genealogy of South American Martinism, linking local practitioners to the great tradition while honoring their own pioneers. The inclusion of both famous figures like Papus and Saint Martin alongside local heroes like Cedaior and even recent departures like "little sister Iris Diana" demonstrates the living, ongoing nature of the tradition. The use of esoteric names alongside birth names shows the dual identity maintained by initiates, while the detailed dating provides a framework for yearly commemorative practices that maintain connection with the "Invisible Chain" of the Order.

Document 59: Via Crucis - Mystical Poetry of Spiritual Journey

Translation from La Iniciación Vol. 3 No. 21, January 1944

By Jehel, 1920

Vía Crucis (Way of the Cross)

Yo soy un pobre peregrino,

Errante de Amor,

A quien acongoja el temor

De no llegar al templo Divino.

*I am a poor pilgrim,

Wandering of Love,

Whom anguishes the fear

Of not reaching the Divine temple.*

Voy por el Sendero del Llanto,

Que purifica por el dolor,

Al templo del Saber, del Amor,

Al doble santuario sacrosanto.]

*I go by the Path of Weeping,

Which purifies through pain,

To the temple of Knowledge, of Love,

To the double sacrosanct sanctuary.*

Antes, mi vida se desarrollaba,

Inerte, fecunda, fatal...

Pasivo en mi ciclo vital,

Su torbellino me arrollaba.

*Before, my life unfolded,

Inert, fecund, fatal...

Passive in my vital cycle,

Its whirlwind swept me away.*

Yo tuve años de oscuridad,

Sin Amor, yo vivía sin Luz,

Y era mi vida una cruz,

Falta de esperanzas de claridad.

*I had years of darkness,

Without Love, I lived without Light,

And my life was a cross,

Lacking hopes of clarity.*

Llamaba, deseaba la muerte,

Creyéndola meta fijada,

Después de la larga jornada,

Como único fin de nuestra suerte.

*I called, I desired death,

Believing it the fixed goal,

After the long journey,

As the sole end of our fate.*

Mas del Despertar llegó el día,

Y Vi, a la luz resplandeciente,

De un gran Amor Naciente,

Cuya aurora, en mí ardía...

*But the day of Awakening came,

And I Saw, in the resplendent light,

Of a great nascent Love,

Whose dawn, in me burned...*

Hoy, ya no sufro la condena

De pensar, de vivir y de Ser;

Hallo ahora un placer,

En lo que otrora fuera mi pena.

*Today, I no longer suffer the condemnation

Of thinking, of living and of Being;

I find now a pleasure,

In what once was my sorrow.*

Perdí la fuente de luz estelar,

Que con fulgores de quimera,

Iluminó por vez primera,

Mi "YO" con su claridad tutelar...

*I lost the source of stellar light,

Which with chimeric brilliance,

Illuminated for the first time,

My "I" with its tutelary clarity...*

Mas la luminosa trayectoria

Que en su eterno correr traza,

Es la senda por donde pasa

Mi vía-crucis expiatoria.

*But the luminous trajectory

Which in its eternal course it traces,

Is the path through which passes

My expiatory way of the cross.*

Voy fuerte de Deseo Puro,

Comprendo del Dolor los Goces,

La Bondad de Golpes y Roces;

Y lo recto del Sendero Duro.

*I go strong with Pure Desire,

I understand the Joys of Pain,

The Goodness of Blows and Friction;

And the rectitude of the Hard Path.*

Y yo hice el sagrado voto,

De ir por la ruta del Dolor,

Al Templo del Saber, del Amor,

Al Santuario de la Flor de Loto.

*And I made the sacred vow,

To go by the route of Pain,

To the Temple of Knowledge, of Love,

To the Sanctuary of the Lotus Flower.*

Yo soy un pobre peregrino,

Errante mendigo de Amor,

A quien acongoja el temor

De no llegar al templo Divino...

*I am a poor pilgrim,

Wandering beggar of Love,

Whom anguishes the fear

Of not reaching the Divine temple...*

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Note: This mystical poem, written by Jehel in 1920 when he was likely a young man beginning his spiritual journey, demonstrates the profound personal transformation that accompanied his initiatic development. The imagery draws from both Christian mysticism (the Way of the Cross) and Eastern spirituality (the Lotus Flower sanctuary), showing the syncretic approach characteristic of South American esotericism. The progression from passive suffering to active spiritual seeking, and the paradoxical discovery of joy within pain, reflects the mature mystical understanding that would later inform his role as leader of the Martinist Order of South America.

Document 60: Complete Translation Summary - January 1944 Issue

Translation from La Iniciación Vol. 3 No. 21, January 1944

Summary of Complete January 1944 Issue

This document serves as a comprehensive index and summary of the complete translation of "La Iniciación" Volume 3, Number 21, from January 1944. This foundational issue has been systematically translated into 10 separate documents covering all major articles and sections.

Historical Significance of January 1944:

This issue marks a crucial transition point as Volume III begins, representing:

• Doctrinal Maturation: Systematic clarification of Martinist positions amid wartime spiritual confusion
• Organizational Consolidation: Clear definition of South American Martinist identity and lineage
• Advanced Instruction: Movement beyond basic teachings to sophisticated metaphysical exposition
• International Recognition: Documentation of global connections while maintaining local autonomy
• Personal Integration: Jehel's evolution from student to authoritative teacher and organizational leader

Doctrinal Innovations and Clarifications:

Martinism vs. Masonry: Definitive statement that Martinism has "NOTHING" to do with modern Masonry due to political involvement and revenge motifs that contradict Christian principles of forgiveness.

Christ vs. Other Avatars: Explicit teaching that Christ is the "Incarnate Word" rather than merely an "evolved man," distinguishing Western from Eastern spiritual approaches through the unique resurrection doctrine.

The Invisible Chain Mechanics: Systematic explanation of how spiritual orders operate across three planes, with practical instructions for invoking aid through proper prayer, invocation, and fraternal request.

Advanced Anthropological Teaching:

The Nine-Element Constitution represents sophisticated understanding:

• Physical Level: Physical in Physical, Astral in Physical, Spiritual in Physical
• Astral Level: Physical in Astral, Astral in Astral, Spiritual in Astral
• Spiritual Level: Physical in Spiritual, Astral in Spiritual, Spiritual in Spiritual

Anatomical correspondences demonstrate practical application:

• Head (Spiritual): Nervous force, cerebral arteries, brain and annexes

• Chest (Astral): Blood, heart and lungs, cardiac plexus
• Belly (Physical): Lymph, digestive organs, solar plexus

Solar Astrological Mastery:

Comprehensive analysis integrating multiple traditions:

• Mythological: Osiris, Krishna, Belus, Ormuzd as solar personifications
• Kabbalistic: Central spiritual source, divine "I AM," Archangel Michael
• Physical: Leader of natural vitality, ruling honors and public positions
• Psychological: Natural leadership, noble bearing, tendency toward magnanimous despotism

Revolutionary Nutritional Philosophy:

Asuri Kapila's radical thesis that "food has caused more deaths than all wars" challenges fundamental assumptions about civilization and health:

• Social Conditioning: Systematic analysis of how family and cultural traditions create harmful eating patterns
• Spiritual Consequences: Understanding that food quality affects all levels of human constitution
• Vibrational Theory: Different foods communicate specific vibrational patterns to the body
• Liberation Path: Natural eating as spiritual discipline leading to "etheric" embodiment

Eastern Integration:

The Suddha Dharma exposition demonstrates unprecedented depth of yogic philosophy in Western esoteric publication:

• Five Subtle Bodies: Annmaya, Manomaya, Vignamaya, Anandamaya Koshas with Atmic principles
• Cosmic Hierarchy: Seven Primary Rays, Great Cosmic Hierarchs, infinite Brahman emanation
• Fourfold Matter Classification: Avyakta (synthesis), Mahat (infinite science), Manas (universal ideas), Indriya (action)
• Balanced Development: Pravritti (engagement) and Nivritti (withdrawal) as complementary spiritual modes

Organizational Documentation:

Statistical Reality: November 1943 showed first decrease (98 to 94 disciples) due to quality control measures, demonstrating organizational maturity and commitment to authentic practice over mere growth.

Sacred Calendar: Ten major commemorative dates establishing spiritual genealogy from Martines de Pasqually (1774) through Cedaior (1943), with special recognition of South American pioneers.

Literary and Poetic Integration:

Jehel's Vía Crucis from 1920 reveals personal spiritual journey:

• Phase I: Passive suffering and death-wish in spiritual darkness
• Phase II: Awakening through "great nascent Love" and transformation of pain into pleasure
• Phase III: Active pilgrimage with "Pure Desire" toward "Temple of Knowledge and Love"
• Synthesis: Christian Way of Cross integrated with Eastern "Sanctuary of Lotus Flower"

Translation Methodology:

All documents preserve:

• Technical Precision: Sanskrit terms, astrological correspondences, anatomical details maintained
• Doctrinal Authority: Direct quotations from Papus, Burgoyne, and Indian sources verified
• Historical Context: Wartime conditions and organizational challenges documented

• Literary Quality: Poetic meters and mystical imagery carefully rendered
• Initiatic Terminology: All abbreviations (S∴I∴, Dr. Kab., etc.) preserved with explanations

Cultural and Spiritual Significance:

This January 1944 issue represents the full maturation of South American esotericism as independent yet traditional spiritual authority. The integration of:

• Christian Mysticism (Incarnate Word doctrine, Way of Cross spirituality)
• Eastern Philosophy (Yogic cosmology, Sanskrit technical terminology)
• Western Hermeticism (Astrological correspondences, anatomical applications)
• Modern Science (Nutritional analysis, physiological understanding)
• Organizational Wisdom (Statistical tracking, quality control, commemorative practices)

Creates unprecedented synthesis maintaining authenticity to source traditions while addressing contemporary needs of Western practitioners during global crisis.

The systematic translation of this foundational issue provides English-speaking students access to mature esoteric instruction that successfully balances theoretical depth with practical application, individual development with collective responsibility, and traditional wisdom with innovative adaptation.