The vocabulary

Glossary

The words the practice uses, gathered and defined. Each is a term the tradition returns to — the steps and their triads, the three constitutions, the laws of the process, and the motifs that recur across the reading. For where these come from, wander the Lycaeum.

24 terms · in the reader’s own alphabet

Breath / Pranayama: The disciplined breath — the first and most portable of the practices, used to steady the nervous system and set the tone of a sitting.
Color / Frequency / Chakra Correspondence System: The ordered table binding each step to a color, a sounded frequency, and a center of the body — the map from which the practice is read.
Conscious Nourishment / Nutrition: Eating as a practice: attention to what is taken in, so the body stays a clear instrument for the work.
Constitutional Type — Electric (Vata): The light, quick, variable constitution — sharp of mind and prone to anxiety and cold; steadied by grounding, warmth, and routine.
Constitutional Type — Magnetic (Kapha): The heavy, steady, enduring constitution — slow to start and prone to heaviness; roused by activation, heat, and challenge.
Constitutional Type — Neutral (Pitta): The medium, intense, strategic constitution — focused and driven, prone to overheating; balanced by cooling, precision, and limits.
Effortless Action / Sahaja: Effortless right action — the mature end of the path, where the practice need no longer be held in mind because it has become the way one simply acts.
Motif 1 — Triadic Anthropology: The recurring reading that the human being is threefold — traced from the ancient philosophers to the three constitutional types.
Motif 2 — Reintegration: The recurring movement of return — the many becoming one again — followed across the reading sequence.
Motif 3 — Embodiment: The insistence that realization is lived in the body rather than escaped from it — traced through the sequence into the daily method.
Motif 4 — Objective Light: The recurring witness of a light that is met rather than imagined — reported across traditions and gathered at the final steps.
Motif 5 — Transmission-Under-Concealment: The old habit of passing knowledge forward under a veil — pseudonym, allegory, reticence — which the Press itself continues.
Objective Light: The luminosity encountered in the deeper steps — called objective because it is met, not manufactured.
Pillar — Breathwork / Pranayama: Breathwork as one of the four load-bearing pillars of the daily practice.
Pillar — Meditation: Meditation as one of the four load-bearing pillars of the daily practice.
Pillar — Movement: Movement as one of the four load-bearing pillars of the daily practice.
Pillar — Study: Study as one of the four load-bearing pillars of the daily practice.
Reintegration / Return to the One: The homeward arc of the whole system: the scattered self gathered and returned to its source.
The 12 Consciousness Steps (overall 12-fold ascent): The twelve-fold ascent from foundation to effortless enlightened activity — the spine of the practice.
Three Constitutional Types (triadic system): The triadic reading of the nervous system — Electric, Magnetic, and Neutral — by which the practice is personalized.
Triad 1 — Foundation (Steps 1–3): Steps 1–3 — the foundation, where impulse is caught and the ground is laid.
Triad 2 — Crystallization (Steps 4–6): Steps 4–6 — crystallization, where the new habits begin to hold under ordinary stress.
Triad 3 — Transcendental (Steps 7–9): Steps 7–9 — the transcendental band, where form loosens and spaciousness recurs.
Triad 4 — Integration / Sahaja (Steps 10–12): Steps 10–12 — integration, where realization becomes continuous and effortless.

The lineage threads

Where the essays say the material comes from.

These are not words the practice uses — they are the claims the writing makes about its own descent, each recorded against the source that carries it. Follow one to its place on the shelf in the Lycaeum.

24 threads · each walking back to an original

"As above, so below" — the Hermetic correspondence thesis: The essay's thesis is the Hermetic "as above, so below" correspondence (Emerald Tablet / Corpus Hermeticum) — its own named principle. Hermeticism (Corpus Hermeticum, Emerald Tablet) →
"Integral Yoga" as a shared modern current: Léo Costet's designation "Integral Yoga" shares its name with Sri Aurobindo's Purna Yoga; treated as a shared modern current / influence, not a claim of direct discipleship. Sri Aurobindo →
Antecedent South American Martinist currents: The chronology's opening decades are the Martinist currents that reached South America; Martinez de Pasqually's Élus Coëns are their documented antecedent. Martinez de Pasqually →
Curriculum anchored on the La Iniciación archive: The curriculum is built on the La Iniciación archive (GIDEE, 1942–48), the Spanish-language continuation of Papus's L'Initiation (1888) — the namesake root. Belle-Époque occult revival (Papus, L'Initiation, 1888) →
Eranos and academic Kabbalah (Scholem): Gershom Scholem, founder of the academic study of Kabbalah, was a perennial Eranos lecturer — grounding the convening role in the Kabbalah his circle studied. Jewish Kabbalah (Sefer Yetzirah, Zohar, Lurianic) →
Eranos and Islamic mysticism (Corbin, Ibn Arabi): Henry Corbin, the great scholar of Ibn Arabi and Persian Sufism, was a core Eranos figure — a documented participant-tradition link. Sufism (Junayd, Ghazali, Ibn Arabi, Rumi) →
Eranos and the Bardo Thödol (Jung's commentary): Jung's published psychological commentary to the Bardo Thödol (Evans-Wentz edition) is a documented Eranos-era East–West act. Bardo Thödol (Tibetan Book of the Dead) →
Eranos and the I Ching (Jung's foreword to Wilhelm): Jung, the anchor Eranos speaker, wrote the foreword to the Wilhelm I Ching — the paradigmatic East–West bridge text of the Eranos circle Olga Fröbe-Kapteyn convened. Texts of Confucianism, Part II — The Yi King (I Ching) (SBE Vol. 16) →
Hermetic "as above, so below" correspondence: Hermetic astral cosmology (Corpus Hermeticum, Emerald Tablet) is the doctrinal basis of correspondence astrology. Hermeticism (Corpus Hermeticum, Emerald Tablet) →
Initiatic legitimacy from the L'Initiation revival: The initiatic-authority idiom the plan leans on descends from the Papus / L'Initiation revival (1888). Belle-Époque occult revival (Papus, L'Initiation, 1888) →
La Iniciación as the Spanish echo of L'Initiation: The journal La Iniciación (GIDEE, 1942–48) is the Spanish-language echo of Papus's Paris journal L'Initiation (from 1888), the organ of the Martinist revival — a documented descent in name and program. Belle-Époque occult revival (Papus, L'Initiation, 1888) →
Léo Costet's Martinist milieu: Léo Costet's biographical lineage runs through the Martinist milieu descending from Martinez de Pasqually's Élus Coëns. Martinez de Pasqually →
Platonic planetary–soul cosmology (Timaeus): Plato's Timaeus supplies the planetary / soul cosmology on which Western astrological correspondence rests; foundational, moderate confidence. Plato →
Tetrabiblos as the foundation of Western astrology: Ptolemy's Tetrabiblos (c. 2nd c. CE) is the foundational text of the Western astrological system the treatise systematizes — dignities, aspects, mundane and medical astrology. Claudius Ptolemy — Tetrabiblos (Ashmand trans., 1822) →
The 1888 occult-journal lineage: The documented late-19th-c. root current is Papus's L'Initiation (1888), the fin-de-siècle occult journal feeding the school's history. Belle-Époque occult revival (Papus, L'Initiation, 1888) →
The 1944 reading in La Iniciación: Léo Costet's 1944 contribution appeared in La Iniciación, an artifact directly descended in form and program from Papus's L'Initiation (1888). Belle-Époque occult revival (Papus, L'Initiation, 1888) →
The Costet de Mascheville family in South American Martinism: The biography places the Costet de Mascheville family at the center of South American Martinism; Martinez de Pasqually founded the Élus Coëns, the historical fountainhead of the Martinist current — a direct lineage. Martinez de Pasqually →
The fin-de-siècle occult-revival milieu: The women profiled belong largely to the Theosophical / occult-revival wave of which L'Initiation (Papus, 1888) is an index; treated as parallel milieu, not direct descent. Belle-Époque occult revival (Papus, L'Initiation, 1888) →
The inherited Martinist transmission: The inherited lineage the strategy institutionalizes is the documented Martinist transmission descending from Martinez de Pasqually's Élus Coëns. Martinez de Pasqually →
The Nasreddin trickster-teacher motif: The essay invokes Mulla Nasreddin; the Nasreddin tales are the canonical Sufi trickster-teacher corpus — a literary motif / influence (the work itself is a fiction). Sufism (Junayd, Ghazali, Ibn Arabi, Rumi) →
The Shekhinah as feminine indwelling: The Shekhinah — the feminine indwelling of God in the Zohar and classical Kabbalah — is a classic esoteric "hidden mother". Jewish Kabbalah (Sefer Yetzirah, Zohar, Lurianic) →
The Sophia / divine feminine in Boehme: Jakob Boehme's Sophia (divine Wisdom as feminine; Aurora, 1612) is the canonical early-modern "hidden mother" source. Jakob Boehme →
The Taoist three treasures (jing–qi–shen): The essay's human-scale column is jing–qi–shen, the Taoist internal-alchemy (neidan) triad. Its component terms belong to the classical Taoist corpus, but the jing–qi–shen doctrine is a later Tang–Song systematization — not a formulation of the Tao Te Ching or Zhuangzi (the Tao Te Ching's own "three treasures", ch. 67, are compassion, frugality, humility). A genuine tradition-level parallel. Taoism — Laozi & Zhuangzi →
The treatise's Kabbalistic streams: The work's own summary names Kabbalistic streams; the Sefer Yetzirah and Zohar supply the planetary–sefirotic correspondence — a named root. Jewish Kabbalah (Sefer Yetzirah, Zohar, Lurianic) →