Volume II closes with this number. The wrapper forms carry forward from Nos 18–19 unchanged except the date line — Año II — Diciembre de 1943 — N.º 20.
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La Iniciación: Mensuario del Grupo Independiente de Estudios Esotéricos
The Initiation: Monthly of the Independent Group of Esoteric Studies
La Iniciación · Año II, Nº 20 · December 1943
Gate passedSeeker and aboveModern transcription — not a facsimileOperator ruling: no copyright implications asserted for this work. Uruguay life+50 (Leo d. 1970 → PD 2020); US URAA restoration assessed at ~2041 in the collection plan and overridden by the operator.
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1applicable to all men, in all places and all times; the exercise of the Suddha Dharma holds for whoever practises it a permanent happiness, and not only capacitates him to attain physical prosperity but also helps him to acquire a higher spiritual excellence.
2A general practice of the Suddha Dharma by the peoples is destined, by reason of its very nature, to effect amid the variously divided masses of the world's population a salutary community of kinship, of faith, devotion and worship.
3The due practice of the Suddha Dharma involves, among other aspects, a correct execution of acts.
4In order that a given act may be correctly executed, knowledge of the means and manner of doing it is the first and most essential thing; an inclination to do the act, accompanied by a resolution to do it, is essential in the second place; and its actual execution is so in the third.
5In case any of these essential requisites is lacking, the act cannot be duly executed.
6If one knows how an act is done but is not inclined or resolved to do it, the act cannot be duly executed, though 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 so far 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, an astral and a physical readiness; thus it may be laid down as a postulate that every act is the synthesis of knowledge, of desire and of action.
7When these three elements operate, but one or more of them fall short of the fullness of their norm, the act, though executed, falls short in that degree of its perfection.
8Once an act has been thus duly and completely executed, the man who has done it no longer has to engage himself in doing it further; which would not be so had he merely done the act without attending to its perfection.
9When a definite act is thus fulfilled in its integrity, the person who has done it in that manner, having nothing to do beyond its execution, may be considered to have obtained release from the necessity of doing that act.
10The true abandonment of the execution of any act is only compatible with the complete execution of the same, and such abandonment is technically called sannyasa; in other terms, sannyasa is the fullness attained by the just execution of any act; without such fullness there can be no abandonment of the execution of any act whatsoever.
11Man is perpetually engaged in the execution of one class of act or another — in fact he cannot be otherwise — and once the necessity regarding the just fullness of the execution of acts is recognised, it becomes easy to secure exoneration from the necessity of executing an act repeated times; and this is obtained solely by recurring to the just completion of the execution of that act.
12A person having taken upon himself the doing of an act, unless and until he executes it, remains bound, so to speak, to the execution of that act; the liberation from this bond is sannyasa.
13· 20
Our translation, period-faithful. Citable as our translation, never as the source.
The masthead is unchanged from Nº 19: Jehel directing, Pitágoras chief editor, Leona Constantia secretary, Juan Cantalupo administrator at Uruguay 1787.
The SUMARIO divides nine pieces between an Initiatic Part (obituary, order-structure essay, Androgony, astrology, asana, rejuvenation, Suddha) and a Literary Part (the Sikh conclusion and Maya's poem) — the standing two-part architecture of the run.
Antonio Olivio Rodríguez ("AOR", 1879–1943), founder of the Círculo Esotérico da Comunhão do Pensamento of São Paulo, one of Brazil's largest esoteric societies. The obituary is a primary document for the South American Martinist network: it names his initiator, his publishing programme, and his membership figures from the editor's first-hand visit.
Dr. Horacio de Carvalho is presented as the Martinist initiator of São Paulo who travelled to Paris to be prepared by Papus's circle — an explicit chain-of-transmission claim: Paris → Carvalho → AOR.
The passage unmasks a standing masthead name: Sévaka, listed among the review's contributors since the first numbers, "is known as Professor Wladomiro Lorenz" — the Czech-born Brazilian esotericist Francisco Valdomiro Lorenz. One of the run's rare on-page identifications of a pseudonym with a civil name.
Jehel dates his own biography: October 1925, São Paulo, travelling with the Venerable Master Cedaior to visit AOR; diploma order-number 30,568; an estimated 15–20 thousand active members. The Cedaior–Jehel pairing matches the 1926 Templo das Musas photograph published with Nº 13.
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"AOR has died…. long live AOR" — the royal proclamation formula (le roi est mort, vive le roi) transferred to an Unknown Superior: the office outlives the man.
The self-description essay of the whole enterprise: GIDEE → Martinist Order → Kabbalistic Order of the Rose-Cross, presented as one "particular Road" in the image of Guaita and Saint-Yves d'Alveydre. This is the clearest statement in the run of how the review's publishing arm relates to its initiatic arms.
The declared purpose of Martinism "from the time of PAPUS": to form Unknown Superiors who serve in any sector of collective progress — the Order claims no ambition for its own growth as a sect.
The three organisations mapped onto the ternary the Androgony course teaches: GIDEE = visible body (material plane), Martinist Order = soul (astral), O.K.R.C. = spirit. The order-structure essay and the Papus lesson three pages later are the same doctrine at two scales.
Darío Velloso (founder of the Neo-Pythagorean Institute of Curitiba) and A. O. Rodríguez named as the two deceased South American exemplars of Martinist adaptation, "both S∴I∴ … their diplomas signed by PAPUS". Velloso appears in the 1926 photograph note as Dario Vellozo.
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Third instalment of Jehel's commentary on the First Degree; the quoted block that follows is a long verbatim extract of a Papus lesson on the three organic centres.
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Papus's watchmaker retort — the soul under the scalpel answered with the spring in a broken watch — is his stock materialism-refutation, elasticity standing for life as the unexplained mover.
The astral sense of Paracelsus: the unconscious as what binds the individual to the universe, offered as the key to telepathy and deathbed apparitions. The astral here is defined physiologically (respiration, organic life) before it is defined occultly — the course's consistent pedagogical order.
Surya's planetary course reaches Mars, quoting *J. Burgoyne's The Light of Egypt* (via Papus) and then Julevno** — the same two authorities the Saturn and Jupiter instalments leaned on. Burgoyne's Kabbalistic reading (Mars = the faculty of nourishment, angel Samael) sits beside the classical war-god material without tension.
The example list is a self-disclosure: among Scorpio-born the text places the Venerable Masters Paracelsus and Papus, the "profane" Victor Hugo, Napoleon and Hitler — and "the Brothers Jehel, Martha and others": the director and a masthead contributor give their own birth sign in print.
December 1943: Hitler appears not as the war's enemy but as an astrological type alongside Napoleon — both then glossed as "perjurers to initiatic engagements". Wartime neutrality expressed as typology; the run's only other mention of the war is equally oblique.
The Maha-Surya-Pranasana — ten postures with synchronised breath, opening with a standing salutation to the Sun — is structurally the Sūrya Namaskār family of sequences, here presented as a "synthesis of asanas" for busy city workers. Kapila's framing (health effects itemised by organ system, a 21/60/90/120/180-day effect calendar) is characteristic of his medicalised yoga throughout the run.
The technique text keys each position to "Nº 1 of Fig. Nº 16" — the plate on page 14. Only the first posture (Vevi-stha-asana, the standing salutation) is described before (Continuará); Volume II ends with the sequence begun but unfinished.
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Perspiratio insensibilis — Sanctorius's term from 17th-century iatrophysics — used here for the skin's insensible respiration: Kapila's habit of anchoring yogic hygiene in European medical vocabulary.
The rejuvenation series' physical factors resolve into three classes — pure water, solar radiation, vital dynamism (walks + asanas) — with the dietetic factor promised next. Continues the arteriosclerosis argument of Nº 19.
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The monthly census continues: 92 → 98 disciples (30 Sept → 31 Oct 1943), distributed Argentina 35, Brazil 28, Uruguay 35 — the run's running actuarial record of the S.D.M. across three countries. October protocol: documents 532–582.
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Srinivasachariar's doctrine of sannyasa as the completion of action (release comes only through perfect execution, not withdrawal) and tyaga as detachment from its fruit — Bhagavad-Gītā XVIII's pair, given in the Suddha reading where renunciation presupposes mastery rather than abstention.
The text names the path of world-service the Great Austral Path in one sentence and the Septentrional Path in the next two — either a translation slip or a deliberate pairing of southern/northern designations; the run gives no third occurrence to adjudicate. Signed "For the copy: Jehel 10-11-43".
The flowers-and-shroud legend of Nanak's passing — Hindu and Muslim disciples each finding their flowers fresh and the body gone — is the classical janamsakhi account, told here essentially intact. September 1538 at "Karaiarpur" (Kartarpur).
The ten-Guru list that closes the series is transmitted with visible wear: Amar Das appears as "Amandas", Har Rai as "Har Rat", Har Krishan as "Harrishan", Aurangzeb as "Aurengrib", and Tegh Bahadur's dates print as "1664-16765". The translation keeps every form and glosses each — the errors are themselves evidence of the article's (probably French) intermediary sources.
Reviewed against the concealment mandate: the phrase "a most beautiful race from the physical point of view" is a traveller's admiring description of the Udasi Sikhs, not racial doctrine; it stands unexcised. The same review cleared p. 19's "benefit of the race", where raza plainly means humankind.
Dateline Montevideo, 27 September 1943 — the Sikh series' conclusion was written two months before printing, and its closing benediction ("India hermosa e inolvidable…") is Kapila's own voice, not translation.
Maya's prose-poem is dedicated "to the dear little Brother Kunrath" — almost certainly a Brother's esoteric name taken from Heinrich Khunrath, the Amphitheatrum's author, whom the review's Rosicrucian lineage claims. The poem's closing image (the infinite current of KNOWING merging into the Ocean of Creative Silence) answers the cover motto: tired of learning, wishing at last to know.
The prospectus repeats Nº 19's three-city structure: Montevideo seat, Buenos Aires (Soc. PSYKE premises), and the La Plata group under Oscar di Montegnacco — the network's state at the close of 1943: three GIDEEs, two countries.
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New advertisement this number: ¡APARECIO! — Bucheli's Almanaque Astrológico Americano para 1944 (Year XI), "the Continent's only Yearbook" on astrology, spiritualism, esotericism, Rosicrucianism and American Prehistory. The Biblioteca Martinista card above it now prices all three titles (the Taro Adivinatorio at 6.50, unpriced in Nº 19) — the publishing programme moving in real time.
The first surviving asana figure plate of the run: five charcoal positions of the Maha-Surya-Pranasana, numbered 1–5 down the page, the printed caption set sideways beside them. The course's earlier instalments referred to figure plates that no surviving copy preserves; this one, Fig. Nº 16, survives because it was photographed with the wrapper. Extracted to the imagery layer.
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QA gate report
- PASS G1 coverage 339/339
- PASS G11 alignment 302/302
- PASS G0 source kind 1/1
- PASS G6 page anchoring 339/339
- PASS G3 bracket legality 339/339
- PASS G10 numeric fidelity 339/339
- PASS G2 no unanchored English 339/339
- PASS G4 no pipeline scaffolding 339/339