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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1Origins of the Sikh Tradition (End) — Dedicated to the very dear friend JITH SINGH, Prince of Kapurthala.
2By Asuri Kapila, S∴I∴ — It seems that the tremendous blow Nanak received from the death of Mardana was rude and painful for the Master, who did not survive him long.
3And so, before the death of Nanak, another problem arose among his Hindu and Muslim disciples (he having attracted numerous disciples from Islam): how his mortal remains should be disposed of.
4The former wished to burn him, the latter to bury him.
5Nanak, before dying, was questioned on the matter, and answered: "Let the Hindus place flowers at my right and the Muslims at my left.
6Those whose flowers are found fresh tomorrow morning shall have the privilege of disposing of my body as they please".
7After the flowers had been placed on both sides of Nanak's body, he covered the flowers and his own body with a sheet, feeling that the hour of farewell was arriving.
8The following morning the sheet was found in its place, and the disciples, removing it, expected to find beneath it the body of the Master, looking at the flowers so as to receive the answer to the question asked the day before concerning the manner of disposing of the body.
9They found both sets of flowers quite fresh, shedding their perfume as if they had just been cut; but the body of the Master had mysteriously disappeared.
10The date of the disappearance was in the month of September 1538, at Karaiarpur. [Editorial gloss: Kartarpur.]
11Nanak was succeeded by nine Masters or Spiritual Chiefs of Sikhism whom we shall cite briefly, and with each of whom we shall occupy ourselves separately in the future, since all of them played a glorious and important role in the religion of the Sikhs.
12The second Master was Angad (1469-1539), a disciple of Nanak; he 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).
13The Guru Angad invented a new alphabet, known by the name of Gurmukhi, now used as the vernacular tongue of the Punjab.
14The third Master was Amandas (1552-1574) [Editorial gloss: Amar Das.], who was the one who influenced the mind of the Muslim emperor Akbar with the purpose of reconciling Hinduism with Islam.
15The fourth Master was Ram Das (1574-1581), who continued the friendly relation with the emperor Akbar, who ceded to the Sikhs some lands situated in Amritsar (holy city of the Sikhs), where Ram Das had the famous tank dug.
16The fifth Master was the Guru Arjunmal, poet and man of business, and he knew how to draw profitable advantages from the friendship [Sic: the original prints "de la amistad de la amistad", duplicating the phrase.] that the emperor always extended to him; it is this Guru who erected the famous golden Temple at Amritsar, where the faithful [Sic: the original prints "los files" for "los fieles".] had their centre of reunion.
17The emperor Akbar was succeeded by Jehangir, who for reasons of a particular order had the Master Arjunmal arrested and kept him prisoner until his death.
18The sixth Master was Har Govinda (1606-1645), who was the one who [Sic: the original prints "quine" for "quien".] organised the Sikhs militarily, in bodies separate from Muslims and Hindus, since the Sikhs could not forget the odious · 22
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