Nine pieces; the Literary Part carries the Commemorations list and a poem by the director himself — the most institutional number the run has yet printed: two of its nine pieces are about the Order's own structure.
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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 III, Nº 21 · January 1944
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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1The group called Manas is the next in the order of fineness; the vibrations of Manas are such that their rhythm permits the universal conception of ideas (Sankalpa) to the Being that functions in it.
2The lowest in the 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.
3The 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 Being assumes for the moment a state of separation — an individuality, so to speak.
4While it functions in matter.
5The constitution of man includes all these groups, but it is the Indriya group that is the state in which he is principally fixed [Sic: the original prints "principalmente cierta".] in his functions, as a result of the particular environment that is his own structure.
6The 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 may be said to be the descent into the dense of the world's evolution, while nivritti may be said to be the ascent from there; while the course of the first is towards the analytic and separative, that of the second is towards the synthetic or the transcendental.
7Upakrama and Upasamhara are, respectively, other names for the procedures of pravritti and nivritti.
8The being, while functioning in any of the four groups of matter, may during that time be engaged in one or the other of the procedures.
9Both procedures have a definite value in the life of a man, and he must not attach himself exclusively to one of them alone; as the necessity appears, each is to be followed; only the disposition in following one or the other should be that of a complete altruism.
10For in the evolution of the world both hold sway, and man, if he aspires to surpass it, must familiarise himself with both; any personal attitude, or an attitude of egoism (Swartha), will have as its result in man that of enslaving him to it.
11Pravritti and Nivritti, uninfected by personal interest, are said to be Suddha, and, when this is not so, Asuddha; respectively, while the second forges the chain or slavery, the first issues in liberation or liberty".
12(To be continued).
13In ending, for today, this citation of the Teaching of the Suddha Dharma [Sic: the original prints "Suddha Drama".], I wish from my heart that my colleagues, students of this Way, not only read these teachings but meditate them long and repeatedly, trying to form clear concepts of what the terms represent, so that, as this exposition continues, it may be easy for them to grasp its intellectual sense and feel its spiritual content.
14OM S. S. S.
1530-11-43.
16Jehel. · 22
Our translation, period-faithful. Citable as our translation, never as the source.
"WHAT HAS MARTINISM TO DO WITH MASONRY? … 'NOTHING'" — the year opens with a demarcation essay by the president of the Grand Council. The stated grounds: Masonry's "social finality, almost always with political tints", and the vengeance legacy (the Vehm, the Templars, the 30th degree) against which Papus is quoted preferring prayer.
Jehel signs with his full offices: President of the Grand Council of the Martinist Order of South America and General Delegate of the O.K.R.C. — the first time the run prints both titles under his name.
The long Papus quotation carries his hemisphere doctrine: East and West under reciprocal laws of evolution and involution, against applying Kali-Yuga to Europe. Reviewed against the concealment mandate: this is the tradition's own cyclology, quoted as doctrine — no evidence-claims about living peoples; it stands with commentary.
Volume III opens. The sunburst cover carries into 1944 unchanged; the date line reads Año III — Enero de 1944 — N.º 21.
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The GIDEE prospectus and the back-cover advertisements repeat Nº 20's stereotype unchanged into the new year — three GIDEEs, the Biblioteca Martinista, Bucheli's 1944 almanac.
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Masthead change with the new volume: Maya replaces Leona Constantia as secretary, Jehel's credentials line adds SDM (he signs the Suddha column as its representative), and Nulo's affiliations now read "A. M., P. C." — the only staffing shift the wrapper has shown since Nº 18.
Imp. Dornaleche Hnos., Cerro Largo 783 — the printer's imprint continues unchanged into Volume III.
Papus's nativity rhapsody culminates in "the Messiah of the White Race... CHRIST IS INCARNATE", with the Saviours of "the other races" placed at his right. Reviewed against the concealment mandate under the ratified boundary: comparative christology inside the school's own root-race cosmology, quoted verbatim from Papus — kept, with this note as the review's record. The ranking claim ("no comparison can be established") is doctrine about saviours, not claims about peoples.
The criterion the school offers for Christ's uniqueness is concrete: return through death in the same body — Boehme, Swedenborg and Saint-Martin cited as the "Illuminated Hermetists" for whom Jesus is the Verb come in flesh, against the "evolved man" reading it attributes to oriental and Pythagorean schools; the Dalai-Lama's succession offered as the counter-model of continuation by substitution of vehicle.
The companion essay defines the Invisible Chain on three planes — Spiritual (the commemorated Martyrs of Martinist Thought), Astral (the two-century collective current, with Comte quoted on the dead governing the living), and Visible (the multiform tie of convictions and synchronised acts).
The astral chain is given a hydraulic ethics: the collective current of two centuries of like-directed acts supports only what runs with it — "sound, good, altruistic" — and resists the negative. Protection by alignment, not by petition.
The worked example is a four-step intercession — prayer, invocation, double petition — for the cure of tuberculosis, written for a bacteriologist who must first renounce being the "glorious" discoverer. The run's most complete specimen of its practical theurgy, and its choice of disease is contemporary: TB was Uruguay's great killer in 1944.
Androgony reaches the nine-element table (physical/astral/spiritual, each in each), quoting Papus's lesson with the Pythagorean table conceit; the two anatomical tables (III and IV) map the ennead onto head/chest/belly and nervous force/blood/lymph.
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Life as the arc-lamp spark — present only while current passes through the two carbons — Papus's standing electrical analogy for incarnation, here completing the ennead lesson.
The planetary course reaches the SUN, fourth after Saturn, Jupiter and Mars, on the same two authorities (Burgoyne via Papus, then Julevno). Burgoyne's "Asead" for the Hebrew sun-name and the Michael-planisphere material run parallel to the Mars/Samael treatment last number.
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Venus is announced next — the course's order (Saturn, Jupiter, Mars, Sun, Venus…) is the Chaldean descending order, taken over from Papus's curriculum.
Postures 2–5 of the Maha-Surya-Pranasana arrive with their Sanskrit names (Hasta-Agnitejas, Naga, Hasta-Pado, Maha-Satva-Salam), each keyed to "Fig. 16 in Nº 20" — the surviving plate published last number now does duty as the course's referenced illustration across issues.
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With five of ten postures described, the sequence so far tracks the Sūrya Namaskār half-cycle (salutation, forward fold, equestrian, plank, eight-limbed prostration) under Kapila's own nomenclature — the return postures are promised for the next number.
The dietetic instalment opens at full rhetorical pitch — "food has caused more deaths than all the wars" — written in a January when the war was at Monte Cassino and Leningrad. The excision review cleared p. 17's "de todas las razas" (all epochs, all races = all humankind) as plainly universalising.
The polemic's ethnography is Rioplatense: Thursday and Sunday ravioles o tallarines con tucos, the suckling pig admired at table, coffee with milk morning and afternoon — the periodical's Montevideo is visible through its dietetics.
The census turns down for the first time: 98 → 94, with the editors announcing a deliberate purge — Representatives instructed to report Disciples lacking "discretion, devotion or perseverance". November protocol: documents 583–615. The run's actuarial honesty extends to shrinkage.
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The kosha enumeration prints four names where the doctrine counts five (Pranamaya is skipped), and "Raya Yoga" throughout for Raja — the Suddha column's transmission wear, glossed on the face of the translation.
Pravritti/nivritti as descent-into-action and ascent-from-it, each legitimate and each to be mastered altruistically — Suddha's both-paths doctrine, consistent with the sannyasa-as-completion teaching of Nº 20.
The Martinist commemorations calendar, printed in full: Pasqually (20-9-1774), Saint-Martin (13-10-1803), Papus (25-10-1916), Guaita (19-12-1897), Cedaior (22-1-1943), Saint-Yves (5-2-1909), Willermoz and the Unknown Martinists (21-2), Swedenborg (29-3-1772), Lévi (9-6-1875), Delaage (21-7-1882). The Order's liturgical year, stated as such.
The South American necrology identifies its pseudonyms in print: Cedaior = Alberto Costet, Count of Mascheville (d. 22-1-1943) — the review's founder-lineage stated on its own page a year after his death.
Lotusia = Jeanne Marie l. Costet de Mascheville, "wife of Br∴ Jehel", three Brazilian lodges, d. 11 June 1941 — the family structure of the Order's leadership recorded in its own commemoration list. Around her: Capet (Hermanubis lodge, Curitiba), De Fersen (F. Fedar), Fidelis (Ignacio Witoldo Kubiak), De Nerval (Nerval de Araujo Silva), Dettre (Dr. Alberto Costa Podestá, R.L. "PAPUS", Montevideo, d. 14-12-1942), Violeta (Iris Diana, d. 24-11-1943).
Via-Crucis (Jehel, 1920) — dated twenty-four years before printing: the director's own conversion poem, from years of darkness through the Awakening to the vow of the Path of Pain. With Nº 20's Scorpio self-disclosure and this, the run's editor is progressively writing his autobiography in fragments.
The poem's sanctuary is "of the Lotus Flower" — the Christian via-crucis resolving into an oriental emblem: the same East-West suture the whole review practises, compressed into a quatrain.
The "glorious body" is anchored to Saint Paul's spiritual body (1 Cor. 15:44) — the lesson naturalises its subtle-body doctrine inside Pauline vocabulary before mapping it anatomically.
"We are the result of what we eat" — the body as "Temple of our Immortal Soul" nourished into etheric fineness: Kapila's dietetics restates Feuerbach's aphorism in a devotional key, with the vibratory-quality doctrine (food's vibrations pass to all the vehicles) promised a mechanism next number.
QA gate report
- PASS G1 coverage 361/361
- PASS G11 alignment 308/308
- PASS G0 source kind 1/1
- PASS G6 page anchoring 361/361
- PASS G3 bracket legality 361/361
- PASS G10 numeric fidelity 361/361
- PASS G2 no unanchored English 361/361
- PASS G4 no pipeline scaffolding 361/361