March 1944; wrapper stereotype unchanged.
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1The excess of meats, instead of strengthening the body as is generally believed, makes its resistance and vitality gradually dwindle, owing to all we have said, and leaves it an easy prey to germs, whose dynamic, vital action, etc., are the causes of infectious illnesses. Let us not forget that germs find a fertile field of development wherever a putrefactive process exists.
2If we know how to keep the body clean by means of a rational, natural and minimally toxic alimentation, illness, old age and death will not attack it so rapidly and prematurely.
3All stimulants — as for example tea, coffee, alcohol, chocolate, etc. — are also toxic, and many of them have no nutritive value whatever.
4These stimulants, taken after meals as is commonly done, are still more prejudicial, for they retard the digestive process.
5They must, then, be substituted by fresh fruits or fruit juice (but not bottled, because these, in general, are nothing but water with essences that have nothing to do with the fruit).
6Eggs and lentils, like other dry legumes, should also be eaten in small quantities, or very rarely, because they are foods containing many proteins, which are what give origin to purines — these last substances giving origin to many of the toxic substances enumerated.
7For those who work physically, nuts are an excellent food; but, as their richness in fats and proteins is high, they must be eaten in small quantities and always combined with other fruits and vegetables compatible with them.
8The refining of foods is also prejudicial to man, especially that of flours, from which, by the excessive process of depuration, the mineral salts and vitamins have been removed, leaving them impoverished.
9Pastry, a treat for so many stomachs, should not constitute a daily food either, as it frequently does, because of the toxic products to which the digestion of starches and refined sugar gives origin.
10Eliminate also all sweets, caramels, etc., from which all energetic power has been subtracted and which, consequently, are substances that on fermenting convert into alcohols.
11Substitute them, then, with dates, raisins, figs, almonds, etc. Mothers do not imagine the harm they do their children when they foster in them the habit of eating bonbons, caramels, etc., which slowly assault those tender and delicate bodies.
12Let them be accustomed, on the contrary, from the earliest age to eat much fruit, bearing in mind that it is a true food and not a sweet or dessert, as it is generally considered.
13Fruit does not cause acidity, as is generally believed.
14Those who maintain this do not know thoroughly its composition and the products to which it gives origin in the digestive process.
15Acidity is not caused by fruit but by the previously eaten meat-based foods, besides many others such as flour, pastries, stews — and that by the excess of proteins they contain.
16On the contrary, fruit and raw vegetables, owing to the many mineral salts they contain, neutralise and contribute to eliminating the already existing acids.
17We must take as a norm to eat at least
Our translation, period-faithful. Citable as our translation, never as the source.
March 1944; wrapper stereotype unchanged.
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Masthead unchanged from Nos 21–22.
The SUMARIO's literary slot goes to an outside poet of stature — see the p. 22 note on Campos Cervera.
Jehel's dietetic instalment recalls "the admirable drawings I published in Nº 18… extracted from works of the Master PAPUS" — the physiognomic animal plates; the symbolic-animal doctrine (the man who "feels like a hyena") now grounds a typology of eaters.
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The run's most humane page on diet: between "the hyena that feeds on carrion and the saint who feeds on contemplation there is AN INFINITE DIVERSITY OF BEINGS" who must be helped, never pushed — closing against vegetarian self-righteousness: better a steak eaten with pity for the hungry neighbour than sanctimonious chicory beside indifference. A deliberate counterweight to Kapila's absolutism elsewhere in the same number.
Burgoyne's Mercury carries his Americanism intact: the "Yankee adage" and the United States under Gemini — the Chicago-published Light of Egypt speaking through a Montevideo monthly.
Jehel's own observations name two more Brothers — Géminis and Mauá — as chart examples; Mauá is a new name in the run. The section closes with initiatic gatekeeping by horoscope: Mercury afflicted in the twelfth marks "the perjurers… those who cannot stop lying".
The Adhirathasana — progressive cataleptic rigidity over stacked books (to seven), then stools — with its Fig. 18 referenced but not printed in this number: the plate either never ran or ran in a number that does not survive; flagged for the facsimile hunt.
Kapila's case against meat is argued in the vocabulary of 1940s biochemistry — ptomaines, indole, skatole, cadaverine, putrescine — the medicalised register at its most technical; "95% of illnesses" from diet is the series' strongest claim.
Census stabilises: 77 → 78 (Argentina 38, Brazil 13, Uruguay 27), and a sixth exercise appears with 3 practitioners — the practice ladder is growing at the top while the base has been pruned.
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Suddha Raja Yoga is set explicitly against hatha yoga, "whose methods invariably make the aspirant contract an almost incurable illness" — a striking condemnation to print in the same number as an asana course; the two columns hold opposed positions the editors never reconcile.
The Yoga-Brahma-Vidya exposition: Gayatri as the whole science of the universe, the 24 Dharmas, Vyashti/Samashti Pranava, Suddha vs Kevala Sankhya — the most technical Sanskrit doctrine the run has printed, closing the Pandit's notes on the Hierarchy (signed off 31-1-1944).
Pitágoras's new science column opens with the alchemical INRI (Igne Natura Renovatur Integra), Heraclitus, Agni and the swastika-as-fire — written in March 1944, when the symbol's other career was at its darkest; the text keeps strictly to its archaeological sense.
The Tai-Ki / Yang-Yin exposition with the Pa-Kua of Fu-Hsi, equated in one breath to the Hebrews' AOR and Ob/Od, Sushumna and Ida/Pingala, the Martinists' Astral Light, and Louis Lucas's "movement" — the run's correspondence method applied to Chinese cosmology for the first time.
The scientific apparatus is genuine and datable: Dr. Loir (Pasteur's collaborator) in La Côte d'Azur Médicale 1933, Jules Régnault's 1927 appeal for a Société de Biodynamique, and the Nice Institut d'étude des radiations under Maurice Faure — French cosmobiology's actual institutions, cited with the wry aside that these "new ideas (!!!)" are 3,600-year-old Chinese knowledge.
The magnetism primer (declination from the 1666 Paris baseline, isogonic/isoclinic/isodynamic lines, Bécédéef's 1666–1915 series) breaks off with (Continuará) — the science column now runs serials like the initiatic ones.
Hérib Campos Cervera — Paraguay's major modern poet (1905–1953), then in political exile — gives the run Elegía para la décima noche, dated Asunción, 11 August 1943. A find for the literary record: a Campos Cervera elegy printed in a Montevideo esoteric monthly two years before his landmark Ceniza redimida; the nine-nights dissolution of the body reads here as an initiatic death.
The elegy's end — another life "stripped of the long punishment of memory: a tree or a stone" — sits in the reader's hands two pages after the Suddha column's Turiya doctrine; the editors' juxtaposition does the commentary itself.
Prospectus stereotype unchanged.
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Back-cover advertisements and imprint unchanged.
Jehel's gendered occupational typology (Gemini typists and women of letters; Virgo seamstresses) is 1944 Montevideo's labour market read as astrology — kept as period evidence, with the era's assumptions on its face.
The asana's promised effects reach arterial decalcification — the rejuvenation series' arteriosclerosis theory and the yoga course meeting in one claim.
The dietetics turn domestic: mothers, bonbons, dates and figs — the counsel column voice that the praxis layer captures.
"We know by heart the constitution of a machine… but almost nothing of the constitution of our body" — the series' recurring modernity critique, here aimed at the era's engineers.
The triple Sakti (Gunamaya, Esha, Devi) with its function-names — the Suddha column's most compressed metaphysics; the translation keeps every transliterated term as printed.
The eight supreme virtues, paired: tolerance/compassion, tranquillity/non-ambition, purity/disinterestedness, unwearying service/yearning for the world's good — the Suddha ethic in its final catechetical form.