March 1944; wrapper stereotype unchanged.
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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 23 · March 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.
primary
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1Here it is worthy of note that while consciousness functions with the Annamaya Kosha, where it is on the plane of Turiyatita, the Purusha aspect of the Brahmic Life is merely reflected; when the Yogi directly realises the Purusha, the body in its totality is abandoned.
2While consciousness is in the body itself, it can rise to the Turiya plane and directly realise the Paramatmic aspect.
3The being is the same in all the aspects, but our perception of it in the diverse aspects requires this variation of terminology.
4As a result of the influence of Spirit on Matter, the Sakti or Maya is engendered — that is, Energy or Power.
5This Sakti is diversely named according as it is engendered in a particular group of matter influenced by a determined aspect of the Spirit; thus there are: the Akshara Sakti, the Jiva Sakti, the Atma Sakti, the Paramatma Sakti and the Purusha Sakti.
6It is by means of the Sakti that the entire evolution of the world unfolds, being a result of the mutual play between Spirit and Matter.
7Adopting for these energies a somewhat different system of names — the terms denoting function, as distinct from those of the nature of consciousness — Sakti is threefold: Gunamaya, Esha (or Kalyami) and Devi; the planes of matter may be named in a similar way; and the aspects of the spirit that thus function in the planes are known by the names of Pratyagatma or Samsaratma, Avataratma and Paramatma, respectively.
8Normally we are related with the Gunamayi Sakti; the Great Beings who incarnate among men in the critical epochs of the world for the elevation of humanity act in the Esha-Sakti.
9All of us have in our bodies the matter of these two groups and, on a small scale, each of the Saktis.
10Thus it is possible for us, by an appropriate application, to function in the different bodies constituted of the matter of these groups, and by a proper invocation of the various Saktis, to realise the different aspects of Brahman.
11Man can thus prepare himself for each of the states of vyavasaya or function in this infinite evolution of the world (Samsara).
12To engage in the evolution of the world with an attitude that is exclusively material (prakritic), and therefore only concrete, leads to the complete forgetting of the fact of the immanence of the deity; and as a result of this, the man who follows only external phenomena does nothing but follow the passing gleam of ephemeral and brilliant mirages; he only pursues, without being able to reach, reality; he only seeks, without ever being able to find, the truth; meanwhile he suffers a gradual impairment of his higher instinct.
13On the other hand, dedicating his effort exclusively to the consideration of the life-aspect of things, he comes to esteem revealed creation as a useless panorama of prodigal illusion; as a consequence it follows that he neglects the truths of the physical medium, and becomes in his turn an unhappy victim of the asceticism of sterile abstraction.
14The scriptures today in vogue treat exclusively one or the other of the aspects and, as such, are of no utility in the matter of the full attainment of the Ideal.
15The Prakritic and Atmic aspects above referred to must both be employed by essential
Our translation, period-faithful. Citable as our translation, never as the source.
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.
QA gate report
- PASS G1 coverage 305/305
- PASS G11 alignment 275/275
- PASS G0 source kind 1/1
- PASS G6 page anchoring 305/305
- PASS G3 bracket legality 305/305
- PASS G10 numeric fidelity 305/305
- PASS G2 no unanchored English 305/305
- PASS G4 no pipeline scaffolding 305/305