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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1For some years a reaction has begun to manifest itself in the scientific world against the materialist conceptions of life and the universe, especially after the latest discoveries of the physicists on the constitution of the atom (in which they have seen how the electronic movements are analogous to those of the planets in the solar system), on the radiant state of matter, on the various radiations, etc.
2We thus return insensibly to the old conception of the close dependence of living beings on the cosmic medium — that is, the influence of cosmic and telluric irradiations upon living beings, producing upon them variations in the functioning of the life of the cells of the organism [Sic: the original prints "del egoísmo".] and even in the very psychic life of man.
3And as progress continues in these studies of cosmobiology, the old scientific and philosophical conceptions of the ancients will become ever more intelligible under the light of the new scientific knowledge.
4A day will thus come when we shall fully understand what that single principle is which the Chinese had named TAI-KI and had symbolised by a circle whose unfolding produced the two other opposite and complementary principles named IANG and YN — which is found everywhere and whose equilibrium constitutes harmony in the universe and health in the organism.
5Let us say in passing that the IANG was represented by a continuous line and the YN by an interrupted line, and their groupings by threes formed the eight combinations, that is, the PA-KOUA of Fo-Hi.
6Other manners of symbolising the TAI-KI were to represent its two constitutive principles IANG and YN by two thick commas, one red and the other green, which interpenetrated by their concavities to manifest that they were never separated; or by the dragon (IANG) and the tiger (YN); or by two dragons between which exists a species of whirlwind, representing the neutral or dynamic equilibrium.
7And we shall thus understand why the dragon (IANG), representing the positive or active principle, is in an elevated position and blows towards the other dragon (YN), the negative and passive principle, to give origin to the forms in which life dwells.
8TAI-KI, which is named AOR by the Hebrews, Sushumna by the Hindus, Astral Light by the martinists, "movement" by Louis Lucas, etc.
9IANG and YN, which correspond to the OB and OD of the Hebrews, IDA and PINGALA of the Hindus, etc.
10There is no one today who doubts that the environment in which we live exerts an important influence on physiological phenomena.
11The action [Sic: the original prints "La atracción".] of heat and cold, of humidity and light, of electricity, etc., upon the organism is well enough known to biologists and physiologists.
12But what is still unknown in the scientific world, or at least is beginning to be suspected, is that other cosmic and telluric influences also exert their action upon vegetable, animal and human organisms, as upon the inorganic and mineral world.
13These influences have escaped the observation and experimentation of the positivist and materialist savants for a long time, because they manifest themselves without man's being able to be consciously impressed by them — that is, they manifest themselves upon the unconscious life.
14But many facts for which it has not been
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