March 1944; wrapper stereotype unchanged.
→ ini:3.22
Fetching
One moment.
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
derivedpage 5
13rd) There will arrive at vegetarianism, then, progressively, the various species of beings who have understood or felt something of the following: a.- That they can thereby have better health, cure the results of previous abuses, and thus conserve themselves in a more acceptable state in relation to the carnivores of the same age.
2It is, then, a search for physical equilibrium, somewhat self-interested, but… what human progress does not "begin" with a personal desire?...
3They seek physical betterment.
4b.- Those who have understood that vegetarianism grants, besides better physical health, a purer force — that is to say, a greater yield in all methodical, calm or rhythmic physical or mental work, but never agitated work or work of exceptional intensity in a minimum time. (The vegetable grows slowly and does not move.
5The animal leaps or runs; it has the notion of speed).
6This type of vegetarians makes the great sportsmen, intellectual naturists, systematic researchers and various types of initiates by the mental or meditative way.
7c.- Those who know that, by helping their bodies, physical and animic, to quieten [Sic: the original prints "a inquietarse" (to grow restless) where the sense requires "aquietarse".], and by transforming all those psychic energies, they can obtain higher states of realisation — or at least have the physical base that permits obtaining them with more facility.
8I could continue thus at length, showing the 72 types of individuals who in 24 different forms prefer, exclusively or in diverse mixtures, the 3 species of foods [Sic: the original prints "animales" (animals).] that the orientals have named sattvic, rajasic and tamasic — or in other words "Spiritualising", "dynamising" and "intoxicating", an interpretative translation I give to the terms so that it may be easier for the reader to understand that one class of food "orients the vibration upwards", the second "around", and the third downwards: earth, air and ether.
9For all these reasons, it seems reasonable that each one should TRY to adopt the BEST regime that his temperament, desire for action and mental orientation indicate; for, by progressive betterment, he will arrive not only at vegetarianism but at more — since, if we must all some day live the prolonged ecstasies of the saints and of certain yogis or Rishis, we shall verify on that occasion that the true higher mystics nourish themselves PRINCIPALLY on the vision of the Higher Planes.
10Therefore, between the hyena that feeds only on flesh and even on remains of carrion, and the saint who feeds almost solely on contemplation and etheric absorption — THERE IS AN INFINITE DIVERSITY OF BEINGS, who walk towards one same end and whom one MUST help as far as possible, but whom one CANNOT AND MUST NOT push with shouts or by force, with criticisms and anathemas, because they do not eat this or do not absorb that.
11Vegetarianism, like any other human conception of the truth, can lead to fanaticism, and the greatest error of many vegetarians is to believe themselves "better" than other people.
12Nevertheless, for spiritual and moral evolution, it is better to swallow a steak at lunch and take pity on the neighbour who has nothing to eat, and help him, than to ingest "saintly" a head of chicory, root and all, and remain indifferent and disdainfully alien to the suffering of those around us, saying "they suffer because they do not understand; their ignorance is what causes them pain; it is natural", and betake oneself calmly to the vegetarian restaurant.
13In the next article I shall treat of the gaseous foods — that is, of those we breathe through the nostrils, through the skin, AND WHAT ENTERS WITH THAT AIR… (To be continued).
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.
→ ini:2.18
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.
→ ini:3.22:17:005
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.
→ ini:3.22:24:007
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