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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 27 · July 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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1Asuri Kapila his perception of very real ties between the small local commemoration and the Great Yagna offered in India, at Visala Bagdari. [Sic: elsewhere printed "Visala Badari".]
2Many Disciples had, during the performance of their practices before the ceremony, or during it, or in the practice of the two subsequent days, ampler manifestations of the Inner Light, and an ascending cycle in their inner realisation is verified.
3In the Ashrama of Montevideo there has begun the commented reading of the translation of the Bhagavad Gita made by Brother Giordano Bruno — a beautiful work of more than a year's labour — which permitted all to go appreciating the marvels of the esoteric sense of the Great Book of the Song of the Lord.
4That Reading is always accompanied by influences that have translated themselves — among other manifestations more subtle and difficult for all to perceive — into the aura or breath of the N. E., which has been clearly and repeatedly felt by all those attending in the small Temple of the Suddha existing in the Ashrama of Montevideo.
5Various elements or necessities for which prayer or petition was made in the meetings of the local Suddha Dharma Mandalam have received help from the Hierarchy, for which we raise our most heartfelt vibrations of thanksgiving to the Great Beings.
6GLIMPSE OF THE FUTURE WORLD RELIGION.
7By T. M. Janardam.
8(Translated from "The Suddha Dharma" of June 1937) — The Religion of the Suddha Dharma, which is the future World Religion, constitutes the greatest common integral in which all the present religions of the world converge, while at the same time each of them conserves its own characteristics.
9Many are the routes that lead to London, let us say for example; but to render homage to His Majesty the King in his own antechamber there is only one way.
10Similarly, all the religions of the world may make it easier for their protagonists to create for themselves a certain comprehension of God and in this way give solid root to their faith in God; but the religion of the Suddha Dharma is the only one that leads the aspirant to the Divine Presence.
11That is why the great Adi Shankara said: "Suddha Dharma sanchitha nimithena… dharsitha yoga margaha".
12This declaration, made by no less an authority than that Great expositor of the famous "adwaita" and "maya-vada" doctrine, strongly throws into relief two important facts.
13First, that the Religion of the Suddha Dharma already existed prior to him; and second, that it is a Science of Yoga.
14It also follows from this that Shankara's own exposition of the doctrine of the Unity of God is only a partial representation of the great postulates of the Suddha Dharma, of yogic origin; and that, by the very nature of its most elevated excellences, this Science kept its secret even from Shankara himself, · 16
Our translation, period-faithful. Citable as our translation, never as the source.
July 1944; the redesigned wrapper of Nº 26 carries forward.
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Masthead unchanged from Nº 26, N. City Bank line included.
The SUMARIO misprints the author of the lead poem as "Mahanuja"; the article signs RAMANUJA — a Brother writing from the United States, the run's first contributor on North American soil.
Ramanuja's ¡Despierta! argues the primacy of feeling over reasoning — "the marvellous tool of pain" as converter — an A∴M∴ manifesto in the direct second person, unusual for the run's courses.
*Victor-Émile Michelet's Incantation of the Ten Divine Names in Spanish* — the French Symbolist poet of Papus's circle (the footnote identifies him only as "man of letters and Martinist Initiate of the epoch of Papus"). The prose-poem walks the ten Sephirothic god-names with their archangels (Raziel, Zaphkiel, Zadkiel, Samael, Raphael, Anael, Michael, Gabriel) and their demons (Zazel, Barzabel, Sorath, Kedemel, Taphthartharat, Hasmodai) — the planetary spirits-and-intelligences table of Agrippa turned into liturgy. A significant translation: Michelet's occult poetry has next to no Spanish-language record.
Reviewed against the concealment mandate: "the races from which I sprang believed they saw your reflection…" is the poet's self-genealogy introducing the Crucified — devotional first-person, no claims about living peoples; it stands. The other two candidates (astral storms; the synoptic table's "in germ in the present races") cleared on the same reading.
The incantation ends at Malkuth with Pan alive and the Eleusinian cup — "I absorbed pain and drank remembrance" — the Symbolist's Greece and the kabbalist's Tree fused in one closing cadence.
Taurus follows Aries: Aphrodite's horns read as Venus not Luna, Apis, Issachar's blessing, the agate talisman — and the era's vernacular slipping in ("what today is called 'sex-appeal'").
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The course names its own ambition: "a true Treatise of Interpretation… APPLY this knowledge" — the zodiac series is being written as a manual, not a column.
The Androgony series closes its first-degree arc with the synoptic table credited to Pitágoras — "the patient labour of the dear Brother" — and announces the next theme: the Quaternary Character of Martinism.
The synoptic table of the sevenfold constitution: Egyptian, Hindu, Chinese, Hebrew, Greek, Latin, Zoroastrian, Persian, Paracelsian, Swedenborgian, spiritist and Theosophical terms aligned across the 3×3→7 scheme the course built over six numbers — with the operational notes (the vital body "NEVER goes out"; the astral "CAN go out consciously (INITIATES) or unconsciously (MEDIUMS)"). The run's densest single doctrinal object, kept whole in the transcription.
The Vaishakh report names the officiants: Swami Asuri Kapila, Jehel, and Sister Upasika "representative of the Maha Boddhi-Shanga" — the new Buddhism teacher of the Nº 26 prospectus appears in ceremony, and Kapila now carries the Swami title in the run's own pages.
Brother Giordano Bruno has translated the Bhagavad Gita — "a beautiful work of more than a year's labour" — now read with commentary in the Montevideo ashrama's small Suddha temple. A second in-house Gita alongside the Chilean official translation announced in Nº 24; the masthead's Giordano gains a full lodge-name.
Janardam's polemic strikes near targets: "Hinduism" called "a name most repugnant", the Vedanta schools "bellicose elements" — and "a Master, of Pondicherry" who "claims to be the inaugurator of a new system of Yoga" — an unmistakable swipe at Sri Aurobindo, printed in Montevideo. The Suddha column's exclusivism ("the only one that leads the aspirant to the Divine Presence") is at its sharpest here, sitting oddly beside the run's own eclecticism — a tension the editors leave unresolved.
The Mitra Deva mantra printed for daily recitation, with its seed-syllables ("JRIM IM NAM NAMAH") — the run's messianic liturgy made practical; the praxis layer carries it.
Johnny Coulon, "the unliftable man" — the Chicago bantamweight whose 1920 Paris demonstrations (unliftable while touching wrist and carotid, liftable on ebonite) ran through Foveau de Courmelles and Régnault's papers, cited here with full bibliography. The science column's most vivid case, marshalled for the earth-contact doctrine.
The 160-volt head-to-feet gradient, the brushed subject firing a frog's gastrocnemius, de Vita's electrometer registering a stroked cat at 6–15 metres — the column's electro-physiology at its most theatrical, all in service of grounding (in both senses).
The sexed polarity doctrine — left hand negative in man, everything inverse in woman — connects the science serial to the magnetism course the GIDEE teaches; Achéff's novel S.O.S. supplies the modern anxiety (rubber tyres, linoleum) and the earthed bracelet its remedy.
Régnault's 1927 "Pantin aux réflexes", Tchijevsky's caged rats, the German terrain-radiation cancer studies, Larvaron's plants at Rennes — the serial closes its earth-contact instalment with its densest apparatus roll-call.
The rebuilt prospectus of Nº 26 (teachers by name, Upasika's Buddhism chair) repeats unchanged.
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Both library advertisements (Ateneo and Editorial Kier) and the Castro y Cía imprint repeat.
Each Name arrives with its full ritual kit — Saturn's black cape and garnets and burning sulphur, Jupiter's tin and topazes, Mars's steel and storax, the Moon's silver crescent and myrrh — Michelet versifying the planetary correspondences the course teaches in prose.
Julevno's Taurus with the era's own voice — "sex-appeal" in quotation marks, sans-façon — the 1944 translation layer visible inside the 1900s French source.
The Venus section's definition — "to possess an ideal is to modify the form of one's life as profoundly as by death" — and the lost half of the androgyne asked back from Lilith and Nahemah: Michelet's erotic kabbalism at its most personal.
Menkar and the "Jaw of the Whale" threatening dangers from large animals; the 15th degree redeeming — Taurus's face-lore keeps the fixed-star layer running through the treatise.
QA gate report
- PASS G1 coverage 361/361
- PASS G11 alignment 316/316
- 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