The SUMARIO leads with institutional history: the reform dossier occupies pages 4 through 11 — a third of the number given to the Order's own constitutional documents.
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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 IV, Nº 35 · March 1945
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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1Progressive Course of Asana Yoga (Continuation). By Asuri Kapila S. I.
2BADDHA PADMASANA.
3— This asana (which is a variant of the Padmasana published in No. 3 of La Iniciación) is practised as follows: 1) Sit in Padmasana, endeavouring to bring the heels up to the inguinal regions.
42) Carry the right arm behind the back and grasp with the tips of the fingers of the right hand the big toe of the right foot.
53) Then carry the left arm behind the back and grasp with the fingers of the left hand the big toe of the left foot.
64) While executing these two movements of the arms, incline the head until the chin rests on the chest, and direct the gaze toward the tip of the nose.
75) After remaining some seconds in this position, return to the Padmasana.
86) Inhale slowly and deeply, counting mentally up to 7; retain the breath, counting mentally up to 7; and exhale, likewise slowly and deeply, counting mentally up to 7. 7) During the exhalation pronounce the sacred monosyllable OM.
9The perfect execution of this asana is very difficult for beginners, and that is why we recommend that during the first month they perform the "half posture" — that is, grasp only the big toe of the right foot with the fingers of the right hand.
10During the second month the exercise may be repeated, but grasping the big toe of the left foot with the fingers of the left hand.
11To facilitate these movements it is advisable to flex the back somewhat forward.
12Only after executing the "half posture" well may this asana be executed in complete form.
13BENEFITS DERIVED FROM THE BADDHA PADMASANA.
14The benefits derived from the continued practice of this asana are the following: 1) Cure of various chronic diseases of the digestive system, such as gastritis, dyspepsias, hyperacidity, gastrectasia, gastroptosis, intestinal fermentation and putrefaction, colitis, constipation, etc.
152) Return to normal functioning of the endo-abdominal organs (liver, spleen, pancreas). 3) Elimination of the causes that obstruct the normal functioning of the kidneys.
164) Gradual disappearance of auto-intoxication and disappearance of all those pathological manifestations that depend on it.
175) Toning of the muscles of the arms, back, thorax, abdomen and legs.
186) Better blood-irrigation of the whole body and increase of the elasticity of the vessels.
197) Gradual disappearance of lumbago.
208) Extraordinary toning of the solar plexus and increase of the circulation of prana through its innumerable nervous branches.
219) Gradual toning of the whole central and peripheral nervous system. · 17
Our translation, period-faithful. Citable as our translation, never as the source.
The reform dossier: the Grand Council asked the review for extra pages to print the Introduction, the Decree of 15 July 1944 and the General Statutes in full. The stated 40-page expansion survives as 28 in this retype — the retype consolidates, it does not cut the documents. "Martinist Order of South America" becomes simply MARTINIST ORDER.
The renaming is grounded in "the voluminous and very well documented work on the History of Martinism" Pitágoras has been writing for three years — the chronology serial running in these very numbers is its published spine.
→ martinez-de-pasqually
The four-point contrast with Lyon: the European successor organisation (masons only, no women, no occultism, no East) against this Order's four counter-declarations — women initiated equally, all investigation admitted, East and West equivalent. The Río de la Plata Martinism defining itself against Papus's European heirs, by correspondence with them.
Masthead stereotype unchanged; the number opens straight into the Order's reform dossier.
March 1945; the wrapper drops the "de" from its date line this month.
→ ini:4.34
"There are no more lodges" — the whole masonic vocabulary is swept out: Centres are "true Temples", Study Groups are officialised, protocolary titles reduced to "Venerable" as "an ideal to realise". Degrees now by examination or by merit up to the third.
The identity reform: recognition by Identity Card and "constructive, cordial, altruistic acts", explicitly renouncing secret words and handshakes — "a cultural and spiritual society that is not secret". A de-occultation of membership mechanics rare for 1945.
Jehel's closing figure — "Let us be the gardener, the garden and the tree" — and the reform's motto: "speak less and realise more: the means are these".
The Decree, dated Montevideo 15 July 1944, signed by the working Grand Council: JEHEL president, ASURI KAPILA vice-president, PITÁGORAS secretary, SURYA administrator — the review's four pseudonymous pillars holding the Order's four offices.
Article 6 of the Statutes: membership unlimited, "no distinctions of race, colour, sex, nationality or religion will be made" — the excision scan flagged the sentence; it is the boundary's opposite: an explicit anti-discrimination clause, printed 1945.
The Civil Directorate names civil names: Léo Alvarez Costet de Mascheville president — the Mascheville family continuing at the head after Cedaior's death — with Della Rosa, Bernardi, Cantalupo (the review's own administrator), Stern, Morales Leal de Della Rosa and Escalá. Three of seven are women. The fullest civil-name roster the run has printed.
Willermosism opens: the chronology restarts at Lyon 1730 — the silk-trade apprenticeship, the unidentified 1750 lodge, Venerable at 22, the Parfaite Amitié and the Grand Mother Lodge of the Regular Masters. The compositor's numerals wander again (WILLERMOS1SMO), mirrored with glosses.
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The Chevaliers de l'Aigle Noir Rose Croix (1763) — astrological, kabbalistic and alchemical masonry, with the future Cohens (Bacon de la Chevalerie, Rozier, Paganucci, Monge) already assembled — the column's argument that Willermoz's Lyon was Cohen soil before Pasqually arrived.
CAPRICORN: Burgoyne's harshest sign-reading — sin, the scapegoat, "material servitude", natives on "the initial steps of true spirituality" — printed without softening; the course keeps its source's severity as faithfully as its praise.
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Julevno's Capricorn portrait — "subtle, malign, ingenious, envious" — with the course's standing caveat: "very good aspects modify such indications". The severity is doctrinal, not personal.
The sixth face's "effeminate, libertine person… all by way of pastime" — the old authors' moralising typology transmitted verbatim; the course's historical honesty extends to its sources' prejudices.
Baddha Padmasana — the asana course resumes with the bound lotus: numbered steps, the 7-7-7 breath with OM, the "half posture" for the first two months, and nine claimed benefits — keyed to the charcoal plate on the next page.
The Baddha-Padmasana plate — the fifth asana figure of Kapila's series, charcoal like the Nº 34 mudras, captioned in the block. Registered to the imagery layer; the 40-minute-to-an-hour target printed beside it.
The Buddhist calendar promised in Nº 34 arrives: Maitreya on 1 January, Mitra Deva's birth on 16 January (the S.D.M. date folded into the Buddhist year), Nirvana day, Wesak, the White Lotus day for Blavatsky ("Upasika"), Bodhidharma, Amitabha, Tson-Kha-Pa — with fasting hours in Uruguayan time throughout.
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Lhasa and Kumbum's "Feast of the flowers" for Tson-Kha-Pa, the Uposatha fast-days, Ceylon's Poson for Mahinda — the calendar's reach is genuinely pan-Buddhist, assembled from the standard orientalist literature into a devotional almanac.
The Avatara serial, part II: Rinkhana's Daivi Prakriti vesture, the Kshatriya household of Maharashtra, birth at the Full Moon of Pushya — dated 16 January 1919 here where the calendar page prints 1916: the order's own sources disagree by three years, and both printings are preserved.
The ten-verse Mangala Sloka sung at the child's entry into the Maha Guha — "to instruct the race in the truths… of the Ancient Dharma": reviewed under the boundary; "the race" is humanity entire, and the passage is kept as the order's liturgy.
The Prakriti footnote is the serial's doctrinal core: Maya as Brahma-Sakti "never illusion", the three vestures (Daivi, Kalyani, Sarupa) — and the argument that Mitra Deva, though a smaller amsa than Rama or Krishna, is freer, because his vesture is higher: "the mission of the other great Avataras was for one race; the object of the present Advent is… the whole world, composed of many races."
The science serial turns meteorological: barometric pressure, mountain sickness read through aviators and the pneumatic chamber, anoxaemia and acapnia — 1940s aviation physiology cited to Bert, Viault, Jacquet and Galeotti.
The altitude-adaptation account is textbook-accurate for its date: apparent hyperglobulia resolving into true marrow hyperactivity after 8-10 days — the column at its most soberly scientific, no hermetic key this month.
Dhyâna's poem "To Be" closes the number: the drop that would be sea — "to wish to be much and to be little" — the Literary Part's smallest and most exact devotional lyric to date.
GIDEE prospectus stereotype at page 27.
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Library back cover and imprint carry forward; the reform number closes the same as its neighbours.
QA gate report
- PASS G1 coverage 395/395
- PASS G11 alignment 345/345
- PASS G0 source kind 1/1
- PASS G6 page anchoring 395/395
- PASS G3 bracket legality 395/395
- PASS G10 numeric fidelity 395/395
- PASS G2 no unanchored English 395/395
- PASS G4 no pipeline scaffolding 395/395