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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1In the Maha Guha, or the Great Grotto, the Avatara received the Great Initiation known as the Vasudeva Diksha.
2The initiation was imparted by Bhagavan Vasudeva without any of the mantric rites usual in common cases.
3The object of the Initiation was to remove the impurities caused by gestation in the womb.
4After this Initiation, while the Avatara remained in the Maha Guha, at the request of Rinkana, on 22 October of the same year He pronounced his First Discourse, in which he treated of the Suddha Dharma in general, before the presence of nearly a hundred Mahatmas, and of Kaladeva, Subramanya and Devapi — the fifth, the sixth and the seventh of the seven Lords of the Seven Rays.
5Afterwards he spoke, on 23 January 1921, on the Future Work of the Hierarchs.
6And this was his second Discourse.
7(To be continued) PEACE TO THE WHOLE UNIVERSE. HEALTH TO ALL THE MAHATMAS, SIDDHAS AND GURUS. OM.
8By copy: Jehel, 13-2-945. i SAPTARISHIS.
9These were: Narada, Vasadeva, Kasyapa, Chandabhanukha, Kaladeva, Subrahmanya and Devapi, being respectively the Lords of Satya, Tapas, Jana, Maha, Svah, Bhuvah and Bhur Lokas.
10ii DAIVI PRAKRITTI.
11All manifested existences, including those of the governors within them, are regulated by Brahma Sakti, of whom one speaks also under the name of Atma Sakti, and also under that of maya.
12According to the Masters of the Buddha's school of thought, the term Maya is used in relation to the Sakti of Brahma, and can never be identified with the meaning of illusion or non-reality.
13This power of Brahma appears in three forms and is known respectively as Daivi Maya, Esha Maya and Gunamayi Maya.
14The first refers to the Paramatman, and is the aspect under which its work in the cosmos is effected.
15It is in this same aspect of Sakti that the Mahatmas who have attained liberation dwell and render adoration to the Supreme Cause of all.
16The second is the Instrument that serves especially the great purpose of the Hierarchs and other more elevated Beings who manifest themselves as Avatara Purushas for the re-establishment of the Dharma.
17The third concerns the whole human evolution now in march.
18In order that the Sakti (energy) may execute its function, there must exist the Prakriti, or Matter.
19This, in its turn, is divided into three classes, known as: Daivi Prakriti,
20Kalyani Prakriti and Sarupa Prakriti; and in them function, in order, the Daivi Maya, the Esha Maya and the Gunamayi Maya. [Sic: the Spanish prints Daivi Haya at the first term.]
21The individual egos, evolving in the various spheres, reside in the Sarupa Prakriti and are enveloped by Gunamayi Maya.
22They function in the Samsara during the necessary time, and generally do not have the faculty of exercising their own free will.
23The great Beings who incarnate according to the necessities of the times, and who in a certain manner come to be channels for the diffusion of the Brahmic power, generally dwell in the Kalyani Prakriti and function in Esha Maya.
24They can, by virtue of their own free will, regulate the beginning and the completion of their missions, which may last for a moment, as in the case of Narasimhavatar, or for ages.
25Paramatma and the Lords of the worlds are all embodied in the Daivi Prakriti and function in Daivi Maya.
26These have the capacity to set in motion, at will, the conditions for the very fulfilment of their mission.
27When an AVATARA manifests, there appears in the world a fragment of the Lord, an "amsa", clothed in one or another of these three vestures. But it must be noted that in the manifestation of an Avatara in a Prakritic vesture, He subjects Himself to the limitations of the form of matter in which He exists.
28Just as, however powerful the source of a light may be, the quantity of light that can radiate from it nevertheless depends on the transparency of the medium that surrounds it — so that the more opaque this is, the dimmer the light will appear — in the same way, although the great Avataras of Sri Rama and Sri Krishna enclosed a greater portion of the amsa of the Lord Náráyana, nevertheless, as the Prakriti, or body, chosen by · 23
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.
→ ini:3.30
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