September 1945 — "Setiembre" in the Rioplatense spelling; Nos 39 and 40 are absent from the surviving run.
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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 41 · September 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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1As an illustration of these notes, it will be possible for us only to return to a point much debated by Hamsa Yogui, referring to the opening of the verses of the Gita, and to the verse that begins with the words THATH VITHI, which possess considerable significance.
2The commentator affirms that the first of the verses has been presented in its just place, in accordance with the well-known rule of Sanskrit literature which establishes that every "GREAT TREATISE" must indicate, precisely at its beginning — whether by determinate words or by its implicit sense (SABTHATHA ARTHATHOVA) — the matter of which it treats. Hamsa Yogui demonstrates with this verse that it fulfils that rule, and that the theme of the scripture, as it appears in the language of its verses, explains the nature of man, the MICROCOSM.
3This position of the commentator is proved by demonstrating — in strict concordance with the grammatical rules — the internal meaning of the principal words of the verse, which were chosen with the utmost care in order to harmonise them with the great esoteric truths, veiled by the mist of allegory. In that sense we are to interpret the blind King and his partisans, who express the dark and inferior part of man, Dharmakshetra, owing to their gross bodies in which part of his nature finds expression; while the Pandavas, on the contrary, refer to the bright and superior part of man, Kurukshetra, these counting on subtle bodies in which that superior part acts. [Sic: the Spanish prints Kurushetra.]
4In sum, the matter treated in the verse actualises the question that every man — sooner or later — will have to ask himself: "WHAT AM I IN THIS BUNDLE OF STRUGGLING ELEMENTS?" As to this, Hamsa Yogui holds that the rest of the Gita is a conclusive answer to that supremely important and inevitable question, whose solution will capacitate the true aspirants to spiritual progress to furnish themselves with the indispensable requisites for fulfilling the express mandate of the Oracle of Delphi: "KNOW THYSELF".
5But it is necessary to bear in mind that the position adopted by Hamsa Yogui as the foundation of the verse — that the matter treated by the Gita bears on the nature of the Microcosm — is not in conflict with the ample point of view that it treats, in equal manner, of the Synthetic Science of Brahman.
6Both points of view have a close relation with the hermetic maxim "AS ABOVE, SO BELOW" — from which it is inferred that the comprehension of the inferior becomes impossible without that of the Superior.
7Thus, then, the connection existing between the inferior and the superior proves so inseparable that it makes it inevitable that the Gita treat of both — that is, of the Microcosm and of the Macrocosm — with unparalleled fullness and clarity.
8· 10
Our translation, period-faithful. Citable as our translation, never as the source.
Masthead stereotype unchanged.
Six articles, and the number's centrepiece is textual scholarship: a theorem-form digest of Saint-Martin's second book, translated from the French review Eon.
The chronology approaches Wilhelmsbad: the Swedish protest (Charles of Sudermania's resignation), Joseph de Maistre's Memoir against the templar legend — proposing masonry devote itself to "the religion of humanity" and the reunion of the churches — and the opponents gathering: Bode the Aufklärer, Knigge directing Dittfurth from the shadows for Weishaupt's Illuminati.
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The planet-in-house series resumes with MARS through the twelve houses — the course's reference apparatus continuing after the twelve-sign arc; the malefic's catalogue kept with all its period severity (the twelfth house's "capital sentence with long detentions").
The orange monograph: Kapila's longevity serial devotes an entire instalment to one fruit — mineral-salt percentages, uterine therapeutics, the pregnant reader addressed directly, and the closing prescription of two or three glasses of juice daily. The praxis layer carries it.
The Gita Bashya introduction concludes: the six Gitas of the first section mapped, the 26-chapter INTEGRAL MAN, and Subramania's 1922 appeal for "the distinguished support necessary" to print a thousand-page volume — the Mandala's publishing programme documented from Guindy House.
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Hamsa Yogui's allegoresis: the blind King as the dark part of man, the Pandavas as the bright, and the Gita as the answer to "WHAT AM I IN THIS BUNDLE OF STRUGGLING ELEMENTS?" — sealed with Delphi's "KNOW THYSELF" and the hermetic "AS ABOVE, SO BELOW": the S.D.M. joining Sanskrit hermeneutics to the Western maxims its Montevideo readers already hold.
The three grades of discipleship (PARI PRASNA, PRANI PATHA, SEVA) with Arjuna typifying all three — the passage the praxis layer carries as the number's second practice text.
The Tableau Naturel, digested in theorems: an anonymous S. I. reduces each chapter of Saint-Martin's second book to numbered theorems with reasonings and axioms — published in Eon (May 1923), translated by Pitágoras. The estate holds the Tableau Naturel itself, repaired this season; this study is the run's reading-guide to it.
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The editorial note dates and places the source: composed in Paris "on the advice of some friends", published Lyon 1782 — the year of Wilhelmsbad, the same year the chronology two articles earlier has just reached: the number's quiet symmetry.
The study's honesty about its own source: Theorem V breaks off mid-sentence and the translator's footnote records "a printing error in the original publication: the same paragraph is repeated" — Eon's defect documented, not repaired, exactly as this edition treats its own retype faults.
Principle Liberty and Effect Liberty — the study's central distinction: the faculty of choosing even in slavery versus the freedom of the man who "admits only his own law". Saint-Martin's doctrine of liberty rendered as a two-term scheme a course-student can hold.
The two Causes: Evil as an inferior cause powerless against essence, able only to "insinuate her disordered action into particular Beings" — Pasqually's cosmology speaking through Saint-Martin's more abstract register; the chronology's doctrine and the study's doctrine are one lineage shown at two removes.
The strangest theorem printed this year: Evil's relation to Good given as arithmetic — "in quantity, nine to one; in intensity, zero to one; in duration, seven to one" (T. XXIX) — Saint-Martin's number-doctrine transmitted without softening or explanation.
The chemistry serial opens on the Adepts who render poisons innocuous by tuning wavelengths — "the modus operandi must remain secret" — then pivots, without blinking, to Marfori's university pharmacology textbook: the column's standing method of setting occult claim and academic source side by side.
Marfori quoted honestly to the edge of the argument: Schmiedeberg's stereochemistry preferred, and the confession that "we still do not know the reason why the molecule of one substance acts in a determinate manner" — the serial rests its occult wavelength theory exactly on academic ignorance, cited fairly.
The toxicology taxonomy — exogenous/endogenous, caustic/toxic, mithridatism among the defences — period pharmacology systematised for the lay reader before the promised turn to foods.
GIDEE prospectus stereotype at page 24.
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Library back cover and imprint close the number.
Mars in the sixth house sorted by sign-quality — anginas in fixed signs, tuberculosis in common, burns in cardinal — the medical astrology layer at its most systematised.
The orange's percentages run improbably high (38-40 % potassium salts) — the serial's enthusiasm outrunning its chemistry; the figures are printed as transmitted.
Arjuna's three states close the introduction: confession of ignorance, self-offering, obedient combat "completely detached from personal motives" — the karma-yoga core the Mandala's edition builds its discipleship grades upon.
Theorems X-XIV: man passive in both sensible and intellectual ideas, yet retaining "the faculty of examining… judging… adopting or rejecting" — Saint-Martin's anthropology compressed to its hinge between dependence and freedom.
Theorem VII's image — the belly nourishing the superior organs as dung and dews nourish the Earth — the Tableau's earthy physiology of the intellectual order, kept whole in the digest.
"It is in the motive that Evil can reside, and not in the object" (T. XX) — the study's ethical centre: evil located in intention, God impassible, man the sole author of his corruption.
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