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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1effect of an inferior and corrupted cause.
2This inferior cause works outside the principle of good, and is null and impotent with respect to the First Cause; consequently, though working partially in the created worlds, it can do nothing against the very essence of the material Universe. [Sic: the Spanish adds e inferior after Causa Primera.]
3T. IX. It is impossible that these two Causes (the superior Cause: Good, and the inferior Cause: Evil) can co-exist outside the Class of temporal Things because, from the moment the Inferior Cause ceased to be conformed to the law of the superior Cause, it lost all union with her. T. X. The superior Cause acts with respect to man in the same way as she acts with respect to the Inferior Cause: letting him lose daily the extension of his faculties when, by inferior acts and vile affections, he distances himself from the objects that befit his nature. T. XI. In the Universe, the inferior Cause and man, subjected to the law, have done nothing but particularise what, by essence, ought to be general; or divide the actions that ought to be united; or contain in one point what ought to circulate incessantly in the whole economy of beings; and, finally, they have done nothing but render sensible what already existed in immaterial principle.
4T. XII. Reasoning.
5— If the gross envelopes of the Universe could be removed, the germs and the principle-fibres would be found disposed in the same order as their productions.
6It is there that observers have gone astray, announcing what belongs essentially to the invisible and inceptive Universe as belonging to the visible Universe.
7T. XIII. The inferior Cause working in the tenebrous space in which she is limited, everything found in that space, without exception, is exposed to her influence.
8The inferior Cause can do nothing against the First Cause, nor against the very essence of the Universe; but she can combat its agents, insinuating her disordered action into particular Beings to increase their disorder.
9T. XIV. The inferior Cause can oppose her action to that of the superior Cause, and Evil can exist in the presence of divine things without these participating in it.
10T. XV. Axiom.
11— The Creator Being produces without cease Beings outside himself, as the principles of bodies produce without cease, and outside themselves, their action.
12The Creator Being is One and Simple in his essence; he cannot produce compounds, or composite Beings.
13· 18
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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