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1Por los Secretarios del Gran Consejo ………… 250 Por el Tesorero del Gran Consejo …………….
29 606 Lo que no deja de ser interesantísimo para demostrar el predominio del factor espiritual y didáctico sobre el factor material, de acuerdo con las reglas de las Órdenes Iniciáticas.
3Finanzas. – Sin considerar la parte financiera de las Corporaciones de la Orden, cuya administración es autónoma y de las cuales sólo debo decir que ninguna de ellas tiene déficit, ni debe nada en el mundo profano, el movimiento financiero de la Caja del Gran Consejo, durante el año 1942, se traduce por las cifras siguientes. (pesos uruguayos) Saldo del año 1941 ……………… $ 411.00 Entradas en 1942 ………………..
4$ 2.736.65 3.147.85 Salidas en 1942 ……………….....
5$ 3.054.55 SALDO para 1943 ……………… $ 93.30 De la cifra global de ingresos de caja ($2.736.85) hubo un total de “Donaciones” de varios Hermanos de la Orden, de $ 1.338.80; de manera de que lo que la Orden recibió por tasas fijas de todas la Corporaciones para el Gran Consejo, es solamente la cantidad de $ 1.568.05.
6Hubo, pues, una administración muy prudente y equilibrada, ya que el Gran Consejo tenía solamente como gastos de alquiler fijo durante el año, $ 1.680.
7Los rubros detallados, podrán ser examinados en el Balance General que adjunto a esta relación.
8Debo, sin embargo destacar, que en subvenciones y auxilios se ganó, este año, la suma de $ 196.00 solamente.
9Y , ya que toco este asunto, se busca incluir aquí una declaración muy minuciosa que, si por un lado es completamente innecesaria para los Miembros de la Orden directamente considerados, es, sin embargo, que ésta la conozcan en un detalle para que puedan citarla en caso circunstancial a profanos y a pseudoespiritualistas que no vacilan en afirmar que algunas personas viven en la Orden.
10Hay todavía pocos martinistas cuya Única ocupación del día y de la noche, sea la Orden, pues casi todos tienen sus ocupaciones profanas, como es natural.
11Sin embargo, algunos Hermanos como Jehel, Asuri Kapila, Pitágoras, Surya y otros dedican tanto tiempo a la Orden, que hay quien trata de aprovechar este hecho para preguntar “fraternalmente”: ¿Y de qué viven?
12Contestamos, no para satisfacer una curiosidad que no lo merece sino para evitar mal entendidos para la Obra: Asuri Kapila, Surya y Pitágoras tiene pequeñas rentas de las cuales viven tan modestamente como pocos aceptarían hacerlo, si no tuviesen las convicciones que estos Venerables Hermanos tienen.
13Jehel tiene algunas lecciones de idiomas y otras que le dan, hasta ahora por lo menos, lo indispensable para vivir.
14Los rubros de la contabilidad son bastante claros para mostrar que nadie recibe nada de la Orden, sino que contrariamente dan lo que pueden, como el Hno.
15Surya, al cual la Orden debe aún $ 550.00.
16Las sumas invertidas en 1941 y 1942 para “Subvenciones y auxilios” no se han dedicado, ni parcialmente, a ninguno de los Hermanos que toman parte directa en la Orientación superior de la Orden.
17Sesiones del Gran Consejo. – Durante el año 1942, el Gran Consejo se ha reunido 43 veces (sesiones del Nº 81 a ka 123 inclusive), examinando en cada sesión la 12
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1by the Secretaries of the Grand Council ………… 250; by the Treasurer of the Grand Council …………….
29 — 606. Which is not without the greatest interest as showing the predominance of the spiritual and didactic factor over the material one, in accordance with the rules of the Initiatic Orders.
3Finances. — Without considering the financial side of the Corporations of the Order, whose administration is autonomous and of which I need only say that none of them has a deficit nor owes anything in the profane world, the financial movement of the Grand Council's Treasury during 1942 is expressed by the following figures (Uruguayan pesos): Balance from 1941 ……………… $411.00; Receipts in 1942 ………………..
4$2,736.65 — 3,147.85. Outgoings in 1942 ……………….....
5$3,054.55. BALANCE for 1943 ……………… $93.30. Of the global figure of receipts ($2,736.85) there was a total of “Donations” from various Brothers of the Order of $1,338.80; so that what the Order received in fixed dues from all the Corporations for the Grand Council is only $1,568.05.
6There was, then, a very prudent and balanced administration, since the Grand Council had fixed rent alone during the year of $1,680.
7The detailed heads may be examined in the General Balance attached to this report.
8I must, however, point out that in subventions and assistance only the sum of $196.00 was received this year.
9And since I touch on this matter, a very minute declaration is included here which, if on the one hand it is wholly unnecessary for the Members of the Order considered directly, is nevertheless one they should know in detail so that they may cite it should occasion arise, to the profane and to pseudo-spiritualists who do not hesitate to assert that certain persons live off the Order.
10There are still few Martinists whose sole occupation by day and night is the Order, for almost all have their profane occupations, as is natural.
11Nevertheless some Brothers such as Jehel, Asuri Kapila, Pitágoras, Surya and others devote so much time to the Order that there are those who try to turn the fact to account by asking, “fraternally”: and what do they live on?
12We answer — not to satisfy a curiosity that does not deserve it, but to avoid misunderstandings that would harm the Work: Asuri Kapila, Surya and Pitágoras have small incomes on which they live as modestly as few would consent to do, had they not the convictions these Venerable Brothers have.
13Jehel has some language lessons and others which give him, up to now at least, what is indispensable to live on.
14The heads of the accounts are clear enough to show that nobody receives anything from the Order — that on the contrary they give what they can, like Brother
15Surya, to whom the Order still owes $550.00.
16The sums invested in 1941 and 1942 for “Subventions and assistance” have not been devoted, even in part, to any of the Brothers who take a direct part in the higher Orientation of the Order.
17Sessions of the Grand Council. — During 1942 the Grand Council met 43 times (sessions Nº 81 to 123 inclusive), examining at each session the 12
Our translation, period-faithful. Citable as our translation, never as the source.
Here the article states the real difference between the two branches, and does not pretend it is small: Bricaud's Martinism excluded mixed initiation and admitted only masons, and therefore grew more slowly than Papus's "by virtue of the necessity of gathering only masons and of excluding women". Montevideo follows Papus, and says so.
And then the generosity: although Bricaud's branch went another way, "all who work for the same ideal… ought to feel themselves brothers", and he is commemorated every 21 February regardless. The magazine states a disagreement and then refuses to make it a quarrel.
The correct date, in the body of the article: Bricaud died 21 February 1934, aged 53, having named Chevillon his successor. Chevillon was alive when this was printed and was murdered in March 1944, fourteen months later.
"1872 – CEDAIOR – 1943." The founder of the South American Martinist Order died on 22 January 1943, three weeks before this number went out, and the magazine announces it in five lines with the biography promised for the next issue. Nº 9 p. 2, printed the month before, had described him installing the Kabbalistic Order of the Rose-Cross at Curitiba in 1927 and continuing as its President "in Active Silence". This is the last issue in which he is written of as living.
The 21st of February carries three commemorations at once — Willermoz, the Unknown Martinists, and Bricaud — and the issue gives one article to each. It is the only number in the run built entirely around a single date.
Willermoz was indeed a contemporary of Martines de Pasqually and the pivotal figure of Lyon masonry. The dates here are close but not exact against the standard references, which give his birth as 10 July 1730 rather than the 1st, and his death as 29 May 1824 rather than the 20th. The internal arithmetic holds either way: 1730 to 1824 is the 94 years the article states.
The meeting that matters: Willermoz, in Paris on silk business in early 1767, is initiated by Martines de Pasqually into the Rite of the Élus Coëns — "the basis of the future Martinism". The article is careful to date it and to explain why he was in Paris at all, which is the kind of detail that makes a chronology checkable.
A striking piece of internal criticism: Martines protests that Willermoz was raised to Rose-Croix prematurely by a badly executed ceremonial, and predicts it will mark his whole initiatic life. The article then endorses the prediction — "Willermoz never achieved much either in the magical or in the mystical way". A commemorative piece that declines to flatter its subject.
The Convent des Gaules of 1778 and the Convent of Wilhelmsbad of 1782 are both historical, as is Willermoz's achievement in carrying the grades of Profès and Grand Profès — Élus Coën teaching in masonic dress — into the Strict Observance. The article's account of the backlash is also fair: the reform did not take in the lodges.
Willermoz's turn to magnetism in 1784 and his entry into "La Concorde" belong to the real Lyon story, and Mesmer was in France in exactly those years. The diagnosis of diseases in horses "afterwards verified by autopsy" is reported by the article, not evidenced.
The Cahier de l'Agent Inconnu is genuine and is the best-known document of the Lyon circle — revelations received from 1785 through a young woman described as a magnetic subject. The article calls this the summit of Willermoz's personal mystical career, and on the evidence of the archive that is a defensible judgement.
The verdict is the most honest sentence in the article: revere in him "not a great initiate but, especially, the man of heart", who attempted the hardest thing — "to try to re-spiritualise masonic rites" — and then, drily, "whoever has tried it knows what it means."
The closing point is made deliberately and is the magazine's own position: women have always had the right to be initiated in truly initiatic rites, and Willermoz initiated his own sister and Mlle. de Chevrier. It sets up the criticism of Bricaud two pages later for excluding them.
The heading is wrong. It prints "Jean Bricaud (1881–1943)"; the article itself gives his death correctly at p. 6 as 21 February 1934, at the age of 53 — which is right, and which is why the 21st of February is a commemoration at all. 1881 to 1934 is 53 years; 1881 to 1943 would be 62. The compositor appears to have set the current year. Marked [Sic] in the translation.
Two threads open here. Bricaud studied magnetism with Maître Philippe of Lyon — "Philippe Nizier (Amo)" — who reappears on p. 17 as one of the Masters most often seen or felt by members of the Order. And he studied Kabbalah with Jacques Charrot, "one of the disciples of Eliphas Lévi", which puts the magazine two steps from Lévi by its own account.
The chain of office is accurately given: Téder (Charles Détré) succeeded Papus and died on 25 September 1918, leaving the Memphis-Misraïm hierophancy vacant until Bricaud assumed it on 10 December 1919. The dates are the ones the Order's own records give.
The commemoration of the Unknown Martinists is analysed on three planes — moral, astral, spiritual — and the middle one is the most revealing: performing the ceremony is said to set the accumulated work of the dead vibrating in the terrestrial atmosphere and so to "re-vitalise the Invisible Current of the Order". Memory is treated as a mechanism, not a sentiment.
Paschimottanasana is correctly named and described — seated, legs extended, forehead to the knees, the great toes grasped — and the instruction to hold the breath throughout and to increase by one minute a day to a maximum of ten is specific enough to follow. The half posture offered to those who cannot fold is sound teaching.
The claims made for this posture are the most extensive in the run: cure of liver inflammation, gastritis, lumbago, rheumatic pain, haemorrhoids, constipation, and the disappearance of neck wrinkles. These are reproduced as printed and are not endorsed. The account of the spleen absorbing solar energy and individualising it as "pale rose" particles is period occult physiology, not anatomy.
The glossary on Ida, Pingala and Sushumna is accurate to the tradition: the left current negative and lunar, the right positive and solar, the central channel between them, with Sushumna also identified with the spinal cord. Naming Pingala "the Vehicle of the Gods" and locating the doctrine in a Taraka Raja Yoga school is a Theosophical framing rather than a Sanskrit one.
The annual report is the most administratively candid document in the run. The Grand Council grew from 13 members to 17; it aims at 21 "as it was in the time of Papus and as it ought to be, in accordance with our internal Law Nº 1". An occult order publishing its own constitutional arithmetic is unusual.
1,122 documents passed through the register, and the writer stops to note "the influence of the numbers 11 and 22". The count is real and the numerology is imposed on it — the same move as the fifteen conspirators becoming Tarot XV in Nº 9. Worth marking because the arithmetic elsewhere in this report is scrupulous.
The cash account reconciles, but only on the second of two figures given for receipts. A balance of $411.00 brought forward and a closing balance of $3,147.85 require receipts of $2,736.85 — which is the figure the article itself uses two lines later. The $2,736.65 printed here is a slip of two digits.
The most human passage in the volume. Outsiders ask, "fraternally", what these men live on — and the President answers in public, by name: Asuri Kapila, Surya and Pitágoras have small private incomes and live very modestly on them; Jehel gives language lessons. And then the detail that settles it: the Order owes Surya $550, more than a third of its annual dues income. Nobody is drawing from it; one of them is lending to it.
"In our Order the Degrees are not given away out of friendship nor sold for gain." The claim is then supported with numbers — 17 members raised across all grades in a year, out of hundreds — which is a low enough proportion to be credible.
Third statement of parentage in three issues: the review is "made in the image and likeness of the one Papus created". Nº 2.9 p. 1 said it of the body, Nº 1.6 p. 4 named him founder of both; here it is listed as one of the year's achievements.
And here the Ramana thread closes a circle. Among the currents the Order reports serving in 1942 is "The Ramana Ashrama (the Venerable Master Maharshi)" — the same ashram a Uruguayan contributor had described visiting in Nº 1, pp. 22–25. What read as one traveller's account turns out to have been an institutional relationship.
The stated directive is explicit and worth recording given what the run is screened for: a fraternal welcome to every teaching, eastern or western, "without preferences of race, of continent or of sect, and without the predominance of one sex over the other". Printed in February 1943.
The exhibition included portraits of "the Masters Maharshi and Saint-Martin" by Sister Fátima, and 106 works by Brother Sadananda including portraits of Peter Deunov and Krishnamurti. Deunov and Krishnamurti were living men in 1942. The Press has not located the catalogue; the works are recorded as described.
A three-month radio programme — "The Hour of the Mysterious Sciences", on La Voz del Aire — and a "Chain of Thought" of hundreds petitioning nightly at 21h30 for the sick. It was discontinued for want of money. This is the magazine at its most concretely institutional: a broadcast schedule, a station name, and an hour.
The cures reported here — a cardiac case given up by doctors, pulmonary lesions cicatrised in under three months, a "miraculous" operation, an obstetric intervention — are reproduced as printed and are not endorsed. No records are cited beyond the Order's own minutes, and no physician is named. Note that the writer himself sets "miraculous" in quotation marks and follows it with "(??)".
The five Masters said to be most often seen or felt are named: Amo (Maître Philippe of Lyon), Maharshi, Papus, Subrahmaniayananda and Aurobindo. Four of the five appear elsewhere in the run as historical figures with documented lives; the list reads as a map of the Order's actual affiliations rather than a pantheon.
Stanislas de Guaita and Helena Petrovna Blavatsky are named among beings seen on special occasions. The Press holds Guaita's Le Serpent de la Genèse, acquired for Nº 9 — so a figure the Order reports encountering in vision is one whose actual book now sits in the library beside this issue.
The balance sheet checks out almost everywhere and fails in two places. Correct: furniture 1,022.78 less 120 gives 902.78; publications 309.30 less 26.40 gives 282.90; cash 3,147.85 less 3,054.55 gives 93.30; the GIDEE contribution 410.16 less 44 gives 366.16; and both grand totals balance exactly at 9,699.84 and 4,309.88. Wrong: rents 1,775 less 600 is 1,175, not the 1,165 printed. And Objects of Worship at 230.60 less a deduction printed as 2.36 gives 228.24, not the 218.24 shown — the true deduction must be 12.36, a digit lost at the column edge. For a hand-set table of twenty accounts, two slips is a good showing.