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1Correspondencia recibida y enviada, los asuntos administrativos, la vida de las Corporaciones y la Vida Iniciática de cada Miembro, para tratar de ayudar directamente a todos y cada uno, fraternalmente, para que el Gran Consejo cumpliese su misión de Cabeza y Corazón, centrales de la colectividad.
2Vida orgánica de la Orden. – El organismo visible de la Orden ha crecido normalmente en las siguientes proporciones durante el año 1942.
3Aumento numérico de Miembros. – 70% (setenta por ciento), siendo curioso observar que la reducción cabalística del número de Iniciaciones también da el número once.
4Aumento numérico de Corporaciones. – 100% (Cien por ciento).
5Aumento numérico de Delegados. – 33% (treinta y tres por ciento).
6Vida iniciática visible. – El progreso intelectual, moral e iniciático se mide por el número de miembros que han sido elevados en Grados, ya que sabemos que en nuestra Orden los Grados no se regalan por amistad ni se venden por interés, sino que se conquistan por el estudio, servicio activo y la devoción real.
7El progreso de los miembros se puede, muy panorámicamente, apreciar por los hechos siguientes: Nuevos S. I. VII (Dres.
8En KaBaLa)……………………………. 2 Nuevos S. I. V (Bach.
9KaBaLa)………………………………… 1 Nuevos S. I. IV (Iniciadores Martinistas)……………………….
104 Nuevos S. I. III ………………………………………………….
114 Nuevos I. M. ……………………………………………………. 2 Nuevos Presidentes de Corporaciones ………………………….
124 De lo cual se verifica que, entre los centenares de martinistas que componen la Orden, hubo 17 que hicieron esfuerzos muy grandes en todos los planos al mismo tiempo: estudio, servicio práctico t elevación personal.
13Eso no quita mérito alguno a todos los demás, pero muestra que La Orden no concede elevaciones ni funciones sino en la forma tradicional, es decir, sin perder de vista el necesario equilibrio de aquellos miembros que reciben o funciones de orientar a sus co-hermanos o prerrogativas vitalicias, como son los grados, o cosas mayores aún como los grados KaBaLísticos, que presentan una penetración progresiva en los círculos más cerrados de la Orden, iniciáticamente hablando.
14Por otra parte, en varias de las Corporaciones y muy especialmente en las e Buenos Aires, Montevideo y Sao Paulo, gran cantidad de miembros ha hecho mucho camino en el Sendero, unos por la devoción, otros por el servicio activo, otros por la comprensión intelectual o por pruebas que la vida les ha traído.
15Los Iniciadores y Presidentes de Corporación están siempre cariñosamente atentos a dichos progresos, para que cada vez que uno de estos progresos se fija en un equilibrio sintético y sereno, sea ceremonialmente consagrado por una Iniciación, inmediatamente superior (Grados).
16Realizaciones generales de la Orden. – Durante el año 1942, la Orden ha hecho mucho.
17Sin ninguna vanidad, como sin ninguna falsa modestia, el Gran Consejo reconoce que, teniendo en vista los medios de que dispone en moneda, número de miembros, Iniciadores y otros medios visibles, jamás habría podido realizar nuestra Venerable Orden lo que fue permitido hacer efectivo en este año 1942, si no hubiera tenido la Protección de los Venerables Maestros y la dedicación Incondicional de muchos de sus miembros.
18Fraternalmente, a los segundos, y Reverentemente a los Primeros, el Gran Consejo 13
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.
1correspondence received and sent, administrative matters, the life of the Corporations and the Initiatic Life of each Member, so as to try to help all and each directly and fraternally, that the Grand Council might fulfil its mission as the central Head and Heart of the collectivity.
2Organic life of the Order. — The visible organism of the Order grew normally in the following proportions during 1942.
3Numerical increase of Members — 70 per cent, it being curious to observe that the kabbalistic reduction of the number of Initiations also gives the number eleven.
4Numerical increase of Corporations — 100 per cent.
5Numerical increase of Delegates — 33 per cent.
6Visible initiatic life. — Intellectual, moral and initiatic progress is measured by the number of members raised in Degrees, since we know that in our Order the Degrees are not given away out of friendship nor sold for gain, but are won by study, active service and real devotion.
7The progress of the members may be appreciated, in the broadest view, from the following facts. New S∴I∴ VII (Doctors
8in Kabbalah)……………………………. 2. New S∴I∴ V (Bachelors
9of Kabbalah)………………………………… 1. New S∴I∴ IV (Martinist Initiators)……………………….
104. New S∴I∴ III ………………………………………………….
114. New I∴M∴ ……………………………………………………. 2. New Presidents of Corporations ………………………….
124. From which it appears that, among the hundreds of Martinists composing the Order, there were 17 who made very great efforts on all planes at once: study, practical service and personal elevation.
13That takes no merit from all the others, but shows that the Order grants neither elevations nor functions save in the traditional form — that is, without losing sight of the necessary equilibrium of those members who receive either functions of orienting their co-brothers, or life prerogatives such as the degrees, or greater things still such as the Kabbalistic degrees, which represent a progressive penetration into the more closed circles of the Order, initiatically speaking.
14Moreover, in several of the Corporations and very especially in those of Buenos Aires, Montevideo and São Paulo, a great number of members have travelled far on the Path — some by devotion, others by active service, others by intellectual understanding or by trials that life has brought them.
15The Initiators and Presidents of Corporations are always affectionately attentive to such progress, so that each time one of these advances settles into a synthetic and serene equilibrium it may be ceremonially consecrated by an Initiation of the next degree above.
16General achievements of the Order. — During 1942 the Order has done much.
17Without any vanity, as without any false modesty, the Grand Council recognises that, in view of the means at its disposal in money, number of members, Initiators and other visible means, our Venerable Order could never have accomplished what it was permitted to make effective in this year 1942, had it not had the Protection of the Venerable Masters and the unconditional dedication of many of its members.
18Fraternally to the second, and reverently to the first, the Grand Council 13
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.