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11) Dr. JEHEL – En el Club Argentino de Montevideo – 150 presentes.
22) Dr. JEHEL – En el Salón de Actos del Correo de Bs.
3Aires – 200 presentes.
43) Dr. JEHEL – En el Salón de Actos de la Librería Saborido – 120 presentes.
54) Dr. JEHEL – En el salón de Actos del Bco.
6Municipal de Bs.
7Aires – 200 presentes 5) Dr. JEHEL – En el Centro Espiritista N. de Bs.
8Aires – 60 presentes.
96) Dr. KAPILA – En el Salón de Actos de la Librería Saborido – 150 presentes 7) Dr. KAPILA – En el Círculo “Psyke” de Bs.
10Aires – 200 presentes. (1ª) 8) Dr. KAPILA – En el Círculo “Psyke” de Bs.
11Aires – 200 presentes. (2ª) De todas esas conferencias nacieron hermosos resultados, que se pueden sintetizar así: a) Profanos que permanecieron profanos, pero recibieron algún beneficio en su salud o en su parte anímica, problemas personales, etc.
12b) Contacto y a veces colaboración con personas o centros co-hermanos, para una realización fraternal e intercambio.
13c) Muchas iniciaciones en nuestra Orden y nuevos estudiantes para el Gidee, en Montevideo, y para los cursos que probablemente serán hechos en Bs.
14Aires en 1943.
15Radio Difusión. – Gracias a tres meses de radio-difusión (Programa ”La Hora de las Ciencias Misteriosas”, financiado por amigos del Gidee y hecha por medio de la estación “La Voz del Aire”) se difundieron ideas generales sobre esoterismo, se construyó una Cadena de Pensamiento, compuesta por centenas de personas que, diariamente, a las 21 h. 30, piden desinteresadamente por enfermos del cuerpo y del alma.
16Resultados apreciables han sido verificados.
17Por otra parte, esa radio-difusión, aunque suprimida por razones financieras después de 3 meses de actividad, creó interés por las consultas quirománticas gratuitas que bi-semanalmente, el Dr. Jehel realizó hasta fines de 1942.
18Entre los horóscopos (Gratuitos) y las consultas (Gratuitas) hechos por el Hno.
19Surya y por el Dr. Jehel, se puede calcular que unas 1.600 a 1.800 personas fueron atendidas, y muchas de ellas han recibido ayuda en sus males por los pedidos hechos a los Venerables Maestros en casos graves en los cuales no había demasiado egoísmo; lo que habría imposibilitado la ayuda.
20Curas de enfermos. – Aunque estamos lejos todavía de los resultados obtenidos en los tiempos del Venerable Papus, cuya sola Logia Mística “Anubis” curaba a millones de personas en Europa, hemos obtenido, sin embargo, por ahora decenas de curas muy interesantes, exclusivamente por el pedido sincero y la silenciosa protección a distancia de vitalidad y de buenos pensamientos.
21No puedo citar cada cura, es claro, pero citaré algunas muy típicas: 1º Obtenida por martinistas de S. Paulo (Brasil).
22Personas desahuciada por varios médicos, lesiones cardíacas muy graves.
23Pedidos hechos desde el 27 de marzo de 1942.
24Pocos días después, fuera de peligro y restablecimiento completo en 24-4-42, hasta el presente.
252º Obtenido por martinistas de Buenos Aires. – Graves lesiones pulmonares en un hermano de la Orden.
26Cicatrización completa “asombrosa” según los médicos y según las fotografías radiológicas, en menos de 3 meses.
27Cura típicamente “milagrosa” (??).
283º Obtenida por martinistas de Buenos Aires – Un médico martinista trata a un enfermo en muy graves condiciones (tumores intestinales); gracias a la Cadena de la Orden, se obtiene una operación que el médico clasifica de “milagrosa” y un estado post-operatorio con una recuperación de fuerzas, completamente asombrosa.
2916
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.
11) Dr. JEHEL — at the Club Argentino of Montevideo — 150 present.
22) Dr. JEHEL — in the Assembly Hall of the Post Office of Buenos
3Aires — 200 present.
43) Dr. JEHEL — in the Assembly Hall of the Saborido Bookshop — 120 present.
54) Dr. JEHEL — in the Assembly Hall of the Municipal Bank of Buenos
6Aires —
7200 present. 5) Dr. JEHEL — at the N. Spiritist Centre of Buenos
8Aires — 60 present.
96) Dr. KAPILA — in the Assembly Hall of the Saborido Bookshop — 150 present. 7) Dr. KAPILA — at the “Psyke” Circle of Buenos
10Aires — 200 present. (1st) 8) Dr. KAPILA — at the “Psyke” Circle of Buenos
11Aires — 200 present. (2nd) From all those lectures fine results were born, which may be summarised thus: a) Profane persons who remained profane, but received some benefit in their health or in their inner life, personal problems, and so on.
12b) Contact and sometimes collaboration with kindred persons or centres, for a fraternal accomplishment and exchange.
13c) Many initiations into our Order, and new students for the GIDEE in Montevideo and for the courses that will probably be given in Buenos
14Aires in 1943.
15Broadcasting. — Thanks to three months of broadcasting (the programme “The Hour of the Mysterious Sciences”, financed by friends of the GIDEE and carried on the station “La Voz del Aire”), general ideas on esotericism were spread, and a Chain of Thought was built up, composed of hundreds of persons who daily, at 21h 30, ask disinterestedly for the sick in body and soul.
16Appreciable results have been verified.
17Moreover, that broadcasting, though discontinued for financial reasons after 3 months of activity, created an interest in the free chiromantic consultations which Dr. Jehel gave twice weekly until the end of 1942.
18Between the horoscopes (free) and the consultations (free) given by Brother
19Surya and by Dr. Jehel, it may be reckoned that some 1,600 to 1,800 persons were attended to, and many of them have received help in their ills through the petitions made to the Venerable Masters in grave cases in which there was not too much egoism — which would have made help impossible.
20Cures of the sick. — Although we are still far from the results obtained in the time of the Venerable Papus, whose Mystical Lodge “Anubis” alone cured millions of people in Europe, we have nevertheless obtained, for the present, dozens of very interesting cures, exclusively by sincere petition and the silent protection at a distance of vitality and good thoughts.
21I cannot cite every cure, of course, but I shall cite some very typical ones. 1st. Obtained by Martinists of São Paulo (Brazil).
22A person given up by several doctors, with very grave cardiac lesions.
23Petitions made from 27 March 1942.
24A few days later, out of danger, and complete recovery on 24-4-42, lasting to the present.
252nd. Obtained by Martinists of Buenos Aires. — Grave pulmonary lesions in a brother of the Order.
26Complete cicatrisation, “astonishing” according to the doctors and according to the radiographs, in less than 3 months.
27A typically “miraculous” cure (??).
283rd. Obtained by Martinists of Buenos Aires. — A Martinist doctor treats a patient in very grave condition (intestinal tumours); thanks to the Chain of the Order, an operation is obtained which the doctor classes as “miraculous”, and a post-operative state with a completely astonishing recovery of strength.
2916
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.