Fetching
One moment.
1Comentarios sobre el Primer Grado del Martinismo (Continuación) Enseñanzas de Jehel, S. I.
2Sigo comentando el Ceremonial de Iniciación al Tercer Grado de la Masonería, o sea, el de Maestro Masón (Ver número 11 y anteriores de “LA INICIACIÓN”): 57º) – Hemos visto que el Respetabilísimo (Imagen del Gran Hierofante, del Adepto, de todo real MAESTRO de Sabiduría) levanta el cadáver de Hiram mediante un apretón de manos en forma de garra y que, además, pone su pie derecho contra el pie derecho del Hierofante, le pasa la mano izquierda de tras de la espalda, une su pecho al del “cadáver” y le abraza estrechamente por tres veces, pronunciando, en esta ocasión, la “Palabra Sagrada de Maestro”.
3Ese símbolo es de tal profundidad que no es posible comentar todos sus aspectos, pues podría ser indiscreto en lo que se refiere a ciertas LEYES de la Unión del Hombre con los Planos Superiores.
4Pero, doctrinalmente, se puede decir lo siguiente: “Tú que dices buscar la Verdad y desearla por sobre todas las cosas, tú que quieres encontrar el Conocimiento Real, debes saber desde ya lo siguiente: algún día tu deseo y tu constancia, si son de pura y altruista esencia, te llevarán al Pie del Maestro, a la Puerta del templo, al Contacto con lo Superior…, pero, cuando llegue ese momento, no PUEDES vacilar; debes unir tu pie son Su Pie, es decir, IR, a donde sea necesario, con tu pie derecho, con tu Voluntad, decisión y consciencia plena.
5“Debes unirte al maestro, al Conocimiento, al Plano Superior, por un apretón de mano sincera, cordial, amigo, leal, desinteresado.
6Debes unir tu rodilla con la de ÉL, en una genuflexión interna, con DEVOCIÓN real.
7Debes pasar tu mano sobre tu hombro como un amante, con cariño, con entrega, con Amor.
8“Debes unir tu pecho con Su Pecho, para que Su Vida se fusione con la tuya y su palpitar con el tuyo.
9Debes ser UNO con él, en un abrazo que comienza en la vida, sigue en la muerte y la rebasa.
10“Debes recibir la Palabra Sagrada del maestro en un abrazo que es vida y es muerte, porque es Eterno, definitivo, terminante, indisoluble, total.
11Desde aquel momento no te perteneces más, sino que eres parte de la Vida general, de la Ley Universal, que abrazaste en plena volición y en plena consciencia”.
12Y para decirlo todo… ¿Quién es ese Compañero Masón que, yaciendo en el ataúd, a imagen del Sacrificado Hiram, es erguido, “después de haber muerto” para entonces y SOLAMENTE ENTONCES ser consagrado MAESTRO?
13Es el Hombre consciente de la Eternidad de la Vida, es el Iniciado que, renacimiento tras renacimiento, o por la gran experiencia del desdoblamiento en vida, ha aprendido la Gran Lección: NO HAY MUERTE, todo es vivo, TODO vive desde siempre, para siempre.
14Y por eso, el real Iniciado no tiene más recelos, no tiene más inquietudes, puede no tener más egoísmos ni prisas, puede dejar a un lado las ilusiones y las desilusiones, las ambiciones y los descorazonamiento, porque sabe que es UN SERVIDOR DE LA VIDA ETERNA, sabe que la hoja de la PALMA, la rama de MIRTO, la hoja de la ACACIA, 4
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.
1Commentaries on the First Degree of Martinism (Continuation) — Teachings of Jehel, S∴I∴
2I continue commenting on the Ceremonial of Initiation to the Third Degree of Masonry, that is, of Master Mason (see number 11 and earlier numbers of “LA INICIACIÓN”): 57th) — We have seen that the Most Respectable (Image of the Great Hierophant, of the Adept, of every real MASTER of Wisdom) raises the corpse of Hiram by a handclasp in the form of a claw and that, moreover, he sets his right foot against the right foot of the Hierophant, passes his left hand behind his back, joins his breast to that of the “corpse” and embraces him closely three times, pronouncing on this occasion the “Sacred Word of the Master”.
3That symbol is of such depth that it is not possible to comment on all its aspects, for one might be indiscreet as regards certain LAWS of the Union of Man with the Higher Planes.
4But doctrinally the following may be said: “You who say you seek the Truth and desire it above all things, you who wish to find Real Knowledge, must know from this moment: some day your desire and your constancy, if they are of pure and altruistic essence, will bring you to the Foot of the Master, to the Door of the temple, to Contact with the Higher…; but when that moment comes you CANNOT waver; you must join your foot with His Foot — that is, GO, wherever it is necessary, with your right foot, with your Will, decision and full consciousness.
5“You must unite yourself to the master, to Knowledge, to the Higher Plane, by a sincere, cordial, friendly, loyal, disinterested handclasp.
6You must join your knee with His, in an inward genuflection, with real DEVOTION.
7You must pass your hand over his shoulder like a lover, with tenderness, with surrender, with Love.
8“You must join your breast with His Breast, so that His Life may fuse with yours and his heartbeat with your own.
9You must be ONE with him, in an embrace that begins in life, continues in death, and passes beyond it.
10“You must receive the Sacred Word of the master in an embrace that is life and is death, because it is Eternal, definitive, conclusive, indissoluble, total.
11From that moment you belong to yourself no longer, but are part of the general Life, of the Universal Law, which you embraced in full volition and in full consciousness”.
12And to say it all… Who is that Fellow Craft Mason who, lying in the coffin in the image of the Sacrificed Hiram, is raised up, “after having died”, then and ONLY THEN to be consecrated MASTER?
13He is the Man conscious of the Eternity of Life; he is the Initiate who, rebirth after rebirth, or through the great experience of doubling-out while alive, has learned the Great Lesson: THERE IS NO DEATH, everything is alive, EVERYTHING has lived from always, for always.
14And therefore the real Initiate has no more misgivings, no more disquiets; he can have no more selfishness nor haste; he can set aside illusions and disillusions, ambitions and discouragements, because he knows that he is A SERVANT OF ETERNAL LIFE; he knows that the leaf of the PALM, the branch of MYRTLE, the leaf of the ACACIA, · 4
Our translation, period-faithful. Citable as our translation, never as the source.
The Master AMO is identified in parentheses as "Phillippe" — Nizier Anthelme Philippe of Lyon (1849–1905), the healer whom Papus openly called his spiritual master. The initials AMO recur in the transmission diagram of Nº 5 ("spiritual power of the West, Christic Realisation"), which places this childhood healing episode inside the run's own map of the current. The spelling with two l's is the retype's.
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A private circle at 18, synthesising "Egyptian mysteries" for voluntary trance, is the standard fin-de-siècle occult apprenticeship — compare Guaita's private study circle before the O.K.R.C. The dagger with undulating blade recalls the flaming sword of Masonic and Martinist furniture rather than any Egyptian instrument.
The GROUPE INDEPENDANT D'ETUDES ESOTERIQUES is Papus's Paris circle — the body whose name the Montevideo GIDEE takes for its own. We hold the first number of its organ: L'Initiation, October 1888, is on this shelf, and the reader can walk from this sentence to the journal the young Cedaior would have read. Montagne, Raymond and Moutin are named only here; Raymond and Moutin reappear below as his companions in Martinism (reported, not independently verified).
Initiated by Sédir in 1892, esoteric name SDR2H — read by the author as "eighth disciple initiated by Sédir". Sédir (Yvon Le Loup, 1871–1926) was himself barely 21 in 1892, which makes the date early but not impossible; Chacornac places Sédir's own entry into the Martinist circle around 1890–91. Reported on the family's authority; no lodge register is held to check it against.
The lodge HERMANUBIS is attested in Martinist records of the 1890s as a Paris lodge under the Supreme Council; the description "devoted to the mystical way, preferentially oriental" matches its reputation. That its Master of Ceremonies in 1893 was the future Cedaior is the family's report.
The Adept's prophecy — "you will go to countries overseas and there you will have your most effective and fruitful mission" — is the run's own origin story told in advance: the South American mission is this Review. The thorn-and-rose image returns in the memorial number, Nº 10, whose commemorative article closes on the same figure.
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Of this roster of the Kabbalistic Order of the Rose-Cross — Guaita, Saint-Yves d'Alveydre, Péladan, Barlet, Oswald Wirth, Papus, Sédir, Lermina — two are on this shelf in the original: *Guaita's Le Serpent de la Genèse* and Péladan's Istar**. Saint-Yves was the Order's honorary president rather than a working member; Péladan seceded in 1890 to found his own Rose-Croix — the list remembers the Order at its widest.
The raising of Hiram by the "five points of fellowship" — foot to foot, knee to knee, breast to breast, hand to back, the Word given in the embrace — is described accurately against printed Masonic ritual of the period. The author's numbering ("57th") continues the clause-by-clause commentary begun in earlier numbers, treating the Craft ritual as a text to be exegeted like scripture.
The founding of the Grand Lodge in London on 24 June 1717 by four lodges is standard Masonic history. The argument drawn from it — that "regularity" is administratively illusory because the four lodges left older initiatic obediences — is the Martinist polemic for spiritual over documentary legitimacy, and it reappears wherever the run touches Masonry.
Read in full against the excision standard: this passage and 6:004 are the run's most explicit statement of universalism — union "of all nations, of all continents, of all races, WITHOUT EXCEPTIONS". The keyword screen flagged both; the reading shows them to be the doctrine's centre, not its failure. White and Black Magic are here defined purely by union versus separation.
The folio device "A A et MEN U M" interleaves AMEN and AUM — the same closing device set as "AMEN et AUM" in Nº 11. The compositor breaks the two words across each other so the West's seal and the East's seal are typographically one word: the whole doctrine of the run in a printer's line.
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The author claims the complete table of peregrine signs — Neptune and Uranus included — had never been published in the modern epoch. The traditional dignities behind it are Ptolemaic (Tetrabiblos is on this shelf); the extension to the outer planets is necessarily post-classical, and Surya's stated method — least affinity, at most of "face" — is his own reconstruction of why the ancients chose the signs they did.
An erratum published against the run's own Nº 8: Mars is missing from the debilitated planets in the horoscope diagram there. That diagram is the worked-example horoscope plate we hold and mirror — the reader can open Nº 8 at page 11 and see the very figure being corrected. The run corrects itself in print; the correction is part of the record.
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Saturn as ruler from a Capricorn ascendant follows the classical domicile scheme exactly; the "secondary ruler" by decanate announced for the next number follows the Chaldean order. The pedagogy — rule, table, worked example, correction — is a correspondence course in the strict sense.
Reproduced as printed, not endorsed. The claim that asanas can cure leprosy, syphilis, tuberculosis and the rest is period naturopathic doctrine, stated here with the author's own limit — asanas contraindicated in acute febrile illness — but far beyond anything supportable. The passage is preserved because it is what the Review taught in 1943; it is not health guidance.
The "Spiritual Diary" — thirty daily questions of conduct, diet, chastity, anger, charity, silence — is the examen of conscience crossed with the yogic niyama of self-study. Compare Franklin's virtue ledger for the form and the Philokalia's nightly review for the lineage; the instrument is old, the questionnaire's bluntness ("how many lies did you tell or were obliged to tell") is the Review's own.
"True Unknown Philosophers" — le Philosophe Inconnu was Saint-Martin's pen-name, and the phrase is a deliberate wink: his Des erreurs et de la vérité and Tableau naturel stand on this shelf in the French. The sentence quietly places the alchemists of the inner laboratory in Saint-Martin's line two pages before the Balzac article makes the debt explicit.
The first quotation is the opening of Rubén Darío's "Canción de otoño en primavera" (1905), exactly rendered. The second stanza ("Forever I leave exultation behind…") is attributed by the author to Darío but has not been located in his canonical collections; it may be a memory-quotation or a translation of another poet — recorded as the author's attribution, unverified.
"Varonofí, Steinach, Brown, Fequard" — the retype's rendering of Serge Voronoff, Eugen Steinach and Charles-Édouard Brown-Séquard, the three names of 1920s–30s rejuvenation science (gland grafting, vasoligature, organotherapy). The English normalises the names; the Spanish preserves the retype's garble as the witness prints it.
The article's central claim — that a page of Séraphîta reproduces a page of Saint-Martin's L'Homme de Désir almost textually — can now be walked in this reader: Séraphîta stands on this shelf in Balzac's French and Wormeley's English, acquired because Nº 11 and this number argue for it. The parallel passage is quoted across the next two pages.
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The author announces the shared phrases will be set in bold type — and the retype we hold sets no bold anywhere: the comparative device this paragraph promises is invisible in our witness. The label disagrees with the thing it labels; only a photographic copy of the 1943 printing could recover which words were emphasised.
Verified against the held text. The Wilfrid speech quoted as Séraphîta "pages 337-338, Centenary Edition" stands in our own copy: "Ye have defiled the earth, perverted the Word, prostituted justice… I shall warn those of my brethren who still can hear the Voice, that they may slake their thirst at the springs that you have hidden." The Spanish translation tracked Wormeley's English sense for sense; the scene sits late in the book, in the vision before the Assumption.
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The La Bienfaisance archive story is real in outline: Willermoz's Lyon papers survived him, and Papus's access to Willermoz material in the 1890s is the documentary spine of his Martinès de Pasqually (Paris 1895) — the work footnoted here at [1], likewise not yet on this shelf. "Elie Steel" and "Cavarnier" are the retype's spellings; the chain of custody is reported on Papus's authority.
The letter of Martines de Pasqually to Willermoz, 13 August 1768, mentioning "a Balzac of La Rochelle", is in the published Pasqually correspondence — and Papus's honest failure to connect that Balzac to the novelist, quoted here, is what gives the later categorical claim its weight: the author shows the negative result before the positive tradition.
Gérard van Rijnberk (the retype prints "Van Rijnbeck"), Un thaumaturge au XVIIIe siècle: Martines de Pasqually, 2 vols, 1935–1938 — footnote [2] cites vol. II p. 29 ff. The chain that follows is Chaboseau's oral testimony at Sceaux in 1938, explicitly undocumented; van Rijnberk records it as testimony, and this article inherits exactly that status: reported, important, unproven.
Two printed dates fail against standard biography: André Chénier was born in 1762, not 1752; and Hennequin is given the same dates as Latouche (1785-1851) in the next sentence — a compositor's eye-skip; the advocate Antoine-Louis-Marie Hennequin lived 1786–1840. The chain's shape (Saint-Martin → Lanoue → Chénier and Hennequin → Latouche → Balzac and Desbarolles → Noüel de Latouche → Chaboseau) is as van Rijnberk reports it; the dates are the retype's errors, preserved in the Spanish as printed.
Henri de Latouche (1785–1851), who edited Chénier's poems in 1819 and knew Balzac well in the 1820s, is the one link in the chain with an independently documented close tie to Balzac — which is precisely why the oral tradition naming him as Balzac's initiator has held such appeal. Desbarolles (1801–1886 by most references; the retype prints 1804–1880) is the chiromancer whose Mystères de la main was a nineteenth-century standard.
The occasion is datable: the transfer of the presidency in Uruguay on 1 March 1943 — Juan José de Amézaga's inauguration, which ended the Baldomir transition. The "illustrious brother", a diplomat and man of science left unnamed at his own wish, was in Montevideo for that ceremony; the Review's discretion has so far defeated identification, and the anonymity is respected as printed.
The roster of the 5 March meeting is the estate's own map: Ramana Ashrama represented by Asuri Kapila, Suddha Dharma within Martinism by Jehel — the Suddha Dharma Mandalam whose seal is reproduced at Nº 29 p. 16 — the O.K.R.C., the South American Martinist Order, and the GIDEE itself. One paragraph holds the whole ecology of the Montevideo work in 1943.
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"Children of one same Father, we are Brothers even when we are ignorant of it" — the meeting's closing formula restates the White-Magic-as-union doctrine of p. 6 in devotional key, and the "oriental greeting" that ends the number, "My soul is with yours", is the run's recurring seal for East–West unity of practice.
Asuri Kapila's asana course resumes with counsel rather than a new posture; the nine plates published so far (Figs. 1–9, Padmasana through Savasana) are all held and shown in this reader at their pages in Nº 3–8. The advice to practise selectively by ailment reads against the table on the next page.
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This page carries the two texts side by side as the article promised: Saint-Martin's subterranean vision (the shepherds, the rich, the assembly in gold showing their worm-eaten bodies) and then Balzac's reworking of it — Wilfrid before the seated ministers, kings, warriors and sages. The Balzac half is verifiable in our held Séraphîta; the row of dots at 15:010 is the article's own ellipsis between its two exhibits, preserved as printed.
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The Saint-Martin quotation is cited to L'Homme de Désir, paragraph 83 — and the citation now verifies: the 1790 Lyon printing (Gallica, 432 pp, acquired and gated into the shelf on this citation) carries the passage at image 150: «L'horreur de ce spectacle effraie le vieillard ; l'odeur infecte de ces plaies le suffoque ; l'esprit le laisse baigné de pleurs, & lui ordonne d'avertir ceux de ses frères qui sont encore dans la maison de leur père». The review's Spanish is a faithful rendering with one shift: «la casa de su padre» (his father) where the French reads leur père (their father). Third work acquired because the run cited it.
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