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1Transcendent Psychology (Continuation). By Wronsky, A∴M∴
2We have said kabbalah, and it is well to make clear that we refer to the Hebrew one, for we know that this term is equivalent to tradition.
3Then, according to the kabbalah — we rectify, according to our interpretation of it, which mingles with other similar traditions — the origin of all we know, and of all we are ignorant of as well, would be found in the Absolute.
4Now then: what is the Absolute?...
5Everything and nothing.
6However paradoxical this affirmation may appear at first sight, it is nevertheless rigorously logical.
7Let us explain: the causeless cause — the point of origin of all that is created — is found, or must be found, in the absolute.
8This absolute is defined by the kabbalah under the name of AIN-SOPH, the triple veil of negative existence hidden behind Kether (the Crown, or first Sephira).
9Human reason does not seem capable of reaching the intimate essence of this reality without beginning or end (since every beginning and every end are within it).
10Nevertheless it attributes to it one single quality, which gives the whole reason of its nature: the quality of BEING.
11From this univocal attribution it is inferred that all the manifestations of the Absolute must connote the idea of EXISTENCE in all its contingent aspects.
12The sum of these aspects must be infinite; for were they not, the Absolute would not be truly Absolute but a limited aspect whose cause would lie, precisely, in the Absolute.
13In the infinity of attributes imputable to the Absolute, NON-BEING cannot be lacking.
14And since, for human reason, NON-BEING is equivalent to NOTHINGNESS, it follows that the Absolute, being everything, must necessarily be nothing.
15This looks very much like a play on words — and it may very well be one, for what can man know of the eternally unknowable but words?
16Even so, we shall set down the following proposition: THE ABSOLUTE IS THE ONLY REALITY.
17We may represent this Single Reality by a circle "whose centre is everywhere and whose circumference is nowhere", after Pascal's expressive metaphor.
18We may also represent it by the nought, as some kabbalists are accustomed to do.
19Now: the nought is the origin of quantities; if it is, its first "emanation" must be the one.
20And if we now wish to signify the same idea by a geometrical figure, we shall substitute for the one a point, which we shall place within the circle already mentioned.
21Both concepts translate graphically the loftiest principle the human mind can conceive: the DIVINITY — that is, GOD.
22As we see, God is not the Absolute, and this for the very simple reason that, though it is true that God is infinite for us, he is not so in relation to the Absolute, of which he is · 18
Our translation, period-faithful. Citable as our translation, never as the source.
A photographed original. Pages 1, 2, 25 and 26 of this number survive as photographs of the 1943 printing — the radiant-sun cover, the masthead, the course prospectus and the back-cover advertisements — wrapped around a retyped body. They are transcribed by hand from the render; the plate detector found them where the text extractor returned nothing.
The masthead is the run's own map of itself: Director Dr. Jehel, Chief Editor Pitágoras, Secretary Leona Constantia — a name that repeats the seventeenth-century Rosicrucian pen-name Leona Constantia — and Administrator Juan Cantalupo, the one plainly civil name on the page, with the postal box (317) that Asuri Kapila's course correspondence also uses at p. 17.
Sixteen personas in one column, each with discipline and degree: the run's whole authorship, printed. Sevaka, Jehel, Asuri Kapila, Pitágoras, Surya, Martha and the rest are the bylines of every course in the reader; the degree strings (Dr. K∴S∴I∴, HABM, B∴K∴S∴I∴, A∴M∴, G∴D∴) grade the college from Superior Initiators down to Associate Members. Wronsky — whose Transcendent Psychology runs at p. 18 — appears here as \"kabbalist, synthetist (A. M.)\": a persona named for the Polish messianic mathematician Hoene-Wroński.
The Review grants reproduction with attribution: \"Reproduction from this Review is permitted, provided the source and the author are cited.\" Printed in 1943 on the masthead itself — the permission under which every faithful rendering in this reader stands is the Review's own standing offer.
The SUMARIO prints \"Sévakal\" where every other appearance — including the masthead on the facing page and the article head at p. 9 — reads Sévaka. The compositor's slip is preserved as printed.
Constancia was and is a real Buenos Aires spiritist society (founded 1877); its hall at Cangallo 2267 and its journal made it the institutional centre of porteño spiritism. Six lectures there, close to 2,000 attendances by the article's own count — the March 1943 tour is the run's largest documented public footprint.
Two dates for the GIDEE of Buenos Aires that must be read together: this page inaugurates it at PSYKE on 27 April 1943, while the prospectus plate at p. 25 prints \"Founded on 27 March 1942\". Founding and public inauguration are a year apart, and the number carries both without remark — the label and the thing it labels, in one issue.
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The Confederación Espiritista Argentina and its president Hugo L. Nale are historical; Nale led the CEA through the 1940s and its Buenos Aires hall was a standard venue. The tour's hosts — Constancia, PSYKE, the CEA, the Benjamin Franklin Centre, AURORA of Villa Urquiza — sketch the entire institutional ecology of Río de la Plata spiritualism in one report.
A Kabbalistic commentary on a parable of Rodó — José Enrique Rodó, Uruguay's national essayist — is the run's most local gesture: the imported tradition reading the country's own classic. Margarita de Escalá and Dr. Oreste Bernardi appear only here; Rosa M. de Della Rosa shares a surname with the language teacher César A. Della Rosa on the back cover at p. 26.
A date that fails: Cedaior reaches Egypt after 1895, but Auguste Mariette died in 1881 — the conservator of the Cairo museum in the later 1890s was Gaston Maspero (or, between his terms, de Morgan and Grébaut). Either the friendship belongs to an earlier journey the biography has not mentioned, or the name has drifted in family memory. Preserved as printed; the error is the tradition's, not the transcription's.
The Palmes d'Officier d'Académie were a real French decoration for services to science and education, distinctly junior to the Legion of Honour — exactly the award a young investigator would receive. The detail rings true precisely where the grand claims do not, which is what makes this biography worth annotating line by line.
Albert de Rochas (1837–1914), the retired colonel who investigated the \"exteriorisation of sensibility\" and levitation, is real and published exactly these experiments in the 1890s; Moutin appeared in Nº 12 as one of Cedaior's first Martinist companions. The frightened Breton countryman, feet thirty centimetres off the ground, is the kind of circumstantial detail this biographer favours.
The Louis XVII survival claim is the Naundorffist tradition, stated as documented fact. A \"Comité de la Survivance\" with Papus directing searches by clairvoyance, archives of the Arsenal and the Judicial Police, and the Dauphin dying at Delft — Karl Wilhelm Naundorff did die at Delft in 1845, his tombstone naming him Louis XVII, and Dutch registry allowed his descendants the name de Bourbon. But no French government ever restored nationality or \"real civil name\", and the historical consensus (confirmed by DNA testing in 2000, long after this was written) is that the Dauphin died in the Temple in 1795. Reported as the Order's tradition; contradicted by the record.
Saint-Martin was born at Amboise (1743) — the article states it in passing and correctly, against its own epoch's occasional confusion with Touraine at large; the run's own memorial tradition (Le Cimetière d'Amboise, serialised in Nº 6–8) hangs on the same town.
Saint-Martin on guard at the Temple the night of the escape — the Unknown Philosopher did serve in the Parisian garde during the Revolution, and Martinist tradition has long placed him providentially near the Dauphin; no document supports the scene. Note also the antecedent: the \"63 years, almost two thirds in prisons\" of the next page belongs to the Dauphin of the survival narrative, not to Saint-Martin, though the sentence lets the reader stumble.
Quénisset verifies. Ferdinand Quénisset (1872–1951), astronomer celebrated for celestial photography, worked at the Juvisy observatory — Camille Flammarion's — for decades. Of the six named links of Cedaior's European chain (CDR/3-A through F), he is the one with a public scientific career, and the detail is exactly right. The esoteric-name scheme CDR/3-x — Cedaior, third degree, disciples lettered in order — mirrors the SDR2H formula by which Cedaior himself was Sédir's eighth.
The four verses are the iroha, the pangram attributed to Kūkai (Kōbō-Daishi, 774–835), and the article's reading of it as condensed Buddhist impermanence-doctrine is the standard one. Modern scholarship dates the poem later than Kūkai and the IXth century; the attribution is the traditional one the author inherited.
The letter-by-letter doctrine sentence — twenty-two Hebrew letters read as one continuous teaching from the Divine Word to Reality and the Symbols — is the run's Kabbalah curriculum in miniature, and the printed Hebrew glyphs survive in the retype and are preserved in both panes. Compare the course listing at p. 25, where Kabbalah is Jehel's subject in both years: Sévaka writes the letters, Jehel teaches them.
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The Saint-Yves d'Alveydre quotations on the Word and the Alohim carry no titles; their diction matches the Archéomètre circle of texts. Not yet locatable in a held source — Saint-Yves is on the shelf's acquisition horizon, cited here and in Nº 12's roster of the Rose-Cross.
The rulers table is the classical Chaldean scheme exactly, and the mnemonic double wheel of p. 13 — Saturn at the top descending both sides to Sun and Moon at Leo and Cancer — is the traditional \"planetary ladder\" arrangement found in Agrippa and the seventeenth-century manuals: the signs folded so each planet holds hands with itself across the zodiac.
Pluto, named ruler of Scorpio in 1943 — the planet was thirteen years discovered, and the article treats the modern rulerships (Neptune–Pisces, Uranus–Aquarius, Pluto–Scorpio) as current doctrine while reserving judgement for \"esoteric Astrology\". Surya's closing cross-check ties this number's teaching back to the worked chart of Nº 8 and the erratum of Nº 12: Capricorn 15°31' ascending, Saturn general ruler, Mars secondary — the course is one continuous calculation across four numbers.
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Reproduced as printed, not endorsed: the gland-grafting critique continues Nº 12's Voronoff passage — the author's objection is not that xenografting fails (though he predicts atrophy and rebound decay, as in fact occurred) but that it is \"anti-evolutive\" and takes the animal's vital energy. Period science, period ethics, preserved as the Review taught them.
The pranayama praxis — solar-plexus command on the exhalation, then alternate-nostril breathing for the mind — is standard nadi-shodhana as the theosophical generation received it, with the Review's own two cautions: the mental order must be \"dynamic and peremptory\" or nothing happens, and the frivolous should leave the exercises alone. The offer to correspond through Casilla 317 makes the course two-directional — a school by post.
Ain-Soph behind Kether, the \"triple veil of negative existence\" — the phrase is Mathers' (Kabbalah Unveiled, introduction) by way of the French occult Kabbalah, and Pascal's sphere \"whose centre is everywhere\" arrives via the same channel; Pascal himself has it of God from the older hermetic tradition. Wronsky's essay is the run's most abstract writing, and every landmark in it — the nought, the point, the cross in the circle, the Tetrad, tarot key 7 — is drawn from the common stock of the Belle-Époque occult synthesis.
The abbreviations P. C. and P. T. (psicología clásica / psicología trascendente) arrive unglossed — the earlier instalments carried the expansions. The English restores them in brackets as an editorial gloss, marked as such.
Adam Kadmon as the Soul of God, the Universe as His Body — the triple definition is the Lurianic commonplace in its French-occult form (Papus' Traité élémentaire gives it almost verbatim). The rosary-thread image for the soul across incarnations is the theosophical standard; the \"sheaf of rosaries\" bound by Spirit is Wronsky's own extension.
An outside contributor: Santiago Gastaldi was a real Argentine man of letters whose Vida y obra de Balzac and Balzac museum work were known in the Río de la Plata; this is the run's first signed article from beyond the persona college, invited — as he says himself — by reading Pitágoras' study in these pages. The epigraph, \"God is a number endowed with movement…\", is Balzac's, from the Swedenborgian exposition in Louis Lambert — a work now on this shelf.
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\"The Norwegian mystic\" — Swedenborg was Swedish, and the article says it twice (\"místico noruego\", \"iluminado noruego\"). Jean Cassou's notice of Antoine-Orliac's Délivrance du Rêve in Les Nouvelles Littéraires of 11 May 1933 is cited in French with the article's own Spanish footnote translation; both stand as printed, the error included.
The long quotation is Le Lys dans la vallée on Saint-Martin at Clochegourde — the novelist's own testimony placing the Unknown Philosopher inside his fiction and his childhood, the third Balzac-and-Saint-Martin exhibit in as many numbers (after Nº 11's argument and Nº 12's Séraphîta parallel). The passage on Mme de Verneuil's circle, \"stoicism with a future\", is among the most quoted in the Martinist literature on Balzac.
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A private letter of Georges Collon, Municipal Librarian of Tours, 9 January 1933, quoted in French with the article's own translation: the views of La Chevrière at Saché and the château of Venne. Collon held the post; the letter itself survives only in this quotation. Gastaldi's inference — La Chevrière as the model of Clochegourde and a real lodging of Saint-Martin — he offers explicitly as a deduction awaiting Martinist confirmation, a nicety of method the run itself does not always match.
The Catherine de Médicis quotations — Ruggieri's \"secret University\", Nostradamus at Chaumont, the horoscope of the Valois children — are from Balzac's Sur Catherine de Médicis, the philosophical-studies novel the article correctly classes with the doctrine rather than the fiction. \"Baxile\" for Basile in the final quotation is the retype's slip, preserved. The article's method — reading Balzac's authorial intrusions as sworn testimony for occultism — is exactly the method of Nº 11 and Nº 12, now practised by an outside hand.
\"Better to add new sins… than to repeat the same ones\" — the poem's startling middle is a doctrine of experience over stagnation, not an antinomian licence: advancing versus stalling on the Way. Dated 17 January 1943 and signed by Asuri Kapila, whose prose voice two pages earlier is all caution; the run gives its personas different registers in different rooms.
The curriculum plate: seven first-year and five second-year courses, each with its persona-teacher — the faculty of the masthead at p. 2 deployed as a school. \"Androgony\" is the GIDEE's own coinage for its anthropogenesis course. The library of 800 volumes and the daily hours at Av. 18 de Julio 1018 make the Lycaeum's ancestor concrete: a reading room over a shop-lined avenue, sixteen personas teaching.
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\"Vizc. Léo A. C. de Mascheville\" in print — the back cover names the man behind Jehel, with the viscount style, as a teacher of five languages at both GIDEE addresses, beside César A. Della Rosa. The Review that keeps its personas veiled on every editorial page sells language lessons under the civil name on the cover — the concealment and the livelihood, one page apart. The printer's imprint (Dornaleche Hnos., Cerro Largo 783) is the run's first, and dates every physical original of this number.
The double wheel read as initiation: the mnemonic table folds the zodiac so one column descends Aquarius to Cancer and the other Capricorn to Leo, the planetary ladder between them — and Surya immediately reads the two columns as \"the initiatic ways: receptive, unconscious or passive — and active, conscious and creative\". A memory-table becomes a doctrine diagram in a single sentence; the course never teaches technique without teaching the way.
Practice instruction, reproduced as printed and not endorsed as health guidance: the alternate-nostril sequence is given with exact finger-work, and the warnings around it — no result without a peremptory mental order, possible harm to the \"frivolous\" — are the Review's own framing of risk. The address for results and questions (Asuri Kapila, Casilla 317) turns readers into correspondents; some of the later numbers' course adjustments answer letters this page invited.