Fetching
One moment.
1Es por eso que, las varias experiencias empezadas en 1889 con Brown Séquard y continuadas después por otros experimentadores, no podían llevar a ningún resultado duradero y mucho menos definitivo.
2En efecto Brown Séquard comunicó a la Sociedad de Biología de parís en 1889, en una memorable sesión, los maravillosos resultados obtenidos sobre sí mismo mediante inyecciones de extracto testicular de animales, extracto que habría producido en el gran fisiólogo, que entonces tenía 73 años, una especie de rejuvenecimiento del organismo.
3Desde entonces el método de Brown Séquard y la opoterapia entraron, después de muchas críticas y controversias, en el mundo científico.
4Pero, si los resultados obtenidos por Brown Séquard no fueron los que él se prometía obtener pues, a pesar de las inyecciones de dichos extractos, murió 4 años después, sin embargo, sus experiencias sirvieron para abrir nuevos horizontes a la medicina permitiéndole así estudiar la acción fisiológica de las glándulas a secreción interna y crear la moderna Endocrinología.
5No habiendo dado los extractos de los órganos sexuales los resultados esperados, Steinach pensó que en vez de inyectar las hormonas de los animales, se podía obtener una mayor producción de hormonas en el mismo hombre ligando el conducto deferente.
6Esta operación, teniendo como finalidad provocar la degeneración y desaparición de los espermatozoos y de los espermatidios de los cuales los espermatozoos derivan y, en compensación obtener una hipertrofia del tejido intersticial de testículo, la mayor cantidad de hormona producida por dicho tejido, pasando en la sangre, habría tenido que retardar o atenuar las manifestaciones de la vejez y producir un cierto rejuvenecimiento.
7No hay duda que la concepción de Steinach marcaba un gran paso en la solución del problema pues eliminaba por completo la acción de hormonas extrahumanas y por lo tanto inadecuadas, pero contrariamente a sus previsiones, no hubo hipersecreción de hormona masculina y por consiguiente efectos rejuvenecedores deseados.
8Y, por último, mencionamos la tentativa hecha por Woronoff en el sentido de transplantar en el hombre testículos de mono por ser este animal el más cercano al hombre).
9Esta tentativa tampoco podía dar los resultados deseados por las razones supra-expuestas, es decir porque se trataba de un injerto heteroplástico.
10Podríamos alargar mucho este artículo relatando otras teorías e hipótesis, como por ejemplo, la supuesta reviviscencia de las glándulas mediante el calor producido por la diatermia, el empleo de la inyección de sangre testicular de la vena espermática del toro, etc., pero creemos que lo ya expuesto es más que suficiente para poner en claro que es absolutamente imposible y absurdo, por ser antinatural, en querer buscar en la causa endocrina la revitalización de las energías sexuales con carácter permanente y mucho menos un factor de rejuvenecimiento.
11También si admitimos que las funciones sexuales en el hombre que ha llegado a la puerta de la vejez, puedan por algún tiempo producir un fuerte estímulo hormonal, sería completamente erróneo el considerar este hecho como una prueba de rejuvenecimiento.
12Al máximo se podría hablar de un pequeño retardo de una cierta función, pero todo el organismo permanece viejo como antes.
13En efecto es un error pensar que la vejez esté en relación con la desaparición de la función sexual; baste pensar que esto es fisiológico en la mujer en una edad que precede en algunos años al comienzo de la vejez y también en el hombre todos pueden conocer ejemplos de debilitamiento precoz del sentido genésico con persistencia por muchos años de una envidiable frescura física y psíquica al lado de otros viejos decrépitos y sin embargo, todavía sexualmente válidos.
1415
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.
1That is why the various experiments begun in 1889 with Brown-Séquard, and continued afterwards by other experimenters, could lead to no lasting result, much less a definitive one.
2In effect, Brown-Séquard communicated to the Society of Biology of Paris in 1889, in a memorable session, the marvellous results obtained upon himself by injections of animal testicular extract — an extract which was said to have produced in the great physiologist, then 73 years old, a kind of rejuvenation of the organism.
3From then on the method of Brown-Séquard, and organotherapy, entered the scientific world after much criticism and controversy.
4But if the results obtained by Brown-Séquard were not those he promised himself — for despite the injections of those extracts he died 4 years later — his experiments nevertheless served to open new horizons to medicine, allowing it to study the physiological action of the glands of internal secretion and to create modern Endocrinology.
5The extracts of the sexual organs not having given the hoped-for results, Steinach thought that instead of injecting animal hormones, a greater production of hormones could be obtained in the man himself by ligating the vas deferens.
6This operation — having as its aim to provoke the degeneration and disappearance of the spermatozoa and of the spermatids from which the spermatozoa derive, and in compensation to obtain a hypertrophy of the interstitial tissue of the testicle — the greater quantity of hormone produced by that tissue, passing into the blood, was to have delayed or attenuated the manifestations of old age and produced a certain rejuvenation.
7There is no doubt that Steinach's conception marked a great step in the solution of the problem, for it eliminated completely the action of extra-human and therefore unsuitable hormones; but contrary to his forecasts there was no hypersecretion of the masculine hormone, nor consequently the desired rejuvenating effects.
8And lastly we mention the attempt made by Woronoff [Voronoff] to transplant into man the testicles of the monkey (this animal being the nearest to man).
9This attempt likewise could not give the desired results, for the reasons set out above — that is, because it was a heteroplastic graft.
10We could greatly lengthen this article by relating other theories and hypotheses — for example, the supposed revival of the glands by the heat produced by diathermy, the use of injections of testicular blood from the spermatic vein of the bull, etc. — but we believe what has been set out is more than enough to make clear that it is absolutely impossible and absurd, because anti-natural, to seek in the endocrine cause a permanent revitalisation of the sexual energies, much less a factor of rejuvenation.
11Even if we admit that the sexual functions, in the man who has reached the gate of old age, may for a time produce a strong hormonal stimulus, it would be completely erroneous to consider this fact a proof of rejuvenation.
12At most one could speak of a small delay in a certain function; but the whole organism remains as old as before.
13In effect it is an error to think that old age stands in relation to the disappearance of the sexual function: enough to recall that this is physiological in woman at an age preceding by some years the onset of old age; and in man too, everyone can know examples of precocious weakening of the genesic sense with the persistence, for many years, of an enviable physical and psychic freshness — beside other men, decrepit and old, and yet still sexually valid.
14· 15
Our translation, period-faithful. Citable as our translation, never as the source.
Wrapper pages 1–2 and the back cover survive as photographs whose OCR layer is garbage — the extractor returned noise, not text, and the plate test missed them because a text layer exists. Transcribed by hand from the render against the known wrapper of Nº 13–14; the one change is the date line.
→ ini:2.13
The masthead's reproduction-with-attribution grant repeats — third number running. The subscription block and roster are unchanged.
Walter Bauer, the wandering German Rosicrucian — doctor of philosophy, member of academies, chaste from birth, golden-bearded — enters the biography as Jehel's first road-teacher: months on foot through Argentina in the Sannyasin manner. No trace of him has been located outside the run; the portrait is hagiographic and the walking apprenticeship of the son is the concrete fact inside it.
Governor Lencinas of Mendoza is real — the Lencinas family dominated Mendoza politics in the early 1920s, and political violence around them was real enough (José Néstor Lencinas died in office 1920; his son Carlos Washington was assassinated 1929). The claimed clairvoyant warning and land offer in the Sonda valley are the family's tradition, hung on a verifiable political frame.
Ida Hofmann of Monte Verità, in the run's own pages. \"Ida Hoffman… Sor Peregrina, most intimate collaborator of Reuss (Fra Peregrino)… intimate collaborator of Henri Ocdenkóven, founder of the celebrated naturist sanatorium-colony of Monte Venus, near Ascona.\" Every identification checks: Ida Hofmann (1864–1926), co-founder with Henri Oedenkoven of Monte Verità at Ascona; Theodor Reuss (Frater Peregrinus) of the O.T.O. held his 1917 congress there. Two corrections the note must carry: the colony was Monte Verità (\"Venus\" is the retype's or memory's slip), and Reuss was not \"the successor of Rudolf Steiner\" — the two men's O.T.O. entanglement is real but the succession claim inverts it. That Hofmann and Oedenkoven ended in Brazil is documented; that she co-founded Monte Sol at Joinville with Cedaior in 1923 is this text's testimony, and it makes the run a primary source for the Ascona diaspora.
The Montevideo stopover plants the run's own future: the friendships of 1923 (\"several ties of that period still subsist\") are the seed of the GIDEE founded here in 1942, and the musical system of Menchaca — the Uruguayan reformer Ángel Menchaca's notation — \"an idea the Master will never again abandon\" is a thread the estate's music-theory shelf (Boethius, Guido) should watch for when later numbers return to it.
Monte Sol: 120 hectares, 40 km from Joinville, in the Palmital — the Brazilian colony named as the successor of Monte Verità's idea, sustained by Cedaior playing café orchestras at 51 while Hofmann, at 60, worked the land. Malaria already present. The failure-shape of every colony attempt in this biography — Nahuel-Huapi, Mendoza, now Joinville — is the same: the doctrine survives its settlements.
Pastor Wilhelm Brepohl (the retype prints \"Brephol\") — a real German-Brazilian Lutheran writer — married to a sister of Ida Hofmann, redirecting his library from Mendoza to Brazil in step with Cedaior's own move: offered by the author as evidence of guidance \"from above\", it is at least evidence of how tightly the German-utopian network's threads ran through one family.
The course's sources named plainly: Saint-Yves d'Alveydre (\"the intellectual Master of Papus\") standing on Fabre d'Olivet's forty years — and the table that follows is drawn from La Langue Hébraïque Restituée with the run's own additions in parentheses: the three Worlds, the Latin letter, the numeric value. The bracketed Sephiroth attributions (Zain–Hod, Heth–Netzah, Teth–Yesod…) are the French occult school's, not Fabre d'Olivet's own.
Julevno and Raphael are real astrological authorities: Julevno (Jules Eveno), the French Martinist astrologer whose Nouveau Traité d'Astrologie Pratique was standard; \"Raphael\" the long-running English almanac-house name. The hyleg/anereta doctrine given here is the traditional apparatus correctly summarised — with the run's characteristic reserve about publishing the death-rules in full.
The withheld rules, withheld again: the course declines to print the complete death-calculation doctrine — publicly reasoning about who could bear or abuse it, and adding the karmic-book argument. The Press reproduces the reticence as printed; the passage is itself a primary document of how the school handled dangerous knowledge.
The fortunate-day table slips twice in one line: VIRGO and LIBRA are given \"MERCURY\" and \"VENUS\" — the ruling planets — where every other row names the day (Wednesday, Friday). The English marks both on their face. A compositor reading one column while setting another.
Supta Vajrasana introduced through the Muslim prayer-posture comparison — the course's recurring habit of grounding the East in the reader's nearest neighbour. Figures 12 and 13 are announced in the text; the plate for neither survives in our witness (the caption itself is garbled to \"Ff^ra 13!\"), joining figure 11 of Nº 14 on the facsimile-hunt list.
Charles Henry and the 9.48-micron claim: Henry (1859–1926), the Sorbonne psychophysicist beloved of the occult press, did publish biophysical radiation work the popularisers rendered as a \"human wavelength\". The figure as printed — \"9 microns 48\" — is the infrared skin-emission band, dressed as vital vibration; the argument against xenografts (different species, different wavelength) is period vitalism reasoning over a real datum.
The rejuvenation history is accurate: Brown-Séquard's 1889 self-injection report to the Société de Biologie, his death five years later (the retype says 4 — he died April 1894, the report was June 1889), Steinach's vasoligature, Voronoff's monkey-gland grafts, and even the verdict — no lasting rejuvenation, but endocrinology founded on the wreckage — matches the scientific consensus as it stood. Kapila's medicine is period-correct where his therapeutics are not.
The Suddha funnel, updated: 38 → 42 active disciples in one month, the fourth-exercise cohort appearing (3), and the Centre's document protocol published by number-ranges — 335 documents in six months for Argentina, Brazil and Uruguay. The run keeps its own administrative books in public; compare Nº 14's first census.
→ ini:2.14:15:003
The source itself loses a passage: mid-sentence, the retype jumps — the run's own bracketed note marks where text was lost in transmission. The witness is honest about its wound; the reader sees the gap as the source carries it, not smoothed over.
Gastaldi opens his third instalment by affirming the Latouche initiation \"according to the Martinist Tradition\" — now the third independent voice in the run (after Chaboseau via van Rijnberk in Nº 12 and Privat in Nº 14) to carry the same claim. The Flammarion epigraph is the astronomer of Juvisy — where Quénisset of Cedaior's chain worked: the run's references keep shaking hands.
→ ini:2.12:17:005
A date that cannot stand: the Pasqually letter awaiting \"le T. P. Maitre de Balzac\" is quoted as 13 August 1788 — but Martines de Pasqually died in 1774, and Nº 12 quoted the same correspondence at 13 August 1768. The 1788 is a slip (the article's or the retype's) for 1768. Gastaldi's further hypothesis — that this Balzac of La Rochelle \"would have to be\" the novelist's father — outruns the evidence he prints: Bernard-François Balssa took the name Balzac later, and no document connects him to Pasqually. The elder-Balzac hypothesis is recorded as the Confraternité's conjecture.
→ ini:2.12:16:012
Laure Surville's testimony is genuine: her Balzac, sa vie et ses œuvres (1858) does describe their mother's mystical library — Saint-Martin, Swedenborg, Bourignon, Guyon, Boehme, \"more than a hundred volumes\" — and Honoré devouring it. This is the strongest documentary ground anywhere in the run's three-number Balzac dossier: the mother's shelf, from the sister's hand.
The Vendôme reading list: the Oratorian college's library was genuinely rich in this material, and the titles cited (Basil Valentine's Twelve Keys, Lull, the transmutation treatises) circulate in every account of Balzac's schooling drawn from the Louis Lambert tradition; the confiscated Traité de la Volonté and the Peau de chagrin speech quoted here are the canonical evidence. Lovenjoul (the retype prints \"Levenjoul\"), the great Balzac collector, and *Prioult's Balzac avant la Comédie humaine*** (here cited by its Sténie subtitle) are exactly the right scholarship for 1943.
The Papus memorial is precise: Gérard Encausse died 25 October 1916 at the Charité hospital of tuberculosis contracted serving at the front — every detail as the run gives it. The occasion is the death of Émile Sergent (1867–1943), the phthisiologist under whom Papus trained; his Argentine visits of 1926/1928/1937 explain why a Montevideo review mourns a Paris chest-physician. The star ★ sets the piece as an obituary within the literary section.
Fátima, A∴M∴ — another new feminine voice, after Annie in Nº 14: a prose-poem on mothers' eyes closing the number. The feminine college of the run (Martha, Lorelair, Maya, Leona Constantia, Annie, Fátima) now publishes in consecutive numbers; the Hidden Mothers shelf-work has its primary trail here.
The back cover turns over: Bucheli's almanac ad is replaced by two book ads from the same Santiago address — Siebenschein's Hermetic Astrology and Josef Ranald's hand-reading text (\"member of the School of Freud\" is the publisher's flourish; Ranald was a popular palmist-author of the 1930s). The Mascheville–Della Rosa language-lessons panel and Sosín Saborido's occult bookshop continue unchanged.
→ ini:2.13:26:001
The SUMARIO calls the Cedaior piece the \"4th article\" — as did Nº 14's. Both are right by their own counts (Nº 13's instalment carried no number in its head), but the series numeration has silently forked; the biography's instalments are best cited by issue, not by the printed article number.
The VAU entry — the \"universal convertible sign\" between light and darkness — is the passage Fabre d'Olivet's whole system turns on, and the run has now printed it twice: paraphrased by Jehel in Nº 14 (7:010) and here in the formal table with the school's Tiphereth attribution added. The excision screen flagged it for \"degeneration\" language; read in full, it is sign-metaphysics with no human referent — it stands.
→ ini:2.14:7:010
Nahash at Samech: the fifteenth letter glossed as \"the guardian of the threshold\" with Destiny and the Fall — the point where the alphabet table absorbs the Genesis serpent into its Sephirothic parentheses. The three-Worlds parenthesis system is at its most syncretic here; nothing of it is in Fabre d'Olivet, whose entry the plain text faithfully renders.