Fetching
One moment.
1Hay, pues, un aumento numérico de 4 discípulos en actividad y también en progreso en el número de los que consiguen alcanzar mejores realizaciones.
2El Método Práctico de Suddha Dharma Mandalam.
3Este método, como lo dice claramente la literatura del S. D. M., se basa en el hecho de que es posible realizar una “síntesis del Yoga”, es decir que, en lugar de consagrar años [error tipográfico en donde se perdió el texto...] dose, por estos cambios y por que los propios ejercicios determinan en su manera de sentir la vida y a los seres, nos cercioraremos de que, realmente debe de transmutarse progresivamente, hasta el punto de sentirse realmente unido a Lo Superior.
4Llegado ahí, el paso fundamental está dado, haya obtenido visiones, convicciones o reales éxtasis: esto depende de la sinceridad, del cuidado y, especialmente, de la finalidad que haya perseguido al seguir las prácticas.
5Si ha sido equilibrado en sus prácticas y si su finalidad era realmente elevada, es decir, inegoísta, no orientada hacia la finalidad de “ser más que otros” o de “ver cosas extraordinarias”; si, por el contrario, su ansia es solamente la de “hacerse más sensible” a una dirección Superior, que acepta cada vez más profundamente, porque más sensiblemente la percibe en la propia práctica, entonces sus esfuerzos serán guiados para que pueda realmente conseguir esa “síntesis del Yoga” que, en nuestro lenguaje occidental podría compararse a la posibilidad, afirmada por todos los Maestros, de la unión de los seres buenos y activamente bien intencionados con los Planos Superiores.
6Por ello, cuando el Discípulo ha llegado a cierto ejercicio, con los resultados que llamaré “término-medio normal” , que se debe de dicha serle obtener, le es dada la posibilidad de provocar voluntariamente la creación de un alzo más fuerte, más sensible, con las Jerarquías que dirigen todo este proceso de Iniciación, totalmente invisible para los demás, hecho en el silencio del esfuerzo personal y que, por eso mismo, ya reúne una de las condiciones fundamentales: el “no -exhibicionismo”.
7Pero, cuando se juzgue preparado para dar le paso que puede significar, realmente, su Iniciación en el seno de la Corriente Suddha Dharma, se dará cuenta de que las “promesas” necesarias, no son obligaciones mundanalmente tomadas para con el Directorio de una Sociedad, sino algo mucho más profundo y real, pues se trata de tomar rumbos definitivos, aunque progresivos es verdad, hacia la realización de SÍ MISMO, como ser capaz de transformarse en un fiel observador de las leyes universales en la práctica diaria de la vida.
8En lo que se refiere a la parte más externa que, desde luego tiene vital relación con la vibración individual interna, vemos que el Suddha Dharma exige de sus Miembros el abandono progresivo de los excitantes: alcoholes, tabaco, etc., y de la alimentación carnívora.
9Además se procura que el Iniciado, ya que en tal período empieza realmente ese camino iniciático, vaya reduciendo el malgastar de sus energías sexuales, para purificar así su plano pasional, al mismo tiempo que guarda en reserva energía transmutable en modalidades superiores.
10Aún cuando esto no es obligatorio pues, de acuerdo a la doctrina Suddha, nadie debe de “abandonar” ninguno de los deberes anteriormente contraídos, ni imponer a sus entes próximos ninguna modalidad que no sea por ellos “aceptada”, obra sin embargo en todo eso, la influencia del esfuerzo sincero del Discípulo y, como también lo hicieron notar los Maestros Occidentales (Papus y otros) cuando el Discípulo está realmente preparado para dar un nuevo paso, las propias circunstancias tienden a permitirle la realización del mismo, sin violencias prematuras, de ninguna especie.
11Además, 17
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.
1There is, then, a numerical increase of 4 disciples in activity, and progress too in the number of those attaining better realisations.
2The Practical Method of the Suddha Dharma Mandalam.
3This method, as the literature of the S.D.M. clearly says, rests on the fact that a "synthesis of Yoga" is possible — that is, that instead of consecrating years [Typographical error in the source, where text was lost] -ing, by these changes and by what the exercises themselves determine in one's way of feeling life and beings, we shall be assured that one must really be progressively transmuted, to the point of feeling really united to the Higher.
4Arrived there, the fundamental step is taken — whether one has obtained visions, convictions or real ecstasies: that depends on the sincerity, the care and, especially, the end pursued in following the practices.
5If one has been balanced in one's practices and if one's end was really elevated — that is, unselfish, not aimed at "being more than others" or "seeing extraordinary things"; if, on the contrary, one's longing is only to "become more sensitive" to a Higher direction, accepted ever more deeply because ever more sensibly perceived in the practice itself — then one's efforts will be guided so that one may really attain that "synthesis of Yoga" which, in our Western language, might be compared to the possibility, affirmed by all the Masters, of the union of good and actively well-intentioned beings with the Higher Planes.
6Therefore, when the Disciple has reached a certain exercise with the results I shall call "normal average" that the series must yield, the possibility is given him of voluntarily provoking the creation of a stronger, more sensitive bond with the Hierarchies who direct this whole process of Initiation — totally invisible to others, made in the silence of personal effort and, for that very reason, already fulfilling one of the fundamental conditions: "non-exhibitionism".
7But when he judges himself prepared to take the step that may really signify his Initiation within the Suddha Dharma Current, he will see that the necessary "promises" are not obligations taken in a worldly way towards the Directorate of a Society, but something much deeper and more real: it is a matter of taking definitive — though progressive, it is true — bearings towards the realisation of ONESELF, as a being capable of becoming a faithful observer of the universal laws in the daily practice of life.
8As regards the more external part — which has, of course, a vital relation with the inner individual vibration — we see that the Suddha Dharma requires of its Members the progressive abandonment of stimulants (alcohol, tobacco, etc.) and of carnivorous feeding.
9It is sought, moreover, that the Initiate — since in that period the initiatic road really begins — should go on reducing the squandering of his sexual energies, so as to purify his passional plane while keeping in reserve energy transmutable into higher modalities.
10Even though this is not obligatory — for according to the Suddha doctrine no one must "abandon" any of the duties previously contracted, nor impose on those near him any modality not "accepted" by them — there works nevertheless in all this the influence of the Disciple's sincere effort; and, as the Western Masters (Papus and others) also observed, when the Disciple is really prepared to take a new step, circumstances themselves tend to permit him its realisation, without premature violences of any kind.
11Moreover, · 17
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.