Fetching
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1no constituiría nunca un real progreso, el tratar de hacer un “adelanto personal” a expensas del dolor o de la rebelión ajena.
2Sería una modalidad de egoísmo, nada más.
3Como veremos el Suddha Dharma clasifica a su Miembros, además del “grado”, o sea de la Iniciación especial, según su manera sexual de comportarse, pero, inicialmente, hace una diferencia entre los que han sido castos desde el nacimiento, los que vienen a serlo desde una determinada época de la vida y, finalmente los que, por razones familiares o personales, no llevan una vida de castidad absoluta.
4El Suddha enseña que todos ellos pueden seguir el camino, pero que los medios de realización varían conforme a la situación referida y que, naturalmente, la “altura” - o así queremos llamarla - de resultados varía.
5Sin embargo, debemos de considerar, de una vez por todas, que cuando cada ser realiza “lo mejor que su actual condición permite” ha cumplido enteramente con su dharma o Deber, y que son muy pocos los que hacen esto, aún cuando, en general, tienen la impresión de poder abordar realizaciones muy superiores a aquellas que todavía no efectuaron.
6En próximos artículos, veremos otros aspectos de la doctrina, en su parte conceptual, como en la parte práctica.
7OM s. s. s.
8Jehel 30 de junio de 1943.
9Balzac Ocultista (Continuación) Por Santiago Gastaldi Presidente de la Confedera ción Universal Balzaciana.
10“El nacimiento del alma humana como entidad psíquica y física, será la ciencia del provenir”. - Camille Flammarion.
11En el cuadro de Iniciados Martinistas, se halla incluido Honoré de Balzac, el autor de “La Comédie Humaine”.
12Según la Tradición Martinista, Balzac fue iniciado por el escritor y amigo Henri de Latouche.
13Nos corresponde, por lo tanto, ofrecer una información desde el punto de vista literario, a los efectos de contribuir en esta parte espiritual, con aquel material que se halla en los archivos de la Confraternité Universelle Balzacienne.
14Lejos está, de nuestro ánimo, la menor duda sobre lo que indica la venerable Orden Martinista y nuestra exposición dará algunas luces sobre el proceso espiritual de Balzac, en su trayectoria.
15Damos en tal forma la contribución, de un aporte literario que servirá como elemento de corroboración, para dar fe a los hechos de la vida.
16En primer término, vamos a tomar algunas consideraciones reveladas en la obra de Papus: “Louis-Claude de Saint Martin”.
17Véase esto: “El 13 de agosto de 1788, Martines de Pasqually escribe: Je vous fais part que monsieur de Saint Martin m’écrit qu’il doit venir 18
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.
1it would never constitute real progress to attempt a "personal advance" at the expense of another's pain or rebellion.
2It would be a modality of egoism, nothing more.
3As we shall see, the Suddha Dharma classifies its Members — besides the "degree", that is, the special Initiation — according to their sexual manner of conduct; but initially it distinguishes those who have been chaste from birth, those who become so from a certain period of life, and finally those who, for family or personal reasons, do not lead a life of absolute chastity.
4The Suddha teaches that all of them can follow the road, but that the means of realisation vary according to the situation referred to and that, naturally, the "height" — as we may call it — of results varies.
5Nevertheless we must consider, once and for all, that when each being realises "the best his present condition permits", he has entirely fulfilled his dharma or Duty — and that very few do this, even though in general they have the impression of being able to undertake realisations far superior to those they have not yet effected.
6In coming articles we shall see other aspects of the doctrine, in its conceptual as in its practical part.
7OM s. s. s.
8Jehel — 30 June 1943.
9Balzac the Occultist (Continuation). By Santiago Gastaldi, President of the Confédération Universelle Balzacienne.
10"The birth of the human soul as a psychic and physical entity will be the science of the future." — Camille Flammarion.
11In the roll of Martinist Initiates stands included Honoré de Balzac, the author of "La Comédie Humaine".
12According to the Martinist Tradition, Balzac was initiated by the writer and friend Henri de Latouche.
13It falls to us, therefore, to offer information from the literary point of view, so as to contribute, in this spiritual part, the material held in the archives of the Confraternité Universelle Balzacienne.
14Far from our mind is the least doubt about what the venerable Martinist Order indicates; and our exposition will shed some light on Balzac's spiritual process, along his trajectory.
15We give in this form the contribution of a literary support that will serve as an element of corroboration, to bear witness to the facts of the life.
16In the first place we shall take up some considerations revealed in Papus's work: "Louis-Claude de Saint Martin".
17See this: "On 13 August 1788, Martines de Pasqually writes: Je vous fais part que monsieur de Saint Martin m'écrit qu'il doit venir · 18
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.
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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.
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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.
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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.
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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.
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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.
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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.