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1La Venerable Figura del Maestro Cedaior (4o artículo) Por JEHEL.
2S:: I:: En artículo precedente, vimos que Cedaior había hecho un largo viaje a la Cordillera Andina, fracasando una tentativa de “Colonia Olímpica” a ser localizada cerca de Nahuel-Huapi.
3Regresa pues, Cedaior a B. Aires, donde se encontraba su hijo Jehel, que constituía, desde algunos años ya, un ayudante del Maestro.
4En esa época - 1921 - Cedaior toma una resolución bien característica de aquellos que confían enteramente en “que siempre todo, se cumple como debe ser realizado”.
5Abandona definitivamente su actividad “citadina” y se prepara para un nuevo viaje por la región de la Pampa y por la región andina, que deberá después llevarlo a fijar residencia en Mendoza.
6Al partir de B. Aires, deja a sus raros discípulos que sigan o no en el camino por él iniciado, y deja a su propio hijo mayor, Jehel, en plena libertad de seguir la “vida normal”, es decir, de hacerse una situación comercial y civil “brillante” o seguir el Camino áspero de la realización.
7Ni siquiera tiene Cedaior este paternal y humano “egoísmo” de tratar de llevar consigo o hacia su ideal al propio hijo, a pesar de que éste ya, desde algunos años, se interesa fuertemente por las cosas iniciáticas.
8Antes de salir, sin embargo, pone a Jehel en contacto con un Rosacruz alemán, doctor en filosofía y letras, miembro de varias Academias y que ha abandonado todo, para hacer una vida de Yogui errante en el Continente Sudamericano.
9Dicho Iniciado, muy elevado, respondía civilmente al nombre de Walter Bauer, teniendo con sus largos cabellos hasta la cintura y su dorada barba, un aspecto místico que la pureza de sus grandes ojos azules, transparente como los de un niño, completaban admirablemente.
10Podría tener, en aquel entonces, unos treinta y cinco años y era casto desde su nacimiento, lo que ya indica que se trataba de un ser muy evolucionado, ya que, físicamente, era de una perfección rara de forma, proporciones y hermosura.
11Cedaior llega, pues, a principios de 1922, a Mendoza, donde se encuentra con Jehel, que ya ha llegado, habiendo hecho un largo viaje, de meses a pie, siguiendo a Walter Bauer, llevando una vida parecida a la de los Sanyasines orientales: siempre a pie, durmiendo a la intemperie, a pesar de las heladas y comiendo lo que la naturaleza ofrece o lo que la caridad otorga al viajero.
12Walter Bauer, a partir de cierto punto del itinerario, ha seguido otro rumbo, en el cual no deseaba ser acompañado por nadie.
13Parece oportuno decir que resaltaría de lo poco - muy poco - que dijera Bauer, que uno de los objetivos de su misión era de servir de “punto de irradiación” de ciertas corrientes de fuerza espiritual que empezaban a fijarse en la parte Sur de la Argentina.
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.
1The Venerable Figure of Master Cedaior (4th article). By JEHEL.
2S∴I∴ — In the preceding article we saw that Cedaior had made a long journey to the Andean Cordillera, an attempt at an "Olympic Colony" to be sited near Nahuel-Huapi having failed.
3Cedaior returns, then, to Buenos Aires, where his son Jehel was — who for some years already had been an assistant to the Master.
4At that period — 1921 — Cedaior takes a resolution most characteristic of those who trust entirely that "everything is always fulfilled as it must be realised".
5He definitively abandons his "city" activity and prepares for a new journey through the region of the Pampa and the Andean region, which was afterwards to bring him to fix his residence at Mendoza.
6On leaving Buenos Aires he leaves his rare disciples to follow, or not, the road he has opened; and he leaves his own eldest son, Jehel, in full liberty to follow the "normal life" — that is, to make himself a "brilliant" commercial and civil situation — or to follow the rough Road of realisation.
7Cedaior does not even have that paternal and human "egoism" of trying to carry his own son with him or towards his ideal — although the son had already for some years been strongly interested in initiatic things.
8Before leaving, however, he puts Jehel in contact with a German Rosicrucian, a doctor of philosophy and letters, member of several Academies, who has abandoned everything to lead the life of a wandering Yogi on the South American Continent.
9That Initiate, very elevated, answered in civil life to the name of Walter Bauer; with his long hair to the waist and his golden beard he had a mystical aspect which the purity of his great blue eyes, transparent as a child's, completed admirably.
10He might have been, at that time, some thirty-five years old, and had been chaste from birth — which already indicates a very evolved being, since physically he was of a rare perfection of form, proportion and beauty.
11Cedaior arrives, then, at the beginning of 1922 at Mendoza, where he meets Jehel, who has already arrived after a long journey of months on foot, following Walter Bauer, leading a life like that of the oriental Sannyasins: always on foot, sleeping in the open despite the frosts, and eating what nature offers or what charity grants the traveller.
12Walter Bauer, from a certain point of the itinerary, followed another course, on which he wished to be accompanied by no one.
13It seems opportune to say that from the little — very little — that Bauer said, it would emerge that one of the objects of his mission was to serve as a "point of irradiation" for certain currents of spiritual force that were beginning to fix themselves in the southern part of Argentina.
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.