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1En Mendoza, utilizando sus posibilidades como profesores de idioma y música, Cedaior y Jehel hacen estudios sobre sismología y en aquella época muchos terremotos de importancia, como el gran terremoto de Japón, el de Bolivia, que casi destruyó los más importantes edificios de La Paz y el de San Rafael en Mendoza, - sin contar muchos otros de menor importancia - son predichos con una exactitud que llama la atención de varias personas que rodean al Maestro y un grupo entusiasta comienza a interesarse por fundar en Mendoza una Colonia como proyecta Cedaior, desde antes, como ya vimos.
2Habiendo sido posible también, para Cedaior, salvar la vida del entonces Gobernador de Mendoza, Dr. Lencinas, mediante un aviso anticipado de un complot que por la videncia descubrió, cierta protección oficial es dada al Maestro y, poco tiempo después le ofrecen regalarle gran parte del hermoso valle del Sonda, para establecer su colonización, pero, una de las condiciones es la de aguardar casi dos años para que el gobierno provincial haga los trabajos de canalización que permitan la irrigación del valle.
3Cedaior - ya solo, pues Jehel ha partido para Francia en misión especial de retomar contacto con las Ordenes Tradicionales (Martinismo - Rosacruz Kabalística y Les Veilleurs) - resuelve no aguardar tanto tiempo y, conjuntamente con algunos amigos y discípulos, entre los cuales recordaremos al fiel Yanacaré, resuelven comprar un terreno, en la zona de San Rafael, para establecer la primera Colonia.
4Es en este momento, cuando se produce un hecho que tiene enorme importancia, pues cambiará toda la vida y la realización del Maestro.
5Cedaior se hallaba desde años ya, en correspondencia con la Iniciada Ida Hoffman, conocida en las Ordenes Iniciáticas como “Sor Peregrina” por haber sido la colaboradora más íntima de Reuss (Fra Peregrino), el sucesor de Rodolfo Steiner.
6Ida Hoffman (Rosacruz, co-masona, Miembro de la Orden Templi Orientis - O.T.O.) había obtenido por correspondencia la promesa de Cedaior de colaborar con ella, si llegara a venir al Continente Suramericano, para formar un Colonia Olímpica y Naturista, pues Ida Hoffman conocía bien tales organizaciones, por haber sido la colaboradora íntima de Henri Ocdenkóven, el fundador del célebre sanatorio-colonia naturista de “Monte Venus”, situado cerca de Ascona.
7Volveremos sobre este personaje más tarde.
8Cedaior, esclavo de su palabra, recibe exactamente en el día en que iba a firmar la escritura de compra para el terreno para la colonia mendocina, una carta de Ida Hoffman, comunicando que ya se hallaba en el Brasil, que había ya comprado terreno allá y que le esperaba según convenio entre ambos.
9No queda pues, a Cedaior, otro camino sino el de partir para el Brasil y dejando a sus pocos compañeros de Mendoza que realicen lo que ha sido proyectado, según sus enseñanzas, parte para el Brasil, pasando por B. Aires, en cuya ciudad tiene un rápido y último contacto con sus restantes discípulos fieles, entre los cuales la Sra. Rosa de Robinson, ya citada y el Dr. Miguel Angel Márquez, de quien volveremos a hablar oportunamente.
10De paso, hacia el Brasil, desembarca Cedaior en Montevideo, en cuya ciudad le obligan a permanecer algunas semanas y hace muchas y profundas amistades con la Srta. De Roldán, con las cuales se ocupa del sistema musical de Menchaca, idea que el Maestro no abandonará nunca más, como veremos - y con Juan Geiss, Queirolo, Cotello, de la Sierra y muchos otros, tanto en el ambiente teosófico, en el cual da varias conferencias, como del ambiente masónico y espiritualista en general.
11Varios lazos de aquella época subsisten aún.
12Finalmente, en 1923, llega al Brasil, en el estado de Sabta Catharina, ciudad de Joinville, en la cual, con Ida Hoffman, establece lo que él llamaba alegremente ¡el cuartel 5
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.
1At Mendoza, using their possibilities as teachers of language and music, Cedaior and Jehel make studies in seismology; and in that period many earthquakes of importance — such as the great earthquake of Japan, that of Bolivia which almost destroyed the most important buildings of La Paz, and that of San Rafael in Mendoza, not counting many others of lesser importance — are predicted with an exactness that draws the attention of several persons around the Master, and an enthusiastic group begins to take interest in founding at Mendoza a Colony such as Cedaior had projected from before, as we have seen.
2It having been possible also for Cedaior to save the life of the then Governor of Mendoza, Dr. Lencinas, by an anticipated warning of a plot he discovered through clairvoyance, a certain official protection is given the Master; and a little later they offer to give him a great part of the beautiful valley of the Sonda to establish his colonisation — but one of the conditions is to wait almost two years for the provincial government to carry out the canalisation works that would permit the irrigation of the valley.
3Cedaior — now alone, for Jehel has left for France on a special mission to retake contact with the Traditional Orders (Martinism, the Kabbalistic Rose-Cross, and Les Veilleurs) — resolves not to wait so long and, together with some friends and disciples, among whom we shall recall the faithful Yanacaré, they resolve to buy a piece of land in the San Rafael zone to establish the first Colony.
4It is at this moment that an event occurs of enormous importance, for it will change the Master's whole life and realisation.
5Cedaior had been for years already in correspondence with the Initiate Ida Hoffman, known in the Initiatic Orders as "Sor Peregrina" for having been the most intimate collaborator of Reuss (Fra Peregrino), the successor of Rodolfo Steiner.
6Ida Hoffman (Rosicrucian, co-Mason, Member of the Ordo Templi Orientis — O.T.O.) had obtained by correspondence Cedaior's promise to collaborate with her, should she come to the South American Continent, in forming an Olympic and Naturist Colony; for Ida Hoffman knew such organisations well, having been the intimate collaborator of Henri Ocdenkóven, the founder of the celebrated naturist sanatorium-colony of "Monte Venus", situated near Ascona.
7We shall return to this personage later.
8Cedaior, slave of his word, receives — on the very day he was going to sign the deed of purchase for the land of the Mendoza colony — a letter from Ida Hoffman announcing that she was already in Brazil, that she had already bought land there, and that she awaited him according to the agreement between them.
9No road remains to Cedaior, then, but to depart for Brazil; and leaving his few companions of Mendoza to realise what had been projected, according to his teachings, he leaves for Brazil by way of Buenos Aires, in which city he has a rapid and final contact with his remaining faithful disciples — among them Sra. Rosa de Robinson, already cited, and Dr. Miguel Angel Márquez, of whom we shall speak again in due course.
10In passage towards Brazil, Cedaior disembarks at Montevideo, in which city he is obliged to remain some weeks, and makes many deep friendships — with Srta. De Roldán, with whom he occupies himself with the musical system of Menchaca, an idea the Master will never again abandon, as we shall see — and with Juan Geiss, Queirolo, Cotello, de la Sierra and many others, in the theosophical circle, where he gives several lectures, as in the Masonic and spiritualist circles in general.
11Several ties of that period still subsist.
12Finally, in 1923, he arrives in Brazil, in the state of Santa Catharina, city of Joinville, where, with Ida Hoffman, he establishes what he gaily called "the Olympic head- · 5
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.