Fetching
One moment.
1Vemos en el diagrama que la clasificación siguiente está indicada por la palabra “ESENCIALMENTE DIGNIFICADOS”, cuya abreviatura es la siguiente: Es.
2Dig.
3¿Cuándo se encuentra esencialmente dignificado un Planeta?
4Cuando está en su domicilio, es decir, en el Signo del Zodíaco del cual es el Regente natural y eso lo podemos encontrar en el diagrama “F” en el número 3 de “LA INICIACIÓN”, por el cual vemos que según el nacimiento haya sido diurno o nocturno, tendremos los Domicilios siguientes: Neptuno se considera domiciliado o Es.
5Dig.
6En Piscis.
7Urano en las mismas condiciones cuando está en Acuario.
8Saturno, con domicilio diurno en Acuario y nocturno en Capricornio.
9Júpiter con domicilio diurno en Piscis y nocturno en Sagitario.
10Marte con domicilio diurno en Aries y nocturno en Escorpión.
11Sol con domicilio único en Leo.
12Venus con domicilio diurno en Tauro y nocturno en Libra.
13Mercurio con domicilio diurno en Géminis y nocturno en Virgo.
14Luna con domicilio único en Cáncer.
15De acuerdo con esta regla, nuestro horóscopo – ejemplo solamente nos presenta un Planeta ESENCIALMENTE DIGNIFICADO: el SOL, que se halla en Leo, y lo inscribimos, pues, a continuación de las palabras Es.
16Dig.
17Del diagrama.
18Hallamos después otra clasificación, que es la de, “ACCIDENTALMENTE DIGNIFICADOS”, cuya abreviatura – Ac.
19Dig. – figura en la diagrama. – Veamos como se la determina.
20Muchos astrólogos consideran que un Planeta se halla accidentalmente dignificado en muchos casos que se rigen por las reglas siguientes: 1º Cuando se halla el Planeta en una Casa Angular, es decir en la 1ª!, 4ª, 7ª ó 10ª Casa y ésta es la regla más importante.
212º Cuando su marcha es directa en los signos que no es retrógrado), esta dignificación accidental es poco usada.
223º Cuando el Planeta se halla más próximo que cualquier otro en la Punta del Medio Cielo, es decir, en la 9ª o 10ª Casa, pero cerquita del punto del Medio Cielo.
234º Siendo uno de los Planetas Superiores Neptuno, Urano, Saturno, Júpiter o Marte) se levanta antes que el Sol, lo que se ve fácilmente en el radical.
245º Cuando hay “mutua recepción” con un planeta benéfico, es decir, que cada uno de los dos planetas considerados se hallan “en el domicilio del otro”, lo que constituye una especie de visita mutua y simultánea, sin encontrarse, pero que es prueba de simpatía.
25En el diagrama del ejemplo, para no complicar las cosas, hemos aplicado solamente la regla 1ª, que es la más importante y hemos encontrado a VENUS y a la LUNA accidentalmente dignificados por hallarse ambos en la 7ª Casa.
26En lo que se refiere a “visitas mutuas”, o mejor dicho, “mutua recepción” de domicilios, como dicen los astrólogos, no hay ninguna en nuestro ejemplo.
27Queda, pues, aclarado lo referente a la “Dignidad accidental”, quedando también los lectores libres de aplicar las cinco reglas precedentemente dadas para este asunto, aún cuando prácticamente, la 1ª y la 5ª nos parecen las únicas indispensables.
28Les pedimos también se fijen que, como ocurre en este ejemplo, dos Planetas pueden ser dignificados en LA MISMA CASA DEL TEMA, sin por eso estar en el mismo signo Venus en Cáncer y Luna en Leo, pero ambas en la Séptima Casa del ejemplo.) 10
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.
1We see in the diagram that the following classification is indicated by the words “ESSENTIALLY DIGNIFIED”, whose abbreviation is:
2Ess. Dig.
3When is a Planet essentially dignified?
4When it is in its domicile — that is, in the Sign of the Zodiac of which it is the natural Ruler; and we can find this in diagram “F” in number 3 of “LA INICIACIÓN”, from which we see that, according as the birth was diurnal or nocturnal, we shall have the following Domiciles: Neptune is considered domiciled, or Ess.
5Dig.
6In Pisces.
7Uranus in the same conditions when it is in Aquarius.
8Saturn, with diurnal domicile in Aquarius and nocturnal in Capricorn.
9Jupiter with diurnal domicile in Pisces and nocturnal in Sagittarius.
10Mars with diurnal domicile in Aries and nocturnal in Scorpio.
11The Sun with a single domicile in Leo.
12Venus with diurnal domicile in Taurus and nocturnal in Libra.
13Mercury with diurnal domicile in Gemini and nocturnal in Virgo.
14The Moon with a single domicile in Cancer.
15According to this rule, our example horoscope presents only one ESSENTIALLY DIGNIFIED Planet: the SUN, which is in Leo; and we write it, therefore, after the words Ess.
16Dig.
17of the diagram.
18We then find another classification, that of “ACCIDENTALLY DIGNIFIED”, whose abbreviation — Acc.
19Dig. — appears in the diagram. Let us see how it is determined.
20Many astrologers hold that a Planet is accidentally dignified in many cases governed by the following rules: 1st, when the Planet is found in an Angular House — that is, in the 1st, 4th, 7th or 10th House; and this is the most important rule.
212nd, when its motion is direct in the signs (that is, when it is not retrograde); this accidental dignification is little used.
223rd, when the Planet is found nearer than any other to the Point of the Midheaven — that is, in the 9th or 10th House, but close to the point of the Midheaven.
234th, when one of the Superior Planets (Neptune, Uranus, Saturn, Jupiter or Mars) rises before the Sun, which is easily seen in the radical.
245th, when there is “mutual reception” with a benefic planet — that is, when each of the two planets considered is found “in the domicile of the other”, which constitutes a kind of mutual and simultaneous visit, without their meeting, but which is a proof of sympathy.
25In the diagram of the example, so as not to complicate matters, we have applied only the 1st rule, which is the most important, and we have found VENUS and the MOON accidentally dignified, both being in the 7th House.
26As regards “mutual visits”, or better said “mutual reception” of domiciles, as the astrologers say, there is none in our example.
27What concerns “accidental dignity” is therefore clarified, readers remaining free to apply the five rules given above on this matter — although in practice the 1st and the 5th seem to us the only indispensable ones.
28We also ask them to note that, as happens in this example, two Planets may be dignified in THE SAME HOUSE OF THE CHART without being on that account in the same sign (Venus in Cancer and the Moon in Leo, but both in the Seventh House of the example). 10
Our translation, period-faithful. Citable as our translation, never as the source.
The column ends by promising the subject a "sure improvement" and a cure that is "total and general". Set beside the same magazine's repeated insistence that readers verify rather than believe, the contrast is sharp: nothing here is offered for checking.
The second year opens by naming the model outright: Papus founded and directed L'Initiation in Paris, and it ran to a hundred pages a number. The Press now holds that review complete — 284 issues, 1888 to 1912 — so the comparison the editors draw can be checked. Their own first year was mimeographed at 250 copies; the Paris parent was a printed monthly of a hundred pages. The ambition is stated as a measurement, not a boast.
"In whose image and likeness our own was founded." This is the plainest statement of descent in the whole run: the Montevideo body is a deliberate refounding of Papus's Groupe Indépendant d'Études Ésotériques, publishing a review of the same name. Nº 6 p. 4 had named him as founder of both; here the magazine says what it is.
A precise piece of publishing history: eight months mimeographed at an average run of 250 copies, and from this number printed, with the run doubled and the page count nearly so. The change in the object itself is visible in the source — the earlier issues are retypes because no printed original survives to photograph.
The four founders named — Guaita, Papus, Barlet, Péladan — were the actual founders of the Kabbalistic Order of the Rose-Cross in Paris in 1888. The Press now holds three of the four: Papus's two treatises, *Guaita's Le Serpent de la Genèse (1891) and Péladan's Istar (1888), both acquired for this issue. Only Barlet is still missing — and Istar is itself listed in the sommaire of L'Initiation*'s very first number, October 1888.
The succession given — Guaita, then Barlet, then Papus — is accurate to the Order's own history, as is the role of Brother Teder (Charles Détré) as the link to the later French working under Bricaud and Chevillon. Note the date: Constant Chevillon was alive when this was printed in January 1943. He was murdered in March 1944, fourteen months later.
Two foundation dates for South America, given precisely: Cedaior creates the basis of the Martinist Order of South America from 1920, and installs the Kabbalistic Order of the Rose-Cross at Curitiba on 22 March 1927 — the equinox. The magazine is careful with these dates in a way it is not always careful with its quotations.
The barb is worth marking because it is evidence of a real quarrel: someone in Europe had written that Papus's work resembled "the class of the invertebrates" in the animal kingdom. The Montevideo editors cite it as their reason for independence — not doctrine, but an insult to the dead. Intra-Martinist politics surfacing in a magazine that usually keeps them out.
Lévi's tetrad again — knowing proved by willing, confirmed by daring, synthesised in keeping silent — here made the actual examination structure of the three Rose-Cross degrees, and glossed as an active silence. Its third appearance in the run, after Nº 3 p. 7 and Nº 6 p. 8, and the only one where it is put to administrative use.
This passage was raised by the automated screen for "nuestra raza". Read in full, "our race" here means the human race — the Hierarchs are described as watching over its needs and helping suffering humanity. It carries no hierarchy among races and makes no claim about races in the plural, which is what distinguishes it from the Nº 8 passage that was withheld. Retained, and recorded so the decision is auditable.
The Suddha Dharma Mandalam's public announcement of 1915 through Dr. Subramani Iyer is a real event, and the organisation is real, though its claim to an unbroken Himalayan hierarchy has been contested since it appeared. The dates given here — initiation 7 May 1915, further initiations in 1915 and 1923 — are the ones the movement's own literature gives.
The admission is the interesting part: there is at present no External Initiator. Jehel states that the authority died with Subrahmaniayananda in December 1924 and has not been conferred again — and then, on the next page, that he cannot initiate anyone into the order himself. A magazine claiming a Himalayan hierarchy also telling its readers that the door is shut is not doing what puffery does.
"AMAUTA" is the president of the Rosicrucian Fraternity of Uruguay — the body whose founder-president was named in Nº 1 p. 4 as Julio C. Hirian Corda, when his book entered the Order's library. The same institutional thread runs from the first issue's bibliography to this contributor's byline.
The therapeutic claims on this and the following page — that complete breathing will effect an improvement and cure no drug can, that soured milk and wholemeal bread will disinfect the intestines, that planetary aspects show deficient oxygenation — are reproduced as printed and are not endorsed. This is astrological diagnosis of a named living person's illness, offered as treatment, and no part of it should be acted on.
The reading turns on a number: fifteen conspirators, and so the fifteenth card of the Tarot, the Devil — pride, the temptation that threatens an initiate for as long as he is only an initiate. The card is correctly identified, and the interpretative move is the article's standard one, reading a count in the legend as a reference to the trumps.
Of the fifteen, twelve withdraw — the zodiacal number, "the part that feels natural harmony" — and three persist. The article gets a whole doctrine out of 15 = 12 + 3, and it is candid that this is interpretation rather than narrative.
The three blows are correctly given in their ritual order — the rule to the throat, the square to the breast, the mallet to the head — and are then read as three orders of injury to truth: to its form, to its life and law, and to its very principle. It is the most sustained piece of symbolic reading in the instalment.
"JUBELAM (a plural ending — take note)" is the writer catching something real in the ritual names and making it carry weight: the third assassin stands not for an individual fault but for organised, conscious enmity — "the black Magi, the Venal or Corrupted Associations". Whether the grammar bears the reading is another matter.
Raised by the automated screen for "LAS RAZAS". The sentence lists individuals, societies, nations and races as the kinds of agent that suffer the consequences of deforming truth. There is no hierarchy and no claim about races as such — the same reading on which the universalist passages of Nº 8 were retained. Retained, and recorded.
The instalment closes on a social reading of the legend: each stage of initiation is to bring the causes of social and individual ills to light and carry them before the powers, civil and initiatic, that can correct them. The Hiram story is being used as a warrant for public action, not withdrawal.
The classification is worked correctly against the chart built across Volume I: Jupiter and Venus in Cancer and the Wheel of Fortune in Capricorn give three bodies in cardinal signs; Sun, Moon and Mercury in Leo give three in fixed; Saturn, Uranus, Neptune and Mars fall in common signs. The elemental sort that follows agrees with it.
"The TEN PLANETS of modern Astrology — that is, including Neptune, Uranus and the Wheel of Fortune." The Wheel of Fortune is a calculated point, not a body, and Papus had been quoted in Nº 3 refusing Uranus and Neptune outright. The course keeps its own counsel and counts all ten, without remarking on the disagreement with its authority.
The five accidental dignities are the traditional ones — angularity, direct motion, nearness to the midheaven, rising before the Sun, and mutual reception — and the article is honest that it applies only the first in the worked example. Its closing caution is a good one: two planets may be dignified in the same house without sharing a sign.
Wronsky returns — the byline that carried the Schopenhauer article in Nº 7 — now on transcendent psychology. Whoever wrote under it was the magazine's philosopher, and the two essays share a method: set two positions against each other, then dissolve the opposition by denying its terms.
The attribution of the word psychology to Melanchthon is the common story and is at best partial. The term is generally traced to Marulić early in the sixteenth century and to Goclenius in 1590; Melanchthon used it in lecturing but did not coin it. The article states a contested point as settled.
Wundt's Grundzüge der physiologischen Psychologie did appear in 1873–74, and taking it as the origin of psychology as a discipline is the orthodox view then and now. The roll of definitions that follows — Wundt, Roustan, Ladd, James, Lavaissière — is a real survey, not a decorative list.
And here the thread reaches Volume II. "It postulates the first hermetic principle, which says: The Universe is Mental" — the first Hermetic principle is the Kybalion's own phrasing for exactly this sentence. Wronsky is the same writer who in Nº 7 p. 20 credited it to the Emerald Tablet; here he uses the correct framing without naming the book. Across Nº 1, Nº 3, Nº 5, Nº 7 and now Nº 9, the magazine circles one borrowed maxim and lands on the right description at last.
The move is characteristic: where scientific psychology asks whether mind reaches object or object reaches mind, transcendent psychology answers that the question is malformed, since both are in one continuum. The same dissolution of a false alternative that the Schopenhauer article performed on subject and object in Nº 7.
The instalment ends on a genuine dilemma rather than an assertion: if the world is matter and energy and man contains life besides, then either life is in the world — in which case where did it come from — or man is something other than the world, which cannot be. It is left open, "to be continued".
The line given as Pythagoras's — "When injustice reigns, the wise man keeps silent and withdraws" — is not a quotation from the Golden Verses. The doctrine, however, is Pythagorean and the Press now holds it. The 1917 Golden Verses and Thomas Taylor's 1818 Life of Pythagoras were acquired for this issue; Iamblichus describes the school's discipline of silence, the subjugation of the tongue, and the arcana "kept with the greatest silence from being divulged to strangers", and quotes the Asclepius on the age in which "every divine voice is by a necessary silence dumb". That is precisely the writer's point — revelation withdraws where it cannot be rightly rendered. Greek to Latin to French to Spanish is a long road for a sentence; the teaching survives it even where the wording does not.