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1Oficialmente, es decir, históricamente, “fijándose en papeles”, ha sido hasta ahora imposible para los historiadores establecer cualquier lazo entre esta Orden y “LA ROSA CRUZ”, es decir, la Orden Suprema que jamás se manifiesta externamente y de la cual toda y cualquier Orden Rosacruciana, como ésta, no sino una “exteriorización” más o menos bien realizada, conforme a la pureza de las intenciones, la sabiduría de los Iniciados y la intensidad del desinterés de su Servicio.
2En Francia, hasta la muerte de Papus; la dirección de esta Orden estuvo sucesivamente a cargo de: Stanislas de Guaita, después Barlet, después Papus.
3El Hermano TEDER fue el lazo de la transmisión entre la forma primitiva de trabajo, en tiempos de PAPUS, y las nuevas modalidades dadas en Francia en Servicio por los sucesores, Venerables Hermanos J. Bricaud y C. Chevillon.
4Así como, desde 1920, el Venerable Hermano Cedaior, delegado del Supremo Consejo de la Orden Martinista, creó las bases de lo que hoy es la ORDEN MARTINISTA DE LA AMÉRICA DEL SUR, así también ese mismo Hermano instaló, el 22 de marzo de 1927, en la ciudad de Curitiba (Brasil), LA ORDEN KABALÍSTICA DE LA ROSA CRUZ con completa independencia de su continuación europea y por las mismas razones.
5Entre los principales descendientes de la vía iniciática reorganizada por PAPUS, hay quien, en Europa, ya escribió que la obra de Papus se asemejaba a la que “en el reino animal constituye la clase de los invertebrados”.
6Si no hubiera otras buenas razones, ya ésta bastaría para que no fuera igual el sentir de la rama europea y de la que hemos creado en este Continente.
7¿Cómo sería posible cultivar la devoción real por lo divino y lo superior, si no fuéramos primero capaces de sentir el respeto por los sacrificios y las maravillosas realizaciones de los Maestros que nos precedieron?
8Por eso, al ser construidas, el 22 de marzo de 1927, las bases de la ORDEN KABALÍSTICA DE LA ROSA CRUZ, fueron íntegramente respetadas las directrices trazadas por Stanislas de Guaita y sus colaboradores en la primera y fecunda hora.
9Los miembros de la Orden Kabalística de la Rosa Cruz deben reunir las condiciones siguientes: a) Ser Superiores Incógnitos de la Orden Martinista, para poder ingresar en el primer grado de la O. K. R. C.
10b) Hacer los estudios, pasar por las pruebas prácticas y producir las realizaciones que constituyen las condiciones y tesis del examen, mediante las cuales se pasa sucesivamente a los TRES grados de la Orden Kabalística de la Rosa Cruz, o sea los de Bachiller, Licenciado y Doctor en Kábala.
11No son grados teóricos, intelectuales, solamente.
12Son, precisamente, lo contrario, grados prácticos, en los cuales el SABER debe quedar probado por el QUERER, éste confirmado por el OSAR y todo sintetizado en un CALLARSE, es decir, en un ACTIVO SILENCIO.
13Es en este Activo Silencio que el Venerable Maestro CEDAIOR prosigue la obra como Presidente de la Orden Kabalística de la Rosa Cruz.
14Y para aplicar otras partes del lema citado, el Dr. Jehel, toma la Delegación General de la O. K. R. C., con sede en Montevideo, lugar en el cual en la fecha del 25 de diciembre de 1942, será hecha la Ceremonia Tradicional, destinada a poner en moción la influencia de la Gran Tradición Crística.
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.
1Officially — that is, historically, “going by papers” — it has so far been impossible for historians to establish any link between this Order and “THE ROSE-CROSS”, that is, the Supreme Order which never manifests itself externally, and of which any and every Rosicrucian Order such as this one is only an “exteriorisation”, more or less well achieved according to the purity of the intentions, the wisdom of the Initiates and the intensity of the disinterestedness of their Service.
2In France, until the death of Papus, the direction of this Order lay successively with Stanislas de Guaita, then Barlet, then Papus.
3Brother TEDER was the link of transmission between the primitive form of working, in the time of PAPUS, and the new modalities given in France in Service by his successors, the Venerable Brothers J. Bricaud and C. Chevillon.
4Just as, from 1920, the Venerable Brother Cedaior, delegate of the Supreme Council of the Martinist Order, created the foundations of what is today the MARTINIST ORDER OF SOUTH AMERICA, so that same Brother installed, on 22 March 1927, in the city of Curitiba (Brazil), THE KABBALISTIC ORDER OF THE ROSE-CROSS, in complete independence of its European continuation and for the same reasons.
5Among the principal descendants of the initiatic way reorganised by PAPUS, there is one who, in Europe, has already written that the work of Papus resembled that which “in the animal kingdom constitutes the class of the invertebrates”.
6If there were no other good reasons, this one alone would suffice for the sentiment of the European branch and of the one we have created on this Continent not to be the same.
7How would it be possible to cultivate a real devotion toward the divine and the higher, if we were not first capable of feeling respect for the sacrifices and the marvellous achievements of the Masters who preceded us?
8For that reason, when the foundations of the KABBALISTIC ORDER OF THE ROSE-CROSS were laid on 22 March 1927, the directives traced by Stanislas de Guaita and his collaborators in the first and fruitful hour were respected in their entirety.
9The members of the Kabbalistic Order of the Rose-Cross must meet the following conditions: a) To be Unknown Superiors of the Martinist Order, in order to enter the first degree of the O∴K∴R∴C∴
10b) To make the studies, pass the practical trials and produce the achievements that constitute the conditions and theses of the examination, by which one passes successively through the THREE degrees of the Kabbalistic Order of the Rose-Cross — those of Bachelor, Licentiate and Doctor in Kabbalah.
11They are not theoretical, intellectual degrees only.
12They are, precisely, the contrary: practical degrees, in which KNOWING must be proved by WILLING, this confirmed by DARING, and all synthesised in a KEEPING SILENT — that is, in an ACTIVE SILENCE.
13It is in this Active Silence that the Venerable Master CEDAIOR continues the work as President of the Kabbalistic Order of the Rose-Cross.
14And to apply other parts of the motto cited, Dr. Jehel takes the General Delegation of the O∴K∴R∴C∴, with its seat in Montevideo, where on 25 December 1942 the Traditional Ceremony will be performed, intended to set in motion the influence of the Great Christic Tradition.
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.