Fetching
One moment.
1Inhalar lentamente por las fosas nasales, dejando relajados a los músculos del vientre; luego que ya no entre más aire, contraer el vientre para que levante el estómago, el cual levanta a su vez el diafragma, lo que provoca una leve presión en la parte baja de los pulmones y hace llegar el aire a la cúspide de los mismos; luego dar salida al aire lentamente por la contracción lenta de los músculos del vientre.
2Al final del ejercicio, practique la respiración purificadora de los pulmones, que es la siguiente: después de llenar los pulmones de la manera descrita anteriormente, haga una ligera rotación de los hombros y después lance el aire con fuerza por la boca poniendo los labios en forma de lanzar un silbido, pero cuidando lanzarlo por contracción del vientre en forma intermitente, no continuada.
3Las funciones intestinales se regularizan por la adopción de una dieta natural, con mucha verdura y frutas, además del pan integral en las comidas y la leche agria de mañana en ayunas, lo que fortalecerá y desinfectará los intestinos, permitiendo al mismo tiempo la purificación de la sangre arterial, mejorando la circulación en general.
4Los ejercicios indicados, junto con otros que le indicaremos oportunamente, fortalecerán su sistema nervioso, ya que hay falta de energía nerviosa por debilidad del plexo solar, que es una de las principales baterías de energía dentro de nuestro organismo.
5Todo esto favorecerá su estómago, que es algo débil y sufre de contracciones nerviosas, como lo muestra la acción de Urano sobre los planetas que están en el signo regente del estómago, Cáncer.
6Si practica con perseverancia lo indicado, y cultiva al mismo tiempo el lado espiritual, favoreciendo la expresión correcta de la energía mental, verá desaparecer muchos de los defectos anotados.
7Como no tenemos la hora de nacimiento no podemos determinar el regente general, pero las características mentales están claramente indicadas por Mercurio, el planeta de la razón y la Luna que domina el cerebro.
8Mercurio está prácticamente sin aspectos y la Luna está en buenos aspectos con Neptuno, el Sol y Venus, indicando que el cerebro físico está normal y que el arte será una línea de esfuerzo favorable al nativo.
9El buen aspecto Luna-Neptuno indica la capacidad para cuestiones místicas elevadas, aunque el aspecto adverso Júpiter-Saturno-Marte hará alejar al nativo de la concepción corriente de la Religión.
10El último aspecto mencionado le dota de un temperamento inclinado a la melancolía y la irritabilidad, aunque el buen aspecto de Urano a Júpiter de un lado y con Saturno por otro, le dota de muy buenas cualidades para el misticismo en general.
11En cuanto al funcionamiento de las glándulas internas, vemos que Urano opuesto al Sol altera las funciones normales del bazo, lo que fortalece lo dicho anteriormente respecto al sistema nervioso.
12Júpiter, que rige las suprarrenales en oposición a Saturno, provoca una obstrucción de estas diminutas glándulas y consecuentemente le dotan de un temperamento taciturno y poco jovial en general.
13A pesar de lo que pueda parecer, esta señora logrará una segura mejoría si sigue las indicaciones dadas, ya que al corregir el sistema nervioso la mejoría será total y general en sus efectos.
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.
1Inhale slowly through the nostrils, leaving the muscles of the belly relaxed; then, when no more air will enter, contract the belly so that it raises the stomach, which in turn raises the diaphragm, producing a slight pressure on the lower part of the lungs and carrying the air to their summit; then let the air out slowly by the slow contraction of the muscles of the belly.
2At the end of the exercise, practise the purifying breath of the lungs, which is as follows: after filling the lungs in the manner described above, make a slight rotation of the shoulders and then expel the air forcibly through the mouth, setting the lips as if to whistle, but taking care to expel it by contraction of the belly intermittently, not continuously.
3The intestinal functions are regularised by the adoption of a natural diet, with plenty of vegetables and fruit, besides wholemeal bread at meals and soured milk in the morning while fasting, which will strengthen and disinfect the intestines, permitting at the same time the purification of the arterial blood and improving the circulation in general.
4The exercises indicated, together with others we shall indicate in due course, will strengthen his nervous system, since there is a lack of nervous energy through weakness of the solar plexus, which is one of the principal batteries of energy within our organism.
5All this will benefit his stomach, which is somewhat weak and suffers from nervous contractions, as is shown by the action of Uranus upon the planets that stand in Cancer, the sign ruling the stomach.
6If he practises what is indicated with perseverance, and cultivates at the same time the spiritual side, favouring the correct expression of mental energy, he will see many of the noted defects disappear.
7As we do not have the hour of birth we cannot determine the general ruler; but the mental characteristics are clearly indicated by Mercury, the planet of reason, and by the Moon, which governs the brain.
8Mercury is practically without aspects, and the Moon is in good aspect with Neptune, the Sun and Venus, indicating that the physical brain is normal and that art will be a line of effort favourable to the native.
9The good Moon–Neptune aspect indicates a capacity for elevated mystical questions, although the adverse Jupiter–Saturn–Mars aspect will draw the native away from the ordinary conception of Religion.
10The last aspect mentioned endows him with a temperament inclined to melancholy and irritability, although the good aspect of Uranus to Jupiter on the one hand and with Saturn on the other endows him with very good qualities for mysticism in general.
11As to the working of the internal glands, we see that Uranus opposite the Sun disturbs the normal functions of the spleen, which strengthens what was said above regarding the nervous system.
12Jupiter, which rules the suprarenals, in opposition to Saturn, causes an obstruction of these minute glands and consequently endows him with a taciturn and generally unjovial temperament.
13In spite of how it may appear, this lady will obtain a sure improvement if she follows the indications given, since on correcting the nervous system the improvement will be total and general in its effects.
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.