Fetching
One moment.
1El segundo atacante, Jubelos, simboliza la MENTIRA, paso más grave que el anterior, pues el Ignorante deforma la verdad inconscientemente, pero el Mentiroso la corrompe con propósito deliberado.
2Es el enemigo más abundante, el enemigo del plano del medio, miente por el fanatismo, se ilusiona y se miente a sí mismo por vanidad o por deseo prematuro de saber lo que aún no merece conocer, miente a los demás para parecer más sabio o más santo de lo que es.
3Es la imagen del político deformando la justicia en beneficio propio, del mal sacerdote corrompiendo el dogma para fines materiales, del Iniciado prostituyendo la Verdad por interés, vanidad o ambición de poderes.
4Todos ellos atacan la Verdad en el PECHO, es decir, no ya en su FORMA, como el anterior, sino en su VIDA, en sus efectos, en sus aplicaciones, en sus LEYES.
5El tercer atacante, JUBELAM, (final plural, cuidado) es la imagen de los enemigos plenamente conscientes, conocedores de la Verdad y que la deforman por ODIO AL BIEN; son los Magos negros, las Asociaciones Venales o Corrompidas, que atacan a la Verdad, no ya en su FORMA, no ya en su VIDA o LEY, sino hasta en su propio PRINCIPIO.
6El ignorante es perjudicial a sí mismo y a su semejante, en la vida diaria, especialmente en el aspecto material y práctico.
7El Mentiroso o Mal intencionado, hiere además las bases MORALES de la Sociedad, del Individuo y de la Evolución.
8Pero el ENVIDIOSO, diablo humano, trata de herir a la propia divinidad, ya sea negándola, ya sea deformando todas sus manifestaciones, para procurar substituirlas por la deificación del Mal.
939º) – Y ese ataque a la forma, a la ley o vida y finalmente al propio principio de la Verdad, produce la muerte de Hiram.
10LA REVELACIÓN huye del lugar en que no le es posible traducirse como debía, como lo dijo Pitágoras, en sus versos dorados: “Cuando reina la injusticia, el sabio calla y se aparta”.
1140º) – Pero, si es posible cometer un crimen, no es fácil soportar la reacción que siempre causa en el medio ambiente y es en el cumplimiento de esa Ley que el destierro de la Verdad (Cuerpo de Hiram) arrastra consigo al de sus asesinos que, para ocultarle tienen que huir “de noche”, es decir, con los peligros que el oscurantismo originado por sus propios actos ha causado.
1241º) – La verdad “aparentemente perdida”, o si se quiere, sus ocultos conservadores, quedan como el cuerpo de Hiram, “enterrados” en una montaña, es decir, en lugares altos, elevados y yermos, donde la Naturaleza, a falta de otros medios, basta para conservar la Verdad que es la LEY NATURAL.
1342º) – Pero SALOMÓN, imagen como sabemos de la Sabiduría y de la SANTIDAD, se inquieta por la ausencia del Director Espiritual de la Colectividad y envía a doce Compañeros, aquellos que habían “pasado por la tentación y la habían vencido”, habiéndola también confesado, lo que muestra que eran sinceros y humildes.
1443º) - Estos doce Compañeros quedan ahora divididos en cuatro grupos de tres individuos cada uno.
15Esta es la imagen del hombre carnal (cuatro es la forma concreta) consciente de sus tres principios constituyentes, es decir, conocedores teóricos de la doctrina y que parten en busca de la Verdad Superior creyendo que el conocimiento intelectual y una pequeña tentación vencida basta para merecer tal premio eterno.
1644º) – Cada Grupo se dirige a uno de los Puntos Cardinales; hermosa imagen de que la verdad se puede encontrar EN TODA PARTE, desde que se la busque con puras intenciones y constancia jamás desmentida.
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 second attacker, Jubelos, symbolises THE LIE — a graver step than the former, for the Ignorant man deforms the truth unconsciously, whereas the Liar corrupts it with deliberate purpose.
2He is the most abundant enemy, the enemy of the middle plane: he lies out of fanaticism, he deludes and lies to himself out of vanity or out of a premature desire to know what he does not yet deserve to know, and he lies to others in order to appear wiser or holier than he is.
3He is the image of the politician deforming justice for his own benefit, of the bad priest corrupting dogma for material ends, of the Initiate prostituting the Truth for interest, vanity or ambition of powers.
4All of these attack the Truth in the BREAST — that is, no longer in its FORM, as the former did, but in its LIFE, in its effects, in its applications, in its LAWS.
5The third attacker, JUBELAM (a plural ending — take note), is the image of the fully conscious enemies, knowers of the Truth who deform it out of HATRED OF THE GOOD: the black Magi, the Venal or Corrupted Associations, who attack the Truth no longer in its FORM, nor in its LIFE or LAW, but in its very PRINCIPLE.
6The ignorant man is harmful to himself and to his fellow in daily life, especially in the material and practical aspect.
7The Liar, or the ill-intentioned man, wounds besides the MORAL bases of Society, of the Individual and of Evolution.
8But the ENVIOUS man, a human devil, seeks to wound divinity itself — whether by denying it or by deforming all its manifestations, so as to try to substitute for them the deification of Evil.
939th) – And that attack upon the form, upon the law or life, and finally upon the very principle of Truth, produces the death of Hiram.
10REVELATION flees the place in which it cannot be translated as it should be — as Pythagoras said in his golden verses: “When injustice reigns, the wise man keeps silent and withdraws.”
1140th) – But if it is possible to commit a crime, it is not easy to bear the reaction it always causes in the surrounding medium; and it is in the fulfilment of that Law that the banishment of Truth (Hiram's Body) drags with it that of its murderers, who, in order to conceal it, must flee “by night” — that is, with the dangers that the obscurantism produced by their own acts has caused.
1241st) – The truth “apparently lost”, or if one prefers its hidden conservators, remain like Hiram's body, “buried” in a mountain — that is, in high, elevated and barren places, where Nature, in default of other means, suffices to conserve the Truth, which is the NATURAL LAW.
1342nd) – But SOLOMON, the image, as we know, of Wisdom and of HOLINESS, grows uneasy at the absence of the Spiritual Director of the Collectivity and sends twelve Fellows — those who had “passed through the temptation and overcome it”, having also confessed it, which shows that they were sincere and humble.
1443rd) – These twelve Fellows are now divided into four groups of three individuals each.
15This is the image of carnal man (four being the concrete form) conscious of his three constituent principles — that is, theoretical knowers of the doctrine, who set out in search of the Higher Truth believing that intellectual knowledge and one small temptation overcome suffice to merit so eternal a prize.
1644th) – Each Group makes for one of the Cardinal Points: a beautiful image that the truth may be found EVERYWHERE, provided it be sought with pure intentions and with a constancy never belied.
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.