Fetching
One moment.
145º) – Uno de los grupos siguió un río, hacia las montañas, es decir que, partiendo de la civilización, en la cual vivía y de la vida externa a la cual estaba acostumbrado, fue “río arriba” hacia la FUENTE de la Vida, para hallar el Principio de las Cosas.
246º) – Pero no la hallaron.
3Hallaron sólo a los asesinos, es decir que quien busca la Verdad, mucho antes de encontrarla, tendrá que encarar en sus investigaciones a las diversas deformaciones y mutilaciones que sufrió en el tiempo y en el espacio.
447º) – Y en una caverna oyeron las lamentaciones de los asesinos y sus remordimientos pidiendo castigo.
5Imagen de que también hallaremos en la búsqueda las CAUSAS (asesinos) de las deformaciones y veremos que ellas mismas trajeron el castigo sobre LOS INDIVIDUOS, LAS SOCIEDADES, LAS NACIONES O LAS RAZAS que las cometieron.
6Lección inolvidable, o por lo menos que debe ser inolvidad por el que busca la Verdad y debe aprender a aplicar cada partícula de ella que le sea permitido recibir, si no quiere ser un “deformador” y pagar el justo precio de tamaña falta.
748º) –También vemos que los Compañeros, aún sin haber hallado a Hiram (a la Verdad total) todavía, capturan sin embargo a los asesinos y los llevan ante quien haga justicia.
8Esto nos muestra que cada una de las más importantes etapas de la iniciación, será la de servir en el sentido de poner en evidencia la causa de los males sociales e individuales y de conducir a esas causas, individuales o colectivas, ante los Reyes o Iniciados, es decir, los Poderes Civiles e Iniciáticos que puedan corregir el mal o impedir su propagación.
9Para hacer tal acción es preciso valor y lucha, o sea, querer y osar, y es lo que, en esta forma, también nos enseña la Leyenda de Hiram.
10Desde el punto de vista individual de la evolución personal, es la imagen de que tenemos que llevar a los Culpables (Pasiones, Errores, Ilusiones, Ambiciones, etc.) ante el Juez y Señor (CONSCIENCIA Y VOLUNTAD) para que ponga remedio y barreras a la acción deformante que impide la revelación de la Verdad.
11(Continuará) 8
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.
145th) – One of the groups followed a river toward the mountains — that is, setting out from the civilisation in which it lived and from the external life to which it was accustomed, it went “upstream” toward the SOURCE of Life, to find the Principle of Things.
246th) – But they did not find it.
3They found only the murderers — that is, whoever seeks the Truth will, long before finding it, have to face in his investigations the various deformations and mutilations it has suffered in time and in space.
447th) – And in a cavern they heard the lamentations of the murderers and their remorse, asking for punishment.
5An image that in the search we shall also find the CAUSES (the murderers) of the deformations, and shall see that these themselves brought the punishment upon THE INDIVIDUALS, THE SOCIETIES, THE NATIONS OR THE RACES that committed them.
6An unforgettable lesson — or at least one that must be unforgotten [Sic: “inolvidad” printed for “inolvidada”] by him who seeks the Truth and must learn to apply every particle of it he is permitted to receive, if he does not wish to be a “deformer” and to pay the just price of so great a fault.
748th) – We also see that the Fellows, though they have not yet found Hiram (the whole Truth), nevertheless capture the murderers and bring them before him who may do justice.
8This shows us that each of the most important stages of initiation will be that of serving in the sense of bringing to light the cause of social and individual ills, and of conducting those causes, individual or collective, before the Kings or Initiates — that is, the Civil and Initiatic Powers that can correct the evil or prevent its spread.
9To perform such an action, courage and struggle are needed — that is, to will and to dare; and that is what, in this form, the Legend of Hiram also teaches us.
10From the individual point of view of personal evolution, it is the image that we must bring the Guilty (Passions, Errors, Illusions, Ambitions and the rest) before the Judge and Lord (CONSCIOUSNESS AND WILL), so that he may set a remedy and barriers to the deforming action that prevents the revelation of the Truth.
11(To be continued.) 8
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.