The cover is redesigned — new masthead setting, and the back pages of this number carry the largest set of changes since the run began.
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1NECESIDAD DE LA ORGANIZACIÓN EN LAS RELIGIONES.
2Por T. M. Janardanam (Traducido de “The Suddha Dharma”, Noviembre-Diciembre 1936) Esta cuestión está ahora de gran actualidad y son muchas las críticas violentas que se dirigen contra lo que se denomina “Religión Organizada”.
3Las personas que tal cosa hacen se pueden dividir, para el caso, en dos clases: primero, aquellas que sólo reniegan del método de organización en la religión, sino también de la Religión misma; segundo, aquellas que sólo van contra las formas de organización.
4De estas dos clases de críticos, las cuestiones suscitadas por los primeros son fundamentales, pues ellas atacan hasta el propio concepto de que la vida humana y las demás formas de vida siguen una trayectoria de eterna evolución; en fin, atacan todas aquellas ideas que forman los códices de moral y ética sobre los cuales descansa la sociedad humana.
5Estas cuestiones, ya se han suscitado una y otra vez desde tiempos muy remotos, y mientras haya seres humanos y también un mundo en el que ellos puedan existir, estas cuestiones habrán de obsesionar a cierta clase de individuos.
6Con estas personas, no se trata ya propiamente de incapacidad para comprender las sencilla verdades que salen a la vista de cualquiera, sino que ellos procuran rehuir el estorbo que a su egoísmo le significaría tal comprensión y reconocimiento., Y es claro, por cuanto esto les exigiría refrenar sus métodos libertinos de placeres físicos, sus engaños, hipocresías y todo lo demás que practican en nombre de la libertad, una libertad que es repulsiva para cualquier inteligencia decente, sin hablar de la religión.
7Se trata, en este caso, de seres “extrovertidos”, según una expresión de la psicología.
8Es imposible hacerles entrar a un análisis razonado, pues esto les obligaría a restringir lo que ellos entienden por “libertad”.
9A los seres de esta clase, debemos de dejarlos severamente a un lado.
10Pero aunque así lo hagamos, ellos siempre serán una carga para nosotros, ya que existencia se nutre de la destrucción humana, del mismo modo que el gusano vive en la inmundicia y se muere si de la inmundicia lo sacamos.
11Desgraciadamente, sin embargo, se trata también de una situación necesaria —“Sarvam Avasyakam” para la evolución humana.
12Es este el precio que debemos pagar por haber nacido sujetos a las limitaciones.
13Por lo que respecta a la otra clase de críticos, hay cierta honradez y sinceridad en ellos cuando dudan que sea necesario tener una organización pegada a la Religión.
14En estas personas, sólo hay una idea equivocada de lo que es Religión, pues creen que esta palabra corresponde a un proceso individual que permite el individuo descubrir a Dios, y que, por lo tanto, no se justifica una organización ya que esta ostensiblemente, poco sirve para este objeto.
15Es enteramente cierto que ninguna organización, sea cual fuere su denominación religiosa, puede ayudamos a descubrir a Dios.
16Este descubrimiento lo tiene que hacer el individuo por sí solo, para sí y dentro de su propio ser íntimo.
17La investigación hecha en este sentido constituye una experimentación subjetiva, que uno efectúa dentro de sí mismo, a solas y lejos de todo contacto.
18Esto se denomina la búsqueda espiritual, y su propósito es 20
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.
1NECESSITY OF ORGANISATION IN THE RELIGIONS.
2By T. M. Janardanam (Translated from "The Suddha Dharma", November-December 1936) — This question is now of great actuality, and many are the violent criticisms directed against what is called "Organised Religion".
3The persons who do such a thing can be divided, for the purpose, into two classes: first, those who repudiate not only the method of organisation in religion but Religion itself [Sic: the original prints "que sólo reniegan".]; second, those who only go against the forms of organisation.
4Of these two classes of critics, the questions raised by the first are fundamental, for they attack even the very concept that human life, and the other forms of life, follow a trajectory of eternal evolution; in short, they attack all those ideas that form the codes of morals and ethics upon which human society rests.
5These questions have already been raised again and again from very remote times, and as long as there are human beings, and also a world in which they can exist, these questions will obsess a certain class of individuals.
6With these persons it is no longer properly a matter of incapacity to understand the simple truths that come into anyone's view; rather they seek to shun the hindrance that such understanding and recognition would signify to their egoism. And clearly so, since this would require them to curb their libertine methods of physical pleasures, their deceits, hypocrisies and all the rest they practise in the name of liberty — a liberty repulsive to any decent intelligence, not to speak of religion.
7We are dealing, in this case, with "extroverted" beings, according to an expression of psychology.
8It is impossible to bring them into a reasoned analysis, for this would oblige them to restrict what they understand by "liberty".
9Beings of this class we must leave severely to one side.
10But though we do so, they will always be a burden on us, since their existence feeds on human destruction, just as the worm lives in filth and dies if we take it out of the filth.
11Unfortunately, however, it is also a necessary situation — "Sarvam Avasyakam" — for human evolution.
12This is the price we must pay for having been born subject to limitations.
13As regards the other class of critics, there is a certain honesty and sincerity in them when they doubt that it is necessary to have an organisation attached to Religion.
14In these persons there is only a mistaken idea of what Religion is, for they believe this word corresponds to an individual process that permits the individual to discover God, and that an organisation is therefore not justified, since it ostensibly serves little for this object.
15It is entirely true that no organisation, whatever its religious denomination, can help us discover God.
16This discovery the individual has to make by himself alone, for himself and within his own intimate being.
17The investigation made in this sense constitutes a subjective experimentation, which one effects within oneself, alone and far from all contact.
18This is called the spiritual search, and its purpose is to · 20
Our translation, period-faithful. Citable as our translation, never as the source.
The cover is redesigned — new masthead setting, and the back pages of this number carry the largest set of changes since the run began.
→ ini:3.25
New masthead line: "For remittances from abroad, we prefer N. City Bank" — the National City Bank of New York's Montevideo branch; the review's foreign readership now warrants banking instructions.
The SUMARIO announces the Janardanam translation from Madras — the Suddha column now imports whole essays.
Jehel's initiatic curriculum vitae, printed: initiated 1922, visible direction of the Order assumed 1936, administrative and ritual structure reorganised 1939 — the reform decree's preamble is the most exact autobiographical dating he has given.
The June 1944 reforms: decreed for 9 June ("the date of greatest moral force of each year" — Lévi's commemoration), announced publicly in the review on the argument that Martinism hides only the too-sacred. The reform's five planks: de-masonisation (all resemblance to masonic rites eliminated, "the time of secret societies has passed"), suppression of pompous titles, briefer theory / more practice, corporeal preparation entering every degree, and visible East-West union.
Reviewed against the concealment mandate: the reform text describes its own collectivity ("enormous majority… of white race and Christian formation") and ranks the Christian revelation as fittest for "the present white civilisation" — self-description and supersessionist doctrine, not evidence-claims about living peoples; and the same page immediately mandates equal honour to Buddhism and Taoism and declares woman's absolute initiatic equality. Kept under the ratified boundary, with this note as the review's record.
"Martinism definitively refuses to place woman in a situation of inferiority and recognises in her the most absolute equality of spiritual — that is to say, initiatic — possibility" — printed June 1944, and consistent with the run's practice: Lorelair, Maya, Martha and Upasika all hold teaching or council positions.
The fraternities named as beyond the Martinist door now include Gnosticism and spell out H.A.B.M. for the first time: "Hermanos Asiáticos del Brillante Misterio" (Asiatic Brothers of the Brilliant Mystery) — the masthead's most mysterious initials finally glossed by the editor himself.
The three-list system (never mix List One with List Three; List Two goes with anything) — trophology's food-combining doctrine, printed as a complete household technology with the 127-item alphabetical list that follows.
The 127-entry food list is a Rioplatense pantry inventory of 1944 — boniato, choclo, zapallitos, radicheta, dulce staples and the porteño ravioli — the run's most concrete document of its material culture, preserved item by item.
The morning lemon, the weekly fast, the no-supper ideal, and the strike-through method for building a personal regime — the counsel column at its most practical; kidney and liver regimens follow with period clinical detail.
The pennyroyal (poleo) infusion, six or seven leaves, covered a quarter hour, "always without sugar" — herbalism enters the run's pharmacopoeia.
With the planets done, the course opens the zodiac: Aries first, on the standing pair of authorities, plus the faces (5° divisions) from "Dr. Salmon" — the seventeenth-century Christian Astrology tradition — and Julevno's decanates. The physiognomic detail is the densest yet.
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The fourth surviving asana plate: Fig. 20, the Maha-Asana's two positions printed head-to-head on a landscape page. Extracted to the imagery layer.
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The closed-fist variant "closes the electric circuit" to receive terrestrial prana — the asana course and Kapila's electricity-of-the-body article (three pages later) are one doctrine in two genres.
The three vibratory temperaments — Neutral (the adepts'), Electric (projectors, hypnotisers), Magnetic (mystics, sensitives, mediums) — with organs and foods sorted into the same polarity scheme: the series' whole dietetics resolving into Mesmerist physics.
Census: 88 → 92 (Argentina 50, Brazil 11, Uruguay 31 — Argentina now the majority). April protocol 797–963: 167 documents in one month, by far the run's heaviest traffic.
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The Wesak report: Montevideo's 4 a.m. ceremonial "attended by almost all", synchronised with the Chilean Section and with "the Solemn Act which the Great Siddhas celebrated at Visala Badari" — the mythic Badari ashram of the S.D.M. hierarchy — with a telegram from Santiago as the visible relic.
Janardanam's essay (from The Suddha Dharma, Nov-Dec 1936) — the S.D.M. Director's defence of organised religion — translated whole: the run now serialises the Madras organ directly, not only the Pandit's notes.
The essay ends in the S.D.M.'s messianic key: the world's chaos correctable only by a Superhuman Being — "when the Lord Mitra Deva comes to act among men" — the same Avatara whose 25th incarnation anniversary Chile feasted in Nº 24. Printed in June 1944, the week of Normandy.
Régnault's orientation experiments tabulated with dates (19-3-1923, 30-6/1-7-1925 with Lancelin, 17-5-1926): lymphocyte shifts, blood-pressure and corpuscle counts by compass heading — the run reproducing French biodynamics' raw tables, decimal commas and all.
The conclusion circles back to the ancients: head-north sleep vindicated by minimal magnetic influence, Müller's Zurich neurometer concurring — the column's standing thesis (modern instruments confirm initiate practice) at its most complete.
The GIDEE prospectus is rebuilt: courses now listed by teacher — Jehel (Cosmogony, Kabbalah, Alchemy, Magnetism), Kapila (Yogas, Dietetics, Chiromancy), Pitágoras (Androgony), Surya (Judicial astrology), Martha (History of the Hermetic Traditions), and a new name: Sister UPASIKA: The doctrine of the Buddha — a Buddhism chair at the Montevideo school. Buenos Aires reopens April 1944 with a telephone (42-4129); La Plata's contact changes to B. Rodríguez Meitín, Calle 60.
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A second publishing line appears: the Library of the Kabbalistic Rose Cross Order, at Editorial Kier — Sevaka's novel El Hijo de Zanoni (the Bulwer-Lytton continuation by Lorenz), Sédir's Hindu Fakirism, and Franz Hartmann's In the Pronaos of the Temple of Wisdom. The Martinist Library adds Schuré's Divine Evolution. Kier — the Buenos Aires esoteric house that would dominate the century — enters the run by name.
The printer changes: Dornaleche Hnos. (Cerro Largo 783) gives way to Tall. Gráf. Castro y Cía., Yi 1657 — read from a marginally legible photographed line and flagged uncertain in the transcription.
The faces of Aries with their fixed stars (Tail of the Whale, Head and Girdle of Andromeda) — the older star-lore layer beneath the decanates, kept with its printed typos glossed.
The rejuvenation series restates its vibratory thesis with the ionic chemistry of the day — tropisms, semipermeable membranes, cathodic and anodic tendencies — the medicalised register at its most current.
Janaka as the king who held both offices — the essay's proof-text that rule and realisation can coexist, from the Gita the S.D.M. reads in 26 chapters.
Aries on the Midheaven by faces: soldiers, surgeons, butchers, metal-workers — the trade-list astrology that keyed the era's vocational counselling.
"Religion is at once subjective and objective, spiritual and material" — the essay's refrain; its sociology of hypocrisy (verbiage convincing neither speaker nor hearer) is its sharpest page.
Electric men project, magnetic men receive — with mystics, saints, artists and mediums on the receptive pole: the temperament typology that underwrites the whole feeding-by-polarity table on this page.