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
Fetching
One moment.
Fetching
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1llegar a encontrarse cara a cara con el Espíritu o Divinidad que cada uno lleva encerrado en el santuario de su propio corazón.
2Esto evidentemente requiere un sistema de vida que posee cu característica definida; que persiga un propósito único y que se viva de acuerdo con él.
3Justamente generar esta idea, esta fe, hacer que el intelecto comprenda y que la razón pueda entender, recalcar las necesidades morales, sociales y éticas de la vida, y en fin, educar a los hombres en el sentido de que eviten los conflictos y que vivan una existencia armónica a fin de que puedan ascender mejor la escala de la evolución cuyas gradas todo ser debe forzosamente remontar, todo esto constituye la finalidad integral de las Religiones.
4Semejante finalidad evidentemente requiere de una organización encomendada a seres idóneos y que además esté dirigida por personas que hayan tenido siquiera alguna experiencia de lo invisible y no, como realmente ocurre, por quienes sólo han dominado, intelectualmente esta idea.
5Porque preciso es que estas personas puedan indicar verdadera y prácticamente el sendero, cosa que no les es posible a aquellos que únicamente han captado el asunto por el solo medio de su intelecto.
6Por lo tanto, la Religión es un conjunto complejo de leyes y reglas, que han sido establecidas para el bienestar de la sociedad en conjunto, y cada individuo que forma parte de ella debe cumplirlas en su vida diaria; al mismo tiempo la religión es una manera de realizar ahora y aquí la divinidad difundida por todas partes, aunque este hecho sólo ha sido captado hasta ahora por nuestra facultad intelectual.
7En otros tiempos, el Rey, por ser el Gobernante de su pueblo, era también su Jefe religioso, en el sentido de que él establecía las leyes para el bien de cada uno.
8Pero lo único que el Rey poseía para el desempeño de su alto cargo era una comprensión intelectual de Dios.
9Cuando quería conocer por sí mismo que Dios realmente está en todas partes, su búsqueda se hacía espiritual y, por consiguiente, debía desligarse de las responsabilidades que, como jefe religioso, la monarquía le imponía.
10La ley, entonces, debía aplicársela rigurosamente a sí mismo, y esto le exigía moralmente rechazar funciones que, propiamente, otro debería desempeñar.
11Lina ley, que de tal suerte la aplica el individuo para sí, por sí y dentro de sí mismo, pasa a ser lo que se denomina una investigación subjetiva, o búsqueda espiritual, y cuando ésta se aplica al conjunto social, pasa a ser entonces un asunto de importancia material capaz de moldear el crecimiento cortical de la sociedad humana.
12Sin embargo, Reyes como Janaka y otros mencionados en el GITA, han reinado desempeñado ambas funciones.
13De todo lo anterior se desprende que la “Religión” no es sólo una cuestión propia del individuo sino que lo es también de la sociedad, y ella se puede cumplir eficientemente sólo por medio de una organización.
14De manera, pues, que la religión es espiritual y material a la vez, que son los dos aspectos obligados tan necesarios a la vida, porque la vida tiene no solamente un aspecto objetivo sino también uno subjetivo.
15La vida sólo existe bajo organización; la espiritualidad la percibe subjetivamente, mientras que el materialismo tiende a moldearla en su aspecto objetivo para que así la veamos.
16Pero la religión, que es ambas cosas, debe necesariamente funcionar de manera tal que haga desempeñarse integralmente toda la actividad de la vida, y esta es organizada.
17La vida es a un mismo tiempo un proceso subjetivo y objetivo.
18La existencia caótica y compleja que crea los problemas es el monopolio exclusivo de los seres humanos.
19Esto se debe a la falta de organización, pues tal caso no existe en la naturaleza, en la cual podemos observar como impera un orden perfecto.
20Esto es así en la naturaleza, porque ella está perfectamente organizada y dirigida por una Inteligencia Suprema.
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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.
1come to find oneself face to face with the Spirit or Divinity that each one carries enclosed in the sanctuary of his own heart.
2This evidently requires a system of life that possesses a definite characteristic [Sic: the original prints "cu característica".], that pursues a single purpose and is lived in accordance with it.
3Precisely to generate this idea, this faith; to make the intellect comprehend and reason understand; to underline the moral, social and ethical necessities of life; and, in short, to educate men in the sense of avoiding conflicts and living a harmonious existence so that they may better ascend the ladder of evolution whose steps every being must forcibly climb — all this constitutes the integral finality of the Religions.
4Such a finality evidently requires an organisation entrusted to fit beings, and directed moreover by persons who have had at least some experience of the invisible — and not, as really happens, by those who have only mastered this idea intellectually.
5For it is necessary that these persons be able to indicate the path truly and practically — a thing not possible for those who have grasped the matter by the sole means of their intellect.
6Therefore Religion is a complex whole of laws and rules established for the well-being of society as a whole, and every individual who forms part of it must fulfil them in his daily life; at the same time religion is a way of realising, here and now, the divinity diffused everywhere — though this fact has until now been grasped only by our intellectual faculty.
7In other times the King, being the Governor of his people, was also its religious Head, in the sense that he established the laws for the good of each one.
8But all the King possessed for the discharge of his high office was an intellectual comprehension of God.
9When he wished to know for himself that God really is everywhere, his search became spiritual, and he consequently had to release himself from the responsibilities the monarchy imposed on him as religious head.
10The law he then had to apply rigorously to himself, and this morally required him to reject functions that, properly, another should discharge.
11A law which the individual thus applies for himself, by himself and within himself becomes what is called a subjective investigation, or spiritual search; and when it is applied to the social whole, it becomes then a matter of material importance capable of moulding the cortical growth of human society. [Sic: the original prints "Lina ley".]
12Nevertheless, Kings like Janaka and others mentioned in the GITA have reigned discharging both functions.
13From all the foregoing it follows that "Religion" is not only a question proper to the individual but also to society, and it can be fulfilled efficiently only by means of an organisation.
14So that religion is spiritual and material at once — the two obligatory aspects so necessary to life, because life has not only an objective aspect but also a subjective one.
15Life exists only under organisation; spirituality perceives it subjectively, while materialism tends to mould it in its objective aspect so that we may see it thus.
16But religion, which is both things, must necessarily function in such a manner as to make the whole activity of life perform itself integrally — and this is organised.
17Life is at one and the same time a subjective and an objective process.
18The chaotic and complex existence that creates the problems is the exclusive monopoly of human beings.
19This is due to the lack of organisation, for no such case exists in nature, in which we can observe how a perfect order reigns.
20It is so in nature because she is perfectly organised and directed by a Supreme Intelligence.
2121
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.