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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1El propósito que persigue la religión es de hacer comprender a la mente humana la existencia de tal organización en la naturaleza, a fin de que la humanidad viva en consonancia con dicha organización.
2En otras palabras, la religión tiende a crear una organización con sus leyes para que restrinjan el avance demasiado acelerado del hombre, haciéndolo marchar al unísono con el ritmo de la naturaleza, por cuanto el hombre no se da cuenta de que en lo íntimo de sí mismo él es un ser organizado, que requiere frecuentes revisiones y reajustes.
3La falta de este conocimiento es lo que precipita la rapidez de movimientos que, a su vez, terminan en el caos.
4Este caos sólo puede impedirse por medio de esfuerzos organizados, y esto únicamente la religión puede lograrlo de un modo completo, porque todas las cuestiones sociales o económicas, son simplemente religiosas en el sentido de que la religión propende al pleno bienestar material de toda la sociedad, basado este bienestar en la existencia de un poder inmanente y supremo que dirige a cada criatura individual.
5Y para probar de este aserto el hombre debe hacer un acto de recogimiento dentro de sí mismo.
6La Religión no se limita a una simple enunciación de leyes sobre relaciones humanas, cuyas acciones requieren una organización.
7La Religión nos enseña que semejante organización existe dentro del individuo, constituyendo los distintos planos de consciencia.
8Este hecho se prueba por la experimentación subjetiva.
9La experimentación practicada por el individuo dentro de sí mismo no sólo le revela el sistema que funciona en el ser interior del hombre, sino también la inteligencia que dirige todo el sistema externo.
10Así pues, la religión es ala vez subjetiva y objetiva, espiritual y material, y su misión consiste en organizar la sociedad humana y educar al individuo dentro de la sociedad, y esto lo hace enunciando determinados principios.
11Vemos así que cualquiera que sea la religión, los principios son los mismos.
12En algunas de ellas, los principios se recalcan sólo con respecto a las relaciones subjetivas de hombre a hombre, mientras que en otras religiones se recalcan también las relaciones del hombre con lo que denomina Dios.
13El concepto demasiado personal que esas religiones nos dan de Dios —sin que se tenga, por medio de la experimentación personal, un conocimiento exacto de lo que tal idea de Dios significa realmente— tiene por resultado el debilitamiento de la adhesión a los principios por considerarlos simple palabrería, además, las religiones no dan una enseñanza adecuada acerca de la naturaleza interior del hombre.
14Todo esto conduce a la falta de fe, y esto a su vez nos lleva a la hipocresía.
15La hipocresía se debe a la falta del verdadero conocimiento; viene así el fingimiento, la simulación, las tergiversaciones provocadas por la engañosa palabrería meramente intelectual que a nadie convence, ni al que la pronuncia, ni al que la escucha.
16Un mero intelectualismo tal con sus argumentos no conducen a nada real; sólo permiten explotar a aquellos que nada saben.
17De modo, pues, que cuando la religión se transformó en una organización meramente objetiva, carente de la necesaria introspección subjetiva, fue mereciendo cada vez menos respeto de parte de aquellas otras personas más reflexivas por naturaleza.
18En consecuencia, ha habido un sinnúmero de rebeldes y sediciosos que se han levantado contra la “Religión Organizada”, debido a que el Dios que sus propagandistas predicaban no tenía ningún valor, y la organización que tales religiones sostenían parecía más bien una carga para la sociedad, incapaz de orientar a nadie.
19Como las preguntas inteligentes referentes a Dios no las ha podido contestar la religión, entonces, y aún cuando se profesara fe, se ha descartado a Dios como asunto indigno de búsqueda o investigación espiritual.
20Y por su parte, las personas más dadas a las cuestiones exteriores de las relaciones humanas se han 22
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 purpose religion pursues is to make the human mind understand the existence of such organisation in nature, so that humanity may live in consonance with that organisation.
2In other words, religion tends to create an organisation with its laws to restrain man's too accelerated advance, making him march in unison with the rhythm of nature — since man does not realise that in his inmost self he is an organised being, requiring frequent revisions and readjustments.
3The lack of this knowledge is what precipitates the rapidity of movements which, in their turn, end in chaos.
4This chaos can only be prevented by organised efforts, and this only religion can achieve completely — because all social or economic questions are simply religious, in the sense that religion tends towards the full material well-being of the whole of society, this well-being being based on the existence of an immanent and supreme power that directs each individual creature.
5And to prove this assertion man must make an act of recollection within himself.
6Religion does not limit itself to a simple enunciation of laws about human relations, whose actions require an organisation.
7Religion teaches us that such an organisation exists within the individual, constituting the different planes of consciousness.
8This fact is proved by subjective experimentation.
9The experimentation practised by the individual within himself reveals to him not only the system that functions in the inner being of man, but also the intelligence that directs the whole external system.
10Thus, then, religion is at once subjective and objective, spiritual and material, and its mission consists in organising human society and educating the individual within society — and this it does by enunciating determined principles.
11We thus see that, whatever the religion, the principles are the same.
12In some of them the principles are emphasised only with respect to the subjective relations of man to man, while in other religions the relations of man with what he calls God are emphasised as well.
13The too personal concept these religions give us of God — without there being, by means of personal experimentation, an exact knowledge of what such an idea of God really signifies — has as its result the weakening of adhesion to the principles, considered mere verbiage; moreover, the religions do not give adequate teaching about man's inner nature.
14All this leads to lack of faith, and this in its turn leads us to hypocrisy.
15Hypocrisy is due to the lack of true knowledge; thence come pretence, simulation, the tergiversations provoked by the deceitful, merely intellectual verbiage that convinces no one — neither the one who utters it nor the one who hears it.
16Such mere intellectualism with its arguments leads to nothing real; it only permits the exploitation of those who know nothing.
17So that when religion transformed itself into a merely objective organisation, devoid of the necessary subjective introspection, it went on deserving ever less respect from those other persons more reflective by nature.
18In consequence, there have been countless rebels and seditious men who have risen against "Organised Religion" — because the God its propagandists preached had no value, and the organisation such religions maintained seemed rather a burden on society, incapable of orienting anyone.
19As the intelligent questions concerning God could not be answered by religion, then, even where faith was professed, God was discarded as a matter unworthy of search or spiritual investigation.
20And for their part, the persons most given to the external questions of human relations have · 22
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.