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
One moment.
1hecho a un lado, especializándose en cuestiones no religiosas, como ser: política, economía, sociología, etc.
2En consecuencia, de todo lo anteriormente explicado, la religión ha ido quedando arrinconada y dividida.
3En este proceso de desintegración de valores, la palabra religión ha llegado, naturalmente, a ser mirada como un asunto puramente superficial, sin valor alguno.
4Y esto ha podido ocurrir, porque las personas que defendían a la religión, hablaban de Dios sin saber en absoluto lo que esa expresión significa, ni siquiera desde un punto de vista intelectual para que satisficiera por lo menos a la razón.
5Y la religión se hizo detestable cuando amenazó al hombre con la eterna condenación, basándose para ello en aquellos conceptos del pecado y la virtud que carecen de todo valor.
6Pero esto la gente aprendió a desafiarlo inteligentemente.
7Es una justa retribución.
8Sin embargo, no quiere decir esto que uno debe desechar la religión en su forma organizada; sólo significa que la idea total acerca de la religión hay que modificarla y que a la sociedad hay que reorganizarla sobre la base de una correcta comprensión y conocimiento, porque como ya se ha señalado, la religión es material y espiritual a la vez, es subjetiva y a la vez objetiva, es a un mismo tiempo individual y colectiva, pues ella relaciona a lo visible con lo invisible.
9Solamente cuando existe una comprensión integral semejante podrá establecerse una sociedad debidamente organizada, y entonces la religión podrá funcionar en su verdadero aspecto.
10Mientras esto no venga, los individuos y la sociedad continuarán atacándose unos a otros, y dentro de cada sociedad se formarán sus grupos desafectos, unidos en pequeñas organizaciones dispuestas a destruirse mutuamente.
11Los tiempos que vivimos están llenos de estas fuerzas desesperadas y, en esta situación, las enseñanzas de nada sirven.
12Tan sólo del polvo de las destrucciones ocasionadas por el hombre a causa del errado concepto que tiene de lo que es la verdadera religión, tan sólo de ese polvo de destrucción, decimos, podrá emerger una nueva era.
13En esa nueva era se tendrá una comprensión correcta del valor de la religión en su verdadera acepción, y entonces serán establecidas sobre una base de equidad y justicia las relaciones de hombre a hombre, del hombre con la sociedad y del hombre con Dios.
14Sólo entonces podrá haber verdadero progreso y felicidad para todos.
15El caos del mundo actual sólo podrá corregirlo un Ser Sobrehumano, porque ni el individuo ni la sociedad tienen tiempo para ninguna forma de análisis, ya que las fuerzas de destrucción ahora están lanzadas a una velocidad fantástica y demoledora.
16El miedo tiene obscurecida por completo la inteligencia del hombre.
17Pero aún le queda a la humanidad una esperanza, y esta esperanza será para cuando el Señor Mitra Deva venga a actuar entre los hombres.
18Así los han declarado los Grandes Conocedores del SUDDHA DHARMA MANDALAM.
19Tendremos que esperar todavía para que se cumplan las proféticas palabras.
2023
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.
1stood aside, specialising in non-religious questions, such as: politics, economics, sociology, etc.
2In consequence of all the above, religion has gone on being cornered and divided.
3In this process of disintegration of values, the word religion has naturally come to be regarded as a purely superficial matter, without any value.
4And this could happen because the persons who defended religion spoke of God without knowing at all what that expression signifies — not even from an intellectual point of view that might at least satisfy reason.
5And religion made itself detestable when it threatened man with eternal damnation, basing itself for that on those concepts of sin and virtue that lack all value.
6But this people learned to defy intelligently.
7It is a just retribution.
8Nevertheless, this does not mean that one should discard religion in its organised form; it only means that the total idea about religion must be modified, and that society must be reorganised on the basis of a correct comprehension and knowledge — because, as has already been pointed out, religion is material and spiritual at once, subjective and at the same time objective, at one and the same time individual and collective, for it relates the visible with the invisible.
9Only when such an integral comprehension exists can a duly organised society be established, and then religion will be able to function in its true aspect.
10Until this comes, individuals and society will continue attacking one another, and within each society its disaffected groups will form, united in small organisations disposed to destroy one another.
11The times we live in are full of these desperate forces and, in this situation, teachings serve for nothing.
12Only from the dust of the destructions occasioned by man because of the mistaken concept he has of what true religion is — only from that dust of destruction, we say, can a new era emerge.
13In that new era there will be a correct comprehension of the value of religion in its true acceptation, and then the relations of man to man, of man with society and of man with God will be established on a basis of equity and justice.
14Only then can there be true progress and happiness for all.
15The chaos of the present world can only be corrected by a Superhuman Being, because neither the individual nor society has time for any form of analysis, since the forces of destruction are now launched at a fantastic and demolishing velocity.
16Fear has completely obscured man's intelligence.
17But one hope still remains to humanity, and this hope will be for when the Lord Mitra Deva comes to act among men.
18So have the Great Knowers of the SUDDHA DHARMA MANDALAM declared.
19We shall still have to wait for the prophetic words to be fulfilled.
2023
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.
→ ini:3.25:10:001
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.
→ ini:3.26:15:008
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.
→ ini:3.25:14:007
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.
→ ini:3.25:24:003
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.