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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La Iniciación: Mensuario del Grupo Independiente de Estudios Esotéricos
The Initiation: Monthly of the Independent Group of Esoteric Studies
La Iniciación · Año III, Nº 26 · June 1944
Gate passedSeeker and aboveModern transcription — not a facsimileOperator ruling: no copyright implications asserted for this work. Uruguay life+50 (Leo d. 1970 → PD 2020); US URAA restoration assessed at ~2041 in the collection plan and overridden by the operator.
primarypage 4
1Reformas en la Orden Martinista.
2Por JEHEL.
3Del:.
4Gen:, de la O:.
5K:.
6R:.
7C:. y Presidente del Gran Consejo de la Orden Martinista.
8Iniciado en 1922 en la Orden Martinista, habiendo asumido su dirección visible en 1936 y reorganizado su estructura administrativa y ritualística en 1939, he tenido, pues, oportunidad, en ese largo período de tiempo, de observar las ventajas y eventuales inconvenientes que la organización maravillosa dada a nuestra amada y venerable Orden Martinista por PAPUS en Europa, podía presentar en lo que a su adaptación al ambiente americano y especialmente de la América Latina se refiere.
9Es por ello que, de acuerdo con mis Hermanos de la Orden Kabalística de la Rosa Cruz y del Gran Consejo de la Orden Martinista, he resuelto después de todo ese período de observación en distintos países en que el Martinismo estudia, ora y trabaja silenciosamente, proceder a las reformas que, con fecha de 9 de Junio (la fecha de mayor fuerza moral de cada año), serán puestas en vigor, para todas las Corporaciones y Miembros Libres de nuestra amada Orden, en este Continente.
10Como, por otra parte, el Martinismo no oculta de las miradas profanas más que aquello que tiene un carácter demasiado sagrado para ser publicado o lo que cada uno debe hallar solo, por el estudio, la meditación, y por la reiterada práctica de actos en armonía con la doctrina, he creído conveniente que “LA INICIACIÓN” llevara a conocimiento del público el espíritu general que ha presidido a esta reformas, quedando en esta forma todo Lector de la revista en condiciones de formarse un juicio y de poder eventualmente, evitar que su mente quede preocupada por conceptos erróneos que por ventura personas interesadas puedan formular, desvirtuando, inconscientemente o de propósito, la real orientación de la Orden Martinista.
11PAPUS DECIA: “El Martinismo es una libre Caballería Cristiana, dedicada al estudio del esoterismo cristiano, a la práctica de la caridad en todas las modalidades y constituye así la puerta de ingreso a casi todas las Fraternidades más elevadas”.
12Tal concepto fundamental, permanece inalterado.
13El Martinismo, cristiano por su doctrina, cristiano por la composición de su colectividad, cuya enorme mayoría es evidentemente constituida por personas de raza blanca y de formación espiritual o religiosa cristiana, considera y considerará siempre la revelación cristiana como las más propia a 4
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.
derivedpage 4
1Reforms in the Martinist Order.
2By JEHEL.
3Del∴
4Gen∴ of the O∴
5K∴
6R∴
7C∴ and President of the Grand Council of the Martinist Order.
8Initiated in 1922 into the Martinist Order, having assumed its visible direction in 1936 and reorganised its administrative and ritual structure in 1939, I have thus had opportunity, in that long period of time, to observe the advantages and eventual inconveniences that the marvellous organisation given to our beloved and venerable Martinist Order by PAPUS in Europe could present as regards its adaptation to the American — and especially the Latin American — environment.
9That is why, in accord with my Brothers of the Kabbalistic Order of the Rose Cross and of the Grand Council of the Martinist Order, I have resolved, after all that period of observation in the different countries where Martinism studies, prays and works silently, to proceed to the reforms which, with the date of 9 June (the date of greatest moral force of each year), will be put in force for all the Corporations and Free Members of our beloved Order on this Continent.
10As, on the other hand, Martinism hides from profane gazes only that which has too sacred a character to be published, or that which each one must find alone — by study, meditation, and the reiterated practice of acts in harmony with the doctrine — I have thought it convenient that "LA INICIACIÓN" should bring to the public's knowledge the general spirit that has presided over these reforms, every Reader of the review thus being in a position to form a judgment and eventually to prevent his mind from being preoccupied by erroneous concepts which interested persons might perchance formulate, distorting, unconsciously or on purpose, the real orientation of the Martinist Order.
11PAPUS SAID: "Martinism is a free Christian Chivalry, dedicated to the study of Christian esotericism, to the practice of charity in all its modalities, and it thus constitutes the door of entry to almost all the more elevated Fraternities".
12That fundamental concept remains unaltered.
13Martinism — Christian by its doctrine, Christian by the composition of its collectivity, whose enormous majority is evidently constituted by persons of white race and of Christian spiritual or religious formation — considers and will always consider the Christian revelation as the most fitted to · 4
Our translation, period-faithful. Citable as our translation, never as the source.
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.
QA gate report
- PASS G1 coverage 489/489
- PASS G11 alignment 325/325
- PASS G0 source kind 1/1
- PASS G6 page anchoring 489/489
- PASS G3 bracket legality 489/489
- PASS G10 numeric fidelity 489/489
- PASS G2 no unanchored English 489/489
- PASS G4 no pipeline scaffolding 489/489