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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1orientar la actual civilización blanca, por ser la que llegó posteriormente a todas las formas religiosas y filosóficas de las razas precedentes, pero, el Martinista, como verdadero Iniciado o Iniciando, debe saber hallar en cada una de las verdades presentadas por los Instructores anteriores al Cristo, la maravilla de su verbo, la Verdad Eterna e Inmutable, vestida con otros lenguajes y presentada con modalidades externas propias del tiempo y lugar en que fueron dadas a la Humanidad.
2Así, pues, el Martinista no puede ser jamás un sectario, en materia religiosa, ni en materia filosófica, y de debe de poder honrar con devoción y practicar con igual reverencia todas las verdades que el Budismo, el Taoísmo u otra cualquier revelación anterior ha comunicado al espíritu humano, pues, de ser verdades, son permanentes, y de serlo, están en esencia y contenido en el propio cristianismo.
3Por ello, también, el Martinismo rehúsa definitivamente colocar a la mujer en situación de inferioridad y le reconoce las más absoluta igualdad de posibilidad espiritual —vale decir, iniciática— que al hombre, del cual es el indispensable complemento fisiológico, moral y social.
4En las reformas de la referencia, todo y cualquier rastro de semejanza entre el Martinismo y los ritos llamados “masónicos” ha sido eliminada, por juzgar que el tiempo de las sociedades secretas ha pasado y que la modalidad de trabajo de los masones no tiene nada que ver con el trabajo de las órdenes iniciáticas que son profundamente religiosas en su doctrina, en sus convicciones y en sus prácticas, ya que la meditación y la oración son fundamentales en la vía que el Martinismo enseña.
5Otra característica de la modalidad de enseñanza y trabajo ahora remarcada en la orientación del Martinismo, es la síntesis cada vez más breve dada a la parte teórica de los estudios y el aumento de datos proporcionados a los Discípulos sobre la parte práctica, destinada así a tomar un incremento cada vez más amplio y a distinguir al Martinista de modo cada día más nítido de los “buscadores de informaciones para discutir teorías o criticar autores”.
6Suprimidos, pues, los pomposos e inútiles títulos con que se adornan los miembros de algunos ritos y que hasta cierta época el amor por las formas tradicionales había hecho conservar en parte en el Martinismo; suprimidas también las formalidades complejas del aspecto administrativo y ritualístico, eliminadas todas las modalidades de trabajo o presentación típicamente europeas y características muchas veces de, apenas, ciertas épocas o ritos, el Martinismo tiende ahora a tomar un aspecto formal, administrativo y de enseñanza cada vez más humano, cada vez más esencial, cada vez más universal, dando importancia solamente a aquello que realmente es fundamental e inmutable y apartando de sus actividades los detalles puramente decorativos.
7Otra particularidad digna de registro, es el hecho de recibir ahora el Martinismo una característica que hace más visible la estrecha unión entre todos los Centros Iniciáticos, de Oriente y Occidente, dando así un formal y definitivo desmentido a todos aquellos que, por defender un interés sectario o una convicción unilateral, cerraron su entendimiento o su cariño a teorías, maestros, y escuelas iniciáticas de Oriente, que son de elevado interés para el estudiante y cuya penetración por los más variados conductos ha demostrado por los hechos de que la humanidad de este Continente tenía nítida apetencia por recibirlos.
8La época de Acuario, que se acerca, menos insensiblemente de lo que pudiera parecer a los que, desde su gabinete de lectura, siguen intelectualmente extasiados en la admiración de “lo que otros dijeron”, necesita que las fraternidades iniciáticas sean cada vez más activas, más vivas, más fecundas.
9Y la fecundidad, la vida y cualquier modalidad de actividad se manifiestan por movimientos amplios, libres y relacionados con todo lo que, 5
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.
1orient the present white civilisation, being the one that came after all the religious and philosophical forms of the preceding races; but the Martinist, as a true Initiate or Initiand, must know how to find in each of the truths presented by the Instructors prior to the Christ the marvel of his word — the Eternal and Immutable Truth, clothed in other languages and presented with external modalities proper to the time and place in which they were given to Humanity.
2Thus, then, the Martinist can never be a sectarian, in religious matters or in philosophical ones, and he must be able to honour with devotion, and practise with equal reverence, all the truths that Buddhism, Taoism or any other prior revelation has communicated to the human spirit; for, if they are truths, they are permanent, and being so, they are in essence contained in Christianity itself.
3For this reason, too, 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 with man, of whom she is the indispensable physiological, moral and social complement.
4In the reforms referred to, each and every trace of resemblance between Martinism and the so-called "masonic" rites has been eliminated, it being judged that the time of secret societies has passed, and that the working modality of the masons has nothing to do with the work of the initiatic orders, which are profoundly religious in their doctrine, in their convictions and in their practices — since meditation and prayer are fundamental in the way Martinism teaches.
5Another characteristic of the teaching and working modality now emphasised in the orientation of Martinism is the ever briefer synthesis given to the theoretical part of the studies, and the increase of data provided to the Disciples on the practical part — destined thus to take an ever ampler increase, and to distinguish the Martinist ever more sharply from the "seekers of information for discussing theories or criticising authors".
6Suppressed, then, the pompous and useless titles with which the members of some rites adorn themselves — and which up to a certain epoch the love of traditional forms had caused to be conserved in part in Martinism; suppressed also the complex formalities of the administrative and ritual aspect; eliminated all the typically European working or presentational modalities, often characteristic merely of certain epochs or rites — Martinism now tends to take on a formal, administrative and teaching aspect ever more human, ever more essential, ever more universal, giving importance only to what really is fundamental and immutable, and setting aside from its activities the purely decorative details.
7Another particularity worthy of record is the fact that Martinism now receives a characteristic that makes more visible the close union among all the Initiatic Centres of East and West — thus giving a formal and definitive denial to all those who, in defence of a sectarian interest or a unilateral conviction, closed their understanding or their affection to theories, masters and initiatic schools of the East, which are of elevated interest for the student, and whose penetration by the most varied channels has demonstrated by facts that the humanity of this Continent had a clear appetite to receive them.
8The epoch of Aquarius, which approaches — less insensibly than might appear to those who, from their reading-room, follow intellectually enraptured in admiration of "what others said" — needs the initiatic fraternities to be ever more active, more alive, more fecund.
9And fecundity, life and any modality of activity manifest themselves by ample, free movements, related to everything that, · 5
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.