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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1desde cualquier punto del Universo, se relaciona con ellos, o les influencia en cualquier manera.
2Por eso, el Martinismo toma una norma de trabajo destinada a crear Seres de Voluntad y de Realización, capaces de hacer efectivamente algo por sí y por los demás, aún sin ambiente colectivo, sin libros, ni templos, ni rituales.
3Todo ello es conveniente, pero nuestros hermanos deben de poseer, poco a poco, en sí mismos, el estímulo que da la vida colectiva, el saber que puede dar el libro y la fe, devoción y fuerza espiritual de los verdaderos templos.
4Para llegar a tal, hay un solo camino: prepararse activamente, prácticamente.
5Es para lograrlo que los programas de estudio son ahora modificados, incluyendo en cada grado pasos prácticos de realización, empezando por la preparación corporal, para que los Martinistas puedan tener como punto de apoyo de su trabajo de superación moral, intelectual y espiritual, así como del servicio activo en la vida colectiva, una salud y una irradiación corporales armónicas con la finalidad considerada.
6Se decir, en la parte inicial de este artículo, que hoy como en el tiempo de PAPUS, el Martinismo constituía la puerta de acceso a varias Fraternidades iniciáticas más elevadas.
7Citaré algunas: La Orden Kabalística de la Rosa Cruz, el Gnosticismo, la Ramana Ashrama, Suddha Dharma Mandalam, Maha Boddhi Sanga y los H. A. B. M. (Hermanos Asiáticos del Brillante Misterio).
8¿Pero, es posible que pase por la mente de algún “lector de textos de iniciación”, que puede ser magnetizador, alquimista, hermetista, practicante de elevados estados de meditación o de éxtasis, aquel cuyo cuerpo es un museo patológico ambulante y cuya mente es teatro de perpetuas dudas, de interminables luchas y no pocas veces cuna de pensamientos de ira o de sentimientos análogos que perturban profundamente su aura, su vibración total?
9El Martinismo desea arrancar a sus adeptos de los brazos de “Maya”, o sea de la perpetua ilusión en que la mayoría de los mortales vive.
10Y la primera y más grande de las ilusiones a eliminar es esta: “¿Qué somos ahora?” Dar al Martinista herramientas para analizarse y para transmutar lo que halle por defectuoso, pero hacerlo de manera práctica y clara, es el punto fundamental de la nueva orientación, que será perseguida con todo el cariño de que son capaces los que han dedicado su vida y sus esfuerzos, por insignificante que sean, a la Obra, con los Auspicios de aquellas Venerables Figuras a Quienes llamamos Maestros, porque lo son realmente y porque su Bondad, su Conocimiento y su Amor esperan serena pero continuamente que nos preparemos más y mejor prácticamente para poder estar en condiciones de hacer algo como ayudantes de Ellos y no de contentamos con “leer y discutir” mientras Ellos laboran activa y amorosamente.
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.
1from any point of the Universe, relates itself to them or influences them in any manner.
2Therefore Martinism takes a working norm destined to create Beings of Will and of Realisation, capable of effectively doing something for themselves and for others, even without a collective environment, without books, without temples, without rituals.
3All that is convenient; but our brothers must possess, little by little, in themselves, the stimulus that collective life gives, the knowledge that the book can give, and the faith, devotion and spiritual force of the true temples.
4To arrive at that, there is a single road: to prepare oneself actively, practically.
5It is to achieve it that the study programmes are now modified, including in each degree practical steps of realisation, beginning with corporeal preparation — so that the Martinists may have, as point of support for their work of moral, intellectual and spiritual betterment, as well as of active service in collective life, a health and a corporeal irradiation harmonious with the end in view.
6It was said, in the initial part of this article, that today, as in the time of PAPUS, Martinism constituted the door of access to several more elevated initiatic Fraternities. [Sic: the original prints "Se decir".]
7I shall cite some: The Kabbalistic Order of the Rose Cross, Gnosticism, the Ramana Ashrama, Suddha Dharma Mandalam, Maha Boddhi Sanga and the H. A. B. M. (Asiatic Brothers of the Brilliant Mystery).
8But is it possible that it should pass through the mind of any "reader of initiation texts" that he can be a magnetiser, alchemist, hermetist, practitioner of elevated states of meditation or ecstasy — he whose body is an ambulant pathological museum and whose mind is a theatre of perpetual doubts, of interminable struggles, and not seldom the cradle of thoughts of wrath or analogous sentiments that profoundly disturb his aura, his total vibration?
9Martinism desires to tear its adepts from the arms of "Maya" — that is, from the perpetual illusion in which the majority of mortals live.
10And the first and greatest of the illusions to eliminate is this: "What are we now?" To give the Martinist tools to analyse himself and to transmute what he finds defective — but to do it in a practical and clear manner — is the fundamental point of the new orientation, which will be pursued with all the affection of which those are capable who have dedicated their life and their efforts, however insignificant, to the Work, with the Auspices of those Venerable Figures Whom we call Masters — because they really are such, and because their Goodness, their Knowledge and their Love wait, serenely but continually, for us to prepare ourselves more and better, practically, so as to be in a condition to do something as Their helpers, and not to content ourselves with "reading and discussing" while They labour actively and lovingly.
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.
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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.