December 1944; the sunburst wrapper carries forward — a fresh cut of the device, longer-rayed than Nº 30's.
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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 32 · December 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.
primary
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1Mater amabilis Mater admirabili… …………………….
2I listen, as if half-dreaming, to the humble chant that rises and loses itself in the atmosphere of the Casino and the Palace-Hotels.
3What a contrast between the train of the suffering and that Garden of Armida, nest of worldlings, den of pleasure and impurity! [Sic: the Spanish prints contaste for contraste.]
4After Monaco, Nice; then Antibes and Cannes… and the train pursues its run while the sun declines in the hot, limpid August evening; and, in the first hours of the night, the strains of the sacred songs continue to rise.
5Little by little I begin to feel too much alone in my empty carriage; I should like to talk with someone, and I try to look about me, listening.
6In the carriage before mine there is a company of religious, magnates of the pilgrimage.
7His Eminence the Archbishop of Genoa with all his court.
8They are speaking of sacred things; discourse too elevated for me, for which reason I change course to explore in the opposite direction.
9Here the scene changes.
10I hear a warbling of feminine and childish voices in an ambience livelier than the other: I push the communicating door resolutely and present myself.
11As physician of the pilgrimage I am an authority, and I find no difficulty in steering the conversation a little.
12There are two or three Genoese families there who have chosen to join together for a journey of devotion... and also of pleasure.
13Of sick people I see absolutely none.
14The most distinguished lady is the wife of a well-known deputy of a Genoa constituency, a person very influential in the Catholic party.
15She is accompanying her two boys to Lourdes because (she tells me) her husband likes the young to travel and instruct themselves.
16That was a good occasion to do good and amuse oneself while spending little.
17In short, a good combination for uniting utile dulci.
18In the same first-class carriage there was another lady, sister of the first, who was accompanying in her turn her daughter, a girl of thirteen.
19To complete the amiable company there was not lacking a gracious young lady who was presented to me as the sister of a Genoa lawyer who was also on the train but, as a member of the committee, travelled with the chiefs and organisers of the pilgrimage.
20I do not know what graces those good people were going to invoke at Lourdes, because people more flourishing and healthy, richer and merrier, it was not easy to imagine.
21Good Genoese, full of every abundance and also of the holy fear of God and, moreover, excellent companions; they shortened the hours of the journey for me and made it agreeable.
22Perhaps the only one of the company who had a grace to ask of the Virgin of Lourdes was the fair-haired, sentimental young lady; a grace which the greater part of young ladies implore and hope for: that of a good husband.
23Shortly before midnight we reached Marseille, where we had to sleep.
24The following morning was devoted to a visit to the Sanctuary of Notre-Dame de la Garde.
25Meanwhile I had to take note of the sick, come to know them, gather their histories more or less exactly, carry out the treatments and the eventual dressings.
26Fortunately there were no very grave cases, and even those who presented serious illnesses had borne the discomfort of the journey very well.
27I ordered that during the night and the following morning they should be kept in absolute repose, and I saw to it that nothing was lacking.
28The departure was fixed for the following day at noon and, at the established hour, all were gathered under the station roof; no one was missing.
29I passed in review the · 19
Our translation, period-faithful. Citable as our translation, never as the source.
Masthead and contributors page print from the same stereotype as Nº 30, "Ramakrishnka" typo included.
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Six articles; Nº 31 is absent from the surviving run, so this SUMARIO is the first witness after October — the Martinist chronology and the Libra instalment resume mid-series without visible gap.
The Martinist chronology continues, year by year: the 1767 Sovereign Tribunal of the Elect Cohens (Bacon de La Chevalerie, Lusignan, Du Guers), Willermoz initiated at Versailles, Pasqually's marriage to Marguerite Collas de Saint Michel — the review compiling the standard French sources (Papus, van Rijnberk lineage-histories) into a Spanish-language reference that had no precedent in the Río de la Plata.
Saint-Martin enters the chronology: born Amboise 1743, lieutenant in the Regiment of Foix, initiated among the Cohens "probably by de Balzac" between August and October 1768 — then secretary to Pasqually from 1771, the post from which, the column argues, "the true organisational work of the Order really began".
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"Martines de Pasqually begins to write the Treatise on Reintegration" — 1771 in this chronology; the estate holds the Treatise itself, the work whose composition this line dates.
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The death entry, richer than Nº 30's homage: the two infected boils, the unknown grave, the widow's vision at Bordeaux at the hour of death ("Ah my God, my husband is dead!"), and Saint-Martin's presentiment letter of 2 October quoted verbatim — the Martinist necrology's standard marvels, printed as history. A "Siciembre" for Diciembre and a numeral-1 for the letter ell mark the compositor's haste through this dense page.
LIBRA, seventh sign (the Virgo instalment fell in the missing Nº 31): Burgoyne again the source — the Balance as reins of the Grand Celestial Man, Dan's blessing, Enoch the perfect man, the diamond talisman.
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Burgoyne's sting at the sign's expense survives translation: Libra natives are "firm defenders of universal fraternity… except in the case that they profit something by it" — the course keeps its source's satirical edges intact.
The faces bring fixed stars now: Sinistra (activity, intelligence, widowhood), then Spica and "Arcurus" [Arcturus] promising wealth, honours and fame — the fixed-star layer that entered the course at Leo's Regulus continues.
The "Portrait of Jesus" — the Publius Lentulus letter, presented as "just found" in the Vatican Library under Pius XI. The text is a well-travelled medieval forgery (known since the fifteenth century, long circulated in devotional print); its appearance here as news, capped with "Jesus had Libra as ascendant", shows the review's wire-clipping habit at its least critical.
Kapila's longevity serial continues into trace-element dietetics: copper as catalyst of hair pigment, the "filtered fraction" of the B group, para-amino-benzoic acid — 1940s nutritional biochemistry braided with yogic practice ("exercises, diet, breathing and mentalisations").
The Hindu-copper conjecture — abundant hair attributed to millennia of copper vessels — is offered as an open question ("it would be interesting to make observations"), the serial's habit of framing folklore as researchable hypothesis.
The S.D.M. serial names its own synonyms: Kalachakra, the Era of Vibration, Aquarius, Agniyoga, Shambala — explicitly joining the Mandalam's cosmology to the Roerich-era vocabulary its readers would know from other movements.
The Abode: Badari Vana in three parts — Dakshina Badari the public pilgrimage temple (Badarinath in Garhwal, "23,000 feet"), Visala Badari the Siddhas' mansion barred to the unworthy, Uttara Badari the dwelling of Náráyana himself. Geography graded by initiation: the real pilgrimage site is the outermost shell of the cosmological one.
The five villages — Bráhmala, Sankhala, Pámala, Kalápa and Sambala — set the Shambhala of theosophical literature inside a concrete village-roster, each with its eight officials (king, librarian, physician, astrologer-astronomer, expositor, initiator, master of rites, priest).
The village rosters name Somatirtha "born of a family of workers in metals" and Bradbhanu "of Chandala lineage" — the Mandalam's hierarchy pointedly includes artisan and outcaste birth among its Siddhas; reviewed under the excision boundary and kept as the order's own inclusive self-description.
Jehel signs and dates the synthesis — "OM Jehel, 13-11-1944" — a rare dated signature inside a serial, fixing the editorial desk's working calendar a month before cover date.
The science serial opens its mechanics unit from first principles: pendulum, elastic rod, ripples, the row of coins — a lyceum physics lesson staged as the foundation for the coming argument about vibration and life.
Chladni figures read esoterically: form arises where "energy… is directed in a determinate direction by something unknown", sealed with Hermes — "The visible is the manifestation of the invisible". The serial's standing method: legitimate physics up to the last paragraph, then the hermetic key.
The vegetable evidence is real literature — Sachs's nodes, George Bohn's 1920 "every organised being is a vibrating system", Albert Mary's Phaseolus experiments — the French vibration-biology current the column transmits into Spanish.
A new literary serial: "The Miracle", from Andrea Majocchi's Vita di Chirurgo (Treves, Milan), translated from the Italian by Pitágoras — a celebrated surgeon's Lourdes memoir, opened under Hamlet's "more things in heaven and earth". The review's literary part turns to the debate between clinical medicine and faith-cure.
The blind wife of the railway watchman — struck in pregnancy, her child never seen — is set up as the story's test case for the miracle, against the panorama of the sick-train (the cancer patient behind his black scarf, the paralytic, the dropsical man).
Majocchi's counterpoint travels intact: litanies rising past the Casino of Monte Carlo, "the train of the suffering" against "that Garden of Armida" — and the healthy Genoese pilgrims travelling for "devotion... and also of pleasure", the surgeon's irony kept whole in the Spanish.
The pilgrimage priest's sermon — do not expect many miracles; if the body stays ill "this might be for the good of the soul" — closes the instalment on the review's own terms: faith examined respectfully, verdict suspended to the next number.
GIDEE prospectus and library back cover print from the Nº 30 stereotypes unchanged, La Plata alone beside Montevideo.
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Same imprint photograph as Nº 30 — the back matter of these late-1944 numbers survives as one shared sheet.
QA gate report
- PASS G1 coverage 394/394
- PASS G11 alignment 341/341
- PASS G0 source kind 1/1
- PASS G6 page anchoring 394/394
- PASS G3 bracket legality 394/394
- PASS G10 numeric fidelity 394/394
- PASS G2 no unanchored English 394/394
- PASS G4 no pipeline scaffolding 394/394