Library back cover and Castro y Cía imprint carry forward; the number runs to 26 pages, the longest of the run so far.
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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 IV, Nº 34 · February 1945
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.
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derivedpage 21
1The Miracle.
2by Andrea Majocchi (trans. by Pitágoras S. I.) But behold, all eyes turn toward the Cathedral.
3A wild clamour bursts from thousands of breasts.
4The procession comes out of the arch of the Temple, slow and solemn: first the clergy with the great cross, then the delegations of the pilgrimages, the banners, the gonfalons shining with gold; then the priests singing at the top of their voices the praises of the Lord and, finally, the resplendent gilded canopy borne by four ecclesiastics.
5Beneath the canopy, the Most Holy Sacrament, in a glory of gold and precious stones, is religiously upheld by a high Prelate.
6The procession descends slowly and directs itself toward the right side of the immense square; the multitude stirs and moves, fluctuating almost like a sea in tempest; the invocations become shrieks, the faces assume improbable expressions; the arms, the hands of the sick stretch toward the canopy…; when, behold, a most piercing cry is heard near the Prelate: a sick woman has risen from her stretcher, has thrown off the covers and has stood up.
7A disorderly movement has been produced in the multitude; the woman is assailed from all sides; the tumult threatens to crush her, to suffocate her.
8All want to see the woman who received the miracle; all yearn to touch her.
9Those nearest embrace her with evident effusion of enthusiasm.
10With difficulty the brancardiers surround and defend her, forming around her a protective cuirass; then they carry her, lifting her, toward the stair of the Bureau des constatations.
11A few minutes later the door of the office opens and there she is, before us, still accompanied and defended by the brancardiers, but also followed by a multitude of the curious who try to burst into the place and are repelled with difficulty.
12The young woman is still dominated by the excitement, in a state almost of delirium.
13She seems as if half-dreaming, with dilated eyes, and does nothing but repeat mechanically, almost unconsciously, the same words: "Je suis guérie… je suis guérie!..." Doctor Boissarie, accustomed to these scenes, does not lose his composure.
14He gently makes her lie down on the examination bed, leaves her quiet for a moment and, meanwhile, tries to obtain from the relatives some anamnestic information.
15But the family, too, seem crazed.
16They do nothing but stammer some broken and incoherent phrases.
17The sister, however, presents a sheet, a medical certificate from a Paris practitioner, which attests that the young woman, for ten years, has been affected by tuberculosis of the dorso-lumbar vertebral column; a spondylitis that began slowly and was treated by all possible means, by the application of corsets, solar cures, iodine cures, etc.
18In the patient a gibbosity had also formed and, finally, a paralysis of the lower extremities had manifested itself, so that the unhappy woman was obliged · 21
Our translation, period-faithful. Citable as our translation, never as the source.
The series' method stated plainly: Willermosism first because it works "on the masonic and social plane" and is rich in events; Martinism after, "individual, not a formal organisation… much less rich in events, but not for that reason less vital" — the column's own historiography of quiet transmission.
"Invited to rise, she stood up and was able to walk" — the examination scene runs on clinical detail (motility, reflexes, the vanished cold abscess) and on what is missing: no radiographs, no attending physician, no pilgrimage-train record. Boissarie's bureau shown doing evidence, not apologetics.
Seven articles, and the number's centre of gravity is memorial: Lorelair's lecture for the installation of Cedaior's portrait leads the SUMARIO.
GIDEE prospectus stereotype carries forward at its new position, page 25 of a 26-page number.
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February 1945; Year IV opens on the fine-rayed sunburst wrapper.
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Masthead and contributors stereotype unchanged from late 1944.
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The Cedaior memorial lecture, delivered 13-2-1944 at the Temple of the Tatwa Vivekananda, Porto Alegre — Lorelair speaking as Cedaior's disciple and widow of the work ("together we had embraced" the ideal). Cedaior is Luis Costet de Mascheville, the review's founder, dead the year before; the lecture builds on the Persian philosopher Iranschaehr (Hossein Kazemzadeh Iranschähr), whose "necessity of Esotericism" series she had been translating.
"That is precisely what is found in the Book of the Laws of Vayú, which Cedaior considered his principal work" — the Vayu corpus the estate holds; this lecture is its earliest printed frame: new laws of remembrance of past lives, delivered as Cedaior's legacy.
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The excision review, recorded: the lecture's Sixth-Race doctrine — a future "Olympic Race" on a rising Pacific continent, South America as cradle of its precursors — was reviewed under the operator boundary (excise only evidence-claims about real peoples). It is kept entire as self-cosmology: prophecy about beings to come, ranking no living people; its close is "LOVE ONE ANOTHER". The San Juan earthquake of January 1944 is pressed into service as geological confirmation — the era's habit of reading news as prophecy fulfilled.
The star-symbolism summary: five-pointed star = fifth-race concrete mind, six-pointed = sixth-race abstract mind, "6" as Love and Altruism in Kabbalah — theosophical root-race arithmetic folded into the house's kabbalistic idiom.
The Martinist chronology closes its first period: the Cohens' "absolute silence" under the unidentified Master G∴Z∴W∴J∴ (Bacon de la Chevalerie's 1807 letter to Chefdebien, Fabre's failed identification), and the column's own periodisation — Martinesism → Willermosism → Martinism — announced as the plan of the whole series. A printed "1880" where the sense wants the end of the eighteenth century is glossed.
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SAGITTARIUS (Scorpio's instalment fell in the missing Nº 33): Burgoyne's frame with Mackey quoted on the starry Centaur; Joseph as the sign's patriarch; "the powers that BE" and legal codes — the course's most political sign-reading.
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Fixed stars continue: Antares in the second face (activity, success). The compositor's numerals wander this month — a letter O for zero, an ell for ten, "1a" for la — each mirrored with a gloss.
The instalment's summary trait: Sagittarius as the sign of "administration" — the capacity, tendency or opportunity to administer other people's goods, done "well or badly" per face. Burgoyne's satire again surviving translation.
Kapila's Yoga Mudra essay — printed with the disclaimer that it "ought not to be brought to light", being an advanced part of the Yogas he proposes to publish as a book: the review trailing its contributors' future volumes again.
The comparative sweep: Egyptian hierophants, priests "of all the Religions", Kabbalists, the Lamas of Tibet — and the Catholic Church itself, whose papal blessing-gestures are read as "a true collection of mudras". The house's standing method of universalising ritual.
The five mudras named and functioned: Abhaya (protection), Anjali Hasta (adoration), Dhyana (meditation), Shuci Hasta (polarisation), Kartari Mukha (bodily electricity) — keyed to the full-page charcoal plate on the facing leaf.
The five-mudra plate — a hand-drawn charcoal study, five hands numbered I–V, the review's most ambitious original figure since the asana plates. Extracted and registered to the imagery layer this session.
The Maha Boddhi Sangha's New Year Sangha Mantra, printed in wartime: "May all warlike activities be dissolved and annulled" — a Buddhist peace liturgy issued from Montevideo in February 1945, with the Dhammapada's summary verse ("Do no evil…") embedded.
The healing broadcast instruction: Sunday receptive half-hours, and the visualisation key — a Serpent encircling a Heart emitting Rosy Rays, mantra NAMAH OM KWAZEON — the Asiatic Brothers' practice layer printed as an open invitation.
The Avatara serial begins: Subramania Iyer's proem on Bhagavan Mitra Deva, the World Instructor — the S.D.M.'s counterpart to the theosophical World-Teacher expectation, complete with a five-hundred-page Sanskrit archive-history. The printed footnote dates contradict (1933/1923) and are glossed, not repaired.
The Mandala goes missionary: Swami Sivananda, Swami Atreyananda "and two others" reported already in the United States studying conditions — the 1930s S.D.M. expansion the Montevideo group is downstream of.
The Prophecy machinery: Vaisakh Full Moon of the 500th Sankalpa = 11 May 1892; Avataras since the 476th Sankalpa (~1450 A.D.); seven Avataras named among the thirty-two Siddhas — one identified as Lord Gauranga (Chaitanya), another as a Trichinopoly sannyasin. The order writing its own sacred chronology in civil dates.
The restoration timetable: begins ~1916, an AMSA of Náráyana manifesting 1918-1919 through a chosen Siddha — the years of the Mandalam's own public founding: the prophecy is the order's origin story told forward.
The Miracle concludes: the Blessed Sacrament procession, the spondylitic girl rising from her stretcher, and Dr. Boissarie of the Bureau des constatations — the real Lourdes verification office — examining her with a clinician's reserve: "keep the girl under observation, postponing all judgment."
Majocchi's differential diagnosis of a miracle, intact in Spanish: every naturalistic escape route tried (mistaken diagnosis, healed inflammation, psychic shock as whiplash, abscess ruptured into a hollow organ) and each found wanting — the surgeon's honest impasse, not an apologetic.
The ending the review chose this story for: the blind wife returns unhealed and content — "I shall see my children in Paradise" — and the surgeon's final question, "was not this alone a miracle?", lands on resignation, not cure. The Literary Part's finest serial to date closes.
One of the most completely specified practices in the whole run, and a rarity in that it is scheduled to the clock: every Sunday, from ten to half past ten in the morning and four to half past four in the afternoon, Uruguayan time. The reader is asked to take a receptive state, to mentalise as 'Key of Connection' a serpent encircling a heart that emits rosy rays, and to pronounce inwardly the mantra NAMAH OM KWAZEON — while the Servers of the Asiatic Brothers, in their secluded Cordillera ashrams, irradiate health toward the sick. Cadence, hour, duration, posture, visualisation and mantra are all given: everything a practice needs to be scheduled rather than merely described.
QA gate report
- PASS G1 coverage 391/391
- PASS G11 alignment 347/347
- PASS G0 source kind 1/1
- PASS G6 page anchoring 391/391
- PASS G3 bracket legality 391/391
- PASS G10 numeric fidelity 391/391
- PASS G2 no unanchored English 391/391
- PASS G4 no pipeline scaffolding 391/391