June 1945; the wrapper prints "Nº." with its period displaced this month — the smallest of the compositor's wanderings, mirrored as printed.
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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 38 · June 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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1the whole doctrine of the Reintegration as he understood it after years of experience, of studies and of reflections; and given that he had, moreover, to distinguish between what could be said and what must be kept silent in rituals not destined for the Cohens.
2It seemed to him that it was not to betray his oaths to adapt to another society the dogmatic part of Pasqually's teachings, since he made no mention of the practical part.
3The Order of the Cohens kept, alone, the secret of its singular cult, the power of admitting neophytes and the care of guiding them in the practice of the operations of its marvellous theurgy".
4Everything was ready on the eve of the inauguration of the Congress of the Gauls, and we shall see how he will obtain full success in it, managing to have the degree of Profession accepted.
5Willermoz, thanks to his intelligent and persevering work, extended his influence; and the Profession — thanks to his long view, his faith and his absolute dedication to the "Thing" — constituted another shoot of the Martinesist trunk, which was already on the eve of its disappearance.
6But, before occupying ourselves with the Congress of the Gauls — what was the attitude the cohens took toward Willermoz's activities, in the Strict Observance as in French masonry?
7We have seen that many cohens, conscious or not of Willermoz's secret intentions, followed him and collaborated with him to reach the goal he proposed; but there were also many others who, not understanding what Willermoz's aims might be — or, knowing them, not agreeing with him in following that doubtful road — shaped their conduct accordingly.
8Was not the whole past experience of Martines de Pasqually a sufficiently clear lesson — he who for so many years had wished to achieve, without success, exactly what Willermoz proposed to achieve: to spiritualise masonry?
9Why repeat that experience?
10Why not devote oneself exclusively to the consolidation of the Order of the Elect Cohens — which had been abandoned to the various personal orientations of the R. C. — instead of losing time and energies in a masonic order of more or less suspect fame?
11The cohens, as can be seen, were not all of the same opinion. Hence, in "the small number of men devoted to prudence and discretion by their oaths and their formulas" — of those men "who had attracted many sympathies by their gentle and pious tranquillity" — there arose, in 1778, the decision that was to facilitate the disgregation of the Order of the Elect Cohens and the transformation of primitive martinesism: with the creation of Willermoz's Profession, and of the martinism properly so called of Saint Martin.
12Among these dissident cohens were Willermoz's own brothers, though later they helped him in his masonic activities.
13Had not Pierre Jacques written him, in 1774, words that showed his disapproval of Jean-Baptiste's orientation?
14"As for me in particular, he wrote, as I cannot occupy myself with so many things and can scarcely occupy myself with our greater affair, which is the only one that interests me, I renounce the other if you do not believe the thing necessary to the good of our order". And he added: "You yourself ought to withdraw from it (the Strict Observance) and, provided there were only one of our brothers (cohens) in that gathering to watch and examine its affairs, I believe that would be sufficient".
15But these counsels were not to be heard by Willermoz; and Pierre Jacques, · 5
Our translation, period-faithful. Citable as our translation, never as the source.
Masthead stereotype unchanged.
Seven articles; the number pairs its two fraternity pages — the White Lotus memorial and the Shamballa foundation myth — around the twelve houses.
The Profession's secrecy anatomised: the degree itself to be unknown, its name borrowed from a mere dignity as camouflage, Joly quoted on the "delicate task" of grafting Reintegration doctrine into rituals not destined for Cohens — while the Cohens alone kept "the secret of its singular cult… its marvellous theurgy".
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The dissident Cohens speak: Pierre Jacques's 1774 letter ("You yourself ought to withdraw from it"), Antonio's 1777 indictment of Hundt's "schisms" and "very chimerical or very veiled" purposes, Saint-Martin's reluctant name on the 1773 petition — the column prints the opposition's correspondence at length, and lets Willermoz be wrong before he is right.
The verdict, balanced: despite the Strict Observance's decadence, the Profession "made it possible to diffuse a parcel of the Master's doctrine" — the chronology's justification of Willermoz, delivered only after his critics have had their full say.
The twelve houses: the course pivots from signs to houses — Julevno's meanings with Jehel's additions printed inline: the 2nd house extended to education, the 8th to "occult inheritance… contact with the true occult traditions", the 12th to "all the Occult Centres of Initiation". The house system esotericised by the editorial desk itself.
Jehel's 12th-house gloss — secret societies read astrologically, "which explains the importance of its astrological relations with the ninth" — the course's most explicit self-reference: the Order reading its own kind in the heavens.
The White Lotus message: Blavatsky memorialised as Upasika with her three books named — The Secret Doctrine "will only be understood and valued at the end of this century" — and Olcott honoured beside her; the Foundation date 17 November 1875 printed. The review's fullest act of theosophical filiation.
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The memorial's closing prayer transforms Blavatsky's enemies' "calumnies, envies and lies… into beautiful and perfumed lotus flowers" — the wounds of the Coulomb era remembered fifty years on, and answered with flowers.
The Shamballa foundation myth in verse and prose: the Regal Chariot from Venus, the Lords of the Flame, Kriyashakti bodies immutable for millions of years — the H.A.B.M. page delivering the Theosophical cosmogony (Sanat Kumara's descent) in its own liturgical register.
The borrowed-body doctrine applied to named figures: Jesus "at present occupies the body of a great Master living in the Middle East"; Buddha's prior lives as Vyasa, Hermes, the first Zoroaster, Orpheus; Ramakrishna and the Maharishi among the recent envoys — and the page ends on the war: blessings "over the sorrowing mothers whose sons were sacrificed by the egoism of men".
The Krishnamurti question, addressed by name: does Mitra Deva's "Instructor of the World" clash with the title "already borne by the Beloved Krishnamurti"? The reply — "The sacred admits no polemic" — declines the fight while the whole article answers it doctrinally: hierarchies of Lord, Amsa, Instructor, disciple. The run's only direct engagement with the Order of the Star controversy.
The sixteen-Krishna scheme: Mitra Deva first of NINE Great Masters before the sixteenth Krishnavatara "12,000 years from then" — the Mandala's deep-time table printed with its Devi Bhagavata citation; a footnote corrects the circular's date and reports the Avatara "has at times come down from the Himalayas".
Jehel's synthesis joins the estates: Iodhevauhe and Adam-Eve beside Nara — "each human being is also the partial amsa of Nara" — and "Suddhas and Martinists, among others, raise their Mystic Song to the Unity of Life": the review's two doctrinal families formally married, signed 8 May 1945 — VE Day.
The burn-degree table with its survival arithmetic (half the body: death in 6-16 hours; an eighth: after 92) — period surgical pathology, and the serial's coda that heat "is neither beneficent nor maleficent": the energy-neutrality doctrine applied to trauma medicine.
Pictet's frozen fish revived from -15°, frogs at -28°, bacteria at -100° — the cold-tolerance ladder mirroring last month's heat ladder; the serial's symmetry across polarities is deliberate architecture.
"Like heat, cold is in itself indifferent" — the paired conclusion, with cryotherapy and thermocautery as the proof that the same energy heals or destroys by circumstance: the column's recurring monism of energy.
Ramanuja's "Thy Path", June 1945: "The very people who vociferate against the dictators… have not yet been capable of understanding that true liberty depends only in the smallest degree on external causes" — the review's sole, oblique acknowledgment of the war's end: liberation read inward.
The meditation's close — marching "with a pure heart and a mind ample and exempt from prejudices" — ends the number on the individual path, as the run's literary part has done since its first issue.
GIDEE prospectus stereotype at page 23.
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Library back cover and imprint close the number.
QA gate report
- PASS G1 coverage 346/346
- PASS G11 alignment 309/309
- PASS G0 source kind 1/1
- PASS G6 page anchoring 346/346
- PASS G3 bracket legality 346/346
- PASS G10 numeric fidelity 346/346
- PASS G2 no unanchored English 346/346
- PASS G4 no pipeline scaffolding 346/346