January 1946; Year V opens with the wrapper's lower block reset in lighter mixed-case type — the first cover change since Nº 28.
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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 V, Nº 45 · January 1946
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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1ly inoffensive to certain bacteria and cells, becomes offensive if those bacteria and cells are found in ambiences where certain substances called photosensitisers have been added.
2Acridine, added to the water in which paramecia live, is very well tolerated by them while they live in darkness; but they die if the acridine solution with the paramecia is exposed to light.
3Light sensitises, then, the acridine, and thus renders it mortal to the paramecia.
4Ferments, toxins, animal cells (leucocytes, erythrocytes, bacteria, epithelia, etc.) can be sensitised by various substances while exposed to light.
5Among those various photosensitising substances we mention erythrosine, eosin, methylene blue, some salts of quinine and, in general, all fluorescent substances.
6Other substances which, in general, reduce the fluorescence of the photosensitiser can inhibit its action — as for example serum, which inhibits photodynamic haemolysis by eosin.
7Eosin produces toxic effects in animals exposed to light.
8Mice given acridine or erythrosine, afterwards exposed to light, present cutaneous necroses.
9Tadpoles in a solution of eosin die if exposed to light, while they lived well in it when kept in darkness.
10A mouse given an injection of haematoporphyrin is well in darkness; but in the light it presents agitation, photophobia, oedemas, dyspnoea and, after a few hours, dies.
11Illnesses can be produced by exogenous photosensitisation, if the photosensitiser is of external origin, and illnesses by endogenous photosensitisation, if the photosensitiser is produced in the organism.
12Among the former we mention fagopyrism, which manifests itself in cattle, sheep and swine with white hair.
13Among the latter we mention hydroa aestivalis, prurigo aestivalis, etc.
14PHOTOTHERAPY. — The simplest and most efficacious therapeutic application of light is heliotherapy, much employed by the ancient Greeks and Romans, above all in the treatment of oedemas and nervous illnesses.
15Another therapeutic application of light is Finsen-therapy.
16To eliminate the dermic rays, Finsen devised a lamp that let pass only the chemical rays — thus using only the effect of these and avoiding the inconveniences of those. [Sic: the Spanish prints rayos dérmicos where the sense wants térmicos.]
17We mention, finally, light baths, which can be made either with electric lamps or with arc lamps.
18With the former, the calorific rays of long wave (red, yellow) are used; and with the latter, prevalently chemically active rays of short wave (blue, violet, ultraviolet).
19Phototherapy is very efficacious in the treatment of various illnesses; but it must be employed with much caution, to avoid burns and all the local and general consequences derived from them.
20Being unable to develop this theme here for lack of space, we refer readers who might desire greater knowledge to the treatises on the matter.
21In the next article we shall occupy ourselves with the influence of colours, and with chromotherapy. (To be continued). · 19
Our translation, period-faithful. Citable as our translation, never as the source.
Masthead stereotype unchanged into the new year.
Seven articles; a new serial appears — Rouxel's kabbalistic theory of music, translated mid-stream (it opens at Chapter II).
Wilhelmsbad concluded: the templar legend ratified away, Willermoz's statutes taken as the model, Dittfurth's federation counter-proposal defeated, the ritual commission stacked with professed knights — and the one defeat: the "sacred mystery" of the number 3, sacrificed so the rest would pass.
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The congress's closing theatre: silhouettes cut, medals struck — "Magnus magister totius ordinis" / "tandem aurora lucessit" — and Brunswick and Hesse themselves initiated into martinism by Willermoz during the congress: the column's quiet coup de grâce.
The verdict, double: Daruty quoted for the triumph, Le Forestier for the truth — "a prime work of incoherence". The chronology's habit of letting its sources disagree in public is its scholarship.
Rouxel's kabbalistic music theory: the octave as the circle of all sounds, arithmetic means generating fifth and third, "1+1 does not give 2 in music" — Pythagorean harmonics presented as Kabbalah, with Descartes' Compendium Musicae in the footnotes.
The Descartes footnote on salt and vinegar pleasing more than fresh water — the thirds and sixths defended by seventeenth-century sensualism: the serial's learning is real and cited.
THE MOON through the twelve houses — seventh planet of the reference series, completing Saturn, Jupiter, Mars, Sun, Venus and Mercury.
The first Saint-Martin epigraph: "Spirit of man, learn to know thyself. Thou canst not die in essence…" — the review begins salting its pages with the Unknown Philosopher's own sentences, as the estate's Saint-Martin shelf does at full length.
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The four Samsaras (Kriya, Iccha, Jnana, Yoga) mapped in a footnote onto the theosophical bodies — etheric double, astral, causal — with their Sanskrit koshas: the S.D.M. serial translating itself into the vocabulary its Montevideo readers already know.
Sankhya redefined against Kapila's school: the generic term for the three paths (Jnana, Bhakti, Kriya) versus Yoga as their synthesis — the Suddha school's central terminological claim, argued from Narada's Karika.
YOGAH KARMASU KAUSALAM re-read: not "Yoga gives skill in action" but "among the Karmas, Yoga demands the most elevated ability" — the commentary's most consequential reversal of the popular reading, carried by the praxis layer.
The sixfold Dharma table arrives with its columns broken by the retype — glossed as printed, not repaired: the reader sees the type as transmitted, and the gloss says why the rows read strangely.
"Light is a modality of the astral light" — the fototherapy instalment opens by folding photobiology into the occult cosmology, then delivers competent 1940s science: wavelength bands, Finsen therapy, photosensitisation.
The photodynamism catalogue — acridine and paramecia, eosin tadpoles, haematoporphyrin mice — real experimental photobiology transmitted intact; the serial's scientific spine at its strongest.
The Dialogues conclude: the Moral Conscience as "the memory of the human species", the Ego as pearl-necklace of lives, and I.N.R.I. — Igne Natura Renovatur Integra — resolving the dialogue; Anteo's two-finger salute to the golden circle closes Wronski's serial.
Serapio's litany: "what is, is because it is" hammered through fourteen counsels against spiritual vanity — superiority as separateness, flattery as sweet poison, the Master who "wants no adhesions". La Plata's A∴M∴ voice at its most aphoristic.
The closing Saint-Martin epigraph — libraries as pharmacies, "proof of his illnesses… never to render him invulnerable" — the review ending its number by quoting the master against book-learning itself.
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GIDEE prospectus stereotype at page 23, unchanged into 1946.
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Library back cover and imprint open Year V as they closed Year IV.
"The numbers l and 2 are the beginning and end of music, its alpha and omega" — Rouxel's monochord arithmetic at its most kabbalistic; the compositor prints alta for alfa and a letter ell for the one, both mirrored.
The filter paragraph prints its two roles transposed (red passing chemical rays, blue killing thermal) — glossed as printed: the retype's physics faults are documented with the same discipline as its spelling.
The skin-action summary — hyperaemia, erythema, pigment as protection, sweat and sebum — dermatological photobiology in period vocabulary, the serial's clinical core.
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