Fetching
One moment.
1permit the colours of thoughts to be seen.
2In effect, Calligaris says that if one applies, upon a plaque existing on the left hand of the perceiver which, sensitised, permits a loving feeling to be captured, a disc of paper of the same colour corresponding to that feeling, that is, a rose colour, the reception of that feeling is facilitated.
3On the contrary, if one applies upon that plaque the opposite colour corresponding to the opposite feeling, that is, a vivid red corresponding to hatred, then the loving message will be blocked; the receiver can no longer receive that feeling and the one transmitting it can no longer transmit it.
4The blocking of the feeling can also be obtained if, after the sensitisation of the plaque, the receiver looks at the colour opposite to the feeling transmitted to him by another.
5In that case, not only is the transmitted feeling no longer captured, but there is born in the soul of the receiver the feeling corresponding to the opposite colour he looks at.
6We say, in passing, that the colour corresponding to pain is violet and that its opposite, corresponding to pleasure, is blue; the colour corresponding to an emotive excitation is dark red with spots, and its opposite, corresponding to calm and sleep, is grey, etc. The message can also be intercepted if the disc of paper is placed, not upon the plaque of the receiver, but upon the sensitised plaque of the transmitter.
7In this case, if the colour of the paper corresponds to the message one wishes to transmit, the transmission is facilitated, and if it is of the opposite colour, it prevents it.
8If the transmitter mentalises a thought or feeling he wishes to transmit and at the same moment looks at the colour opposite to that thought or feeling, the transmission is not accomplished.
9If, while the transmission of a feeling is being accomplished between two subjects facing each other, in a straight line, at a maximum distance of 10 metres, a third person interposes between the two a paper with the colour corresponding to the feeling transmitted, the transmission is facilitated; and if he interposes the paper with the colour opposite to that feeling, the transmission is intercepted.
10The experiment always gives a result, whatever the size of the coloured paper and at whatever point it be placed between the two subjects, but the optimum is found at one metre, before the left hand of the receiver. (Calligaris — “Telepatía e radioonde cerebrali”, pp. 208 to 210).
11We say, finally, that the cutaneous plaque whose stimulation makes one see the colours of one’s own thoughts is a plaque of almost 1 cm. in diameter and is found on the inner surface of the right leg, half a cm. in front of the lateral line, on a plane passing half a cm. below the lower border of the knee.
12If sensitised with a weak faradic current, this plaque — which vibrates permanently owing to the fact that thought is in continuous activity — makes the subject feel pains in the left lumbar region, ocular pains, tingling in the great toes and in the little toes of both feet, and he sees the irradiations of his own thought with all the corresponding colours in continuous change.
13There exists a plaque symmetrical to the preceding one which makes one see the colours of the thoughts of others within a distance of 1 to 10 metres; another plaque that makes one see the colours of thoughts within a distance of 1 to 500 metres; another plaque which, stimulated in the transmitter, permits the receiver to see the thoughts of the former with the colour proper to the general feeling, at the distance of 1 to 10 metres; another plaque which, stimulated on the transmitter, permits the receiver to see the thoughts of the former, with their corresponding colour, at the distance of 1 to 1000 kilometres; other plaques for greater distances, etc. (See Calligaris — Telepatía, etc., pp. 263 to 268.)
Our translation, period-faithful. Citable as our translation, never as the source.
Nº 49 is a devotional issue: Jehel's essay on Prayer opens it, the Suddha Dharma pages call the whole community to pray for a pilgrim in India, and the literary section closes with an elegy for a dead child. The doctrinal serials — Guénon's Demiurge (concluded) and the chromotherapy course — run between.
Masthead unchanged from Nº 47: the collective collaborators formula, the exchange-control notice, the 1.80-dollar overseas price.
The SUMARIO shows two of the masthead's fraternal orders now writing under their own banners — Suddha Dharma Mandalam and Maha Boddhi Sangha each head their own section — the review functioning as the shared organ of Montevideo's several Eastern-rite groups.
Jehel's 'La Oración' proceeds by numbered conclusions from a single epigraph by 'Sevananda' — prayer as the murmur of Divine Love in the heart. The essay's method — seven deductions, then a litany — is scholastic in form and devotional in content, the director's characteristic register.
The 'final key' is given by Zanoni's words to his wife — 'There are beings whose thoughts and feelings are constant prayers' — from Bulwer-Lytton's initiatic novel, which the circle knew intimately: Sevaka's own 'El Hijo de Zanoni' (a sequel) heads the Kier list on this issue's back cover.
→ thread:zanoni_bulwer_lytton
The closing rollcall — 'Masters like Papus, Philippe (AMO), Ramakrishna' — names Maître Philippe of Lyon (Nizier Anthelme Philippe, 1849–1905), Papus's own spiritual master, under the initials AMO by which the Martinist tradition and this review's earlier lineage diagrams designate him. The three names bind the essay's doctrine of prayer to the run's twin lineages, French and Hindu.
The astrology course pivots from houses to signs: having finished the planets-in-houses cycle (Saturn through Neptune, Nºs 42–48), Surya begins the planets-in-signs cycle again with Saturn, 'the planet of sorrow'. The delineations remain in the Alan Leo textbook mould.
'Situated at the 29 degrees of this sign, the seat of its exaltation' — Saturn's exaltation degree in Libra (the classical 21st degree is often given as 29 in Spanish-language manuals of the period); the course keeps the traditional dignities alongside its modern psychological vocabulary.
'The Pilgrim of the Full Moon' interrupts the Gita commentary by editorial decision — Jehel's footnote says so — to relay news from 'The Suddha Dharma' (Madras, last quarter of 1945): Sri Vasudeva Row, President of the Suddha Dharma Mandalam, was renouncing his office to walk into the interior of India seeking the order's hidden Elders.
The response in Montevideo: collective petitions and meditations in the 'little Temple' of the Guru Subrahmanyananda Ashrama — the Suddha community in Montevideo and Buenos Aires organised as an ashrama under the deceased founder's continuing patronage, with reported manifestations of his presence and a message from Vasudeva Row himself. The page is primary evidence of the group's devotional practice, not just its reading.
The appointed night is 'the Full Moon of May' — Wesak, the Buddha's festival, which the theosophical world held to be the annual convergence of the Masters. Jehel dates the piece 14-4-46, one lunar month ahead: the review is coordinating a hemisphere-distant act of collective prayer to a precise astronomical hour, the same time-discipline its planetary-hours praxis teaches.
Upasika's 'The Way of the Buddha' brings her G∴E∴I∴D∴E∴ course ('The doctrine of the Buddha', on the back-cover roster since Nº 45) into print under the Maha Boddhi Sangha banner, signed 'Bikku'. The opening moves — Buddhism as philosophy not religion, Buddhagama, Vibhajja 'those who analyse' — frame the Dhamma in the review's analytic idiom.
The space-meditation — suspend the senses, hold 'Nothing now exists for me', then eliminate space itself — walks the reader through the formless-jhana sequence (infinite space, then nothingness) as a reasoned psychological experiment rather than a scriptural citation: the course's signature translation of contemplative technique into introspective argument.
'I am not an organism; I possess an organism' — the anatta analysis lands on the vocabulary of the review's Western courses (the I as owner of its instrument), and the section closes with the Pali homage formula transliterated as the compositor could manage it: Namo Tassa Bhagavato...
The Demiurge reaches its fourth and final section. Guénon draws the moral consequence — morality is real within the Demiurge's domain and meaningless beyond it — and reaches for the Taoist wu wei: the Sage's non-action that is the plenitude of activity. In La Gnose this essay ended Guénon's debut sequence; the review has now serialised it entire, across four numbers.
'Nirvana, very far from being annihilation… is the plenitude of Being' — the conclusion the review's Buddhist course (three pages earlier in this same issue) will need: the two serials, gnostic and Buddhist, converge on the same doctrine of the formless, and the issue's architecture lets the reader watch them agree.
The chromotherapy course turns clinical: diagnosis before treatment, with the aura as the ideal instrument and — for those without astral vision — face, nails, sclerotic, urine and faeces as colour-indicators. The Mars-red / opposite-blue example applies the planetary correspondences the course laid down in earlier instalments.
The physical methods catalogue is the practical heart of the series: painted rooms, coloured dress, window glass, mineral-salt crystals, colour-corresponding foods, and solarised water — bottles exposed 4 hours minimum, dosed 30 grammes each half hour — the Babbitt/Phasad Jha technique of Nº 48 now given posology.
Astral and mental chromotherapy — projecting visualised colour or dynamised thought into the patient's aura — are underwritten by Calligaris again: his 'Telepatía e radio-onde cerebrali' is cited with page numbers for the plaque that transmits red from 1 metre to 10 kilometres. The course wants its subtle-plane therapeutics to stand on laboratory paper.
The colour-blocking experiments yield an affect-lexicon — violet for pain, blue for pleasure, dark red spotted for excitation, grey for calm — which the course reads as proof that feeling, thought and colour are one vibratory fact: the theoretical bridge to the ten conclusions that follow.
'Pasan los Ángeles' is by Hérib Campos Cervera (1905–1953), the great Paraguayan poet of the Generación del 40, writing from Asunción with an epigraph from Pablo Neruda; the dedication — 'for Lydia and Augusto, in the hour of the passing of their Son' — makes it a consolation elegy. That the review could print a new poem by the leading Paraguayan modernist, dated two months before publication, shows its literary reach across the Río de la Plata.
'The Angels are ours; they are our broken wings' — the poem's angels are the dead and the unlived selves at once, sailing 'the nocturnal channels of the blood'. Its placement after the chromotherapy course's aura-doctrine is an editorial rhyme: the issue ends where clinical vibration turns into elegy.
Signed at Asunción, 15 March 1946 — six weeks before this May number; the review's literary section is running on a fast exchange with the Paraguayan capital.
The G∴E∴I∴D∴E∴ plate unchanged; Upasika's course, whose print debut fills this issue's Buddhist pages, still stands on the roster.
Back cover unchanged: the Ateneo Martinist list and the Kier Rose Cross list — the latter's 'El Hijo de Zanoni' by Sevaka closing the loop with the Zanoni quotation in this issue's opening essay.