The Cosmic Doctrine

«I feel that I am the last person to be able to form an opinion as to the nature of the experiences here recorded. To determine whether they are what they purport to be, or whether they are dissociated complexes of my own subconscious mind, is not quite such a simple problem as either believers or scoffers might think.» — [DION FORTUNE] así abre la introducción firmada por ella el planteo de la atribución: dice no poder opinar sobre la naturaleza de lo recibido, y presenta la alternativa entre entidades reales y complejos disociados de su propio subconsciente como problema abierto, no como retórica.

«If these communications are not received from discarnate entities, then I must be utilising certain littleknown capacities of the human mind.» — [DION FORTUNE] y cierra la alternativa por el otro lado: si no vienen de discarnados, entonces está usando capacidades poco conocidas de la mente humana, de modo que ninguna de las dos salidas es trivial; el troceo parte *little-known* al final del renglón y la extracción por programa lo une sin el guion, tal como queda entre comillas.

«The communicators make statements on these points, and these are appended, but of course their statements cannot be regarded as evidence.» — [DION FORTUNE] señala que los propios comunicadores se pronuncian sobre el asunto —es la Introduction II— y que su testimonio no cuenta como prueba.

«I know, however, that I could not have written any work at the pace at which this was produced.» — [DION FORTUNE] el argumento que sí adelanta es de velocidad de producción, no de contenido.

«When it is realised that each chapter took from three-quarters of an hour to an hour and a quarter to dictate, and that no other work whatsoever went to its production, I think it will be seen that this book was not produced by the ordinary labour of the brain.» — [DION FORTUNE] y lo cuantifica: entre tres cuartos de hora y hora y cuarto de dictado por capítulo, sin otro trabajo de por medio.

«No notebooks or reference books were ever made use of, and though I have read and thought along these lines for some years, I made no special study of that branch of esoteric science which is herein dealt with, and have only the most elementary knowledge of physics and none whatever of mathematics.» — [DION FORTUNE] declara su propia incompetencia técnica —física elemental, ninguna matemática— como parte del argumento sobre el origen del texto.

«I come to read them, and I have to study them just as any one might who made their acquaintance for the first time.» — [DION FORTUNE] afirma leer las enseñanzas como una desconocida más, sin reconocerlas como propias.

«I hope my readers will believe that these pages are the result of honest experimentation and acquit me of charlatanry or attempted deception.» — [DION FORTUNE] pide que se le conceda honestidad experimental, formulado como petición al lector y no como prueba.

«I vouch for neither the completeness nor accuracy of the communications here recorded; in my opinion, no extra weight should be attached to any ideas or teachings because an unusual origin is claimed for them; any value which they possess as a contribution to speculative thought or scientific knowledge must depend on their intrinsic worth, not on their sphere of origin.» — [DION FORTUNE] el límite que ella misma pone a su libro: no responde por su exactitud ni su completitud, y niega que un origen inusual añada peso a una enseñanza; el valor tendría que salir del contenido.

«The manner of their obtaining is a psychological question and has no bearing on the problem of their truth.» — [DION FORTUNE] separa expresamente la cuestión psicológica del método de la cuestión de la verdad de lo enseñado.

«Nevertheless, I believe that the story of the way in which I obtained access to this teaching, and was trained to transmit it, is worth telling for the sake of its evidential value as firsthand experience.» — [DION FORTUNE] y aun así cuenta el relato, con el valor que le concede: testimonio de primera mano.

«My first introduction to this line of thought was through a random reading of “The Ancient Wisdom” by Annie Besant.» — [DION FORTUNE] data el arranque de su vía en una lectura al azar de The Ancient Wisdom, de Annie Besant.

«When I came to the words, “The Brotherhood of the Great White Lodge, the Hierarchy of Adepts who watch over and guide the evolution of humanity”, my higher self seemed suddenly to wake up, as if startled out of sleep by a loud noise.» — [DION FORTUNE] la frase de Besant sobre la Hermandad de la Gran Logia Blanca, citada dentro de su relato, es lo que describe como despertar del yo superior.

«Upon me the effect of this passage was mantric, it ran in my head like a tune, and my whole nature gathered itself up into a one-pointed desire to find the Masters.» — [DION FORTUNE] describe el efecto del pasaje con el término técnico de mántrico: no persuasión sino repetición que orienta la voluntad entera hacia hallar a los Maestros.

«I come from that part of Yorkshire which was the Dane-Law, and I suppose I reverted to type and “threw back” to some Viking ancestor.» — [DION FORTUNE] explica su propio arrebato por herencia regional, con la fórmula de ir *baresark* que usa dos veces en el párrafo.

«For ten days I continued in this state, and then I found that which I sought.» — [DION FORTUNE] fija en diez días la duración de ese estado.

«I dreamt that I was going down a long passage with many doors opening on to it, and the end of the passage led into the reading room of the old library of the Theosophical Society in Tavistock Square.» — [DION FORTUNE] el sueño arranca en un lugar preciso y verificable, la sala de lectura de la vieja biblioteca de la Sociedad Teosófica en Tavistock Square.

«I stood for a moment in the ray of golden light that came through the window, and then the whole side of the room opened out and I seemed to be caught up through space and found myself upon a plateau among great snow mountains, which I knew to be the Himalayas, and I was kneeling at the feet of two of the Masters.» — [DION FORTUNE] y de ahí pasa al Himalaya y al encuentro con dos Maestros, narrado como continuidad del sueño y no como viaje aparte.

«I could not see Their faces, for They were lost in a blur of light; nor could I see the hands, for they were concealed in the loose sleeves of the robes They wore, but I knew that one was the Master Jesus; the other I did not know, save that I felt Him to be a tremendous intellectual force. I have since learnt to know Him as the Most Wise, one of the Lords of Mind, on the Hermetic Ray; to the Master Jesus was given the title of Most Holy, Lord of Compassion.» — [DION FORTUNE] nombra a los dos: el Maestro Jesús y otro que solo identificó después como el Most Wise, uno de los Lords of Mind en el Hermetic Ray; los rostros y las manos quedan fuera de la visión.

«I have learnt since that He is one of the greatest Masters upon the Blue Ray, a Lord of Hermetic wisdom and ceremonial magic.» — [DION FORTUNE] adscribe al Most Wise al Blue Ray y a la magia ceremonial, que es donde ella misma sitúa su línea de trabajo.

«people who have neither intellect nor education, and I think it must be because I myself was trained by a Master who did not look for qualities of intellect in His pupils.» — [DION FORTUNE] deriva su propia práctica de enseñanza del maestro que dice haber tenido: puede trabajar con quien no tiene intelecto ni educación porque a ella tampoco se le exigieron.

«But the memory of that transcendent experience remained with me, and has remained ever since. Was it a dream, or an actual experience? That is a matter of opinion; I only know that not only my inner consciousness, but the outer circumstances of my life were totally different thenceforth.» — [DION FORTUNE] deja sin arbitrar si fue sueño o experiencia y desplaza la prueba a lo que cambió después en su vida exterior.

«I found in my consciousness the certain knowledge that I had been accepted as a pupil by the Masters.» — [DION FORTUNE] el resultado que declara de aquella noche: la certeza de haber sido aceptada como discípula.

«But here is a curious point, for although the whole bent of my temperament was towards the Master of Wisdom, I had been handed over to the Most Holy, the Master of Compassion, and I was not at all happy about it.» — [DION FORTUNE] consigna el desajuste sin resolverlo a su favor: quería al Maestro de Sabiduría y fue entregada al de Compasión.

«I can see now why I was placed under His guidance and not given to the more intellectual type of Master Who was congenial to my temperament; it was in order that I might not develop the powers of the mind with the faults of my character uneradicated.» — [DION FORTUNE] y la razón que después se da: que no desarrollara poderes de la mente con el carácter sin corregir.

«During the next three days the memory of past incarnations returned to me, right back to my first initiation in Atlantis» — [DION FORTUNE] fecha en los tres días siguientes el retorno de la memoria de vidas anteriores, hasta una primera iniciación en la Atlántida.

«Now it is quite a simple matter for any one to equip themselves with a series of egotistical phantasies by way of past lives, but in my case I got back not only the memory of initiations and temple lives, but also the memory of the teaching I had received during those lives.» — [DION FORTUNE] se adelanta a la objeción de la fantasía egotista y desplaza el argumento de las vidas recordadas a las enseñanzas recordadas con ellas.

«Therefore I regard the fact that I have never had to work for my knowledge of occultism, but have recovered it, not even piecemeal, but in the mass from memory, as strong evidence in favour of reincarnation.» — [DION FORTUNE] y de ahí saca su argumento a favor de la reencarnación: no haber trabajado nunca por su conocimiento del ocultismo sino recuperarlo en bloque.

«Arriving at this experience without any previous study of the subject, I have been greatly interested to note the extent to which my experiences have been confirmed by subsequent reading.» — [DION FORTUNE] presenta la lectura posterior como confirmación, no como fuente.

«“Cosmic Consciousness”, which was quite unknown to me at the time, and also in Dr Besant’s writings on the Way to the Masters of Wisdom.» — [DION FORTUNE] nombra las dos lecturas confirmatorias, el libro de Bucke sobre la consciencia cósmica y los escritos de Besant sobre el camino a los Maestros de Sabiduría; el nombre de Bucke queda del otro lado del corte de chunk, en la misma plana.

«It was very heartening to me to find that I, travelling alone and in ignorance, had struck and followed the well-beaten track, and this gave confirmation to my belief that my experiences, though subjective, had relation to objective fact, and were not of a purely arbitrary nature.» — [DION FORTUNE] formula así el criterio con que se defiende: haber dado sola con la vereda trillada es lo que hace que sus experiencias subjetivas guarden relación con hechos objetivos.

«I have therefore refrained from attempting any explanation of my dream, vision, hallucination, or experience, whichever it may be, because I, being the subject, am the last person to be able to form a just estimate; I have merely recorded it as it appeared to me, though I ask my readers to believe that I am not so naive as to think that what I perceived was an actual representation of what occurred, for how can a consciousness, habituated to form, produce a simulacrum of That which has no form? It has to rely on the images already stored in its memory to produce a symbolic equivalent; it can approach no closer than this.» — [DION FORTUNE] se abstiene de interpretar su propia visión y da la razón técnica: una consciencia habituada a la forma solo puede producir un equivalente simbólico con las imágenes que ya tiene guardadas.

«Had my experiences ended with this vision, I should have accounted them purely subjective, though I should not have valued them the less for that reason; but from that time onwards the circumstances of my life were entirely changed; I seemed to have passed within the veil and never to return again to mundane life.» — [DION FORTUNE] fija el criterio con que dejó de tenerlas por subjetivas —el cambio de las circunstancias de su vida— y de paso dice que no las habría valorado menos si lo fueran.

«To tell the full story of the training that led to the power to bring through the teaching contained in these pages would take too long, moreover, there are parts of it of which I am not at liberty to speak» — [DION FORTUNE] declara la reserva: hay partes del entrenamiento de las que no está en libertad de hablar.

«I found that certain powers had awakened within my soul, certain capacities had been added to consciousness, and that, although I have never again had such a transcendent vision as the meeting with the Masters on the mountain, I found that I began to receive, or conceive, ideas such as had never come to me before, that formulated themselves in my mind as clearly as if a voice had spoken.» — [DION FORTUNE] describe lo que quedó tras la visión: no otra visión sino la aparición de ideas formuladas con nitidez de voz.

«At first I could only obtain fragments of teaching in this way, but with practice, the power increased, and it seemed as if information on any subject, even those with which I was quite unacquainted, could be obtained by this method.» — [DION FORTUNE] la facultad se describe como adquirida por práctica y ampliable a cualquier materia, incluidas las que desconocía.

«The process seemed to be exactly the same as that of telepathy, but the communicators gave me to understand that they did not possess physical bodies, but were discarnate minds which had advanced beyond the stage of evolution which is conducted in matter.» — [DION FORTUNE] equipara el proceso a la telepatía y traslada a los comunicadores la afirmación de ser mentes discarnadas más allá de la evolución en materia: es lo que ellos le dieron a entender, no lo que ella declara.

«I have never again met face to face either of the two great Entities of Whom I had had the vision, those Who communicated gave me to understand that they were Lesser Masters under the Jurisdiction of the Most Wise, Lord of the Blue Ray, a ruler of Hermetic Wisdom.» — [DION FORTUNE] los comunicadores del libro no son los dos Maestros de la visión: se presentan como Lesser Masters bajo la jurisdicción del Most Wise, Lord of the Blue Ray.

«Whether they were what they purported to be, or whether they were dissociated complexes of my own subconscious mind I cannot tell; but I accept them as a working hypothesis because I find that by utilising them, I can get results which I can obtain in no other way.» — [DION FORTUNE] la fórmula con que resuelve la duda sin cerrarla: los acepta como hipótesis de trabajo por sus resultados, no por su naturaleza.

«These communications were not obtained by means of trance as that word is usually understood, my mind is not made a blank, nor is my will in abeyance, but by means of intense concentration on the plane of consciousness on which I wish to function, I shut out the sensations coming into consciousness through the five physical senses and become aware of nothing but the entity whose messages I undertake to bring through.» — [DION FORTUNE] separa su método del trance como se lo entiende de ordinario: ni mente en blanco ni voluntad suspendida, sino concentración que excluye los cinco sentidos.

«may quote brief passages. First published in 1949. Revised edition first published in 1995 by SIL Trading Ltd., London.» — la cadena de ediciones que imprime la página de derechos de este ejemplar: primera edición en 1949 y edición revisada en 1995 a cargo de SIL Trading Ltd., el brazo editorial de la Society of the Inner Light; el volumen que trabajamos es la reimpresión de Red Wheel/Weiser de 2000.

«The cosmic doctrine / Dion Fortune.—Rev. ed. p. cm. ISBN 1-57863-160-2 (paper: alk. paper) 1. Occultism. 1. Title. BF1411.S53 F56 2000 133—dc21» — la ficha de catalogación de la Library of Congress, que registra la obra a nombre de Dion Fortune, la marca como edición revisada y le asigna la materia única de ocultismo.

«The Cosmic Doctrine is a condensed blueprint outline of God’s manifestation in this creation.» — así abre el Millenium Preface de esta edición, que en el troceo no lleva firma alguna.

«Complex indeed! But what has tended to bother some about the Cosmic Doctrine teaching has been the almost total emphasis in explaining evolution simply as being the psychic nuts and bolts of God.» — el prefacio recoge la objeción que la enseñanza ha suscitado, la de explicar la evolución como pura mecánica psíquica de Dios.

«Leaving one with the impression that God may be reduced from a Great and Infinite Being to a kind of mechanical Newtonian clockwork.» — y precisa en qué consiste esa lectura mecanicista, que el prefacio atribuye a la impresión que deja el texto, no a lo que sostiene.

«The higher up the planes you go, although esoteric theory tends to describe it as all more abstract, in actual fact things become so much more complex, vibrant, vivid, bursting, and brimming with life in incredible profusion.» — la respuesta del prefacio: contra lo que la teoría esotérica hace esperar, subir de plano no adelgaza la realidad sino que la complica.

«The broadest, though simple, analogy would be to liken the existence on the higher levels as something after the order of a Bach fugue - which could indeed seem to some a rather dry abstraction, but which to the attuned and educated ear is a revelation of divinity, harmony and celestial order.» — la analogía con que el prefacio explica esa complejidad, la fuga de Bach, que a un oído no educado le parece abstracción seca.

«The reality is not easy to describe in concepts, let alone in words. How best to describe a rainbow to a blind man?» — el prefacio declara el límite de su propio lenguaje con la comparación del arcoíris y el ciego.

«Since the works of the late Dion Fortune were written, more has been understood and realised. Psychism is simply one type of of inner awareness and there are other types at least as valid and as common; in particular» — el prefacio matiza a la propia autora desde la casa: el psiquismo con que ella recibió el texto es solo un tipo de percepción interior entre otros igual de válidos, y nombra en primer lugar la intuición; el *of of* es del troceo.

«Details of the aims and work of the Society of the Inner Light, founded by Dion Fortune» — y cierra remitiendo a la Society of the Inner Light, fundada por ella, como la instancia que responde por la obra.

«a Planetary Spirit (In earlier edition Planetary Being) with a spherical body, built up on a framework of stresses» — un paréntesis editorial dentro del cuerpo, sin firma en el troceo, que registra el cambio de término entre ediciones: donde esta imprime Planetary Spirit, la anterior decía Planetary Being.

«known as ‘Star Logoi’ (Called Ray Exemplars in earlier editions)» — el segundo paréntesis editorial dentro del cuerpo, también sin firma en el troceo, que registra otro cambio de término entre ediciones: donde esta imprime Star Logoi, las anteriores decían Ray Exemplars.

«The additional material set out here has the same authority as the body of the work, but was communicated some years after it. While it has in many instances a specific reference to certain chapters it is not here given with that reference to those chapters since it has also a general reference to the teaching as a whole and provides a useful elucidation of the general matter in the book. Generally speaking it refers more to the first twenty chapters of the work than to the later but, of course, the more the book is understood as a whole the more useful will the additional material be.» — la nota que encabeza los Afterthoughts, sin firma en el troceo, y que decide su estatuto: mismo grado de autoridad que el cuerpo de la obra, comunicado años después, y referido sobre todo a los veinte primeros capítulos.

«This “ Seed Atom “ refers to the Cosmos and its difference from the “ seed atom “ mentioned at the end of Chapter XII is plain.» — una nota al pie del aparato, sin firma en el troceo, que separa este Seed Atom cósmico del homónimo del capítulo XII para que no se confundan los dos usos del término.

«Fig. 1, Ring Cosmos Fig. 2, Ring Cosmos Fig. 3, Current Of Both Rings Fig. 4, Organised Into Discs» — la sección de diagramas, firmada en el índice con las iniciales C. T. L., solo deja en la capa de texto sus pies de figura; los cuatro primeros cubren los Anillos y su organización en discos.

«Fig. 5, Ring Pass Not Fig.6, Rays And 7 Planes Fig.7, Tangential Angles» — los pies de las figuras 5 a 7, con el Ring-Pass-Not, los Rayos y los siete planos, y los ángulos tangenciales del capítulo 2.

«Atoms Fig. 8, Prime Fig. 9, Simple Fig. 10, Composite Fig. 11, In Relation To The planes Fig. 12, Nuclear Atom» — los pies de las cinco figuras de átomos, del primordial al nuclear, que el cuerpo cita a lo largo de los capítulos 3 y 4.

«Fig. 13, Evolution Of A Solar System Or Miniature Cosmos In The Cosmos» — el pie de la figura 13, la evolución de un sistema solar como Cosmos en miniatura dentro del Cosmos.

«Fig. 14, Great Organisms Which Have Become Solar Systems Fig. 15, The Planes Of The Universe Reversed By Reflection Through The Logical Consciousness» — los pies de las figuras 14 y 15; el de la 15 imprime *Logical Consciousness* donde el cuerpo dice Logoidal, y así queda en el troceo.

«Fig. 16, Evolution Of Satellites Or Globes And Of Swarms Of Travelling Atoms Or Divine Sparks» — el pie de la figura 16, la evolución de los satélites o globos y de los enjambres de átomos viajeros o Divine Sparks.

«Fig. 17, Evolutionary Cycle Of The Logos And The Universe Fig. 18, Synthesis Of The Individuality» — los pies de las figuras 17 y 18, el ciclo evolutivo del Logos y del universo y la síntesis de la Individualidad.

«Fig. 20, The Symbol Of The Caduceus Fig. 21 Fig. 2 2» — el pie de la figura 20, el símbolo del Caduceo, seguido de las figuras 21 y 22, que en el troceo salen sin texto de pie.

«Fig.23 Fig. 24 Law Of Magnetism Fig. 25 An- Of Returning» — los pies de las figuras 23 a 25; el de la 23 sale sin texto y el de la 25 sale mutilado como *An- Of Returning*.

«Fig.26 Caduceus And Harmonics» — el pie de la última figura, que cierra la serie con el Caduceo y las armónicas.

«Fig. 19, Three Emanations Of The Logos» — el pie de la figura 19, las tres emanaciones del Logos, que es la lámina a la que remiten los capítulos de los tres enjambres primordiales.

«Abortion 101 Christ, Cosmic 134 Absolute 31,42,46 Circles 37 Accretion 33.37 Comets 118 Action & Reaction 160 Conflict 177 Aim, of Swarms 111 Concentration 152 Aim, of Universe 94 Consciousness Ch 10, 62, 71 Aggregation 33,37 73,75 Alpha Centauri» — el arranque del índice temático, que el escaneo entrevera a dos columnas; sus folios son los impresos y confirman la fórmula del locator, porque *Alpha Centauri 42* apunta a la plana 49 del troceo.

«The Society of the Inner Light is a Society for the study of Occultism, Mysticism, and Esoteric Psychology and the development of their practice. Its aims are Christian and its methods are Western. Students who, after due inquiry, desire to pursue their studies further, may take the Correspondence Course. Their training will be in the theory of Esoteric Science, and they will be given the discipline which prepares for its practice.» — la nota final de la Society of the Inner Light, la institución que hereda y edita la obra: se define por el estudio del ocultismo, el misticismo y la psicología esotérica y por el desarrollo de su práctica.

«Its aims are Christian and its methods are Western.» — y la línea con que la Society declara su adscripción, que es la del marco entero del volumen.

«THE INNER LIGHT JOURNAL, a Quarterly Magazine, founded by Dion Fortune, is devoted to the study of Mysticism, Esoteric Christianity, Occult Science, and the Psychology of Superconsciousness.» — la misma nota registra la revista trimestral fundada por Dion Fortune y su campo declarado.

«Dion Fortune (1891-1946), founder of The Society of Inner Light, is recognized as one of the most luminous and significant figures of 20th-century esoteric thought. A prolific writer, pioneer psychologist, and powerful psychic, she dedicated her life to the revival of the Mystery Tradition of the West. She left behind a solidly established system of teaching and a school of initiation based on her knowledge of many systems, ancient and modern. Her books were published before World War II, and have been continuously in demand since that time.» — la nota biográfica de solapa del editor, no voz de la obra: fecha a Dion Fortune en 1891-1946, la presenta como fundadora de la Society y como escritora, psicóloga pionera y psíquica, y data sus libros antes de la Segunda Guerra.

«Over seventy-two years ago, beginning on the Vernal Equinox in Glastonbury, Dion Fortune started receiving communications from the Inner Planes concerning the creation of the universe, the evolution of humanity, natural law, the evolution of consciousness, and the nature of the mind. Her written record of this experience forms the basis for The Cosmic Doctrine.» — la contratapa de Weiser, tampoco voz de la obra, que data el comienzo de las comunicaciones en un equinoccio de primavera en Glastonbury y hace de su registro escrito la base del libro.

«Fortune examines the limbo where Science and Magic interact, where the cosmology of the “Big Bang” and chaos theory run parallel to the evolutionary process. She also illustrates the true nature of Good and Evil, which is generally viewed from an individual’s own highly subjective and very personal perspective, and provides further insights into the interaction of the positive and negative polarity within the universal scheme of things. A cryptic warning accompanies these clearly outlined concepts: this book is designed to train the mind rather than inform it. In other words, it is intended to induce in the reader a particular attitude to both the inner and outer world.» — la misma contratapa vende el libro como cruce de ciencia y magia con el Big Bang y la teoría del caos, y repite la advertencia de la plana 6 sobre entrenar la mente en vez de informarla.

«Unpublished until 1949, and then only in a privately printed edition. Fortune and her followers considered the material too dangerous for general release. This revised and definitive edition includes original material left out of previous editions and illuminating diagrams by one of Fortune’s closest collaborators.» — y la contratapa aporta el dato editorial que la página de derechos no da: inédita hasta 1949 y solo en edición privada, por considerarse el material demasiado peligroso, con material inédito y diagramas de una colaboradora cercana en esta edición revisada.