Occult Review v53 n3 Mar 1931

In This Issue : Annie Besant, D.L.
, on “ Past Lives”
m u
J h e Q C C U L T
M arch , 1 9 3 1 3 0 cen ts h
EDITORIAL
Initiation and Testiiig
A JEWISH GNOSTIC - % \
By Hugh J. Schoiifield ' ^ - p
HIDE AND SEEK '
By Teresa Hooley V W
“CHRISTOS” m , ,
By Eveline Vernon W alke^T’’ p - r
MEMORIES OF PAST LIVES (Pàfrf) -
By Annie Besant, D.L.
“THE BELOVED OF PTHAH’’
By Edith K. Harper
POWER CENTRES OF BRITAIN
By Dion Fortune
m
THE RELATIVITY OF EXPERIENCE
By H. S. Redgrove, B.Sc., A.I.C.
THE VISION OF BUDDHA
By Stanton A. Coblentz
THE SECRET BOOK
By Arthur Edward Waite
AFTER LONG SILENCE
By Jessie Annie Anderson
THE TWO MAGICS IN MEXICO iiltiiiilIliiüllIlHlDi
By Charles Whitby, M.D.
CORRESPONDENCE
PERIODICAL LITERATURE REVIEWS
I
R ID E R & C O ., P A T E R N O S T E R H O U S E , L O N D O N , E .C .4
UNITED STATES: INTERNATIONAL NEWS COMPANY, 131, V A R IC K ST., NEW YO RK.
NEW ENGLAND NEWS COMPANY, BOSTON; WESTERN NEWS COMPANY, CHICAGO
CANADA : TH E AMERICAN NEWS CO., TORONTO.
AUSTRALASIA : GORDON & GOTCH, L t d ,
SOUTH AFRICA : CENTRAL NEWS AGENCY, L t d .
CAPE TOWN: DAWSON AND SONS, L td .
IN DIA: THACKER, SPINK AND CO., CALCUTTA AND SIMLA.
TH ACKER AND Co„ L t d ., BOMBAY.
“ THKOSOPHIST” OFFICE, A D YA R , MADRAS.
—1 l. - -I ■.......I
Entered as Second-Class Matter at the New York Post Office, Sept. i8th, 1907
O N S P IR IT U A L IIM
A N ARTIST IN THE <SREAT BEYOND
by V I O L E T 'BURTON
In these days of freedom of opinion, messages about the spirit life hâve an opportunity of being retd
and treated seriously, and itis therefore timely to bave such a book as this. C l o t h , 4s. 6d. net
REICHENBACHS LETTERS ON
OD AND MA6NETISM
Translatéei by F. D . O 'SY R N E , BJ .
So as to make a com plété présentation of the Odic Theory, Mr. O’ Byrne contributes an introduction
with biography o f Baron Cari von Reichecbach. 7a. 6d. net
THE PRIESTHOOD OF THE LAITY

by TH E REV. G. V A L E OWEN
In this book the author interprets Friesthood in the light o f Spiritual fem, end shows it to be of the
nature of a Psychic Faculty, ar.dincludes a short service o f HoJy Communion for use in the Homes «i
the People. la. 6d.
HOW SPIRITS COMMUNICATE

by THE REV. G. V A L E OWEN
An authoritative work of deep interest w'hich will be welcomed by the Rev. Vale Owen’E
numerous admirera. la . 6d. net
THE EVOLUTION OF SPIRITUALIIM

by H A R V E Y M ETCALFE
A book which deals fully with the history of Spiritualism. Sir Arthur Conan Doyle hascontributed
a préfacé. C l o t h , 7s 6d. net
PAUL AND ALBERT^

by THE REV. G. V A L E OWEN
This is a portion of the V a le O tren S c r ip t which has never appeared before. It is a dramatic story
o f intense interest. C l o t h , 4 j 6d . net
SILHOUETTES OF SPIRIT LIFE

by AMICUS
The aarrator was theliceosee o f a small inn. During bis life-titre be took no interest whatever in
Spiritualism and bis cbanged views are instructive and helpful. C lo t h , 2s. net
MORE LETTERS FROM HEAVEN

by W I N I F R E D ÇR 4HAM
Misa Graham s new volume will prove helpful to those who hâve not yet realised the nearnesf of the
other eide. 4 s . 6d.
1
THE INTERNATIONAL PSYCHIG GAZETTE

Contains every month a F A SC IN A T IN G RÉSUM E of
the most striking Spiritualistic and Psychical Research
events throughout the world, written by M ONSIEUR
PASCAL FOR TH U N Y, its Continental Editor, who is
an eminent authority on these subjects.
P r ic e 6 d ., fro m any n e w sa g e n t,
or 7/- p er an n u m p o s t fr e e fro m
I.P.G. Office, 69 High Holborn, LONDON, W.C.l
Know Thyseif!
T h is w as th e p r e c e p t in s c r ib e d o v e r th e p o r t i c o o f
t h e T e m p le o f th e M y s te rie s o f D e lp h i. O u r b o o k l e t —
“ TO THOSE WHO SEEK ”

w ill g u id e a il s tu d e n ts o f th e M y s t e r ie s a n d t h o s e
w h o seek th e r ic h e r , fu lle r , c o n s t r u c t iv e life t o th e
G â te o f T r u th t h r o u g h th e g e n u in e R o s ic r u c ia n
T e a c h in g s . T h e y le a d th e s tu d e n t t o k n o w le d g e o f
th e R E A L S E L F , H e a lt h , H a p p in e s s a n d tru e W is d o m th r o u g h s c ie n t ific a lly
d e v e lo p e d S P I R I T U A L I N S I G H T a n d a n u n d e r s t a n d in g o f C o s m ic a n d
N a tu ra l L a w . B ook let FREE on R equ est.
SO C IE TY OF R O SIC R U C IA N S IN C.
42 0, C ITY HALL S T A T IO N .______________________ NEW Y O R K C IT Y , U .S .A ,
THE BLAVATSKY ASSOCIATION

T h e f o llo w in g B o o k s m a y be o b t a i n e d P O S T F R E E o n a p p lic a t io n to th e H on.
S e c r e la r y , 2 6 , B e d f o r d G a r d o n s , C a m p d c n H i l l , L o n d o n , IV . 8 .
* T h e s e books c a n be o b t a in e d f r o m th e " H . P . B . ’ ’ L i b r a r y , V ic t o r i a , B .C .
*THE V O IC E O F T H E S IL E N C E , by H. P. Blavatsky. Reprinted £ s. d.

fro m th e O r ig in a l E d it i o n , w it h N o te s an d C o m m e n te b y A . L . C le a t h e r
and B . C ru m p . W it h an A u t o g r a p h I n s c r ip t io n b y t h e T a s h i L a m a , a lso
a P o s ts c r ip t and E r r a t a . P u b lis h e d u n d e r t h e a u s p ic e s o f t h e C h in e s e
B u d d h ist R e s e a rch S o c ie t y , P e k in g ... ... ... ... ... 3 0
T H E M A H A T M A L E T T E R S T O A . P. S IN N E T T .............. 1 1 0
TH E L E T T E R S O F H. P. B L A V A T S K Y T O A . P. S IN N E T T 1 1 0
*H. P. B L A V A T S K Y , HER L IF E A N D W ORK F O R H U M A N IT Y .
By A . L. Cleather ... ... ... ... ... ... ... 3 4
H. P. B L A V A T S K Y , A S I K N EW HER. By A . L. Cleather ... 3 4
*H. P. B L A V A T S K Y , A G R E A T B E T R A Y A L . By A . L. Cleather I 8
*BUDDHISM , T H E S C IE N C E O F L IF E . By A . L. Cleather and
Basil Crump ... ... ... ... ... ... ... ... 5 0
W A S SHE A C H A R L A T A N ? A Critical Analysis of the 1885
Report of the Society for Psychical Research on the Phenomena
connected with Mme. H. P. Blavatsky, hy William Kingsland.
Post free ... ... ... ... ... ... ... ... ... 1 8
T H E R E A L H. P. B L A V A T S K Y : A Study in Theosophy and a
Memoir of a Great Soûl, by William Kingsland. Cloth, Demy 8 vo,
pp. 336 and three portraits. Post free ... ... ... ... ... 16 0
* E V O L U T IO N as outlined in the Archaic Eastern Records, by Basil
Crump ... ... ... ••• ... ... 5 0
G U A R A N T E E D T E X T U A L L Y A C C U R A T E E D IT IO N S
of Mme. Blavatsky’s Works can also be procured to order.
L
11
ELEM EN TS O F
ESOTERIC ASTROLOGY
by A . E. T H IE R E N S , P h .D .,
Author of “ Natural Philosophy” and “ General Book ol the Tarot”.
Content» :
The W orld of Noumena ; The World of Phenomena ; The Physical
Plane ; The Solar System ; The Moon ; The Zodiac in Cyclic Evolution ;
The Human Horo»cope ; Aspects ; Progressions and Transits ; Symbol* ;
Intermezzo ; Zodiacal Characterology.
Profusely illustrated with line drawings,
coloured frontispiece and appendices.
10 /6
R ID E R * CO *
111
T HE CAT
IN THE M YSTERIES OF RELIGION AND MAGIC.
by M. Oldfield Howey
“ Two hundred and fifty pages of fascinating reading on this most
interesting and enthralling subject. The book forms a feline monu
ment which will stand for ail time. A wonderful work indeed !”
CAT GOSSIP.
” Will appeal not only to the army of cat lovers, but to the student of the
esoteric in history". EA ST ANGLIAN D A IL Y TIMES.
“ Truly this is a captivating study, and its value is enhanced by the
exhaustive bibliographies given to each chapter” .
ABER D EEN PRESS.
” The book will be found as interesting to the casual reader as to the
student of history or religion” . BIRKENHEAD NEWS.
”A highly entertaining volume".— JOHN o’ LONDON'S WEEKLY.
” Cat lovers will be delighted with ‘The Cat in the Mysteries of Religion
and Magic’. It is a book filled with the most curious lore” .
SCOTS OBSERVER.
THE M A G I C AN D M Y S T E R IE S
o f M E X IC O
Or, THE A RCA NE SECRETS <S OCCULT LORE OF THE
A N C IE N T M EXICANS &■ M AYA.
“ The interest and value of the book are enhanced by numerous and
excellent illustrations". SU N D A Y TIMES.
” . . . . sufficiently authoritative in its sources and data to be of avait
to the practical anthropologist or to the student of mysticism".
DUNDEE ADVERTISER.
” . . . . always interesting and oflen amazing".
YORKSHIRE OBSERVER.
. . . surprising parallels, with many equally strange contrasts,
abound in Mr. Spence’s latest collection” . ABERD EEN PRESS.
"Mr. Spence’s . . . . researches hâve extended over the last thirty-
five years, and there can be few who are equipped to cross swords with
him on this subject". EDINBURGH EVENING DISPATCH.
” . . . a learned and . . . very entertaining volume” .
YORKSHIRE POST.
L O N D O N
iv
WITCHES STILL UVE

A STUDY OF THE BLACK ART TO-DAY
by T h e d a K e n y o n , author of “ Jeanne”
W E a i l k n o w t h a t w i t c h c r a f t w a s u n i v e r s a l l y p r a c tis e d in the
M i d d l e A g e s , a n d t h a t n o o n e w a s o u t s i d e o f it s in fluen ce. A
l a r g e m a j o r i t y o f u s w i l l b e s h o c k e d t o le a r n t h a t in th e hearts
a n d m i n d s o f m o r e p e o p l e t h a n e v e r b e f o r e in t h e h is t o r y o f civil-
iz a tio n , Witches Still Live ! W i t c h c r a f t flo u r is h e s in th o u sa n d s of
c o m m u n itie s th r o u g h o u t th is c o u n tr y a n d ab ro ad . T h e d a K enyon ,
w h o s e h o b b y i s m o d e m w i t c h c r a f t , h a s m a d e a n e x h a u s t i v e s tu d y of
th e s u b je c t o v e r a p e r io d o f years. She has g a t h e r e d so m uch
m a t e r i a l t h a t t o p u b l i s h i t a i l w o u l d t a k e s e v e r a l v o lu m e s . S h e has
th e r e fo r e lim ite d h e r s e lf to s p é c ifie p r a c tic e s , s t r i c t l y w ith in the
d é fin itio n of “ w itc h e r y ” , p r a c tis e d o n ly in c o u n tr ie s of a
h i g h ly - d e v e lo p e d W e s t e r n c iv iliz a tio n .
M a n y p e o p l e h â v e r e a d w i t h g r e a t i n t e r e s t b o o k s lik e S e a b u r y ’s
The Magic Island, d e s c r ib in g s tr a n g e p r a c tic e s am ong sav age
p e o p le s . H o w m u c h m o r e a s t o u n d i n g a n d f a s c i n a t i n g t o r e a d ab o u t
s u c h c o n d itio n s in o u r o w n m id s t ! Witches Still Live is th o r o u g h ly
d o c u m e n t e d a n d i n d e x e d , m a k i n g i t i n v a l u a b l e a s a r e fe r e n c e and
r e s e a r c h g u id e , a n d c o n ta in s a c o m p lé t é b ib lio g r a p h y .
Illustrated. J2/6
IN D E F E N C E O F M A G IC
THE ME A N ING &■ USE OF SYMBOL &■ RITE
by G ath arin e C o o k Sm ith

M A G IC a n d r i t u a l a r e h e r e c o n s id e r e d f r o m a n e w a n g le , n o t
as fo lk -lo r e a n th r o p o lo g y , s u p e r s titio n , or a b n o r m a l,
p s y c h o lo g y , b u t as a p e r fe c tly n a tu ra l m ea n s o f h u m an ex
p r e s s io n ; a n a t t e m p t t o c o n t r o l a n d h e i g h t e n t h e é m o t io n s w h ic h
a r e t o m a n a s t r u e a n d a s n e c e s s a r y a s th e in te lle c t. T h e a u th o r
s p e a k s , n o t p r i m a r i l y a s a s c h o la r , b u t a s o n e p r i n c i p a l l y c o n c e m e d
w ith th e art of hum an r e la tio n s . M rs. S m ith w r ite s o f v a r io u s
k i n d s o f m a g i c a n d r i t u a l — C h in e s e , H i n d u , M é d i é v a l — a n d to u c h e s
o n B e h a v o u r i s m , P s y c h o - A n a l y s i s , a n d o t h e r m o d e m i s m s , b e lie v in g
t h a t t h e c o m m o n c o n c e p tio n o f m a g ic , a s science gone wrong, is a
m is c o n c e p tio n , and p r o v i n g t h a t o n e o f t h e c h i e f r e a s o n s w h y so
m u c h o f m o d e m life se e m s b a r r e n is its la c k of a d ig n ifie d and
a d é q u a te r it u a l o f th e é m o tio n s .
S I-
R I D E R & C O »
V
Occult, Oriental, Mystical, Masonic and Theosophical Books

New and Secondhand
AU publications of Messrs. Rider & Co. in stock
Catalogues Issued Books Bought
N ew and Cheaper Edition. Limp Cloth. Demy 8 vo. Thin
paper, 1316 pages. Price, £1 I l s . 6 d „ post 9d .
A T R E A T iS E ON COSMIC FIRE
by A L IC E A . B A I L B Y .
JOH N M . W A T K IN S
21 CEC1L COURT, CHAR1NG CRO SS RO AD , LONDON, W .C .2
YOUR PROBLEMS MODERN ASTROLOGY

Consult Madame Jeane Cavendish. (Founded by Alan Léo).
Clairvoyant and Psychologist. T heleadlng Astrologlcal M a g
Interviews daily i l to 8. Horo azine in England. Exoteric
scopes Cast, Numerology, Psy- and Esoteric.
chometry, by post. At Homes Annual Subscription 13s.
and Clients visited. post free. U .S .A . $ 3 .30.
Specimen Copy 4d.
2, NEVERN ROAD (off Nevern Square), Students should avait th em -
EARLS COURT, S .W .5 selves of the Alan Léo C orres-
(Near Station). 'Phone : Frobisher 3915 pondence Lessons. Diplomaa
of efficiency awarded.
Character délinéations at
R E IN C A R N A T IO N . m oderate charges.
R eaders in terested in th is s u b je c t ,
w ish in g fo r h elp a u d .in fo r m a t io n s h o u ld Children’s nativities specially
send fo r re a d in g o f p a st liv e s , t o H e le n considered.
H o w o rth -S ca lin g , K in g s d o w n , T e ig n - Ad vice given on ail A s t r o -
m ou th , S. D e v o n . P h o t o a n d b ir t h
d a te req u ired . F ees : 5 / 6 , 10/6 a n d logical m atters.
upw ards. Astrologlcal books supplied.
M athem atical Calculations
undertaken by qualified
“ SELF CULTURE OF MIND AND
MEMORY TRAIN IN G C O U R S E ." 4s. m athem aticians.
or $1.00 Complété. “ SELF-TAU GHT A pply direct :
HYPNOTISM , M ESM ERISM , PER
SONAL M AGNETISM AND TH E R A - LEO, “ Modem Astrology ” Office,
PEUTICS COURSE.” 4s. o r $1.00
Complété. Post paid. Approval.
40, Impérial Buildings,
RAYCHOWOHURY'S, P.O.. Box 43, Delhi, India. Ludgate Circus, LONDON, ENGLAND
Th* popular Spiritualist Paper with the large circulation is
THE TW O WORLDS A Weekly Journal devoted to the

History, Phenomena, Philosophy and Teachings of
M O D ER N S P I R I T U A L I S M.
(F o u n d ed 1887.) E d ite d b y E R N E S T W . O A T E N .
Price Twopence. Post Free, 21d.
S ubscription Rates : 11 m ontbs, 1 0 /1 0 ; 6 m onths, 5 /5 : 3 m ontha, 2 /9 .
n e bold the L arge»t Stock or B ooks on Peychic
and Spirltnallstlc S u b je ct. in tbe K lngd om .
“ TH E TW O W ORLDS" P U B L IS H IN G COM PANY, LTD.
18 C O R P O R A T IO N STREET, M ANCH ESTER.
VI
T H E S E R V IC E S O F IN D IA ’S
G r e a te s t a d e p t at y o u r disposai N O W !
C a s h in o n t h is w o n d c r fu l o p p o r t u n it y t o secure your A N N U A L
D I R E C T I O N S fo r 1 9 3 1 , w h ic h w ill fo re te ll w it h rem ark ab le accuracy many
c o m in g e v e n t s w h ic h are b e y o n d power of the
a v e r a g e m in d t o s a y . I t g iv e s you, for the
w h o le y e a r o f 1 9 3 1 , su ch im p o rta n t matters as
S P E C U L A T IO N , T R A V E L , L O V E , COURT.
S H IP , M A R R IA G E , V O C A T IO N , H EALTH ,
L U C K , F o r t u n a t e a n d U n fo rtu n a te days of
e v e r y m o n th th r o u g h o u t th e year, and contains
v e r y v a lu a b le in fo r m a tio n t h a t yo u , surely, hâve
b e e n s e e k in g . M a k e n o ch a n ges u n til you leam
w h a t t h e p la n e ts h â v e in store for you. The
p r ic e o f t h is w o n d e r fu l R e a d in g is o n ly
TEN S H IL L IN G S
w h ic h p le a se en clo se in p o s ta l order along with
y o u r d a te o f b ir t h a n d fu ll address in block
le tte r s . Y o u m a y s e n d y o u r order b y Air
M a il. P o s t a g e to I n d ia is o n ly 7 j d . I will
s e n d y o u t h e R e a d in g b y A i r M ail to save any
d e la y .
P R O F E S S O R S E K H A R
B .A . (W ash.), M .I.B .M . (U.S.A.)
ELLORE ( M a d ra sINPDresid
IA
e n cy A
J
(Orderspoatedetoanse
ydadifdre
desssir
, ew
nclo dith
.) girer'acard
Subscription jform “ RESPONDA ”
THETALKING CARD AND FKNDULUM
For Messages frorc the Unknown, and
Development of Telepathy.
The Circulation Manager, This provides an easy means of personal
investigation into the psychic. It is Just a
XEbe ©ccult IRevnew, iettered card, and a penduluni so quickly
responsive that results oome even to those
34-36, Patemoster Row, E.C.4 not considered to possess mediumistic faculty.
Bringb beip and comfort to many, sitting
aione in their own homes.
cheque Mrs, K. B., Kensington, writes : “ Please
I enclose- for send a *Responda *to . . . I who write hâve had
postal order wonderful results with it, and hâve told many."
Heavy gilt-edged Bevelled Card with Pendo-
13/6 for one year’s subsription lum complété, post paid United Kingdom,
3$. 8 d., Canada and U.S.A., fi.oo ; other
countries, 4%. 3d. Also
t o Ube ©ccult IReview,
“ R E SP O N D A LUM INOUS ”
post free. A new form o f 44 R esp on d a".
Can be seen in tbe Dark !
This is the same in principle as the ordinary
" Responda” , but is self-luminou», and can
S ig n a tu r e be used in light, dusk. or complété darkneu.
It gives an indescribable sense of the psychic,
and ia an idéal form to aid development.
Mrs. N. de H. writes: “ I want to thank
you for your wonderful ' Responda’, which
enables me to communicate every day with
my beloved husband. Life is quite changed
A ddress for me since I bave lt and I am deeply
tbankful for it. . . Please send a ‘ Responda
Luminous * to . . . ”
Complété in case, post paid, home, 15s. 6d.;
colonies and abroad.i8s. 6d., or $4.50. (Please
note Money Orders payable P.O. Chiswick,
Bedford Park, London, W.4, Eng.)
Botb obtamable from R.A.Robson.Dept.O.R.,
a i Fairfax Road, Chiswick, London, W.4 Eng
Vil
T h e B l a v a t s k y
A s s o c i a t i o n J E S U S C H R I S T
T his A S S O C IA T IO N has been fo rm e d A T W O R K
to perpetuate the m e m o r y an d w o r k o f
H. P . B lavatsky and fo r the stu d y o f the
W isdom R elig ion , as glven ou t b y h e r In by R I C H A R D A . BUSH
“ The S ecret D o c tr in e ’ *, ~d h er oth er
w ork s, and is ind ep end ent o f any T h e o - {A u th o r o j “S w e e t C o r n f r o m H e a v e t t , ” e t c .)
soph ical org a n isa tion . In fo rm a tio n can
be obtained r e g a r d in g the C on stitu tion A remarkable record o f spirit inter
and R ules, S tu dy C la sses, L lb ra ry , e t c ., course revealing somewhat o f the organi
fro m the H on . S ec. at th e A S S O C I A sation of the heavcns, the naturalness of
T I O N S h ea d q u a rters— ■ the spirit world, the life and occupation of
2 6 , B e d fo r d G ard en s, spirit people in different stations o f life.
of rescues from the hells, o f the Summer-
C a m p d e n H U I , L O N D O N , W .8 land, the growth and éducation o f children,
about Healing, the relationship o f the
heavcns and the earth, and other matters
of suprême importance and o f great
S I 'I lM T liL I S n interest ; but throughout giving a gliinpse
A r e y o u a n e n q u ir e r ? I f so w e ca n h e ip y o u . of the stupendous. continuous and loving
W e a r e h e r e to g iv e : — labour of Jésus Christ for man.
A D V IC E
In mattersof psychic development, mental R ev . V a le O w b n .— “ It is excellent.”
and physical, and the Study oi Spiritualism R ev . D r . J. Lamond.—" It is destined
in ail its branches. to accomplish much good.”
IN F O R M A T IO N
As to what Médiums, healers to go to, how R ev . W a lte r W ynn .— “ I hâve seldom
to get in touch with the varioussocieties in read a book that interested me more.”
the movement, churches, etc.
L IT E R A T U R E C lo th , 324 pp. 416 P o st fr e t 5/-
Can be supplied b y us on ail branches of
the subject, including a large stock of
Psychic newspapers, periodicals, etc.
C a l l a t th e Two Worîds P u b lis h in g C o.
PSYCH IC & G E N E R A L B O O K S H O P , 18, Corporation Street, Manchester
L IB R A R Y & M U SEU M ,
2 , V ic to r ia S treet, S .W .l .
M A D A M E N IN A G O U L D E SM E S W A IN S O N
E ch o V illa, B atheaston , B ath
Clairvoyant Palmist.
Reliable Astrological work. AU individual ;
Fee from 5s. At Home, Thursdays 3 o ’clock. nothing duplicated. To know yourself is to
Appointments, 5s. solve the problem of life.
71, RAN N O C K R O A D , O ff F U LH A M Send birthday, month, year, time (if known),
PALACE R O A D , H A M M E R S M IT H , W .6 . place, sex. Free leaflet on request. Test
Téléphoné— Fulham 0531. readings 2/6.
P . S . H E R U - K A T r o u b le s o f t h e m in d , I n a b ilit y t o
c o n c e n t r a t o , h a r m fa l a n d d ls tr e s s in g
49, B eech m on t A venue,
H A N W E L L , L o n d o n , W .7 h a b its , fea rs, e t c . C an b e c u r e d w i t h o n t
N ativities ca lcu la ted and re a d in g s giv en on m e d lc in e . W r it e in c o n fid e n c e t o —
health, m a r ria g e , fin a n cia l p r o s p e c t s , e tc. M R S . M cG L A S H A N ,
Any q u estion s a n s w e re d . T im e , d ate and
place o f blrth re q u ire d . M aps fr o m 15/6. 5 5 a W ey m o n th S tre e t, L o n d o n , W .l
F ees p r e -p a y a b le . < ie n u in e n e s s g u a r a n i e e d Welbeck 9613
N u m erology . “ Man, Know T h y s e lf.”

I ca n g iv e y o u illu m in a t in g k n o w le d g e
o f th e in d iv id u a l p u rp o s e o f y o u r life ; T H E
as re v e a le d b y y o u r d a te a n d b ir th .
S a tisfa ction gu a ra n te e d . M a n y g r a te fu l
c lie n ts . “ A ria d n e ,” 1 2 5 , T e n n y s o n W R I T E R
R o a d , L u t o n . F ee 5 /- .
The o n ly M o n th ly J o u r n a l
d e v o t e d t o t h e in t e r e s t s o f t h e
Song Poem s W an ted . c o m in g J o u r n a lis t a n d A u t h o r
S u ccessfu l co m p o s e r in v ite s k n o w n a n d O b t a in a b le a i a il N e w s a g e n t s <£• B o o k s ta ü s
u n k n o w n A u th o r s t o s u b m it ly r ic s fo r
p ro m p t co n sid é ra tio n . S en d M SS. an d
6d. m o n t h ly
s ta m p . “C o m p o s e r ” , D e p t . 2 7 7 , c / o H U TC H IN S O N & CO. (P nblishers), L T D .
R ays A d v t. A gen cy, C ecil C ou rt,
L o n d o n , W .C .2 3 4 -3 6 , P a te m o s te r R o w , L o n d o n , E .C .4
vin
FRATERNITY t°hfe INNER LlGHT

Warden DION FORTUNE
Community House, 3, Queensborough Terrace, Bayswater, W.2
T eL : Park 72X7
N ear Q u e e n ’s Road S ta tio n , U n d ergrou n d and C e n tra l London
R a ilw a y s , and B a y sw a te r R oad and W e stb o u rn e G rove Buses.
T h e F r a t e r n i t y o f t h e I n n e r L i g h t w is h e s t o d r a w t h e a tte n tio n of
a i l s t u d e n t s o f O c c u l t i s m a n d M y s t i c i s m t o t h e fin e L i b r a r y t h a t is in
p ro c e ss o f fo r m a tio n a t its h e a d q u a r te rs . I t is t h e m o s t u p -to -d a te
O c c u lt L e n d in g L ib r a r y in G r e a t B r ita in . O v e r t h r e e h u n d re d new
books w ere added d u r in g th e la s t tw le v e m o n th s . A U im p o rta n t
books on O c c u lt is m a r e a v a i l a b l e i m m e d i a t e l y o n p u b lic a tio n . It
c o n t a in s m any rare and v a lu a b le books v v h ic h are o b ta in a b le
n o w h e r e e ls e . E v e r y e f f o r t i s m a d e t o o b t a i n b o o k s s p e c ia lly desired
b y s tu d e n ts .
A s p é c ia l fe a tu r e of th e lib r a r y is its c o lle c t i o n of general
lite r a tu r e b e a r in g in d ir e c tly upon O c c u ltis m , and an e x tr e m e ly
i n t e r e s t i n g r a n g e o f m o d e m f ic t io n .
T h e l i b r a r y i s b e i n g c o l l e c t e d b y e x p e r t s w i t h t h e so le o b je c t
of r a is in g th e s ta n d a r d of O c c u lt s c h o la r s h ip ; t h e lib ra ria n s are
a l w a y s r e a d y t o a s s i s t s t u d e n t s w i t h a d v i c e u p o n r e s e a r c h o r read ing.
S t u d e n t s o f O c c u l t i s m o f e v e r y s c h o o l o f t h o u g h t a r e in v it e d to
c o -o p e r a te in t h e f o r m a t i o n o f t h i s l i b r a r y w h i c h i s a t t h e service
o f t h e O c c u lt M o v e m e n t in g e n e r a l. S e n d i t t h e b o o k s y o u n o lon ger
n e e d t h a t t h e y m a y b e a v a i l a b l e fo r o t h e r s t u d e n t s .
T h e li b r a r i a n s w o u l d b e g r a t e f u l t o s t u d e n t s o f e s o te r ic s u b je c ts
who w o u ld keep th e m in fo r m e d of books b e a r in g d ir e c tly or
i n d i r e c t l y u p o n O c c u l t i s m t h a t a r e w o r t h a d d i n g t o t h e L ib r a r y .
A n n o t a t e d l i s t s o f b o o k s a d d e d t o t h e l i b r a r y a r e s e n t fr e e ea ch
m o n t h t o a i l s u b s c r i b e r s ; t h e s i z e o f e a c h b o o k b e i n g in d ic a t e d for
t h e c o n v e n ie n c e o f p o s ta l s u b s c r ib e r s . G e n e r a l c a t a lo g u e , p r ic e 6d.
P o s t fr e e , 6 J d . S u b s c r i p t i o n s :— i o / - per annum p e r v o lu m e ; 5/-
fo r s i x m o n t h s ; 2 / 6 fo r t h r e e m o n t h s . P o s t a l s u b s c r ib e r s a r e a sk e d
t o s e n d a d e p o s i t o f n o t le s s t h a n 2 / 6 t o c o v e r c o s t o f p o s ta g e . Less
v a lu a b le b o o k s a n d a il fic tio n m a y b e b o r r o w e d a t 3d . p e r w e ek .
P U B L IC LECTU RES
Mondays at 8. 1 5 . Syllabus on application. Admission free. Enquirers welcome.
TH E GU ILD OF THE M A ST E R JESU S

Under the auspices of the Fraternity of the Inner Light.
Devotional Service, M éditation, A d d re ss, and Célébration
of the E ucharist, every Sunday at 11 a .m .
T H E IN N ER L IG H T M A G AZIN E
Devoted to Esoteric Christianity, Occult Science, and the Psychology of Super-consciousness.
Published monthly. Price 6d. Post free 6/6 per annum. Specimen copy sent free.
BOOKS BY D IO N FORTUNE
Esoteric Philosophy of Love and Marriâge, 3/6 , Rider. Machinery of the Mind (V. M. Firth). 3/6,
Allan & Unwin. Secrets of Dr. Tavener. A study in Esoteric Psychology ( Fiction). 5/-. The
Démon Lover. A study of the abuse of Occult power, 5/-. Problem of Purity, 3/6, Rider.
Esoteric Orders. 3/6 , Rider. Sane Occultism, 5/-, Rider. Mystical Méditations on the Collecta
51-, Rider. Training and Work of an Initiate, 3/6, Rider. Psychic Self-Defence, 7/6, Rider
TH E
OCCULT REVIEW
A MONTHLY MAGAZINE DKVOTED TO THE INVESTIGATION OF SUPERNORHAk
RHBNOMRNA AND THE STUDY OF PSYCHOLOGICAL PROBLEMS.
“ Nullius addictus jurare in verba magistri."
ALL COMMUNICATIONS IN TE N D E D F O R T H E E D IT O R should be
addressed to the Editor, “ T he O ccult R e view , " P aternoster H ousb ,
L ondon, E.C.4 .
BUSINESS COMMUNICATIONS AND “ T H E OCCULT R E V IE W SUB-
SCRIPTIONS should in ail case 3 be addressed to R ID E R & Co., P atbr -
noster H oüse , L ondon, E.C. 4 . Chèques and Postai Orders should be made
payable to R ID E R & CO.
SUBSCRIPTION RATES.— Twolve months, T hirtken Shillings and S i x p e n c r .
Payinents must be made in advance.
ADVERTISEMENTS.— AU applications respecting these should be addressed:
The Advt. Manager, “ T he O ccult R evik w ,” 3 4 , Paternoster Row, London,
E.C.4 . Tel. : Central 1 4 6 2 . Rate s : On application.
Contributors are specially requested to put tneir name and address, legibly
written, on ail manuscripts submitted.
Subscribers in India can obtain the Magazine from Thacker & Co., Bom bay
and Calcutta ; or trom T h t T h e o s o p h tc c ü P u b l i s h i n g H o u s e , Adyar, Madras.
V ol. LUI MARCH, 1931 No. 3
E D IT O R IA L
A GOOD deal is heard in occult circles of what is generally

known as “ testing” or “tests” . These terms hâve no reference to
the methods adopted by psychical researchers for “ testing”
the genuineness or otherwise of the varying phenomena of medium-
ship, or other forms of psychic sensitiveness. Amongst occultists
the words are almost unanimously taken to connote certain tests
or trials which the aspirant to any degree of expansion of conscious-
ness is obliged to pass successfully before it is possible for him to
undergo the expérience known as initiation.
Initiation in the true sense of the term is no mere form of
cérémonial, even though in certain instances a symbolic ritual may
be used as a means of conveying to the lower and as yet unillumin-
ated mind some hint as to the nature of the truth which is thus
adumbrated. Of the nature of such shadow-plays are the initiations
of masonic and similar bodies, the kinship of which with certain
forms of occultism is an open secret. With the type of
occultism known as cérémonial magic, masonic and ecclesi-
14»
J j L j k
146 THE OCCULT REVIEW
astical ritual are more intimately related than with any other
kind. Not ail occultism.by any means, is of this nature. In regard
to the more interior and vital form, with which alone, or at any
rate primarily, the aspirant for spiritual unfoldment should be
concerned, the outer life will probably be entirely destitute of
ritual, although in dream-life or during méditation certain
expériences of the higher consciousness may be interpreted to
the lower mind either statically or dynamically by pictures;
i.e., in forms presented to the lower consciousness in the shape of,
perhaps, a cross, a pentagram, or other generally-accepted symbol,
or in the shape of a vision of an obviously allegorical type.
A great deal of misconception would be avoided if it were borne
in mind more frequently that, in the absence of the awakened
inner eye, no ceremony or ritual on the physical plane is more
than a shadow. True it may be that tangible effects on the
material plane may be produced alike by ecclesiastical ritual or
cérémonial magic ; but the very power to bring about such
results by ritual implies on the part of the operator at least an
inner awareness of the reality of the higher planes. He must be
awake to the extent of being able to maintain consciousness,
let us say, on the higher mental levels, even though he may be
unable to impress directly his physical brain.
Under the stress of life in the great centres of modem civiliza-
tion there are many who, with the higher
D R EA M -LIFE
consciousness awake and alert, are nevertheless
A K E Y TO TH E
denied any but the most meagre share in the
M Y STER IES
consciousness of the Higher Self and its
activities. Fragmentary and fleeting impressions, for the
most part conveyed through symbolic dreams, provide the
sole intimation that in truth the interests and doings of the
Personal self are of little or no account except in so far as
they serve the purpose of the “ divinity which shapes our ends”,
and which, in spite of the lure of the worlds of sensation,
steadily and relentlessly presses the life and moulds it to the
pattern eternal, conformity wherewith shall at long last ter-
minate in that consummation and peace to which the great
brotherhood of saints and seers hâve testifïed from time to
time for the inspiration and encouragement of those still treading
the weary paths of personal ambition, individual pleasure, and
the million distractions with which the child-soul delights
to toy, until the lesson of impermanence and worthlessness is
brought home to the growing consciousness.
EDITORIAL 147
No clear conception of the nature of the testing of an aspirant

to the mysteries of initiation may be arrived at without some
understanding of the relationship between the lower and the
higher consciousness, the personal and the Higher Self. True,
the instructor or teacher on the physical plane may, and assuredly
will, in the interests both of the pupil and himself, contrive
certain means whereby, if possible without the knowledge of the
candidate, some inkling may be gained as to the strength of his
moral character, his self-control, and so on. But once more, as
in the case of initiation itself, the testing may be of two varieties.
It may hâve its origin on the physical plane, as in the case of
a teacher or instructor, or it may originate on the inner planes,
when Those who, of the Great Brotherhood, patiently watching
over the budding flower of the neophyte’s spiritual self, arrange
for spécial forces to be brought to bear on the opening flower.
These are the true tests, and they are aimed less at the personality
than at the inner man himself. Subtle are they as the hidden
weaknesses and deficiencies in the unfolding spiritual self, for the
strengthening and correction of which they are designed, or, rather,
to which they are directed. It is désirable to emphasize such a
distinction, if only to avoid the erroneous conclusion that trials
and temptations are artificially produced for the purpose of some
kind of spiritual hot-house forcing. Nothing, perhaps, could be
further from the truth. Life itself, and the material provided by
the pupil’s own past, furnish ample opportunity for the necessary
tests ; and in the great school of the Higher Self the whole term
of a physical incarnation may constitute merely one stage in the
leaming of a particular lesson.
From the short-sighted personal point of view, a sériés of
lives devoted to the firm establishment of perhaps only one
spiritual quality may seem a discouragingly slow rate of progress.
Indeed, we are often prone to characterize as "wasted” the lives
of others which may hâve been devoted to the acquisition of some
quality or qualities other than the one which is perhaps the subject
of our own particular lesson in this incarnation. To forge for future
use a keen-edged weapon of analytical intellect may be the task
of one, even though he fail to recognize that “ bent” for what it
really is. To him, the rhapsodies of the devotee are meaningless,
if not actually provocative of scorn. In the absence of compensat-
ing qualities, each is likely to antagonize the other. Too readily
we take upon ourselves the right to judge our fellows. The
aphorism, tout comprendre c'est tout pardonner, embodies a truth
which it is well to bear constantly in mind.
The tests, then, of the unfolding spirit, no less than the

T initiations, are no mere artificial standards set up
LIFE for the purpose of measuring the stature of a single
Personal life. They concern only those things which
are eternal. The unfolding spirit must be tried as to its power to
make subject unto itself the things of the lower worlds, where
the interplay of the three gunas, or qualities of maya, makes
ceaseless change. What is one incarnation that it should suffice
for the growth of that “ body, eternal in the heavens” , to which
the great Apostle refers ? What is one earth life, that it should
décidé for ever the destiny of the immortal ego ? Given no pré
existence, how shall the wisdom of the prophets, or the marvellous
virtues of the saints be explained ? A single incarnation is scarcely
sufficient for the adéquate acquirement of even one of the eternal
qualities. “ Flowers of Jésus” , like every other flower, spiritual
or material, hâve to grow ; and a few short years of physical
life, even when running into what is regarded as old âge, are
insufhcient to explain the possession of inaliénable spiritual
qualities such as purity, prayerfulness, self-surrender, and so on,
which are beyond the possibility of even a whole lifetime’s
effort permanently to acquire. The world of men is the véritable
training school of the eternal Self, to which, again and again, the
immortal one retums for the sake of expérience, to be wrought into
faculty. On the far distant horizon of the lower consciousness may
sometimes be dimly sensed the light which is that of our star
of Destiny, the resplendent spiritual self to which Wordsworth
alludes, our "life’s star” which "hath had elsewhere its setting and
cometh from afar” . How vastly removed is ail this from the
comparative trivialities of ecclesiastical, masonic, magical or other
ritual.
The testing expériences of the true mystic or occultist— for
there is little on the outer planes to distinguish the two— corne only
when the heart of man, like the stone of a fruit completely ripe,
is in a condition to be withdrawn, without attachment, from the
Personal life. Like ail similes, however, the présent one should
not be pressed beyond its proper limits ; for the immortal spirit
which is the kernel of the man, although completely distinct,
does not necessarily cease to make contact with the lower worlds.
Indeed, the silent and obscure servants of humanity are for ever
coming back, at no bidding other than that of the spirit of Love
of which they are part, to lead the lowly lives of the hidden helpers
of mankind. It is the law of the higher life that except on rare
occasions and for spécial purposes the power of the spirit is such
m
EDITORIAL 149
as to make the soûl of the servant “appear as nothing in the eyes

of men” . Not ours yet, maybe, to make the choice whether or
not we shall renounce the bliss of the béatifie life, to return amongst
our fellows for the sake of loving service. Not ours, perchance,
even to be aware that life holds any deeper truths than those
which conform to “common” sense— too frequently the antithesis
of spiritual sense.
But whether or not we hâve yet awakened to the fact of the
existence of a Reality hidden behind the veil of
DIVINITY
outward things ; whether or not the wings of the
WITHIN
imagination are strong enough to enable us to soar
EVERY MAN . , b ,, . °
mto the majestic heights where dwell the saviours
of the race, one thing is certain : that even now the germs of the
loftiest divinity are within us, as surely as the splendour of the
oak lies hidden within the unpretentious seed which often so
ingloriously ends by becoming food for swine. Even now the map
of destiny is being traced, and tarry as we may among the shadows,
that destiny may in no wise be evaded.
What that destiny may be we, "down here” , cannot even
guess. Whispers reach the listening ear of two paths, the one a
path of service which brings the man made perfect back to the
service of his younger brethren ; and the other taking the man
away to lofty spheres beyond the reach of human ken. “ We” ,
of the présent personality, frankly, will never know. Not until,
beyond the gateway of Initiation, we corne into our divine héritage,
shall we know anything of that life, of which only the slenderest
hints from time to time filter through into the lower worlds.
For the greater part, the more refined and intellectually
advanced soûls at the présent time tremble on the brink of that
larger and unknown life, hesitating to break with the consciousness
to which they hâve for so long been accustomed. The step
appears to be too much like a leap in the dark, and, further, from
the standpoint of the personality, the entry into the wider life is
signalized by the renunciation of much that makes “life” , as
generally understood, worth living. With the incorrigible optimism
of sheer ignorance, the effort is frequently made— of course with-
out success— to live in two worlds at a time ! Yet it should be
obvious to the logical mind that on the threshold of a new order
of life something of the old must be surrendered ; and surely the
uniform and changeless testimony of ail those who in the past
hâve taken the step should be sufficient guarantee that it is one
that leads not to death, but to more vivid life.
The truth is that the effort of breaking away means pain, and
this is a thing which the animal within mankind keenly resents.
"No man desires to see the Light . . . until pain and sorrow
and despair hâve driven him away from the life of ordinary
humanity.” Here is the key to the nature of real spiritual tests.
A soûl which should long since hâve outgrown such things is, for
example, held in thrall with the desire for riches, luxury, success.
Through successive incarnations he has become instinctively
adept in the art of acquiring the best things that this world can
give. At last the Higher Self steps in. He succeeds— as usual—
and wealth and luxury once more are his. But now his most
cherished treasures are as dust and ashes ; worthless, even hateful,
to him. Surrounded on every hand by ail the comforts that money
can procure, his disgust may be so keen as to unbalance his mind,
and “ suicide whilst temporarily insane” marks the end of his
présent incarnation. Has the lesson been learnt ? Probably the
next life may prove that the weakness has been cured. So, too,
we may picture one who has dallied too long with lust. His amours
bring only trouble and disillusionment. Will he learn his lesson ?
If he face himself unflinchingly he will pass his test and find that
the weakness which once was his has been transformed into
power. Otherwise, pain and sorrow will dog his footsteps to the
grave.
In that noteworthy and too-little-read occult treatise, Through
the Gates of Gold, may be found a passage of wonderful power and
irréfragable truth :
‘In man, taken individually or as a whole, there clearly
exists a double constitution. . . . Two great
TH E GOD AND
tides of émotion sweep through his nature, two
TH E BEAST
great forces guide his life— the one makes
him an animal, and the other makes him a god. No brute of the
earth is so brutal as the man who subjects his godly power to his
animal power. This is a matter of course, because the whole force
of the double nature is then used in one direction. The animal pure
and simple obeys his instincts only, and desires no more than to
gratify his love of pleasure ; he pays but little regard to the
existence of other beings except in so far as they offer him pleasure
or pain ; he knows nothing of the abstract love of cruelty or of
any of those vicious tendencies of the human being which hâve in
themselves their own gratification. Thus the man who becomes a
beast has a million times the grasp of life over the natural beast,
and that which in the pure animal is sufficiently innocent enjoy-
EDITORIAL 15 1
ment, uninterrupted bv an arbitrary moral standard, becomes in

bim a vice, becanse it is gratified on principle. Moreover, he tums
ail the divine powers of his being into this channel, and dégradés
his soûl by making it a slave of his senses. The god, deformed and
disguised, waits on the animal and feeds it.
"Consider, then, whether it is not possible to change the
situation. The man himself is king of the country in which
this strange spectacle is seen. He allows the beast to usurp the
place of the god because for the moment the beast pleases his
capricious royal fancy the most. This cannot last always ; why
let it last any longer ?”
Why is it possible that such a State of afïairs should exist at
ail ? Because the power of the god within is limited by the dense
matter of the vehicles through which contact with the life of
embodied man is brought about. He is deceived, beguiled by the
power of maya, led astray. When he begins to awaken, the
man becomes conscious in the pereonal life of an inner conflict for
which it is difficult to find any adéquate explanation. A strange
dissatisfaction and unrest begins to possess him. The old things
lose their savour. Life is dull, and pleasure palis. He may not
realize it, but the sleeping King is beginning to stir. When the
Higher Self is wide awake, the pereonality with which in this
incarnation he may be linked, frequently becomes the field of
extraordinary contradictions and inconsistencies. The whole life
may become a conflict of opposing forces. B y the law of its own
being, the Higher Self draws into its magnetic field those things
from its own past which best subserve its spiritual purpose in its
contact with the lower worlds. Trials and difficultés like bolts
from the blue assail the bewildered combatant, and offer opportu
nités not only for working off past karma, but for gaining balance
and power of résistance.
A study of Light on the Path, which, incidentally, belongs to
the same stream of occult influence as Through the
CEASELESS
Gates of Gold, will reveal the fact that storm and
EFFORTS
stress are part and parcel of the inner life of the
aspirant in whom the flower of the Spirit is unfolding. The first
section of the above-mentioned book consists of aphorisms
designed for the use of the accepted chela who is a candidate
for Initiation. They are directed towards the pereonality. Un-
remitting effort to bring the lower self into complété subjection to
the Higher is the keynote of this phase of the occult life. But
ever before the eyes of the weary wayfarer “ the dim star” of
152 THE OGCULT REVIEW
Initiation sheds its radiance, with the promise of rest at long last,
when the initial stage of the joumey is ended. Then cornes peace,
and realization. “ No metaphor can describe it. It is a messenger
that cornes, a messenger without form or substance ; or it is the
flower of the soûl that has opened. It can be felt after, and
desired, even amid the raging of the storm”.
Storm ! Thus early on the Path ; but afterwards “a calm such
as cornes in a tropical country after the heavy rain”— and silence,
which "m ay last a moment of time, or may last a thousand years.
But it will end” .
Again and again, it is said, the battle must be fought ; and
in the second section of the little manual the very first of the
numbered rules refers to a “coming battle” . The centre of conflict,
however, has now shifted. The nevv set of rules are addressed to
the higher consciousness. The power of the Higher Self begins to
make itself felt in the lower worlds. In occult phraseology, the
disciple “ leams to speak”— in a language which is without words,
and in a voice which is of the Silence. A hint as to the nature of
this speech may be seen from the following comment by the
transmitter of the rules.
“ The disciple will . . . when the divine message cornes to
his spirit, forget himself utterly in the new consciousness which
falls upon him. . . . He becomes as one of the divine in his desire
to give, rather than to be helped. . . . His nature is transformed”.
But even at such heights of achievement, when the pilgrim
stands “ on the threshold of divinity” , even there, at the farther
end of the Path, there is hint of a “final struggle” .
Struggle ! From the earliest stages of the Path, when the
probationer passes through the weary process of purgation ;
struggle again, through the difficult and trying phase of partial
and fluctuating illumination ; struggle to the very end— Divine
union, before which no enduring peace is possible.
Is the prospect too repellent and austere ? In the absence of
that irrépressible inner urge which drives the pilgrim in spite
of his lower self onward and still on, the prospect is the reverse
of alluring. Without that inner urge, he would never rouse
himself from the stupor of personal life and begin the arduous
joumey. But once aware, even in the remotest depths of his
consciousness, of his divine héritage, arise he must. Thereafter,
ail along the line the expanding soûl is tried and tested, not
with the artificial trials and tests of occult and other secret
EDITORIAL 153
societies— mere imitations of the real thing— but by life itself.

Nor is any one event by itself to be considered as a spécial "test” .
Every moment of life is a test in one sense of the term. Every
inner reaction to the circumstances of life, from moment to
moment, increases or retards the rate of progress towards the
distant goal.
The ascent of the slopes of the mystical mountain is arduous.
Resting places are few and far between. Of foothold at times there
seems to be scarcely none. Yet after a brief hait, barely sufficient
to regain strength for the further stages of the upward climb,
the spirit which knows no rest must résumé the struggle,
undeterred by storm and tempest, undistracted by the allurements
of the many by-paths which hold promise of fleeting pleasure ;
straight on to the end. That end, of which ail who hâve conquered
speak in identical terms, whatever the colour of their race, and
to whatever religion they may own allegiance, that end is :
. . peace and consummation sweet.

Obey !”
THE EDITOR.
A JEWISH GNOSTIC
B y H U G H J. S C H O N F IE L D
ELISH A BEN ABU YAH is one of the most intriguing personal-

ities to be found in any literature. He was a learned man,
a Rabbi, who in the prime of life had the courage to unleam
one of the most intricate and comprehensive Systems of theology
ever evolved by the ingenuity of man, in order to obtain empirical
evidence of the Divine existence and activity. The difficulties
of his self-imposed task as he faced them when the fires of youth
were already extinguished would seem to hâve found expression
in one of the very few of his sayings which hâve been preserved :
" Elisha ben Abuyah said, If one learns as a child, what is it like ?
Like ink written on clean paper. If one learns as an old man,
what is it like ? Like ink written on blotted paper.” *
There is always something awe-inspiring in the picture of
a man of seemingly settled convictions, acknowledged a doctor
of divinity, suddenly conscious of the futility of the way he has
for so long taught, abandoning his former religious associations,
and going out less than the least of ail his pupils to seek a more
satisfying faith.
Elisha ben Abuyah stands before us at the beginning of his
quest, a dark figure of doubt against a background of divine
radiance, daringly sacriligious of artificial sanctifies, careless
of tradition, contemptuous of sophistry, challenging his people's
God to reveal Himself unequivocally. We shall look in vain in
the Rabbinical records for the real reasons which moved him to
take the décisive step ; of spurious reasons suggested by his
adversaries to blacken his memory we shall discover plenty.
The charges of loose living levelled against him by the Talmudic
writers hâve proved so misleading that Dr. Max Letteris in
rendering Goethe’s Faust into Hebrew has used his name for that
of the principal character. The “ Faust of the Talmud ” is
no true description of Elisha ben Abuyah ; rather is he its St.
Paul, with whom he has frequently been compared. Like the
great Apostle of the Gentiles, he had been educated “ as touching
the Law a Pharisee . . . touching the righteousness which is
in the Law, blameless.” f He, too, had seen a light in the way
* Aboth. i v 25.
| Phil. iii. 5-6.
A JEWISH GNOSTIC 155
which completely changed the direction of his life : and he, too,
as we shall see, had been " caught up into paradise, and had
heard unspeakable words, which it is not possible for a man to
utter.”*
The animosity of the Rabbis against their errant confrère
even extended to suppressing his name in almost every place
where he is mentioned in the records. Instead of it they sub-
stituted the word Acher, which is Hebrew for “ another.” Some
hâve thought that this expression was intended to distinguish
Elisha ben Abuyah from Jésus, who is sometimes referred to
under the disguise of Peloni “ So-and-so,” but this is entirely
erroneous. Acher is an abbreviation of the colloquialism " dabar
acher ” (something else), or as we should put it " a horse of another
colour.”
Elisha ben Abuyah is nowhere mentioned in any contemporary
document outside of the Rabbinical writings, and even in these
he is mentioned but seldom. When we look up the references
in the hope of discovering some biographical material or insight
into his teaching we are very scantily rewarded. In almost
every instance the notice is biased by theological animus, and
even when this is not so, legends of a later date hâve coloured
the passages, and we find ourselves with hardly any reliable
data on which to build up a portrait of our subject. The best
that we can do is to gather together the fragmentary remains
and draw our own conclusions from them, bearing in mind the
peculiar circumstances of the period. We hâve to face a position
analogous to that of the Christian Gnostics and the Church
Fathers. Elisha ben Abuyah was a contemporary of Basilides ;
only Bishop Hippolytus, in his Philosephumena, has told us more
about this great Gnostic teacher than both the Talmuds tell us
about the Gnostic Rabbi.
But so little is generally known of Gnosticism in its specifically
Jewish aspect that anything we can learn will help us to complété
such theoretical impressions as we may hâve formed of this
very remarkable divine philosophy.
The principal sources of information concerning Elisha
ben Abuyah are the Palestinian and Babylonian Talmuds ; the
former concluded in the Fourth Century A.D. and the latter in
the Fifth Century. While both Talmuds consist of commentaries
on the Second Century Mishna (the Oral L a w applying the
* II. Cor. x ii. 4.
l L A
Written La v of Moses to later conditions), a careful discrimination

has to be mi de between their respective testimonies. If the
Palestinian Talmud contains more folk-lore than the Babylonian,
the Babylonian often suggests that recent conceptions were
current at an earlier period than was actually the case.
The Talmud, it must be remembered, is a whole literature
rather than a single book, and it is fortunate for our study, there-
fore, that nearly ail the available material on the présent subject
is concentrated in a single chapter of this voluminous work—and
that chapter acknowledged by ail scholars to be the locus classions
of Gnosticism in the Talmud.
The Mishna on which the Talmud rests is divided into six
sedarim, or orders, with an average of ten tractates to each.
The second order is entitled Seder Mo’ed, on the Festivals, and
its twelfth and last tractate is called Chagigàh “ Festival Offering.”
This treats of the duty of attending the three Pilgrim Feasts
at Jérusalem, and the appropriate sacrifices to be brought on
such occasions. The majority of the references to Elisha ben
Abuyah are contained in the commentary on the second chapter
of this tractate. The Mishnaic ordinance discussed, runs as
follows :
" M e n a r e n o t t o e x p o u n d u n l a w f u l u n io n s w i t h a c o m p a n y o f three, nor
t h e w o r k o f C r é a t i o n w i t h t w o , n o r t h e C h a r i o t w i t h o n e ; b u t i f a in an do
s o , h e m u s t b e a w i s e m a n , a n d o n e w h o h a s m u c h k n o w le d g e o n h is own
a c c o u n t.
“ E veryon e w ho m e d d le s w it h th e s e f o u r t h i n g s t h a t fo llo w , i t were

b e t t e r f o r h i m t h a t h e h a d n o t c o r n e i n t o t h e w o r ld , via : w h a t i s A b o v e , and
w h a t is B e n e a t h ; w h a t is B e fo r e , a n d w h a t is A f te r . And e v e r y o n e who
d o e s n o t r e v e r e t h e G l o r y o f h i s M a k e r , i t w e r e b e t t e r fo r h i m i f h e h a d not
co rn e in to t h e w o r ld .”
Those who are familiar with Jewish mysticism will be aware

that it concerned itself with two branches of study— Cosmology
and Theosophy. The first, called Ma’aseh Bereshith “ The
Work of Création,” found its inspiration in the first chapter of
Genesis ; the second, called Ma’aseh Merkhabah “ The Work
of the Chariot,” sought to elucidate the mystery of the throne-
chariot of God described in the first chapter of the book of
Ezekiel. Of the two, the knowledge of the “ Chariot ” represented
the higher degree of initiation. The Rabbis rightly discouraged
mere idle curiosity in divine things, as it is said here, it were better
for a man not to hâve been born than to meddle with the great
mysteiy ; what is Above, and vhat is Bineath ; what is Before,
and what is After. It was into the fellowship of this mystery

“ which from the beginning of the world hath been hid in God,” *
that the author of the Episile to the Ephesians déclarés that every
sincere Christian can enter. “ For this cause,” he says, “ I
bow my knees unto the Father of our Lord Jésus Christ . . . that
He would grant you, according to the riches of His Glory, to
be strengthened with might in the inner man ; that . . . ye may
be able to comprehend with ail saints what is the breadth, and
length, and depth, and height . . . that ye might be filled with
ail the fulness of God.” f
We hâve now to place the references to Elisha ben Abuyah
in something like their proper sequence.
We know with certainty that he was born in Jérusalem
before the destruction of a .d . 70. He was the son of a wealthy
citizen, and was trained up to be a Rabbi. His later apostasy
has been variously explained. On the one hand it is stated
that this was due to his father having dedicated him to the
study of the Torah from motives of personal aggrandisement
rather than for the honour of God, and on the other hand to
a pre-natal incident which is said to hâve taken place. According
to this account, his mother when prégnant with him wTas one
day passing an heretical place of worship, and was tempted to
enter and eat of forbidden food (possibly the Christian Agapes)
which infected the child with foreign ideas.
Elisha ben Abuyah seems to hâve been marked out for
mystical pursuits, for Rabbinical adepts frequently met at his
home. On one such occasion two scholars were engaged in
discussion and became so deeply involved in their subject,
that, forgetful of the presence of uninitiated persons they began
to speak of the heavenly mysteries. Immediately fiâmes began
to play about them so that the father of Elisha exclaimed in
alarm, “ Do you mean to set my house on fire ? ”
Elisha ben Abuyah made rapid progress in his divinity
studies, and we may think of him as a young man learned in
the Torah and found worthy to be initiated into the mysteries
of the Création and the Chariot. He was ordained a Rabbi and
quickly rose to a position of authority, so that his judgment
on difficult questions was greatly respected. His most famous
pupil was Rabbi Meir, called the “ Light of the Law,” who
remaincd devoted to him even after his rupture with orthodox
Judaism.
* Eph. iii. 9.
158 T H E O C C U L T REVIEW
It is impossible with the limited and rather intractable

material at our disposai to do more than suggest the reasons
which led Elisha to give up his chair at the College, and go forth
on a lone quest of his own. Did he corne under the influence of
some Gnostic sect ? There is a curious statement that “ Greek
hymns ceased not from his mouth, and that often when he stood
up to go out of the College heretical books which had been
concealed in his clothing used to fall from his lap.” We shall
revert to this question a little later ; but it is fairly certain that
the Hadrianic war contributed greatly towards changing his
opinions.
When the revoit of B ar Kochba, the pseudo-Messiah, was
suppressed with difficulty b y the légions of Hadrian in a . d . 135,
the very harshest decrees were enacted against the defeated
Jews. The keeping of Sabbaths and Festivals and the practice
of circumcision were strictly forbidden. Scrolls of the Law were
burned, the Colleges broken up, and the Rabbis prohibited from
teaching on pain of death. Secret gatherings for worship and
study were held in caves and desert places after the manner of
the conventicles of the Scottish Covenanters. Elisha ben Abuyah
was profoundly affected b y the situation. We can discrédit
the accusation in the Palestinian Talmud that he was one of those
who betrayed his companions to the Romans for trying to keep
holy the Sabbath D ay ; but he is also accused of persuading the
young scholars to forsake their study of the Torah and engage
in some worldly occupation. The reason given is that he saw how
a man lose his life in the performance of a precept for which God
had promised the reward of length of days. Here perhaps is
a tradition with a substratum of truth in it. Many a man’s
faith at a time of crisis has suffered shipwreck because of failure
to discern God’s justice in the affliction of the innocent. In our
own day not a dozen years hâve elapsed since similar doubts
were freely expressed b y quite religious people. W e lcnow that
several of Elisha’s fellow Rabbis discussed most earnestly the
text of Leviticus (xviii, 5) " Y e shall therefore keep m y statutes,
and my judgments : which if a man do, he shall live in them.”
“ He shall live in them,” they said, “ not die in them .” Finally,
indeed, they publicly decreed that ‘‘A ny sin denounced by the Law
may be committed by a man if his life is threatened, except the
sins of idolatry, adultery and murder.”
We cannot entirely get rid of the evidence that for a time
Elisha ben Abuyah gave himself up to a worldly life and altogether
A JEWISH GNOSTIG 159
forsook his divinity studies. His sensitive mind had received

a shock which may well hâve driven him temporarily to the other
extreme, as sometimes happens with very highly strung in-
dividuals. While he was fighting the dark démon of doubt,
his pupil Rabbi Meir would not leave him, and frequently urged
him to give up the struggle against Providence and become
conformable to the discipline of the Torah. Several passages
of the Talmud concern themselves with this period of Elisha’s
history, and they suggest that he was very conscious of the
enormity of his conduct. The passages are worth quoting for
their révélation of the master’s state of mind, and the deep
attachment of his disciple.
“ A c h e r ( E lis h a b e n A b u y a h ) a s k e d t h i s q u e s t i o n o f R . M e ir , a f t e r t h e
fo rm e r h a d g o n e fo r th i n t o e v i l co u r s e s , a n d s a id t o h im , W h a t i s t h e m e a n i n g
o f t h e p a s s a g e , ‘G o d h a t h e v e n m a d e t h e o n e s i d e b y s i d e w i t h t h e o t h e r ?’
M e ir r e p lie d , E v e r y t h i n g w h i c h t h e H o l y O n e , b le s s e d b e H e , c r e a t e d , H e
c r e a te d w i t h i t s c o u n t e r p a r t . H e c r e a te d m o u n ta in s , He cre a te d h iils ,
H e c r e a te d se a s , H e c r e a t e d r iv e r s . A c h e r s a id to h im , R. A k ib a th y
t e a c h e r d id n o t s a y so, b u t h e e x p l a i n e d i t a s m e a n i n g t h a t H e c r e a t e d
th e r ig h t e o u s , H e c r e a t e d s in n e r s . H e cre a te d th e G a rd e n of E den, H e
c r e a te d G e h e n n a . . .
“ T h e r e i s a s t o r y a b o u t A c h e r , t h a t h e w a s o n c e r i d i n g u p o n h is h o r s e
o n t h e S a b b a t h (a n u n la w f u l p r o c e e d in g ) , a n d R . M e ir w a s w a l k i n g b e h i n d
h im t o l e a m t h e L a w fr o m h is m o u t h . A c h e r s a id t o h im , M e ir , t u m t h e e
b a c k w a r d s , fo r I h â v e a l r e a d y m e a s u r e d b y m y h o r s e ’s h o o f s u p t o t h i s
p o i n t t h e l i m i t o f a S a b b a t h d a y ’s j o u m e y . M e i r r e p lie d , D o t h o u a ls o
tu r n t h y s e l f b a c k . A c h e r s a i d t o h im , H â v e I n o t a l r e a d y s a i d t o t h e e , I
h â v e h eard fro m b e h in d th e c u r ta in , “ R e tu m , O b a c k s l i d i n g c h ild r e n ,
e x c e p t A c h e r .’ M e ir fo r c e d h i m t o e n t e r a p la c e o f i n s t r u c t i o n . A cher
s a id t o o n e c h ild , R e p e a t t o m e t h y v e r s e . H e s a i d t o h im , ‘ T h e r e i s n o
p eace, s a ith th e L o rd , u n to t h e w ic k e d .’ H e b r o u g h t h im in to a n o th e r
synagogue. H e s a i d t o a c h ild , R e p e a t fo r m e t h y v e r s e . H e s a i d t o h im ,
“ F o r th o u g h th o u w a sh th e e w ith ly e , a n d t a k e th e e m u c h so a p , y e t
t h in e i n i q u i t y i s m a r k e d b e fo r e m e . ” . . . H e b r o u g h t h im in t o a n o th e r
syn a g o g u e , u n til h e h a d b r o u g h t h im t o th ir te e n s y n a g o g u e s . T h e y a il
r e p e a t e d t o h i m t o t h e s a m e e f ïe c t . I n t h e l a s t o n e ( t h e c h ild ) s a i d t o h im ,
‘ B u t u n to th e w ic k e d ( welarasha) G o d s a it h , W h a t h a s t th o u to d o to
d é c la r é m y s t a t u t e s , e t c . ? ’ T h a t c h ild w a s a sta m m e r e r . I t sou n d ed
a s i f h e h a d s a id t o h im , ‘ A n d t o E l i s h a ( wele-elisha) s a i t h G o d .’ Som e
s a y t h a t t h e r e w a s a k n i f e b y h i s s id e , a n d t h a t h e w a s s o in c e n s e d t h a t h e
e u t t h e b o y in p iè c e s a n d d i s t r i b u t e d t h e p a r t s a m o n g t h e t h i r t e e n s y n a
g o g u e s ; b u t o th e r s s a y t h a t h e o n l y said, I f th e r e h a d b e e n a k n ife in m y
h a n d , I w o u ld h â v e e u t h i m i n p iè c e s .
The problem of God’s justice, which so deeply concerned

Elisha ben Abuyah, was intimâtely connected with the more
diiftcult problem of the Divine Nature. We hâve noted that
i6o THE OCCULT REVIEW
Elisha was accused of reading heretical books in secret. Was

he seeking through these a solution to the Great Mystery?
Perhaps the first of the passages just quoted may furnisli a
due. W hy should Elisha ben Abuyah be interested in the
text “ God also hath set the one over against the other ” ? When
we compare the reason given on the authority of R. Akiba, we
are reminded of the teaching of the Græco-Ebionite Clémentine.
Homilies. There the Apostle Peter discusses the justice of God,
and puts forward the theory of pairs and opposites.
" B u t i f a n y o n e , ” s a y s P e t e r , “ a c c o r d i n g t o t h e o p in io n o f th is Simon
t h e S a m a r i t a n , w i l l n o t a d m i t t h a t G o d i s j u s t , t o w h o m t h e n c a n anyone
a s c r ib e ju s tic e , o r t h e p o s s ib ilit y o f i t ? F o r i f t h e R o o t o f A i l h â v e it not,
th e r e is every n e c e s s i t y t o t h i n k t h a t i t m u s t b e im p o s s ib le t o fin d it in
h u m a n n a tu r e , w h ic h is , a s i t w e re , t h e fr u it. A n d i f i t i s t o b e found in
m a n , h o w m u c h m o re in G o d ! B u t i f r ig h t e o u s n e s s c a n b e fo u n d nowhere,
n e i t h e r i n G o d n o r i n m a n , t h e n n e i t h e r c a n u n r ig h te o u s n e s s . B u t there
is s u c h a t h i n g a s r i g h t e o u s n e s s , f o r u n r i g h t e o u s n e s s t a k e s it s n a m e from
th e e x is te n c e of r ig h te o u s n e s s ; fo r it is c a ll e d u n r ig h te o u s n e s s , when
r i g h t e o u s n e s s i s c o m p a r e d w i t h i t , a n d i t i s f o u n d t o b e o p p o s ite to it.
H e n c e , t h e r e f o r e G o d , t e a c h i n g m e n w i t h r e s p e c t t o t h e t r u t h o f e x istin g
th in g s , b e in g H im s e lf O n e , h a s d is tin g u is h e d a i l p r in c ip le s in t o p a ir s and
o p p o s ite s , H im s e lf b e in g One and s o le G o d fro m t h e b e g in n in g , h a v in g
m a d e h e a v e n a n d e a r t h , d a y a n d n i g h t , l i g h t a n d fir e (sic), s u n a n d m oon,
life a n d d e a th . . . . A n d i f p io u s m e n h a d u n d e r s t o o d t h i s m y s t e r y , th ey
w o u ld n e v e r h â v e g o n e a s t r a y . . . *
Here we are in contact with a definite teaching of the Gnostic

schools, which in its non-Jewish form was sometimes associated
with a dualistic conception of the Deity. Were the books
which Elisha read Gnostic works ? Possibly Christian-Gnostic
documents. Rabbi Meir, the disciple of Elisha, was acquainted
with and made a bitter word-play on the Evangelion (Gospel) ;
Aven-gilyon “ idolatrous-revelation,” he called it. And we are
reminded that Trypho the Jew of Justin Martyr’s Dialogue,
who was confessedly a refugee from the Hadrianic war, says “ I
am aware that your precepts in the so-called Evangelion are so
wonderful and so great, that I suspect no one can keep them ;
for I hâve carefully read them.” f This Evangelion was one of
the books of the Minim (the Talmudic term for sectaries who were
deists), and of the many passages in the Talmud where encounters
with the Minim are referred to, the subject of discussion is fre-
quently as to whether there are two Powers in heaven.
* C l e m . H o m ., ch. xv.
t Dial. c. Tryph. ch . x .
Had Elisha ben Abuyah any leanings towards the doctrine

of the Two Powers ? In order to answer this question we must
now quote the most famous passage concerning him ; that of
the four sages who entered Paradise in ecstatic vision.
“ O u r R a b b is hâve t a u g h t fo u r m en e n te re d P a r a d is e ; Ben A z z a i,
Ben Zom a, A ch er an d R a b b i A k ib a . R . A k ib a s a id to th e m , W h e n y o u
a p p r o a c h t h e s to n e s o f p u r e m a r b le , d o n o t s a y , W a t e r , w a t e r ! fo r i t is
said , ' H e t h a t s p e a k e t h fa ls e h o o d s h a l l n o t b e e s t a b l i s h e d b e f o r e m in e
e y e s .’ Ben A zzai gazed and d ie d . C o n c e r n in g h im S c r ip tu r e says :
' P r e c io u s i n t h e s i g h t o f t h e L o r d i s t h e d e a t h o f h i s s a i n t s . ’ Ben Zom a
gazed and w e n t m ad , a n d c o n c e r n in g h im S c r ip tu r e says : ' H a s t th o u
fo u n d h o n e y ? E a t s o m u c h a s i s g o o d fo r t h e e . ’ A c h e r e u t t h e p la n t s .
R . A k i b a d e p a r t e d in p e a c e . ”
The Babylonian Talmud comments ;
“ ' A c h e r e u t t h e p l a n t s ’— H e s a w M e t a t r o n ( t h e A n g e l o f t h e P r e s e n c e )
t o w h o m i s g i v e n p e r m is s io n t o s i t a n d r e c o r d t h e m e r it s o f I s r a ë l. A cher
sa id , W e a r e t a u g h t t h a t i n h e a v e n t h e r e i s n o s i t t i n g d o w n , n o r a n g e r ,
n or la c k , n o r w e a r in e s s . A r e t h e r e — G o d fo r b id !— t w o F i r s t P r i n c i p l e s ?
T h e y b r o u g h t o u t M e t a t r o n a n d g a v e h i m s i x t y s t r o k e s w i t h a l a s h o f lir e .
T h e y s a id t o h im , W h y , w h e n t h o u s a w s t h i m (i.e., E lis h a ) , d id s t th o u n o t
r ise u p ? H e w a s g i v e n p e r m i s s i o n t o s t r i k e o u t t h e m e r it s o f A c h e r . ”
Unfortunately for this commentary the Metatron idea was

not current among the Jews so early as the time of Elisha ben
Abuyah ; yet the dualistic inference is much the same. “ Acher
eut the plants.” Those who hâve studied Jewish mysticism
will know that a distinction was made between two heavenly
orders of beings, the Netiyoth (plants)— those who are of the
Divine Essence and yet hâve a distinct existence like the branches
of a plant, and the Nephridim (separate ones)— such as the
ministering angels who hâve no Essential connection with the
Deity. Elisha’s error consisted in cutting the plants i.e., in
assuming the separate existence of two co-equal Deities, instead
of merely distinct Intelligences in the one Essence of the same
Deity.
Of the later life of Elisha ben Abuyah tradition tells us nothing.
So much is clear, that he was a married man, that he lived longer
than the Psalmist’s span, and that he was never reconciled to
orthodoxy. There is a hint that he died at Rome ; but this is
unlikely.
The last word of the Talmud is a tardy acknowledgment of
the greatness of a leamèd but wayward teacher.
" When Acher died, they said ' Let him not be brought into judgment,
but let him not be admitted to the world to corne.’ Let him not be brought
into judgment, because he studied the Law ; but let him not be admitted
to the world to corne, because he sinned. R. Meir said, *It were good to
bring him to judgment, but also to admit him to the world to corne. Would
that I might die, that I might cause smoke to ascend from his grave.’
When R. Meir died, smoke ascended from the grave of Acher. R. Jocha-
nan said, *A mighty deed it was to consign his teacher to the fiâmes.
There was one among us, and we found not a way to deliver him. If I
take him by the hand, who will snatch him away from me.’ He also said,
‘ Would that I might die, and extinguish the smoke from his grave.’
When R. Jochanan died, the smoke ceased from the grave of Acher.
The public mourner uttered this expression over him, ‘ Even the keeper
of the door of Gehenna stood not his ground before thee, O our teacher’."
“A daughter of Acher came to Rabbi. She said to him, ‘ Rabbi, give
me some food.’ He said to her, * Whose daughter art thou ? ’ She
said to him, * I am the daughter of Acher.’ He said to her, *Is there
still of his seed in the world ? And yet it is written, He shall hâve neither
son nor son’s son among his people, nor any remaining where he sojoumed.’
She said to him, * Remember his study of the Law, and remember not his
deeds.’ Immediately there came down fire, and consumed the seat of
Rabbi. Rabbi wept and said, ‘ And if those who disgrâce themselves
through the Law are honoured thus, how much more those who obtain
praise through their use of it ? ’ ”
H ID E A N D SE E K
B y T ER E SA H O O LEY
I came into Thy Church.

Blinded by incense, my eyes saw Thee not ;
Beguiled by music, my ears heard Thee not.
Yet Thou wast there,
For Thou art everywhere,
And yet not manifest unto me, O God.
I came out of Thy Church,
And, walking through the fields on the Sabbath day,
I saw, I heard, I found Thee by the way,
And Thou wast there,
My heart knew Thou wast there—
A fledgling bird in the daisies where I trod.
“ CH RISTO S”
By EVELINE VERNON W A L K E R
ON the wings of the wind is Thy voice carried to me, oh, Divine
Lover !
I see Thy beauty mirrored in the depth of the still lagoon ;
Thy Eternal Loveliness veiled for a while by the soft grey mists.
The sun is Thy halo, my Holy One, ail Nature manifests Thy
livingness and the dewy grass sparkles with joy at Thy
approach.
In the bluebell wood I find Thee, where the sound of the busy world
is not heard, and everything is enfolded in silence. Light
and shade play hide and seek in this fair sanctuary of
peace.
The great trees fill my soûl with strength, their leaves tinted by
Thy hand. The silence is broken only by the voice of the
wood-pigeon calling Thy name, Hu— Hu— Hu, this is
holy ground.
Out in the sunlight, the little daisy stars spring up to greet Thee
and the pale spring blossoms are flushed with joy at Thy
approach.
On the bosom of the fathomless pool the water lily rests, for ever
hiding in her heart Thy Mystery.
The earth is full of Thy glory, oh Holy One. I hear Thy voice in
the air, see Thy brightness in the water, and in the ether
I sense Thee. When I awake the bird voices are carolling
to Thee, of love, of hope, of spring ; as I lie down to rest
I see the stars keeping watch over Thy sleeping world.
The sun gilds the day, the moon silvers the night, sunshine,
moonshine, starshine, how they radiate Thy Beauty !
When the mighty sun cornes forth, the mists of morning
melt away.
Oh, wind-swept heath, the fragrance of God is here ; bees are
making melody in the scented thyme, a waft of wood-
smoke brings back memories, and the aromatic scent
from the pines rises as incense on the air.
Oh, lovely day, every sound is full of His Loveliness !
My Lord, I seek Thee up the golden Ray, into the Light that never
was on sea or land !
163
M E M O R IE S O F P A S T LIVES
B y AN N IE BESANT, D.L. (President, Theosophical Society)
PART I
TH ERE is probably no man now living in the scientific world

who does not regard the theory of physical évolution as beyond
dispute ; there may be many varieties of opinion with regard to
details and methods of évolution, but on the fundamental fact,
that forms hâve proceeded from the homogeneous to the
heterogeneous, there is complété harmony of educated opinion.
Moreover, the evolutionary idea dominâtes ail departments of
thought, and is applied to society as much as to the individual.
In history it is used as the master-key wherewith to unlock the
problems of the growth of nations, and, in sociology, of the pro-
gress of civilizations. The rise, the decay, the fall of races are
illuminated by this all-pervading idea, and it is difficult now for
anyone to throw himself in thought back into the time when law
gave way to miracle, and order was replaced by fortuitous
irregularity.
In working up to the hypothesis of évolution small indications
were searched for, as much as long successions were observed.
Things apparently trifling were placed on record, and phenomena
apparently trivial were noted with meticulous care. Above
ail, any incident which seemed to conflict with a recognized law
of Nature was minutely observed and repeatedly scrutinized,
since it might be the indication of some force as yet undiscovered,
of some hidden law working along lines as yet unknown. Every
fact was observed and recorded, challenged and discussed, and
each contributed something to the great pyramid of reasons which
pointed to évolution as the best hypothesis for explanation of
the phenomena of Nature. Your dog turned round and round on
the hearthrug before composing himself to sleep ; was he not
governed by an unconscious memory from the times when his
ancestors thus prepared a comfortable dépréssion in the jungle
for their repose ? Your cat pressed her fore-paws on the ground,
pushing outwards repeatedly ; was it not an unconscious memory
which dominated her from the need of her larger predecessors
encircled by the tall grass of the forest hiding-place, to flatten
out a sufficient bed for luxurious rest ? Slight, in truth, are
such indications, and yet withal they make up, in their accumu
lation, a massive argument in favour of unconscious memories
161
MEMORIES OF PAST LIVES 165
of past lives being wrought into the very fabric of the animal
body.
But there is one line of questions, provocative of thought,
that has not yet been pursued with industry equal to that
bestowed on the investigation of bodily movements and habits.
The questions remain unanswered, either by biologist or psy-
chologist. Evolution has traced for us the graduai building of
our now complex and highly organized bodies ; it has shown them
to us evolving, in the long course of millions of years, from a
fragment of protoplasm, from a simple cell, through form after
form, until their présent condition has been reached, thus demon-
strating a continuity of forms, advancing into greater perfection
as organisms. But so far science has not traced a corrélative
continuity of consciousness— a golden thread on which the
innumerable separated bodies might be threaded— a consciousness
inhabiting and functioning through this succession of forms.
It has not been able to prove— nay, it has not even recognized
the likelihood of the possibility— that consciousness passes on
unbroken from body to body, carrying with it an ever-increasing
content, the accumulated harvest of innumerable expériences,
transmuted into capacities, into powers.
Scientists hâve directed our attention to the splendid inheri-
tance that has corne down to us from the past. They hâve
shown us how génération after génération has contributed
something to the sum of human knowledge, and how cycle after
cycle manifests a growth of average humanity in intellectual
power, in extent of consciousness, in fineness and beauty of
émotion. But if we ask them to explain the conditions of this
growth, to describe the passing on of the content of one con
sciousness to another ; if we ask for some method, comparable
to the methods observed in the physical world, whereby we may
trace this transmission of the treasures of consciousness, may
explain how it made its habits and accumulâtes expériences which
it transforms into mental and moral capacities, then science returns
us no answers, and fails to show us the means and the methods of
the évolution of consciousness in man.
When, in dealing with animais, science points to the so-called
inherited instincts, it does not offer any explanation of the means
whereby an intangible self-preserving instinct can be transmitted
by an animal to its ofïspring. That there is some purposive and
effective action, apart from any possibility of physical expérience
having been gained as its instigator, performed by the young of
i6 6 THE OCCULT REVIEW
an animal, \ve can observe over and over again. Of the fact there
can be no question. The young of animais, immediately after
coming into the world, are seen to play some trick whereby they
save themselves from some threatening danger. But science
does not tell us how this intangible consciousness of danger can
be transmitted by the parent, who has not experienced it, to the
ofïspring who has never known it. If the life-preserving instinct
is transmissible through the physical body of the parent, how
did the parent corne to possess it ? If the chicken just out of the
shell runs for protection to the mother-hen when the shadow of
a hawk above it is seen, science tells us that it is prompted by the
life-preserving instinct, the resuit of the expérience of the danger
of the hovering hawk, so many having thus perished that the
seeking of protection from the bird of prey is transmitted as an
instinct. But the difficulty of accepting this explanation lies
in the fact that the expérience necessary to evolve the instinct
can only hâve been gained by the cocks and hens who were killed
by birds of prey ; these had no chance thereafter of producing
eggs, and so could not transmit their valuable expérience, while
ail the chicks corne from eggs belonging to parents who had not
experienced the danger, and hence could not hâve developed the
instinct. (I am assuming that the resuit of such expériences is
transmissible as an instinct— an assumption which is quite
unwarranted.) The only way of making the expériences of
slaughtered animais reappear later as a life-preserving instinct
is for the record of the expérience to be preserved by some means,
and transmitted as an instinct to those belonging to the same
type. The Theosophist points to the existence of matter finer
than the physical, which vibrâtes in correspondence with any
mood of consciousness— in this case the shock of sudden death.
That vibration tends to repeat itself, and that tendency remains,
and is reinforced by similar expériences of other slaughtered
poultry ; this, recorded in the “group-soul” , passes as a tendency
into ail the poultry race, and shows itself in the newly-hatched
chick the moment the danger threatens the new form. Instinct
is “ unconscious memory” , "inherited expérience” , but each one
who possesses it takes it from a continuing consciousness from
which his separate lower consciousness is derived. How else
can it hâve originated, how else hâve been transmitted ?
Can it be said that animais learn of danger by the observation
of others who perish ? That would not explain the unconscious
memory in our newly-hatched chicken, who can hâve observed
nothing. But apart from this, it is clear that animais are
curiously slow either to observe or to learn the application

to themselves of the actions, the périls, of others. How often
do we see a motherly hen runningalong the side of a pond clucking
desperately to her brood of ducklings that hâve plunged into the
water to the manifest discomposure of the non-swimming hen ;
but she does the same thing brood after brood ; she never learns
that the ducklings are able to swim and that there is no danger
to be apprehended when they plunge into the water. She calls
them as vigorously after ten years’ expérience as she did after the
first brood, so that it does not look as if instinct originated in
careful observation of petty movements by animais who then
transmit the results of their observations to their ofïspring.
The whole question of the continuity of consciousness— a
continuity necessary to explain the évolution of instinct as much
as that of intelligence— is insoluble by science, but has been
readily solved by religion. Ail the great religions of the past
and présent hâve realized the etemity of the Spirit : “ God”
it is written in a Hebrew Scripture, "created man to be the image
of His own Eternity” , and in that etemal nature of the Spirit
lies the explanation alike of instinct and of intelligence. In
the intellect-aspect of this Spirit ail the harvests of the expériences
of successive lives are stored, and from the treasures of the
spiritual memory are sent down assimilated expériences, appearing
as instincts, as unconscious memories of past lives, in the new-born
form. Every improved form receives as instincts and as innate
ideas this wealth of réminiscence : every intellectual and moral
faculty is a store of réminiscences, and éducation is but the
awakening of memory.
Thus religion illuminâtes that which science leaves obscure,
and gives us a rational, an intelligible theory of the growth of
instinct and of intellect ; it shows us a continuity of a conscious
ness ever increasing in content, embodying itself in forms ever
increasing in complexity. The view that man consists not
only of bodies in which the working of the law of heredity may
be traced, but also is a living consciousness, growing, unfolding,
evolving, by the assimilation of the food of expérience— this
theory is an inévitable pendant to the theory of physical évolution,
for the latter remains unintelligible without the former. Spécial
création, rejected from the physical world, cannot much longer
be accepted in the psychical, nor be held to explain satisfactorily
the différences between the genius and the doit, between the
congénital saint and the congénital criminal. Unvarying law, the
i68 THE OCCULT REVIEW
k n ow led g e o f w h ich is m a k in g m an the m aster o f the physical

w o r ld , m u st b e r e c o g n iz e d as p re v a ilin g e q u a lly in the psychical.
T h e im p r o v in g b o d ie s m u st b e re co g n ize d as instruments to be
u sed fo r th e g a in in g o f fu rth e r e xp érien ces b y the ever-unfolding
con sciou sn ess.
A d efin ite o p in io n o n th is m a tte r can o n ly be gained by
P ersonal s tu d y , in v e stig a tio n a n d research. K now ledge of the
grea t tru th s o f N a tu re is n o t a g ift, b u t a p rize to be won by
m e r it. E v e r y h u m a n b e in g m u st fo r m his op in ion s b y his own
stren u ou s e ffo r ts t o d is c o v e r tru th , b y th e exercise o f his own
rea son in g fa cu lties, b y th e exp é rie n ce s o f his ow n consciousness.
W rite rs w h o g a rb th e ir read ers in secon d -h a n d opinions, as a
d ealer in s e co n d -h a n d c lo th cs dresses his custom ers, will never
tu rn o u t a d e c e n tly co s tu m e d set o f th inkers ; th e y w ill be clad
in m isfits. B u t th ere are lin es o f research t o b e followed, ex
p érien ces t o b e g o n e th ro u g h a n d a n a lysed , b y th ose who would
a rrive at tru th — research w h ich has le d oth ers t o knowledge,
ex p érien ces w h ich h â v e b e e n fo u n d fru itfu l in results. T o these
a w riter m a y p o in t his readers, a n d th e y , if th e y w ill, m ay follow
a lo n g su ch lines fo r th em selv es.
I th in k w e m a y fin d in o u r con sciou sn ess— in o u r intelligence
a n d o u r e m o tio n a l n atu re— d istin ct tra ces fro m the past which
p o in t t o th e é v o lu tio n o f o u r con sciou sn ess, as the récurrent
îa ryn gea l n erv e a n d th e e m b r y o n ic re p tilia n h eart p o in t to the
a n cestral lin e o f é v o lu tio n o f o u r b o d y . I th in k there are memories
fo rm in g p a rt o f o u r con sciou sn ess w h ich ju s tify b elief in previous
ex isten ces a n d p o in t th e w a y t o a m o re intelligen t understanding
o f h u m an life. I th in k th a t, b y ca refu l o b se rv a tio n , w e m a y find
m em ories in ou rselves, n o t o n ly o f p ast even ts, b u t o f the past
train in g a n d d iscip lin e w h ich h âve m a d e us w h at we are ; memories
w h ich are e m b e d d e d in, w h ich fo rm even th e v e r y fab ric o f our
con sciou sness, wrh ich em erge m o re cle a rly as w e stu d y them,
a n d b e co m e m o re in telligible th e m o re ca re fu lly w e observe
and analyse th em .
B u t fo r a m om e n t w e m u st pause on th e th e o ry o f R é
incarn ation , o n th e b ro a d p rin cip le o f con sciou sn ess in évolution.
T h is th e o ry p osits a S p irit, a seed o r germ o f consciousness
plan ted in m a tter, a n d u ltim a te ly , a fter lo n g âges o f grow th,
b eco m in g re a d y to en ter an u n d ev elop ed h u m an b o d y , connected
b y its m aterial w ith three w o rld s, th e w orld s o f m in d, o f desire
and o f a ction , oth erw ise ca lled th e h eav en ly, interm ediate and
p h y sica l w orld s. In th e p h y sica l w orld this grow in g Spirit
gathers expériences o f va ried kin d s, feels pleasu res a n d p ain s,

joys and sorrows, health and illness, successes a n d d is a p p o in t-
ments, the m a n y changing co n d itio n s w h ich m a k e u p o u r m o rta l
life. H e carries these on w ith h im th rou g h d e a th , a n d in th e
intermediate w orld expérien ces th e in év ita b le results o f desires
which clashed w ith the laws o f N atu re, rea p in g in su fferin g the
harvest o f his blundering ign oran ce. T h u s he sh apes th e b e g in -
nings o f a conscience, th e récog n ition o f an extern al la w o f co n d u ct.
Passing on to the h eav en ly w orld , he b u ild s his m e n ta l exp érien ces
into m ental faculties u n til, ail th e fo o d o f e x p é rie n ce b e in g
assimilated, he begins again t o h unger, a n d so re tu m s t o earth
with the élém ents o f a ch aracter, still e n v e lo p e d in m a n y -fo ld e d
ignorance, but starting w ith a little m ore co n te n t o f con sciou sn ess
than he had in his p reviou s life. Such is his cy cle o f g ro w th ,
the passing th rou gh th e th ree w orld s o v e r a n d o v e r a gain , ever
accum ulating expérien ce, ever tran sm u tin g it in to p o w e r. T h a t
cycle is repeated o v e r and o v e r again , un til th e savage g row s fro m
the average m an to the m an o f talent, o f n o b le ch a ra cter ; th en
onwards to the genius, to the saint, t o th e h e ro ; on w a rd s still
to the P erfect Man ; on w a rd s y e t, th ro u g h ever-in creasin g
unim aginable splendours, van ish in g in to b lin d in g ra d ia n ce w h ich
veils his further progress fro m o u r d a zzled eyes. T h u s e v e r y m an
builds him self, shapes his o w n d estin y , is v e r ily self-crea ted ;
n o one o f us is w h at w e are save as w e h â v e w ro u g h t o u t o u r o w n
being ; ou r future is n o t im posed on us b y an a rb itr a r y w ill o r a
soulless necessity, b u t is ou rs t o fash ion , t o create. T h e re is
nothing we can n ot a ccom p lish if w e are g iv e n tim e , and tim e is
endless. W e, the liv in g consciou snesses, pass fro m b o d y t o
b o d y , and each new b o d y takes th e im press m a d e u p o n it b y
its tenant, the ev e r-y o u n g im m orta l S p irit.
I hâve spok en o f th e three stages o f th e life -cy cle , ea ch b e lo n g -
ing t o a definite w orld ; it m ust b e n o te d th a t in th e p h y sica l
stage o f the life -p e rio d w e are liv in g in ail th e three w orld s,
fo r we are th in k in g a n d desirin g as w ell as a ctin g, a n d o u r b o d y ,
the veh icle o f consciou sness, is trip le. W e lose th e p h y sica l
part o f the b o d y at death , and th e d esire-p art at a later p eriod ,
and live in the m en tal b o d y — in w h ich ail g o o d th ou gh ts and
pure ém otion s hâve their h ab itat— w hile in the h eav en ly w orld .
W h en th e h eaven life is o v er, th e m en tal b o d y also disintegrates,
and there rem ains b u t the spiritu al b o d y w h ereof St. P aul speaks,
“ etem a l in the h eaven s” . In to th at, th e lastin g clo th in g o f th e
Spirit, are w ov en ail the pure results o f expérien ces gath ered in
the low er w orlds. In the bu ild in g o f the n ew trip le b o d y fo r the
N
n e w life -c y c le in th e lo w e r w orld s a n ew apparatus cornes into

e x is te n ce f o r th e use o f th e sp iritu a l con sciou sn ess and the spiritual
b o d y ; a n d th e la tter, re ta in in g w ith in itself th e conscious memory
o f p a st ev en ts, im p rin ts o n th e lo w e r— its instrum ents for gather-
in g fresh ex p é rie n ce — o n ly th e results o f th e past, as faculties,
m e n ta l a n d e m o tio n a l, w ith m a n y traces o f past expériences
w h ich h â v e b e e n o u tg r o w n a n d rem ain n orm a lly in the sub-
con sciou sn ess. T h e co n s cio u s m e m o r y o f p ast events being
p résen t o n ly in th e sp iritu a l b o d y , th e consciousness must be
fu n c tio n in g in th a t in o rd e r t o “ re m e m b e r” ; and such functioning
is p o ss ib le th ro u g h a System o f tra in in g a n d discipline— yoga—
w h ich m a y b e s tu d ie d b y a n y o n e w h o has perseverance and a
certa in a m o u n t o f in n a te a b ility fo r th is sp écia l k in d o f work.
B u t in a d d itio n t o th is th e re are m a n y u n con sciou s memories,
m a n ifestin g in fa c u lty , in é m o tio n , in p o w e r, traces o f the past
im p rin te d o n th e p résen t, a n d d isco v e ra b le b y observations
o n ou rselves a n d oth e rs. H e n ce m em ories o f th e past m ay be
clea r a n d d efin ite, o b ta in e d b y th e p ra ctice o f y o g a , o r unconscious
b u t sh ow n b y resu lts, a n d clo s e ly allied in m a n y w ays to what
are ca lled in stin cts, b y w h ich y o u d o certa in th ings, think along
certa in lines, ex ercise ce rta in fu n c tio n s , and possess certain know
ledge w ith o u t h a v in g co n s cio u s ly a cq u ire d it. A m on g the
G reeks, a n d th e a n cien ts gen erally, m u ch stress was laid upon this
fo r m o f m e m o r y . P la t o ’s phrase : " A i l k n ow led ge is rém in
isce n ce ” , w ill b e rem e m b e re d . In th e researches o f psychology
to -d a y , m a n y surges o f feelin g, d riv in g a m a n t o h asty, un-
p rem ed ita ted a ctio n , are a scrib e d t o th e subconsciousness, i.e.,
th e con sciou sn ess w h ich sh ow s itse lf in in v o lu n ta ry thoughts,
feelin gs a n d a ction s ; these corne t o us o u t o f the far-off past
w ith o u t ou r v o lit io n o r o u r co n scio u s cré a tio n . H o w d o these
corne, unless th ere b e c o n tin u ity o f con sciou sn ess ? A n y who
s tu d y m o d e m p s y c h o lo g y w ill see h o w great a p a rt unconscious
m e m o r y p la y s in o u r liv e s, h o w it is said t o b e stronger than our
reason , h o w it co n ju re s u p p a th e tic scenes u n called-for, h ow at
n igh t it th row s us in to causeless p an ics. These, w e are told,
are due t o m em ories o f dangers su rrou n d in g savages, w h o must
ev er b e o n th e alert t o gu a rd th em selves against su dden attacks,
w h eth er o f m an o r b east, b rea k in g in to th e hou rs o f repose,
k illin g the m en and w o m e n as th e y slept. These past expériences
are said t o h âve left record s in consciou sness, record s w hich lie
b e lo w the th resh old o f w a k in g con sciou sness b u t are ever présent
w ith in us. A n d s o m e sa y th a t this is th e m o s t im portan t part
o f ou r consciousness, th ou gh o u t o f sight fo r th e o rd in a ry mind.
W e cannot d en y t o these th e n am e o f m e m o r y , th ese

expériences ou t o f the past th a t assert th em selv es in th e présen t.
Study these traces, and see w h eth er t h e y are e x p lica b le save b y
the contin u ity o f con sciousness, m a k in g th e Self o f th e savage
the Self which is you rself to -d a y , seein g th e p ersisten ce o f th e
Individual th rou ghou t h u m an é v o lu tio n , g ro w in g , e x p a n d in g ,
developing, but a fragm ent o f th e e te m a l " I a m ” .
May we n ot regard instincts as m em ories b u rie d in the su b -

.conscious, influencing ou r a ction s, d eterm in in g o u r “ ch o ice s ” ?
Is not the m oral in stin ct C on scien ce, a m ass o f in te rw o v e n
memories o f past expérien ces, sp ea k in g w ith th e a u th o rita tiv e
utterance o f ail instincts, a n d d e cid in g o n “ r ig h t” a n d “ w r o n g ”
without argum ent, w ith ou t rea son in g ? It speaks cle a rly w h en
we are w alking o n w ell-trod d en w a ys, w a rn in g us o f dangers
experienced in the past, and w e shun th em a t sig h t as th e ch ick e n
shuns the dow nrush o f th e h a w k h o v e rin g a b o v e it. B u t as th a t
same chicken has n o in stin ct as regards th e rush o f a m o to r -
car, so hâve w e n o “ v o ice o f C on scien ce” t o w arn us o f th e pitfalls
in ways h itherto u nknow n.
Again, innate fa cu lty — w h a t is it b u t an u n co n scio u s m e m o r y
o f subjects m astered in th e p a st ? A s u b je ct, lite ra ry , scien tific,
artistic, what we will, is ta k en u p b y on e p erson a n d m astered
w ith extraordin ary ease ; he seizes at sigh t th e m a in p o in ts in th e
study, takin g it u p as w e, a p p aren tly , b u t so r a p id ly grasp in g
it that it is o b v io u s ly an o ld s u b ject rem e m b e re d , n o t a n ew
subject m astered. A secon d person , b y n o m eans in tellectu a lly
inferior, is ob served t o b e q u ite dense a lon g this p articu la r line
o f stu d y ; reads a b o o k o n it, b u t k eeps little trace o f it in his
m ind ; addresses him self t o its understan din g, b u t it é va d és his
grasp. H e stum bles a lon g fe e b ly , w h ere th e o th e r ran u n sh ack led
and at ease. T o w h at ca n su ch d ifféren ce b e due save t o th e
unconscious m e m o ry w h ich scien ce is b eg in n in g t o recog n ize ?
One student has k n ow n th e su b ject and is m e re ly rem em berin g
it ; the oth er takes it u p fo r th e first tim e, and finds it difficult
and obscure.
As an exam ple we m a y take H . P. B la v a ts k y ’s Secret D octrine,
a difficult b o o k ; it is said t o b e ob scu re, diffu se, th e style t o b e
often u n attractive, th e m a tter v e r y difficu lt t o fo llo w . I h âve
know n som e o f m y friends take u p these v olu m es and stu d y
them yea r after year, m en and w om en , intelligent, q u ite alert
in m in d ; yet after years o f stu d y th e y ca n n o t grasp its m ain
points n or v e r y often follow its obscu re argum ents. L e t m e
1/2 THE OGCULT REVIEW
p u t a gain st th is m y o w n experien.ee o f th a t b o o k . I had not read

a n y th in g o f th e s u b je c t w ith w h ich it deals from the standpoint
o f th e T h e o s o p h ica l b o o k s I h a d rea d — e x ce p t The Occult World
— a n d it ca m e in to m y h an d s, a p p a re n tly b y chance, given to me
t o re v ie w b y M r. S te a d , th en E d ito r o f th e P ail M ail Gazette.
W h e n I b eg a n t o rea d th a t b o o k I read it righ t through day after
d a y , a n d th e w h ole o f it w as so fam iliar as I read that I sat down
a n d w r o te a re v ie w w h ich a n y o n e m a y read in the Pall Mail
Gazette o f, I th in k , F e b ru a ry o r M arch , 1889 ; and anyone who
reads th a t re v ie w w ill fin d th a t I h a d ta k en the heart out of the
b o o k a n d p resen ted it in te llig e n tly t o th e ord in a ry newspaper
reader. I f I h a d b ee n g iv e n a b o o k o f so m e oth er kind I might
h â v e stu m b le d o v e r it a n d m a d e n o th in g o f it at ail ; but as I
rea d I remembered, a n d th e w h o le p h ilo s o p h y fell in to order before
m e, a lth ou g h t o th is b ra in a n d in this b o d y it cam e before me for
th e first tim e . I allégé th a t in cases lik e th at we hâve a proof
o f th e a ccu r a c y o f P la t o ’s idea, m e n tio n e d a lread y, that ail know
ledge is rém in iscen ce ; w h ere w e h â v e k n o w n b e fo re we do really
rem em b er, a n d so m a ste r w ith o u t a n y effort that w hich another,
w ith o u t a sim ila r e x p é rie n ce , m a y find abstruse, difficult and
ob scu re. W e m a y a p p ly this t o a n y n e w s u b je ct easily ; if not,
taken as a n ew th in g, w e m u st learn step b y step , and gradually
u n derstan d th e rela tion b e tw e e n th e p h en om en a studied, working
it o u t la b o rio u s ly beca u se u n k n ow n .
(T o be continuelI)
“THE BELOVED OF PTFIAH”
B y E D IT H K . H A R P E R (A u th o r o f S t. F r a n c is o f A s s i s i ,e t c .)
"T O gain the friendship o f a c a t ,” says T h é o p h ile G a u tier, “ is a

difficult thing. Th e cat is a p h ilosop h ica l, m e th o d ica l, q u ie t a n im al,
tenacious o f its ow n h abits, fo n d o f o rd er a n d cleanlin ess, and
it does n ot ligh tly con fe r its frien d sh ip . I f y o u are w o r th y o f its
affection a ca t w ill be y o u r frien d b u t n ever y o u r slave. . . .
Sometimes he w ill sit u p on the ca rp et in fron t o f y o u , lo o k in g at
you with eyes so m eltin g, so caressin g a n d so h u m an , th a t th e y
almost frighten you , fo r it is im p ossib le t o b e lie v e th a t a soû l is
not there !”
This ardent enthusiasm o f th e fa m ou s F ren ch ro m a n ticist
well expresses th e m ysteriou s sen tim en ts w ith w h ich , fro m p re -
historic tim es, m an kin d has reg ard ed th e C at. In a re ce n tly
published w ork * Mr. M. O ldfield H o w e y — th a t in d efa tig a b le
authority on M y th and M agic— has g a th ered to g e th e r a fascin atin g
array o f historical facts and tra d ition s o f ca t-lo re th a t w ill b e
of great use t o students o f com p a ra tiv e religion s, w h ile d eligh tin g
pussy’s friends and p ossib ly ev en co m p e llin g a gru d g in g in terest
on the part o f th ose w h o are adam an t t o lier b lan d ish m en ts.
“ The C at” , we are to ld , “ is the S ym bol o f G o o d a n d E v il ; L ig h t
and Darkness ; Christ and Satan ; R e lig io n o r B la ck M a g ic” .
The graceful créature was k n ow n t o th e E g y p tia n s as a d o m e sti-
cated anim al som e fo u r o r five th ou san d years a g o , b u t w as m u ch
m ore than a m ere h ou seh old p et t o th ose w orsh ipp ers o f th e Sun
and M oon. D id th e ca t n ot sy m b olize fo r th em in d eed at least
one aspect o f Isis “ w h o ” (I q u ote Mr. H o w e y ) “ as th e M o o n , o r
the Cat that represented th e M oon , w as esp ecia lly a d o re d in th e
city nam ed after B u bastis— A b o o -b a s t, th e C ity o f Pasht. H ere
the w orship o f B ast dates from a rem ote a n tiq u ity , and th e Cat
was h eld in such reveren ce as lier s y m b o l b y th e citizen s th a t
deep m ourning follow ed the d eath o f the sacred a n im a l” . T o th e
student o f sy m b olism th e th em e assu redly offers a w ea lth o f
fascinating spécu lation , for, “ th e s u b jects t o w h ich th e Cat
S ym bol introduces us are them selves so trem en d ou s th a t sca rcely
one o f them cou ld b e exh au sted b y a life tim e ’s exclu siv e d é v o tio n ” .
* " T h e C a t in t h e M y s te r ie s o f R e lig io n a n d M a g i c " , b y M . O ld fie ld H o w e y ,

a u t h o r o f " T h e H o r s e in M a g i c a n d M y t h " , " T h e E n c ir c le d S e r p e n t ” , e tc .
L o n d o n : R id e r a n d C o ., P a te m o s te r R o w , E .C .4 . P r ic e 1 5 / - n e t.
173
174 THE OGGULT REVIEW
In th e a g e -o ld ch a n g in g m e d le y o f E g y p t’s tutelary deities

w e glim p se a T r in ity — P th a h , P ash t, and Sekhm et, o f whom
P a sh t w ith h er c a t o r lion ess h e a d is perh aps least difficult to
visu a lize. “ She is id e n tifie d ” , R u sk in tells his girlish listeners
in E thics o f the D u st, “ w ith th e G reek A rtém is, especially in her
offices o f J u d g m en t a n d V en gean ce. She is usually lioness-headed,
s om etim es ca t-h e a d e d , h er a ttrib u te s seem in g often trivial or
lu d icrou s unless th e ir fu ll m e a n in g is k n ow n . . . . The Cat was
sacred t o h er ; or, ra th er, t o th e Sun, and secondarily to her.
She is a lw a ys th e co m p a n io n o f P th a h (called T h e Beloved of
P th a h , it m a y be as J u d gm en t d e m a n d e d and lo n g e d -fo r b y Truth).
T h ere are m ore statues o f P asht in th e B ritish Muséum than
o f a n y o th er E g y p tia n d e ity , severa l o f th em fine in workmanship,
n ea rly ail in d a r k sto n e , w h ich m a y b e , presu m ably, to connect
h er, as th e m o o n , w ith th e n ig h t ; a n d in h er office o f avenger,
w ith G r ie f.’ ’ A m o n g th e m a n y fine illustration s in Mr. Oldfield
H o w e y ’s b o o k are severa l o f these statues o f Pasht (or Bast),
on e o f th em rep resen tin g th e god d ess h o ld in g a sistrum in her
h an d , w ith fo u r sm all ca ts s ittin g a t h er fe e t. It is am using to note
th a t th e dress o f P a sh t is an a lm o st e x a ct cou n terpart o f the
m o d e m sleeveless a n d tig h t-fittin g “ on e -p ie ce fro c k ” with
V -sh a p ed n eck , w ith w h ich w e are so fa m ilia r n ow adays. Hâve
w e here th e p r o to ty p e o f th e P arisian cou tu rière ? U ndoubtedly !
H e ro d o tu s has le ft it o n re c o rd th a t th e festiva ls in honour of
P asht (celeb ra ted a t B u b a stis in A p r il and M ay), were more
p op u la r w ith th e a n cien t E g y p tia n s th a n a n y oth er o f their
n u m erou s feasts. T h ere w ere b rillia n t w a ter pageants, attended
b y th ou san d s o f m en , w o m e n a n d ch ild ren ; “ a n d ” , com ments
th e G reek h istoria n , " a greater co n s u m p tio n o f w ine takes place
than d urin g th e w h ole o f th e y e a r ” . P r o h ib itio n was evidently
u n k n ow n o n th e b an k s o f th e S acred N ile.
W h en th e cra d e grop in gs o f th e p re h isto ric m in d sought
t o fo llo w th e soû l a fte r its sép a ra tion fro m th e m aterial b ody,
th e C at w as sp ecia lly p r o v id e d fo r. “ F ew if a n y ” , q uotes Mr.
H o w e y , “ are th e creeds th a t can equal th e E g y p tia n depiction
o f a fu tu re life fo r o u r felin e frien d s. . . . T h e ce rta in ty o f its
rea lity w as so firm ly estab lish ed in th e E g y p tia n m in d that no
effort im ag in ation co u ld suggest as lik e ly t o h elp the little pilgrims
o n th e farth er side o f d eath w as spared b y th e ir faith fu l human
frien d s” . G od s and goddesses m e t th em , h o ld in g th eir little paws
and g u id in g th em a lo n g “ T h e w on d erfu l p a th w a y o f the Soûl”
(or K a ), and “ the offe rin g th a t h ad b een d e p o site d in the tom bs
m a g ica lly a tten d ed th em t o sustain th em o n th e jo u rn e y . A t the
“ THE BELOVED OF PTH AH ” 175
confines o f the sk y th e y fo u n d a la d d e r e re c te d , b u t th e g o d s h e ld
it firm and th ey scaled it w ith o u t m ish a p . I f o n th e la s t ru n g
the feline pilgrim s, still tim id as w h en o n e a rth , h e s ita te d , th e
gods H orus and Set h eld th e m e a ch b y o n e o f th e ir p a w s, a n d
hoisted them , ail flu ttered, in to P a ra d is e ” .
W e seek in va in t o p ro b e b a c k w a r d t o th e b e g in n in g o f th o s e
m ysterious cuits. A g a in I q u o te M r. H o w e y : “ T h e w o r s h ip o f
sacred anim ais co m m e n ce d in E g y p t b e fo r e th e d a w n o f h is to r y
and su rvived fo r m a n y th ou sa n d s o f y e a rs in c o n ju n c t io n w ith
later creeds. I t p r o b a b ly o rig in a te d b e fo r e th e ea rliest c iv iliz a tio n
o f w hich w e h âve a n y relies” . E a c h la te r t h e o l o g y in c o r p o r â te s
som eth in g o f th e o ld , a n d d u a lism is e v e r p ré s e n t. P a s h t, f o r
instance, exem p lifies b o t h sun a n d m o o n “ a n d ail th a t w as
sym b olized b y th e m fo r th e E g y p tia n m y s tic , e s p e c ia lly th e
essential u n ity o f th e lig h t p r o c e e d in g fr o m th e m b o t h . A s th e
Cat sees in th e d ark n ess, s o th e Su n w h ic h jo u r n e y e d in t o th e
u n derw orld at n ig h t saw th r o u g h its g lo o m . B a s t (o r P a s h t)
was th e rep résen ta tiv e o f th e M o o n , b e ca u s e th a t p la n e t w a s c o n -
sidered as th e S u n -g o d ’s E y e d u r in g th e h o u r s o f d a rk n e s s . F or
as th e m o o n reflects th e lig h t o f th e s o la r o r b , s o th e C a t’s p h o s
p h orescen t eyes w ere h e ld t o m ir r o r th e s u n ’ s r a y s w h e n it w a s
oth erw ise in v is ib le t o m a n . B a s t as th e C a t-M o o n h e ld t h e su n
in h er e y e d u rin g th e n ig h t, k e e p in g w a tc h w ith th e lig h t h e b e -
s tow ed u p o n h er, w h ils t h er p a w s g r ip p e d a n d b r u is e d a n d p ie r c e d
th e h ead o f h is d e a d ly e n e m y , th e S e r p e n t o f D a r k n e s s . T h u s sh e
jn stified h er title o f th e T e a r e r o r R e n d e r , a n d p r o v e d t h a t it w a s
n ot in c o m p a tib le w it h l o v e ” .
It is a fa r c r y f r o m A n c ie n t E g y p t t o th e M id d le A g e s . V ery
d ifferen t fr o m th e V é n é r a tio n o f C ats b y th e s e p a g a n c h ild r e n o f
th e N ile, w a s th e a ttit u d e o f M e d ia e v a l s u p e r s titio n to w a r d s a
créa tu re w h ic h w a s h e ld b y C h r is te n d o m ’s t r a v e s t y o f t h e D i v i n e
M a ster’s m essa g e o f C o m p a s s io n t o b e t h e l iv i n g e m b o d im e n t o f
e v il. C ats, b la c k ca ts e s p e c ia lly , w e r e " l i m b s o f S a ta n ” , w i t c h ’s
fa m ilia rs, w a r lo c k s in fe lin e fo r m .
T h is , as w e k n o w , l e d t o th e a t r o c io u s c r u e ltie s o f t h e M id d le
A g es a n d o n w a r d t o tim e s s till n e a r e r t o o u r o w n . A il re a d e rs
a c q u a in te d w it h th e m a s s o f d o c u m e n t a r y e v id e n c e c o n c e m in g
tria ls f o r s o -c a lle d w it c h c r a ft w ill r e c a ll th e s e r e c o r d s , o n e m o r e
d re a d fu l th a n a n o th e r , r e v e a lin g th e m a d fr e n z y o f w h ic h b ig o t r y
is ca p a b le . M r. H o w e y g iv e s a n e x t e n s iv e lis t o f a u t h o r it ie s ,
in d e e d e a c h o f h is c h a p t e r s , d e a lin g as it d o e s w it h s o m e d iffe r e n t
a s p e c t o f th e c a t s u b je c t , is s u p p le m e n t e d b y th e fu lle s t b ib li o -
g ra p h y . H e q u o te s th e fo llo w in g a cco u n t o f Cat sacrifice from

M o n c rie ff’s L ettre su r les Chats :
“ Il se passe à M etz to u s les ans, une fête qui est à la honte de
l ’esp rit : les m a gistrats v ie n n e n t g ra v em en t sur la place publique
e x p o s e r d es ch a ts dan s u n e ca ge, p la cée au dessus d ’un boûcher
a u q u el en m e t le fe u a v e c un gra n d a p p areil et le peuple, au cris
a ffreu x qu e fo n t les b ê te s, c r o it faire sou ffrir encore une veille
sorcière q u ’en p réte n d s ’etre a u tre fo is m étam orph osée en chat
lo rs q u ’en allait la b r û le r ” .
T h is frigh tfu l cu s to m s till p ersisted in 1750 at M etz, it is stated,
as on e o f th e sp écia l cé lé b ra tio n s o f th e F east o f St. John, till
at len g th a certa in k in d -h e a rte d la d y (la M aréchale d ’Armentières),
p re v a ile d on h er h u sb a n d t o su ppress th ose “ useless hecatombs of
c a ts ” . M a y she b e b lessed fo r e v e r ! B u t h o w m u ch better are we
to -d a y , I w o n d e r ? A t a n y rate, w h en p o o r R eyn a rd yields his
last b rea th a t th e " k i l l ” , th e en th u siastic field has n ot the poor
excu se o f b e lie v in g (w ith th e C h u rch ’s sa n ctio n ), th at the neigh-
b o u r h o o d has b een rid o f a w itch !
“ It w ill p r o b a b ly surprise so m e o f m y rea d ers” , goes on Mr.
H o w e y , " t o fin d B rita in m e n tio n e d as th e headquarters o f evil
spirits, b u t w e m u st re m e m b e r th a t fro m p reh istoric times the
H igh lan d s a n d Islands o f S cotla n d w ere th e h o m e o f the Super-
natural. It w o u ld seem as if th e inh a bita n ts o f these w ild régions
h ad su cceed ed in estab lish in g a s y m p a th e tic and stron g rapport
w ith th e unseen w orld s o f m a g ic a n d m ira cle w h ich elsewhere is
u n p a ra lleled ” . Corning sou th w a rd , he d éclarés, “ T h e building
o f W estm in ster A b b e y w as the o cca s io n o f a felin e sacrifice in a
Christian C hurch. O ne o f th e e x h ib its in th e o n ce fam ou s collection
o f cu riosities, fo r m e r ly o n v ie w in D o n S a ltere’s C offee-H ouse in
C h eyn e W a lk , C helsea, w as a s ta rv e d a n d sh rivelled corpse o f a
ca t, w h ich h a d b een fo u n d b e tw e e n th e w a lls o f the A b b e y when
th e E a st e n d w as b e in g reb u ilt. A p p a re n tly th e ca t had been
w a lled u p a liv e ” .
B u t w h ile w e sh u d d er o v e r th ose b y g o n e h orrors practised in
th e n am e o f relig ion , it is g o o d to rem e m b e r th at h u m an ity has
stru ggled th rou g h th e m in to a grad u ai rea liza tion o f ail that is
m ean t b y th e G old e n R u le. W h e n w e lo o k at th e Church’s
b eau tifu l représen tation s o f T h e M anger at C hristm as-tide we
see th a t the d u m b anim ais are g iv e n a p la ce o f h o n o u r near the
H o ly C hild, as th ou g h silen tly cla im in g th e ir share in th e Glad
T id in gs. P erhaps St. Francis m a y h âve h ad this in m in d when
he m ade th e first Christm as C rib a m on g th e hills at G reccio, so
“ THE BELOVED OF PTH AH ” 177
that people m ight learn from it t o b e te n d e r t o “ o u r b ro th e rs

the beasts” .
It is a relief to turn t o th e ca t o f to -d a y , ch erish ed m o n o p o lise r
of the hearthrug, con d escen d in g récip ie n t o f ch o ice s t d a in ties in
fish and cream , w h o, since 1871, has h a d a sp écia l s h o w ail to
herself at the Crystal P alace. C om p a rin g h er w ith th e d o g , a
recent writer in The M orn in g P ost o b se rv e s : "C a ts are stra n gely
secretive and distrustful o f o th e r créatu res. . . . W e k n o w th a t
tliere are exception s, and it m a y b e th a t d o m e s tic ity is g ra d u a lly
changing cat m en ta lity ” . E v e n so, she carries w ith h er th e
unsolved m ystery o f her origin a n d h er share in th e glories o f
Ancient E gyp t. N or d o w e su p p ose th a t D e a th , fo r her, is the
end o f ail. Persons en d ow ed w ith "th e tw o sights c o m p lé té ”
(as it is called in the S cottish H igh lan ds), h âve seen, a n d d o see,
that which tells th em th at ou r p ets, th e créatu res w e h â v e lo v e d ,
will still be w ith us in the L a n d o f L igh t, w here :
“ A m on g th e m a n y m an sion s o f th e C ity
That w ill hâve ro o m fo r ail,
The Master B u ild er’s a d d ed in H is P ity ,
K ennel and b en ch and sta ll.” *
* " F u lfilm e n t” , b y K a th le e n C o n y n g h a m G re e n e .
POWER CENTRES OF BRITAIN
B y D IO N F O R T U N E
T H E R E is an im m e n se ly in te re stin g task th a t is cryin g out to be

u n d ertak en . It is th e ch a rtin g o f th e p ow er-cen tres and holy
p la ces o f B rita in . It is a v a s t task , h o w e v e r— so vast that it is
b e y o n d th e u n aid ed s co p e o f a single p a ir o f hands. I am there-
fo re a p p ea lin g fo r h e lp t o a il w h o are in terested in our native
esoteric tra d itio n . T h e re are several w a y s in w hich th ey can do
th is. T h e y ca n sen d referen ces fro m b o o k s relating to our
p ow er-cen tres. T h e y can sen d record s o f p sy ch ic expériences
o b ta in e d at p ow er-ce n tre s ; a n d th e y ca n send photographs.
L e t m e ou tlin e th e n atu re o f th e ta sk a n d the division s into which
it falls.
B efo re A u g u stin e la n d e d in K e n t a n d organ ised the scattered
ch u rch es o f th e w e st a n d n o rth a n d co n v e rte d th e heathen tribes
o f e a ste m E n g la n d , m a k in g C a n terb u ry his headquarters, there
w as an a ctiv e spiritu al life in these islands, b o th Christian and
p agan . It is th is d u a l tra d itio n , th e on e b len d in g harmoniously
in th e o th er w ith o u t p e rsécu tion , w h ich is o u r real esoteric héri
ta ge. T h e A n g lo -S a x o n n ever to o k t o o k in d ly to Rom an
C h ristia n ity a n d h is co u n tr y w as a lw a ys an u n easy see to rule
fo r St. Peter.
O ur n a tiv e ch u rch is C eltic, a n d o u r n ative esoteric tradition
is b o th C eltic a n d N o rd ic, fo r th e V ik in g s ca rried th eir gods among
us w h en th e y ca m e ra idin g. T h e y w ere clo s e ly kin to us in
b lo o d a n d in th ou g h t ; a n d o u r lan d, o n ly sepa ra ted from theirs
b y th e shallow N o rth Sea in co m p a ra tiv e ly recent tim es as
g e o lo g y reck on s tim e, is o f the sam e ge o lo g ica l form a tion . Con-
s eq u en tly th eir m ysteries re a d ily stru ck r o o t here and flourished,
]u st as th e raiders th em selv es re a d ily interm arried w ith the
w om en o f th e trib es and se ttle d d ow n as g o o d B riton s w hen once
th e first ra id in g im pu lse h a d sp en t itself.
A n o th e r lin e o f co n ta ct, h o w e v e r, has a lso t o be taken into
a cco u n t. W h en th e R o m a n tr o o p s w ere garrison in g Britain
th e y estab lish ed n o t o n ly th e official tem p les o f th e gods, but
n u m erou s lodges o f th e p aga n m ysteries, w h ich w ere exceedingly
p op u la r a m on g th e soldiers w hen the d eclin in g R o m a n culture
h ad m a de o f official religion a barren a n d d egra d ed thing.
O f th ese cu its, M ithraism w as b y far th e m o st p opu lar. In
178
POWER CENTRES OF BRITAIN 17g
fact at one tim e it was a q u estion w h eth er th e B u ll o r th e L a m b

should rule E u rope. It is o n ly b eca u se th e p riests o f th e fin a lly
victorious L am b were at great pain s t o d e s tr o y e v e r y relie o f th eir
most dreaded rival that w e fail to réalisé h o w p ré v a le n t a n d h o w
noble was M ithraism .
There were oth er and m ore e s o te ric cu its as w ell as M ith ra ism ,
however, which were cu rren t a m on g th e R o m a n tr o o p s , esp e cia lly
the officers. These w ere d eriv ed fro m E g y p t a n d th e E a s t.
The strange god s we read o f in th e O ld T esta m en t lia d th eir
adhérents ; and there w ere g rov es o f A s lito re th a n d a ltars to
Helios in these islands. I w as to ld b y a n a d v a n ce d e s o te ricis t
and scholar in these th in g s, M r. B ro d ie In n és, th a t w h e re v e r w e
find the place-nam e C old h arbou r, w e shall a lso fin d tra ce s o f
serpent worship.
These con tacts, h ow ever, alw ays re m a in e d alien a n d e x o tic .
They n ever stru ck r o o t in o u r E n glish soil. M o re o v e r, t h e y
were introduced to these islands in th e d a y s o f th e ir d e ca d e n ce .
It is generally agreed a m on g p sy ch ics th a t th e fo rce s th a t lin ger
about the sites o f th eir altars are n o t w h o le so m e a n d m a y b e
positively inim ical. T h is is n o t th e case w ith th e o ld tem p les o f
Druidism , w hich, th ou gh th e forces are c r u d e ly elem en tal, are
never innately evil, th ou g h th e y m a y b e so stro n g as p ro fo u n d ly
to disturb sensitive p eop le w h o are u n u sed t o h a n d lin g su ch
potencies.
The things wTe h âve t o lo o k fo r are c o m p a ra tiv e ly sim p le .
First a m on g these, o f cou rse, are th e sta n d in g ston es o f th e
Druids. These are sh ow n u pon O rdn an ce m a p s a n d are th e re -
fore readily traced. E arth w ork s such as tu m u li a n d lo n g b arrow s
m a y or m a y n ot hâve o ccu lt significan ce. It d ép en d s u p o n w h o
was buried b eneath th em . T h e grav e o f a h ig h p riest o r a great
chief m a y h âve been con secrated b y rites sim ilar to tliose o f th e
tom bs o f the Pharaohs. In a n y case, h ow ever, th ese p la ces h âve
n o personal significance fo r us, a n d th e forces are in v a ria b ly
i nim ical, b ein g designed to p ro te ct th e grave fro m despoilers.
W ells and springs are freq u en tly fo u n d t o b e m agn e tic cen tres,
especially if th e y are m a rk ed b y w ell-heads fo rm e d o f v e r y large
blocks o f stone w ork ed in a p rim itiv e m an ner. W h e re th ere is
a local tra d ition o f w ell-dressing u p on M id su m m er D a y o r M a y
D a y , or a n y oth er h igh festiva l, w e can b e p r e tty sure that w e
are on the tra ck o f som eth in g interestin g. W e m u st n o t, h o w
ever, allow ou rselves to b e m isled b y m o d e m rev iv ais o f th e
practice, w h ich are p rin cip a lly con cern ed w ith th e m a k in g o f
i8o THE OCCULT REVIEW
ga rlan d s a n d fo rm in g o f p ro ce ssio n s fo r the sch ool children, and

m a y b e m e r e ly p r e t t y fa n cie s o n th e p a rt o f som e local enthusiast
f o r ru ral a rts, a n d h â v e n o r o o t in tra d itio n .
H ig h p la ces a lso p la y an im p o rta n t p art in the mystica
tr a d itio n . T h e k e y -p e a k o f a ra n ge o r an ou tstan d in g headland
is e x c e e d in g ly lik e ly t o b e a p la ce o f an cien t w orship, and it is
w ell w o r th w h ile sea rch in g it fo r th e rem ains o f earthworks or
fallen a lta r-s to n e s w h ich ca n b e recogn ised b y being roughly
recta n g u la r a n d to o le d , o r e v e n b y b e in g o f an alien stone to the
loca l rock . T r a d itio n a n d p la ce-n a m es also a fford us valuable
dues.
T rees a n d g ro v e s p la y e d an im p o rta n t p art in som e o f the
a n cien t rites, b u t th ese ca n o n ly b e tra ce d in tradition , for the
o rig in a l trees h â v e lo n g sin ce d ie d a n d th e ir descendants hâve
sp rea d in to w o o d s a n d lo st th e ir o rig in a l rin g-form ation . The
trees u su a lly sa cred t o th e m ysteries w ere the o a k , the thorn and
th e ash.
W e a lso d o w ell t o seek fo r cr y p ts a n d t o exa m in e the tradi
tio n s c o n n e c te d w ith th e m , fo r th ese cry p ts w ere usually used
fo r in itia tio n s. It w a s th e w ily cu s to m o f th e R o m a n Church
t o a d o p t a n d a b s o rb th e h o ly p la ces and h o ly persons o f the
p aga n faith s a m o n g w h ich she ca m e , k n o w in g th a t it was impos
sib le t o w ean th e a vera ge p aga n fro m his religiou s habits, which
w ere o fte n clo s e ly a ssocia te d w ith fairs a n d social cu stom s. When
th e W holesale co n v e rs io n o f trib e s to o k p lace a t th e orders o f their
ch iefs, n o m ore th an a h a n d fu l ca re d a n y th in g fo r Christianity
as a relig ion , a n d so lo n g as t h e y w ere a llow ed t o m eet at the
h o ly p la ces to w h ich th e y w ere a ccu sto m e d , th e y w ere little
in clin ed t o b e critica l if th e rites p e rfo rm e d w ere n ovel, provided
certa in im p o rta n t élém en ts w ere n o t a bsen t. So w e find that on
certa in h o ly d a y s v e r y q u eer th ings in d eed are introd u ced into
C hristian ch u rch es as p a rt o f th e célé b ra tio n . In to O ld St. Paul’s
a sta g w as le d o n ce a year.
W h ere w e m eet these ritu a listic o d d itie s w e m a y b e pretty
sure th a t w e are u p on th e site o f an a n cien t pow er-centre
su fh cien tly im p orta n t to b e p la ca ted .
T h e pagan tem p les o f th e B ritish trib es h ad n o pretence to
arch itecture, b e in g m e re ly w a ttle o r w o o d e n structures th at hâve
left n o trace. T h e R o m a n s, h o w e v e r, w ere n oth in g if not
builders, a n d th eir m y s te ry rites w ere u sually celebrated in
cr y p ts b e lo w th e g rou n d level. Th e S axon s co p ie d them , and
such ch ieftain s and m en o f influence as h ad a taste fo r preserving
POWER CENTRES OF BRITAIN 181
the ancient pagan faith a fter C h ristia n ity b e ca m e su fficien tly

cstablished to be able t o persécu te b u ilt fo r th eir ce rem on ies cry p ts
after the R om an pattern .
M any o f the R o m a n m y s te ry tem p les w ere in co rp o ra te d in to
the fabrics o f ou r great cath edrals, fo r th o u g h th e bu ild ers w o u ld
readily pull d ow n an u n suitable stru ctu re, th ere w as little m o tiv e
for filling in an u n w an ted c r y p t. It w as th erefore le ft in ta ct and
used as a lum ber store. In o th e r cases it w as u sed as a d u m p
for builders’ refuse and su b seq u en tly w a lled u p and fo rg o tte n ,
to be discovered, perhaps, cen tu ries later, w h en rep airs w ere in
process. There m ust b e m a n y su ch cr y p ts th a t h â v e n o t y e t
been rediscovered.
Other cryp ts, in the fo rm o f v e r y su p erior cellars, w ith
ecclesiastic influence a b ou t th eir a rch itectu re, h âve b een fo u n d in
ancient granges and farm houses, n o d o u b t th e p riva te m y s te ry
tem ple o f th e cari o r thane w h o on ce h ad d w e lt o n th at site.
O ccupation tends to rem ain faith fu l t o sp o ts on ce ch osen . U nless
the habits o f a p eop le o r the nature o f th e land ch a n ges ra d ica lly ,
spots once occu p ied are seldom d eserted , fo r th e g o o d reason th a t
human habitation s m ust alw ays b e p la ce d in rela tion t o a ste a d y ,
pure, and sufficiently p len tifu l w a ter-su p p ly , and su ch are n o t t o o
num erous.
A n oth er cu rions m in or ty p e o f p ow er-cen tres are th e chapels o f
the K nights Tem plars. T h e y are sca ttered here and th ere ail o v e r
E urope, fo r th e K n igh ts w ere an e x ce e d in g ly p o w e rfu l b o d y in
th eir d a y and h eld an im m en se am ou n t o f lan d . T h e y b rou g h t
back occu lt kn ow ledge from the E ast, and b eca m e so p ow erfu l
that the P op e even tu a lly ca lled fo r a u n ited effort o f th e m on a rch s
o f Christendom to stam p th em o u t. T h e m on a rch s w ere n o th in g
loth, for the T em plars h ad great possessions. T h ese o ld ch apels
and consistories som etim es b eca m e chapels o f ease to parish
churches, or w ere p ut t o base uses as barns ; it w as seld om ,
how ever, th at an yon e ca red to use th e m as dw ellin g-h ou ses, so
their architectural features are usually still recognisable.
In a dd ition to tracin g and cla ssifyin g a cco rd in g t o th eir
con tacts the ancient pow er-cen tres o f B ritain , w e m ust n o te th eir
relationship to th e different ty p es o f co u n try , fo r n atural fo rm a
tions hâve an im p orta n t b ea rin g u pon o cc u lt w ork . Chalk will
yield us on e ty p e o f influence, th e sa n d y barrens a n other. T h e
latter, b y the w a y, usually h âve N o rd ic affinities, lik e T h u rsley,
near H in dhead, w h ich b y in terp réta tion is T h o r ’s ley, o r field.
C oldharbours are alm ost in v a ria b ly on cla y.
i 82 THE OGCULT REVIEW
T h e re are ce r ta in w e ll-k n o w n h o ly cen tres in these islands

w h ich are o f va lu e in h e lp in g us t o u n d erstan d the nature of the
a n cien t co n ta cts b eca u se th e ir h is to r y is w ell kn ow n . Glaston-
b u r y , Io n a , a n d L in d is fa m e are th e th ree o f ch ie f im portance to
C eltic C h ristia n ity . S ton eh en ge a n d A v e b u r y are our chief
sun tem p les. S t. A lb a n s h as so m e im p o rta n t N ord ic contacts
a b o u t w h ich v e r y little is k n o w n . T h e re is g o o d reason to
b e lie v e th a t W in c h e s te r h as affilia tion s w ith th e M ystery School
th a t h id itself b e h in d th e A rth u r ia n legen d s, and so, too, hâve
C a erleon -on -U sk , A v a lo n itse lf, C a m e lo t, a n d T in tagel.
S n o w d o n is th e su p rê m e h o ly p la ce o f D ru id ism in these
islan ds, b e in g o ld e r a n d e v e n m o r e sa crosa n ct than the great
sun tem p les o n th e ch a lk , fo r it w as th e v e r y h om e o f the gods
th em selv es, a n d th ere K e rid w e n b re w e d m istletoe juice in her
ca u ld ron , w h ich w as th e v é rita b le p r o to ty p e o f th e Graal itself,
th e ca u ld ron th a t w a s ca p tu re d b y A rth u r d u rin g th e H arrying of
H e ll, w h en th e h e ro e s o f B rita in d e sce n d e d t o th e underworld.
T h ere is P ly n lim o n , t o o , th e g re a t m o u n ta in m ass that crowns
th e u p la n d s o f m id -W a le s , th e k in g -p e a k o f th at tangled and
b ro k e n c o u n tr y w h ich has p r a c tic a lly n o roa d s th a t a car can
tr a v e l a n d is w ild e r a n d m o r e s o lita r y ev e n th a n th e m oors o f the
W e s t. H ere is virg in soi! fo r th e e x p lo re r. L ittle has been done
to w a rd s fin d in g its a n tiq u itie s, a n d ca irn a n d ston e and earth-
w o r k gu a rd th e ir secrets. T h ere m u st b e tarns o f sacrifice among
th e hills th a t m a y b e k n o w n o n ly b y th e lore o f place-nam es ;
th ere m u st b e cliffs w h ere m en le a p t o r w ere flu n g t o th eir death
as sacrifices t o th e L o r d o f A ir.
A n d n o t o n ly are th ese th in g s o f a n tiq u a ria n interest, but
th e y are o f im m éd ia te im p o rta n ce t o w h o s o e v e r w an ts t o experi-
m en t w ith o u r n a tiv e e so te ric tra d itio n . T h ere is m u ch that
co u ld b e d e v is e d in th e w a y o f research a n d exp erim en t when
on ce w e h â v e b eg u n t o lo ca te th ese p o w e r-ce n tre s; fo r n o t only
are th e cen tres th em selv es o f im p o rta n ce , b u t th ere are lines of
m a gn etic fo rce stretch in g b e tw e e n th em . T h ese lines form
cu riou s p attern s u p o n th e m a p w h en th e y are draw n o u t with
ruler a n d com pa ss, b u t w e o n ly k n o w a few o f th em .
T h ere are som e e x ce e d in g ly in terestin g b o o k s th at hâve a
b ea rin g u p on this s u b je ct, and o f th ese I w ill n am e b u t three :
A tlantis in B ritain , b y Spen ce ; The Green R oads o f England, b y
H ip p s le y C ox ; and D ow nland M a n , b y M assingham . R ead
th ese th ree b o o k s and then lo o k arou n d y o u r ow n d istrict and
rep ort w h at y o u find.
\
SOME PHILOSOPHICAL IMPLICATIONS
OF THE THEORY OF RELATIVITY
By H. ST A N L E Y R E D G R O V E , B .S c ., A .I .C .
PART III
THE R E L A T IV IT Y O F E X P E R IE N C E
I DO n ot kn ow w h eth er it is because he w as a b is h o p , because

he lived a cou p le o f cen tu ries a g o , o r because he w r o te a ra th er
foolish w ork on the virtu es o f ta r-w a ter. T h e fa c t rem ain s th at
the philosophical ideas p u t forw a rd b y B e rk e le y in his E ssa y
towards a N ew Theory o f V ision , T reatise concerning the P r in c ip les
o f Hum an Knowledge and D ialogu es between H y la s and P h ilon ou s
do n ot receive th at degree o f a tten tion w h ich u n d o u b te d ly
they m erit. It m a y b e a case o f “ a n oth er in ju stice t o o ld Ire la n d ” .
A t any rate, his W orks are ea sy en ou gh t o corne b y , seein g th a t
they are inclu ded in th e w ell-k n ow n “ E v e r y m a n ’s L ib r a r y ” .
But, b y som e cu rious iro n y o f fate, B e rk e le y is p ersisten tly m is-
understood— he is regarded as th e a u th or o f a h ig h ly a bstru se
m etaphysical System, whereas a ctu a lly h e a im e d at a sim p lification ,
at a dispersai o f the m eta p h y sica l fo g in w h ich th e in g e n u ity o f
m an’s m in d h ad en v elop ed its expérien ces.
The T h eory o f R e la tiv ity , h ow ev er, as I shall h o p e t o in d ica te
in this paper, m akes it im possib le t o ign ore B e r k e le y : its
im plications agréé so a d m ira b ly w ith certa in o f th e lead in g
tenets o f his p h ilosop h y , w h ich , so t o speak, it rou n d s o ff b y
supplying th e n ecessary m en ta l app aratu s fo r d ealin g w ith th e
im m aterial w orld o f expérien ce.
"T h e im m aterial w orld o f e x p é rie n ce ” . In w h a t sense is
it true th at B erk eley d en ied th e existen ce o f m a tte r ? H ere,
indeed, is the w h ole cru x o f the q u estion , arou n d w h ich an a m azin g
grow th o f m isunderstanding has spru n g u p— a g r o w th w h ich it
is b y n o m eans ea sy t o d estroy.
G ood , plain D r. Joh n son rep lied to B e rk e le y ’s p h ilo so p h y
b y m eans o f a trem en dou s k ick at a large ston e, ex cla im in g :
" I réfuté it thus !” It is clear that, t o J oh n son , m a tte r m ea n t
a tactile expérien ce ; and to the plain -th in k in g m an o f co m m o n -
sense this is w h at m a tter alw ays m eans : an exp é rie n ce , and
especially, w here there is a n y p o ss ib ility o f d o u b t, a ta ctile
exp érien ce.
183
N o w B e rk e le y has n o q u a rrel w h a te v e r w ith the plain-thinking

m a n o f com m o n -s e n se . H e n e v e r d én iés th e rea lity o f expérience :
he affirm s it. H is p h ilo s o p h y has n o affinités w ith those Systems,
su ch as “ C hristian S c ie n ce ” a n d ce rta in E astern m odes o f thought,
in w h ich th e w o r ld o f e x p é rie n ce is e n visa ged as a w orld o f illusion.
I f M aterialism m ea n t, as th e p la in -th in k in g m an o f common-
sense is a p t t o th in k it m ea n s, a b e lie f in th e re a lity o f expérience,
th en B e rk e le y w o u ld b e c o r r e c tly d e scrib e d as an out-and-out
m a terialist.
A ctu a lly , h o w e v e r , M a terialism m ean s n oth in g o f the sort.
M atter, t o th e m a teria list, is n o t an exp é rie n ce , b u t an unknown
a n d u n k n ow a b le cau se o f e x p é rie n ce — u n k n ow n and unknowable
b eca u se th e p rogress o f p h y scia l scien ce has d ivested matter of
e v e r y p r o p e r ty w lie r e b y it m ig h t b e k n ow n .
A d istin ction , w h ich is o f great im p o rta n ce in the history of
M aterialism , is th a t d ra w n b e tw e e n w h a t are called the primary
p rop erties and th e s e co n d a r y p ro p e rtie s o f m atter. T h e materialist
is o b lig e d t o a d m it th a t th e se co n d a r y p ro p e rtie s are n ot really
p rop erties o f m a tter. T h e y are, h e w o u ld say, impressions
p ro d u ce d o n us b y m a tte r in v irtu e o f its p rim a ry properties.
H en ce, sin ce, e x hypoth esi, th e real w o rld is th e m aterial world
a n d n o t th e w o r ld o f e x p é rie n ce , th e y h â v e th e character of
illusions.
T h u s m a tter is, in itself, n eith er h o t n o r co ld , neither soft
n o r h ard, n eith er w h ite , b la ck , re d , y e llo w , green , blu e, violet or
a n y o th e r co lo u r. It has n o o d o u r o r taste, is n either shining
n or dull. T h ese are ail s e co n d a ry p ro p e rtie s, im pressions produced
on us b y th e u ltim a te p a rticle s o f m a tte r in v irtu e o f th eir prim ary
p rop erties, th eir sh ape, size, m ass a n d m o tio n .
T h e T h e o r y o f R e la tiv ity , h o w e v e r, has d iv e ste d matter
even o f its few p rim a ry p ro p e rtie s, and th e co n c e p t vanishes
in to nothingness.
T o exp la in fu lly h o w this has b e e n a ch ie v e d is naturally
b e y o n d the lim its o f th is n ecessarily b rie f and non-m athem atical
treatm en t o f th e su b je ct. I shall, h o w e v e r, en d ea vou r very
sh ortly to d escribe w h y w e are co m p e lle d t o a d m it th a t a material
o b je c t possesses in itself n o d efin ite sh ape o r size, b u t on ly a
shape and size rela tiv e t o an o b serv er, a shape and size which
m a y differ, lik e, fo r ex a m p le , th e c o lo u r o f an o b je c t, accordin g
t o th e co n d itio n s u n der w h ich it is o b se rv e d .
Suppose I am w a lk in g a lon g a straigh t ro a d at three miles
an h ou r w h ilst a m o to r -c a r is travellin g tow a rd s m e at th irty
SOME PHILOSOPHICAL IMPLICATIONS 185
miles an h ou r a lon g th e sam e roa d . A c c o r d in g t o N ew ton ia n

mechanics, the rate at w h ich the m o to r -c a r is a p p ro a ch in g m e
is thirty-three m iles an h ou r, o r, in o th e r w o rd s , th e su m o f m y
rate and the ca r’s rate m easured in o p p o s ite d ire ctio n s a lo n g th e
road. This seem s a v e r y sensible answ er ; a n d it is a v e r y sensible
answer on the basis o f th e m a terialistic p h ilo so p h y .
A ctually, exp erim en t con firm s it. B u t th e q u e stio n arises :
Is the con firm ation real o r illu sory ? I m ea n : M igh t n o t th e
agreement betw een th e o ry a n d p ra ctice b e d u e t o th e v e r y sm all
velocities in v olv ed ? Is it n o t p ossib le th a t th e real v e lo c it y o f
approach is n ot quite th irty -th ree m iles an h ou r, b u t differs fro m
it b y an am ount t o o sm all t o b e a pp reciated .
M ichelson and M orley ’s fa m ou s ex p e rim e n t co n c lu s iv e ly

answered this q u estion in a sense u n fa vou ra b le t o th e N ew ton ia n
hypothesis. In this ex p erim en t, th e p ed estria n w as rep laced
b y the m ov in g earth and the m o to r -c a r b y a b ea m o f ligh t e m itte d
from the sun. T h e resuit sh ow ed th a t a ra y o f ligh t im p in ges
on an o b je ct w ith p recisely th e sam e v e lo c ity as th a t w ith w h ich
it is em itted from the sou rce n o m a tter w h eth e r th is o b je c t be
approaching the source o r n ot.
T o explain this e x tra o rd in a ry resuit, w h ich th rea ten ed t o
overturn the w h ole o f classical m ech a n ics, it w as first su ggested
b y Lorenz and F itzG era ld th at, w h en a b o d y m o v e s , it u n dergoes
a slight co n tra ction in th e d ire ctio n o f its m o tio n . A p a rt,
how ever, from the d ifficu lty o f d ev isin g a m ech a n ism w h ich w ou ld
produ ce e x a ctly th e righ t co n tra ctio n , th is h y p o th e sis suffers
from a nother serious o b je c tio n .
Suppose tw o b o d ie s are m o v in g re la tiv e ly t o ea ch oth er.
W h ich u ndergoes th e co n tr a c tio n ? T h e on e w h ich is rea llv
m ovin g, th at is t o say, m o v in g w ith resp ect t o th e universal
ether, su pposed t o b e a b solu tely m otion less. B u t h o w are w e
to déterm ine w h ich on e this is ? N o answ er is fo rth c o m in g .
If A is on e o f th e b o d ie s and B th e o th e r, th en fro m the
stan d poin t o f an o b serv er on A , it is B w h ich u n dergoes c o n
traction . B u t fro m th e sta n d p oin t o f an ojggerver o n B , it is A
w h ich is con tra cted . T h e tw o seem in g ly c o n tr a d ic to r y sta te-
m ents hâve eq u a l d a im s t o b e con sidered co rre ct. T h en is
the co n tra ction o n ly app aren t, n ot real ?
E ven th e su p p osition o f an a pparen t co n tr a c tio n is n o t
p e rfe ctly sa tisfa ctory. It im plies th a t th e b o d y rea lly does
possess a d efin ite size and shape, w h ich appears to change w hen
O
i86 THE OCCULT REVIEW
it m o v e s rela tiv e t o a n o b se rv e r. In fa ct, how ever, the obser

v a tio n s o f a p erson sta tio n a r y w ith respect to the o b ject hâve no
h ig h er d a im s t o b e co n s id e re d v a lid than th ose o f another who
is m o v in g w ith resp ect t o it. W e are d riven t o the conclusion
th a t b o d ie s , in th em se lv e s, h â v e n o size o r shape. T h ey possess
th ese p ro p e rtie s o n ly fo r o b se rv e rs, th e sizes and shape being
rela tiv e t o th e ob server.
A sim ila r co n clu s io n h o ld s g o o d in th e case o f mass, that
p r o p e r ty o f b o d ie s w h ich m a n ifests itself in w eight.
In seek in g t o fin d r e a lity in a w o r ld o f m a tter external to the
m in d , m a tte r g ra d u a lly e v a p o ra te s u n til there is nothing left
in o u r grasp. A p r o p e r ty -le s s u n k n o w a b le , t o say the least,
is n o t h elp fu l t o th o u g h t. W e m u st return t o the common-sense
v ie w , th e n o n -m e ta p h y s ica l v ie w , th e B erkeleian view, and
b e lie v e in th e r e a lity o f e x p é rie n ce itself.
Y e t w e feel th e n eed o f a co m m o n b o n d , a ground o f unity

correla tin g m y ex p é rie n ce w ith y o u r s . W e ca n n ot rest content
w ith th e v ie w th a t ea ch o n e o f us in h a bits his ow n w orld abso-
lu te ly d is tin ct fr o m th e w orld s o f ail oth ers. D istin ct these
w o rld s u n d o u b te d ly are, p ossessin g a re a lity fo r each one of us
a lon e. N everth eless th e y are n o t a b so lu te ly distinct. Were
th is th e case, h u m an in tercou rse w o u ld b e im possible.
W h a t is th e c o n n e c tin g lin k b etw een th e m ? Materialism
w o u ld h â v e us b e lie v e it t o b e m a tte r— a n on -m en ta l realm which
so m e h o w créâtes a rich w o r ld o f ex p é rie n ce fo r each one o f us.
B u t, as I trust I h â v e m a d e p lain , th e m eta p h y sics o f Materialism
m u st b e re je cte d as q u ite u n sa tisfa cto ry .
B erk eley fo u n d th e g ro u n d o f e x p é rie n ce in the m in d o f God.
Perh aps, in th e en d, w e shall return t o B e rk e le y ’s view , at any
ra te in th e sense o f a ck n o w le d g in g M ind t o b c the ultimate
re a lity o f ail th ings. B u t B e rk e le y ’s co n c e p tio n o f the mind
o f G o d — p o ss ib ly th e real w eakness in his p h ilo so p h y — is open
t o serious criticism . H is G o d is t o o m u ch lik e a m ach ine which
regu larly grin ds o u t ideas a cco r d in g t o som e determ in ate plan.
W h a t has the T h e o r y o f R e la tiv it y t o o ffe r ? M athematical

éq u a tion s ; p erh aps, if E in stein is co rre ct in his latest views,
on e éq u a tion at th e basis o f ail th e d iverse p h en om en a o f the
U niverse.
A n illu stration o f a rela tiv ely sim p le ch a ra cter from the
sp écia l o r restricted th e o ry o f re la tiv ity m a y help t o m a k c clear
w h at is m ean t.
SOME PHILOSOPHICAL IMPLICATIONS 187
Since o b jects are shapeless a n d sizeless, e x c e p t fo r o b se rv e rs,

having shape and size o n ly rela tiv e t o th ese, if tw o o b se rv e rs
accurately record tw o even ts, th e ir m ea su rem en ts w ill n o t
necessarily be the sam e. L et o n e o b se r v e r a rb itr a r ily ch o o se
three direction s in space a n d m easu re th e d ista n ce in fe e t b e tw e e n
the tw o events a lon g these d ire ctio n s, ca llin g h is results X , Y a n d
Z. Let h im also m easure th e tim e in s e co n d s b e tw e e n th e
occurrence o f th e tw o even ts, ca llin g th is resuit T . L e t th e s e co n d
observer follow a sim ila r p roced u re, ca llin g his results, x , y , z, a n d t.
Then, assum ing th e ob se rv a tio n s t o h â v e b ee n a ccu ra te ly m a d e ,
it b y n o m eans follow s th a t X , Y , Z a n d T w ill b e id e n tica l w ith
x, y , z and t. I f on e o b se r v e r is m o v in g w ith resp ect t o th e o th e r,
for exam ple, th eir tim e-m easu rem en ts, if q u ite a ccu ra te , w ill
certainly be differen t ; a lth ou gh if t h e y are n o t so m o v in g th ese
tw o m easurem ents w ill b e iden tica l.
In any even t, h ow ever, p r o v id in g a lw a ys th a t th e w o r k is
accurately done, th e fo llo w in g é q u a tio n w ill h o ld g o o d :—
X 2+ Y 2+ Z 2 — (cT )2 = x 2 + y 2 + z 2 — (ci)2
where c equals th e v e lo c it y o f lig h t in fe e t p e r se co n d , th a t is

to say, is the fa c to r n ecessary t o c o n v e rt seco n d s in to th e tim e -
units corresp on din g to feet.
AU m eth ods w h ich h âve h ith erto b een essa yed t o co m p e l
the U niversc t o y ield u p its secrets, e x c e p t th e m a th em a tica l
m ethods o f th e R e la tiv ity T h e o r y , h âve fa iled . M a th em a tics
alone seems to p rom ise a com p lé té solu tion .
W h at is th e m ea n in g o f this ? T h e p o in t is fin ely h a n d led
in the closin g ch a p ter o f Sir Jam es J ean s’ re c e n tly p u b lish ed b o o k ,
The M ysterious U niverse. “ T h e u n iv erse” , he w rites, "b e g in s
to lo o k m ore lik e a great th ou g h t than a great m a ch in e. M ind
no longer appears as an accid en tai in tru der in to th e realm o f
m atter : we are begin n in g to su spect th at w e ou gh t rath er t o ha il
it as the creator and g ov e rn o r o f th e realm o f m a tter— n o t, o f
course, ou r in d ivid u al m in ds, b u t the m in d in w h ich the a tom s
ou t o f w h ich ou r in d ivid u a l m in ds h âve grow n e x ist as th o u g h ts ” .
In sh ort, Jeans asks us t o envisage th e U niverse as the cré a tio n
o f the Great M athem atician, the w ork o f a m in d h a v in g so m e th in g
in co m m on w ith ou r ow n , " n o t so far as w e h âve d is co v e re d ,
ém otion , m orality, or æ sthetic ap p récia tion , b u t th e te n d e n cy to
th ink in th e w a y w h ich , fo r w an t o f a b ette r w o rd , w e m a y
describe as m ath em atical” .
i8 8 THE OCCULT REVIEW
T h is is, in essen tiais, a r e t u m t o th e Berkeleian point of view,

b u t a B erk eieia n ism e n rich e d w ith ail the thought-apparatus
o f m o d e m m a th e m a tica l p h y sics.
C erta in is it th a t T h e T h e o r y o f R e la tiv ity strikes deep at
th e r o o t s o f M a teria lism , ce rta in is it th at it m akes acceptance
o f B erk eieia n ism e a sy . W e m a y h esita te t o g o the whole way.
B u t a t least w e m u s t a c c e p t th e fa ct o f th e re la tiv ity o f expérience,
a r e la tiv ity w h ich b y n o m ean s d e p riv e s expérience o f reality,
b u t g ro u n d s it in a u n iv ersa l re a lity w h ich is im m aterial and akin
t o m in d .
THE VISION OF BUDDHA

B y S T A N T O N A. C O B L E N T Z
Sometimes I wish I knew what m ystic light

Flashed to the brooding B uddha long ago,
W hen, praying for some superhuman sight
T o pierce the unfound root o f human woe,
H e mused beneath green leaves, and watched the âight
Of cloud and star and m any a sunrise glow,
Clasped in calm thought, tül, in a startling blaze,
W orld-flooding knowledge swept across his gaze. . . .
Knowledge whose beams he would but half impart

Of some Nirvana suffering man might gain
W hen with pure vision and uncovetous heart
He passed above the claws o f strife and pain,
Passed for ail time from fïeld and house and mart
Into some realm where night and Lethe reign. . . .
W hat realm ? and where ? Some boum ail seekers crave
After the dark, beyond the doorless grave ?
W hat realm, what realm ? A depth we sometimes feel

Locked in ourselves, like sea-floors under sea ? . . .
A vast of sparkless gloom that might reveal
The frightening grcatness o f eternity ? . . .
W hose foggy gulfs and silences conceal
Ail worlds that are . . . compressed in you and me ?
Is this the vision ? . . . Clouds grow dense. How few
See the star-kindled flash that Buddha knew !
THE SECRET BOOK
By A R T H U R E D W A R D W A IT E
M. V U L L IA U D is k n ow n in F ran ce b y an a u th o rita tiv e w o r k in

tw o volum es on L a Kabbale J u iv e, w h ich sh ou ld h â v e p u t an
end once for ail, and perhaps^ has, t o th e non sen se w ritten o n
the subject, from the d ays o f E liph as L év i, b y th e o cc u lt sch o o ls
of Paris, w hich knew neither the tex ts o f th e S ecret T ra d itio n
in Israël n or th eir critical h istory. It ca m e a b o u t fo r th is reason
that in the spacious p re-W a r days, w hen Paris h ad a M etrop olitan
Council o f the M artinist O rder u n der th e auspices o f D r. P apus,
a Société des H autes E tudes, an E cole Supérieure w h ich co n fe rre d
diplom as, an Ordre Kabbalistique de la R ose C roix, so on a n d so
forward, there arose a certain M. Chateau w h o p ro d u ce d a tran s-
lated Z oh ar in a m od est o c ta v o volu m e, and it w as a cce p te d
im plicitly b y Papus as the w h ole o f th a t co lo ssa l ingarnering.
It com prised a ctu a lly and solely three d istin ct tracts im b e d d e d
in the Z oh ar and done in to F ren ch fro m a L a tin ve rsio n o f B a ro n
von R osenroth, p rod u ced in th e late seven teen th ce n tu ry a n d
fam iliar to students o f the s u b ject in th a t h istorica l co lle ctio n
w hich he called Kabbala Denudata. S o m u ch fo r th e Z o h a r
in French occu lt circles p rior t o th e p arap h ra stic tran slation o f
Jean de Pauly. T h in gs w ere n o t m u ch b e tte r in E n gla n d ,
where S. L iddell M acG regor M athers also tran slated fro m R o se n
roth, for the benefit o f students circa 1887— m o re esp ecia lly fo r
those w h o term ed th em selves " v e r y o c c u lt” . H e b e lie v e d a n d
stated that L u ria’s B ook o f the Révolutions o f Soûls fo rm e d p a rt
o f the Z oh ar ; and w hen the Theosophist o f th ose d a y s p o in te d
out that he bun gled th e L atin , his answ er w as th at he h ad a m en ded
R osen roth b y reference t o th e C haldaic tex t. So m u ch fo r the
Zohar in L on d on , w hen a K a b b a listic O rder o f th e G .D . m et
at M asonic h eadquarters u n der M ath ers’ auspices and w h en his
collaborator, D r. W y n n W e stco tt, Suprêm e Magus o f a M asonic
R osicrucian S ociety , certified to his p erson al satisfa ction at
throw ing dust in the eyes o f “ the critics ” . It w as an egregious
w orld, m y Masters.
R osen roth p ut in to L atin the Siphra D i-T zen iuth a, oth erw ise
Secret B o o k , B o o k o f M od esty or B o o k o f C on cealed M ystery,
and tw o further Z oh a ric tracts d ev e lo p e d th erefrom u n der the
titles o f Id ra Rabba and Idra Zouta— resp ectiv e ly the G reater
190 THE OGCULT REVIEW
a n d L esser H o ly A sse m b ly . M. V u lliau d has produced recently

in F re n ch t w o ren d erin gs o f th e first, regarded b y him as ouvrait
essen tiel de S eph er H a -Z o h a r .1 T h e on e is a literal version
a n d th e o th e r a p arap h ra se, b o t h a cco m p a n ie d b y valuable notes.
R o s e n r o th o n his o w n p a rt d id som eth in g b y expansion in brackets,
t o e lu cid a te th e o b sc u re o rig in a l o f th e Secret B o o k , in comparison
w ith w h ich th e Id ra s m ig h t a lm o st b e called lim pid. There is
n o o p p o r t u n it y h ere t o c o m p a re th e tw o recensions one with
a n oth er, o r w ith a n té cé d e n t tran sla tion s : it m ight baffle my
rea d ers, m u ch as it co n ce rn s m y s e lf t o con trast the excellent
L a tin c o d e x , d o n e ra th e r in th e d a rk o f th ings, w ith that of modem
sch ola rsh ip . I t is t o b e s a id th a t I h â v e p rofited and that when
M. V u llia u d ’s v o lu m e has b e e n p u t in to vellu m it shall be placed
o n a sh elf b esid e th e vellu m s o f R o se n ro th .
M eanw hile th ere is th e tr a n sla to r’s p réfacé, which occupies
m o re th an h a lf th e v o lu m e . It e m b o d ie s a caustic criticism of
th e p résen t p o s itio n in resp ect o f K a b b a listic studies, their
n eglect b y h istorian s o f p h ilo s o p h y a n d th e rép étition from mouth
t o m o u th o f an o ld e x p lo d e d thesis th a t the Secret Tradition of
Israël w a s m a n u fa ctu re d in th e e a rly p a rt o f the thirteenth
cen tu ry . C ertain co n tr ib u tio n s t o th e s u b je ct presented by a
F ren ch ecclesiastic, Père B o n sirv e n , w h o seem s unknown in
E n gla n d , are e x a m in e d o n th eir d a im s to k now ledge, which are
red u ced t o lean p ro p o rtio n s. It em b od ies also the story at
len g th o f J ean d e P a u ly , w h o tran slated th e Z o h a r into French,
to g e th e r w ith an a p p ré cia tio n o f th e spirit w h ich informs his
v ersion . It is b y th is th a t I a m draw n person ally, fo r there is
an en d p u t o n ce a n d fo r e v e r t o a scandalous calum ny which
rep resen ted de P a u ly as m a sq u era d in g u n der a false name and
as n o o th e r in fa ct th a n a certa in P au l M eyer, a supposed
"c o n v e r t e d ” J ew , w h o figu red as a ly in g w itness in a case of
R itu a l M urder b ro u g h t against Jew s m ore than th irty years
sin ce, in E astern o r S ou th ern E u ro p e . T h e w ell-know n name
o f D r. R o b e r t E isler is co n n e cte d w ith this in v en tion , he having
circu la ted it th ro u g h the m ed iu m o f T he Quest, in the issue of
th a t q u a rterly re v ie w u n der d ate o f J u ly , 1924. A s he would
m ost certa in ly n o t b e th e a u th or, it is referable, so far as I am
con ce rn e d , t o som e u n k n ow n sou rce. W e are in d eb ted to M.
V u lliau d fo r in fo rm in g us th a t de P a u ly p u b lish ed at Orléans,
in 1 8 9 7 , a réfu ta tio n o f th e rid icu lou s and w ick e d charge of
R itu a l M urder. W e learn also th at D r. M arc H a ven — the literary
S IP H R A D I - T Z E N I U T H A : Le Livre Secret. Traduction Intégral* de Paul
Vulliaud. 4 t o p p . 2 1 5 . P a r i s : E m ile N ou rry.
THE SECRET BOOK 191
pseudonym o f D r. L alan de— on ce so w e ll-k n o w n in th e o ccu lt

circles o f Paris, m ade a few in v estiga tion s co n c e rn in g th e e a rly
history o f Jean de P au ly and a scerta in ed a m o n g o th e r p o in ts
that he was b orn a bou t 1860 at A n tiv a ri in A lb a n ia , th e son o f
Jean Pierre T h éod ore de P a u ly and o f A n to n ia M aria, B aron ess
of Vanutelli, and was b a p tiz ed the fo llo w in g d a y , u n der C a th o lic
auspices, at Scutari in the sam e d istrict. M arc H a v e n 's d is c o v e r y
is not less im portan t than M. V u llia u d ’s p o in t o f fa ct in litera tu re,
for it is to be assum ed that the F ren ch o ccu ltist h ad full e v id e n ce
for his statem ent. T h ere has t o be set again st it, h o w e v e r , th e
counterfact that M. V ulliaud possesses, o r has in sp e cte d , a letter
o f de Pauly him self d a ted J u ly I4 th , 1900, w h ich m e n tio n s th a t
he was b orn in M onténégro. M. V u lliau d suggests in on e p la ce
that his su bject was eith er o f Jew ish e x tr a c tio n o r h ad re ce iv e d
a Jewish éd u cation , a d d in g later th at his n am e w as in co n te s ta b ly
Jewish and that n o on e e x c e p t a J ew co u ld h â v e tran sla ted the
Zohar. I am inclined th erefore to p lace m y ch ie f relian ce on the
b ook w ritten b y de P a u ly rather than o n th e ev id e n ce o f his
baptism in earliest in fa n cy and his a p p a re n tly C hristian parentage.
As regards the tran slation o f th e Z o h a r, w e k n o w th a t it

has been con d em n ed b itte r ly and u n co n d itio n a lly in ce rta in
quarters o f Jew ish scholarship— b y D r. E isler, D r. S ch olem and
others. M. V ulliaud rem inds us th a t w h en , a fte r ré v isio n b y a
R ab bi, it was publish ed u tlim a tely u n der th e auspices o f its
original sponsor and financier, M. E m ile L a fu m a, it w as b y h im
regarded as an essay, a first d ra ft, so t o speak. C on sidered as
such, it is u n qu estion a bly rem arkable, fro m M. V u llia u d ’s p o in t
o f view . There are “ d eba tab le renderings, im p o rta n t lacunæ ,
inadm issible in terp réta tion s” , b u t it con stitu tes a p reciou s
groundw ork.
F or the rest, de P a u ly was a m an o f e x tra o rd in a ry lea m in g ,

and, like th e picaresque a dven tu rer in som e e a rly V icto ria n
novels, he spok e ail languages w ith equal fa c ility ; b u t he liv e d
fo r the m ost part in th e dregs and lees o f p o v e rty . It cam e a b o u t
therefore th a t his s to ry , as n o w presen ted, is on e o f th e trials
and devices o f a m en dican t sch olar, w hose con scien ce and sense
o f h on ou r h ad been som ew h at b lu n ted b y the stress o f p h y sica l
necessities. H e h ad also a w eakness w h ich has ch a ra cterized
occasion ally oth er persons o f real sch olastic a ttain m en ts, a te n -
d en cy t o regard him self as an exp ert o n a n y s u b je ct w h ich in
clination or circu m stan ce p rom p ted h im t o ta k e u p . T h ere is
eviden ce, fo r exam ple, th a t w hen M. L a fu m a p ro p o se d t o h im th a t
1 92 THE OCGULT REVIEW
h e sh o u ld tran slate th e Z o h a r , o n certa in agreed ternis, de Pauly

w a s n o t u n a cq u a in te d a lto g e th e r b u t was certain ly not familiar
w ith th e S ecret T r a d itio n o f Israël. T h is is m ade évident fully
b y h is n otes a n d co m m e n ta r y o n Z o h a ric critical points, over
w h ich h e fe ll in to errors a n d a d o p te d p rep osterou s views. These
th in g s n o tw ith sta n d in g , h e is regarded rather tenderly b y his
b io g r a p h e r, as it seem s t o m e, a n d w as, I feel also, b y M. Laguma,
w h o su ffered n o t a little at his h an d s. I h âve fou n d it impossible,
o n m y o w n p o s t, t o learn his s to r y w ith o u t considérable sympathy,
a n d it is lik e ly th a t o th e r readers w ill co n c u r herein.
M . V u llia u d ’s title -p a g e speak s o f “ n ew considérations”
o n th e a n tiq u ity o f th e Z o h a r ; b u t it is sca rcely to be expected
th a t th in gs are ca rried m u ch fu rth e r th an in th e elaborate volumes
w h ich h e has a lre a d y d e v o te d t o th e w o rk . It m ay be noted
( i ) th a t h is s tu d y o f th e S ecret B o o k p rior to its translation
has c o n v in c e d h im y e t m o re p r o fo u n d ly on th e authority and
âge o f th e K a b b a la h ; (2) th a t its r o o ts lie fo r h im far dow n through
th e cen tu ries, m e a n in g th a t th e y are earlier than Christianity
itse lf ; a n d (3) th a t so m e o f th e d o cu m e n ts in w h ich it was ulti-
m a te ly e m b o d ie d b e lo n g t o th e s ch o o l o f R a b b i Sim eon ben
Y o h a i.
AFTER LONG SILENCE

B y J E S S IE A N N IE A N D E R S O N
Long since, b y m y spirit’s altar,

A birdlet awoke and sang ;—
Ah, small !— yet m y spirit’s hall-ways
A nd high-groined roofing rang.
But— woe and alas for its m agic !—

Life stoned it and broke its wing. . . .
I held its throat from its m oaning . . .
And . . . dead things do not sing.
Yet . . . times . . . from beyond the highways,

Through clashing voices and tread,
I sense . . . Is’t a phantom singing ? . . .
Is the birdlet really dead ?
THE TWO MAGICS IN MEXICO
By CH ARLES W H IT B Y
OF ail human tangles, there is p erh ap s n on e m ore in v o lv e d and

intricate than the beliefs o f a su perstitiou s p e o p le . S u p erstitiou s
peoples are m an y, as m a n y a lm ost as p eop les o f a n y k in d ; b u t
few, I suppose, h âve in this m ém ora b le resp ect e x ce lle d th e
ancient M exicans and th eir n eigh bou rs o f C entral A m e rica and
Yucatan, a m on g w h om th e struggle fo r d om in a n ce b e tw e e n th e
elevating and degrading élém ents o f w h at passed fo r th eir religion
was still a m ore o r less draw n b a ttle w hen th e arriva i o f th e
Spanish invaders u nder C ortès p ut an en d t o th e co n te s t. In this
haunted tw ilight o f T o lte c and A z te c su p erstition , as in th e d im
régions o f A tlantean a n d D ru id ic tra d ition s, Mr. L ew is S p en ce
m oves w ith a con fiden ce earn ed b y lo n g s tu d y and research, and
illumines its darkest corn ers b y his keen y e t im ag in ative scru tin y.
In his latest w ork,* dealin g w ith th e arcane secrets a n d o ccu lt
lore o f M exico and Central A m erica (the fo u rth b o o k h e has
devoted to variou s aspects o f this little k n ow n a n d b izarre field
o f investigation), besides enth rallin g ch apters o n M ex ican m a gic,
he includes m uch valu able in form a tion as t o th e religiou s cu its,
m yths and superstitions o f the strange M a ya p e o p le o f Y u ca ta n
and the a djoin in g territories. T h e illustration s, fro m n a tiv e
sources, presenting th eir w eird con cep tion s o f v a rio u s god s,
dém ons, w itches and sorcerers, h orrib le as som e o f th e m are, b y
no means lack ind ication s o f a esth etic talen t. C ertain o f them
rem ind m e o f the p rod u cts o f m od ern ist vagaries a m o n g o u r ow n
later-day artists, in w h ich a stu d ied vagueness is th e su prêm e
desideratum , o r an eq u a lly d eliberate d istortion .
In ail early religions m a gica l con ce p tio n s are an im p orta n t
ingrédient, b u t in th at o f M ex ico th e y are fu n d am en tal ; its
gods, Mr. Spence tells us, are m a gica l figures ; th eir rites arose ou t
o f m agical en deavou r. T h e clim ate o f M ex ico is a rid, and the
abundance o f the m a ize-crop s was p reca riou sly d épen d en t on the
sufficiency o f the rainfall. A d ry season m ean t fam in e ; h en ce,
m agical p rod u ction o f rain b ein g a perennial p o p u la r d em an d , it
becam e the ch ief p réoccu p a tion o f th e p riesth ood . T h e statem en t
m ade b y M ephistopheles t o Faust w hen requ estin g him t o sign
the pact betw een th em in a d ro p o f b lo o d — to w it, th at ‘ 'b lo o d is
* The Magic and Mysteries of M exico, o r The Arcane Secrets and Occult Lore
of the Ancient Mexicans and Maya. B y L e w i s S p e n c e , a u t h o r o f The Gods o f
Mexico, oie. L o n d o n : R i d e r & C o . p p . 2 8 8 . P r i c e 1 5 / - n e t .
a ju ic e o f rarest q u a lit y ” , is o n e th at w as fu lly endorsed by the

A z te c ecclesiastics, as it has b e e n a n d still is b y ecclesiastical
o p in io n th rou g h ail âges. N o r w as th eir fatal dédu ction , that the
flow o f b lo o d (hu m an , fo r c h o ice ), b e in g analogous to the fall of
ra in , th e fo rm e r o ccu rre n ce w o u ld b e a p o te n t spell to induce the
la tte r ; th a t, in s h o rt, the m o re h u m an victim s b u tch crcd on their
shrines th e m ore co p io u s w o u ld b e the rainfall and the more
a b u n d a n t th e h a rvest, b y a n y m eans pecu liar to the priests of
a n cien t M ex ico. W h a t w as p ecu lia r t o th e m , o r at least exceptional,
w as th e ru th lessly lo g ic a l th orou g h n ess w ith w hich this magical
th e o r y w as tran sla ted in to p ra ctice b y the system atic slaughtering
o f va st m u ltitu d e s o f p rison ers at th eir seasonal festivals. The
id ea w as th a t th e life o f th e g o d s in general and o f the earth-
m o th e r, C oa tlicu e, w h o b ro u g h t fo r th the grain, in particular,
w as d ép en d en t o n b lo o d , a n d th a t, unless thus periodically re-
p len ish ed, h er fe r tility w o u ld b e exh a u sted . “ G ive us rain, and
w e shall g iv e y o u b lo o d ” . T h a t, says Mr. S pen ce, was the compact
o ffered b y M exican m a n t o his god s.
It is g o o d t o k n o w , h o w e v e r, th a t this gru esom e concept was
n o t u n ch allen ged. T h ese d a rk er and grossly-m aterialistic ten-
d en cies w ere m a in ly a ssociated w ith th e cu it o f Tezcatlipoca,
th e " g o d ” o r d é m o n w h ose h orrifie effigy, in th e guise o f a wer-
jagu ar, fo rm s th e fro n tisp ie ce o f Mr. S p e n ce ’s new volu m e. It
w as a cu it b a sed o n te rro r a n d su perstition , as w e hâve seen,
a n d o f its great p o p u la r v o g u e a n d prestige there can be no
d isp u te, b u t it h a d a riva l in th e o ld e r a n d purer cuit o f the
“ feath ered serp en t” Q u etza lcoatl, a sola r d e ity , m yth ica lly as
socia ted w ith th e p re -A z te c (T o lte c) civ iliz a tio n . H e is said to
h âve corne fro m th e E a st, lea d in g th e T oltecs in to M exico, and
t o h âve ta u gh t th em th e arts a n d agricu ltu re. H e was an
a strologer a n d a m a gician , b u t is d escribed as co v e rin g his ears
at the m en tion o f h u m an sacrifice, fo r w h ich , in his ritual, the
p ra ctice o f d ra w in g b lo o d fro m o n e ’s o w n ton gu e o r elsewhere
on o n e ’s ow n b o d y seem s t o h âve b een su bstitu ted. H e was
a lte m a tiv e ly a cre a to r-g o d o r th e son o f créa tive deities, and was
also iden tified w ith V enus, th e m orn in g star. A il w h ite m agic,
th e lore o f ligh t, spran g fro m h im ; ail th a t o f th e low er cultus
from his op p on en t, T e zca tlip o ca , th e b la ck m agician . T h e rivalry
o f th e tw o p riesth ood s w as in terp reted as a struggle betw een the
bénéficient g o d a n d th e d é m o n , en d in g in the triu m p h o f th e latter
and the ban ish m en t o f Q u etzalcoatl. F a ith in his in n ocu ous rain-
m akin g ritu al w a n ed ; th e orgies o f hum an sacrifice and ail the
degrad in g su perstition s w h ich a cco m p a n y it increased b y leaps
THE TWO MAGICS IN MEXICO 195
and bounds, d enotin g a real v ic t o r y o f th e p o w e rs o f darkn ess,

deplored b y the th ink in g classes o f M e x ico a n d Y u ca ta n , w h o
remained inw ardly faith fu l t o Q u etza lcoa tl, and p r o b a b ly s tro v e
to hasten his return b y m agical rites. Such w as th e State o f afïairs
which was eut short b y th e a rriva i o f C ortès a n d his in v a d in g
Spaniards ; and it is said th a t K in g M on tezu m a , m ista k in g th e
conquistador fo r the a n x iou sly -a w a ited g o d , a ctu a lly sent h im th e
ritual costum es o f Q u etzalcoatl.
The “ w hite m a g ic” o f Q u etza lcoatl w as, in M r. S p e n ce ’s
opinion, an A siatic, or E u rop ean im p orta tio n . H e b e lie v e s h im
to hâve been an actual initiate o f a m y s te ry cu it, resem b lin g th ose
of ancient Greece and B ritain , in w h ich he p la ys a rôle sim ila r t o
that o f D ionysus. T h is cu it su rv iv ed in th e fo rm o f th e va st
secret society o f the N agu alisto, w h ich d egen era ted in to s o rce ry ,
and, after the suppression o f th e M aya faith s, w as u sed as an
occult w eapon against C hristianity. E v e n to -d a y , it liv es o n , and
its sinister p ow er is illustrated b y th e s to r y o f an a lleged actu a l
occurrence, in w h ich an E n glish w om an , a tta ck e d b y a ja gu a r,
shot it, but fou n d instead the corp se o f h er h u sb a n d ’s d eserted
native mistress.
In add ition to the cen tral th em e sk etch e d a b o v e Mr. S p e n ce ’s
b ook is a rich m ine o f in form a tion o n M exican o ccu ltism ; w itch -
craft, strangely iden tical, even t o th e tra d itio n a l b ro o m s tick ,
with the old -w orld ty p e ; a strolog y and th e o th e r m a n tic arts ;
the few su rvivin g A z tec m agical b o o k s , inclu d in g th e m ysteriou s
P opul-V uh and th e Tonalam atl o r B o o k o f F a te ; th e bafflin g
problem o f M aya w riting, w ith specim en h eiroglyp h s ; and his
own rem arkable élu cid a tion o f the stages b y w h ich o b sid ia n ,
the glass-like v olca n ic p ro d u ct u sed fo r th e b la d es o f sacrificial
knives, cam e to b e regarded as p re-em in en tly sacred, th e v e r y
principle o f existence.
W h at is excep tion a l in Mr. L ew is S p e n ce ’s b o o k s is th e c o m
bination o f éru dition and scientific m eth o d w ith a sy m p a th e tic
insight enabling h im t o a pp reciate and in a m easure share th e
old-w orld assurance o f con ta ct w ith in v isib le p ow ers, b énéficient
or m align, and o f th e tra gic rea lity o f th e co n flict b etw een them .
In reading The Golden Bough, on the o th e r han d, o n e ’s interest
flags, because on e feels th a t to th e learned a u th or it is ju st the
h istory o f on e vast p atlietic illusion. B u t th is is a b ig and,
after ail, unw arranted assu m ption ; u ngrateful, to o , since
experim ental Science is the d irect descen dan t o f M agic, and n ot
exclu sively o f the " w h it e ” va riety.
CORRESPONDENCE
The name and address o f the writer, not necessarily for publication,
are required as evidence o f bona fides, and must in every case
accompany correspondence sent f o r insertion in the pages of
T he O ccult R e v ie w .— E d .]
BLACK MAGIC IN SCIENCE

To the Editor o/ T he O ccult R e v ie w .
S i r ,— Memoirs o f the prophétie utterances o f Mdme. H. P. Blavatsky
are stirred b y a recent exam ple o f Black M agic in Science.
I refer to an account o f Starvation Experiments on Children described
in the British Medical Journal o f N ovem ber is t, being quoted from a
paper read b y H . C. Cameron, M .D., a Physician at Guy’ s Hospital !
W ords fail one, m y reason for writing being to call the attention
o f your readers to such an abomination.
Y ours faithfully,
CHAS. V. BALL.
B. Orient.Litt.
T H E R U SSIA N P R O B L E M
To the Editor o f T h e O c c u l t R e v i e w .
S i r , — Y ou r correspondent, E. K . M., raises a
point that is both
interesting and im portant. It seems clear, however, that the Russian
Government o f to-day would be the last that any spiritual teacher
could praise.
It is an attem pt to put into practice the communist System of
K arl Marx, which involves in its very essence an extreme form of
m id-V ictorian atheism which stigmatizes everything that savours
of religion as "d o p e ” .
Occultism is a religion, and has a great deal in com mon with
orthodox Russian Christianity. On the other hand, it has nothing
in com m on with com plété scepticism. Hence the spread of
occultism in a religious Russia would hâve been far more easy than
in a Russia where its teachers would be vigorously persecuted.
Th e présent rulers of Russia are attem pting to create a nation of
materialists who will hâte and despite the very name o f religion—
occultism included, and I really fail to see how any occultist ean be
expected to extend to such pernicious activities the passive, but
none the less real, assistance of toleration.
Y ou rs very truly,
TH OM AS FO STER.
196
PERIODICAL LITERATURE
A c e r t a inelement o f enchantment breathes through the pages of

A nthroposophy in its latest issue, quite apart from the fact
tliat it is written b y trained expositors o f Steinerism for those who
know something about it, or those who want to know. So far as our
memory serves, no article appears which does not dépend from his
occult views and theses and does not quote him recurrently. That
believers are encouraged and consoled b y such itération m ay be more
than merely possible : that the world without m ay be wearied, if the
outer world can be held to read A n t h r o p o s o p h y , we hâve ventured
to suggest previously. The fact that the quarterly review o f “ spiritual
science” is reducing its price appears to indicate that it is reaching
a wider circle, or expects so to do. The point is notable, tending to
show that Dr. Steiner’s personal methods o f research in Akasic R ecords
are beginning to enlist more general concem , while those o f Mr.
Leadbeater are passing out o f repute. W e hâve no canon of criticism
by which to judge their respective merits, and our position is therefore
that of detached observers, who listen and record at need. A n t h r o
p o s o p h y opens as usual with the report o f a lecture b y Dr. Steiner
himself, given so far back as 1923 and grouping and contrasting three
important personalities of the sixteenth century, Giordano Bruno,
Francis Bacon and Jacob Bôhme, ail supposed to “ represent the
beginning of m odem culture” . It is a discriminating essay at its
value ; but the enchantment to which we hâve referred manifests
at first when Dr. Ita W egman talks briefly on Ancient Mysteries and
the W ay of Knowledge in m odem times. She is o f and belonging to
Dr. Steiner in ail her modes and thoughts ; with his name she opens
and with it also ends. Midwise in the paper we are told that the
"com plété libération of Persephone” , who symbolizes the soûl, was
first achieved by him “ in the m odem âge” . In any case he lias told
us that the Ancient Mysteries “ enshrined a knowledge” realized,
as well as a certain power over Nature, which power was “ born of and
issuing from the will” . Moreover, they revealed to the pupil “ great
cosmological truths” , and he was able not only to penetrate his own
depths but to “ behold the gods” and their Temple “ in his own being” .
Now it seems to us a marvellous thing that this can be alfirmed in
the twentieth century on the sole warrant of hypothetical Akasic
Records and can be accepted by intelligent people who hâve opportunity
for checking them by the researches and findings of scholarship
pursued with unremitting zeal through several générations. W e
wish devoutly that such archives could produce one tittle of evidence
in these interesting directions.
There is also Mr. E. C. Merry, with a talismanic discourse on King
Arthur, of whom is it said at the beginning (1) that he certainly existed ;
197
(2) that his individuality extends through the âges as “ a definite

current in human évolu tion ” ; (3) that his Mysteries are the oldest of
ail in E urope ; (4) that to make a beginning concerning them our
"g a z e ” m ust be turned to Atlantis ; (5) that in their earliest form they
preceded the Christian E ra b y several centuries ; (6) that we are called
upon to connect K in g A rthur’s royal name with "th e spiritual science
o f N ature” , as well as with the birth of Chivalry ; (7) that it is in
fact “ everyw here” , and so is the name of Guinevere ; (8) that his
M ystery was a solar cuit, “ grown out o f primeval Atlantean origin” ;
(9) that its central o b ject was the R ound Table, but a place of great
im portance was held b y the sword E xcalibur ; (10) that prior to the
M ystery o f Golgotha— here quoting Dr. Steiner : “ the Knights of King
Arthur, seated at their R ou nd Table, received into their hearts the
Sun-Spirit, the pre-Christian Christ” ; ( n ) that subsequently the
Arthurian “ stream ” m et with that of the H oly Grail, in which the
Christ Mysteries “ travelled from East to W est” ; and in fine (12) that
K ing Arthur, who is asleep in A valon or on Mount Etna, according
to some o f the legends, must so remain till the time of his awakening
cornes, which indeed is our own time, or somewhere in the présent
century. A few of us hâve searched Arthurian literature till almost
we know it b y heart ; and others o f us hâve searched the great cycle
o f texts o f the H oly Grail and know ail the critical studies, besides
the multitude o f dreams which hâve sought to explain the mythos.
I f we are asked to include Dr. Steiner’s shewing o f a vision in the
exceedingly com posite sériés, we are more than willing, since assuredly
it "gives to airy nothings a local habitation and a name” ; but if we
are asked to accept it as of ail truth, and high in holy import, we must
turn down another Street when such gospels are preached in the
neighbourhood. Even now, we are not at the end of the wonders and
sorceries which hâve fallen upon the Lodges o f Anthroposophy and
its Goetheanum head-centre, where things beyond belief and outside
ail evidence are held and preached for “ the truest and holiest that
are in this w orld” , as Caxton said o f the great Grail Romance in
M alory’s Galahad version. Another witness pictures the Perceval
Grail Legend as originating in Southern France, on the dubious
authority of W olfram von Eschenbach concerning his predecessor,
the alleged K yot of Provence ; and so we hâve the story of the
Troubadours told from the Steiner standpoint, with “ Initiâtes of the
M ystery Schools” loom ing behind those sweet singers of the South.
It is in no spirit o f persiflage that we offer our thanks to A n t h r o
p o s o p h y : its “ true intent” m ay be ail for our instruction rather
than "a il for our delight” ; but we hâve found delight therein.
Mr. E. C. Merry remarks casually in the course of his disquisition
that "th e dawn o f the Mysteries o f the Rose-Cross belongs to the
Middle Ages” . W e know, however, that historically speaking the
alleged fratem ity is first heard of in the second decade of the seven-
teenth century, when a mythical account of its foundation appeared
PERIODICAL L IT E R A T U R E 199
in a German pamphlet. Here are the unadorned facts, which hâve

been coloured b y unscrupulous invention for some three centuries.
And now it is the turn of L ’ e r e S p i r i t u e l l e to tell us what it
thinks about the origin of “ the mysterious R osicrucians” , reflecting
from Max Heindel, who claimed to hâve been initiated in the Starry
Heavens or otherwhere, "fa r in the unapparent” . It is held upon
such authority as a thing certain that ever since the fourteenth century
the Brotherhood has recruited Members, and further that it is com posed
of “ Grand Hierophants” who hâve been guardians through the âges
of “ hyperphysical and spiritual knowledge, incomparable treasures”
which can be contemplated only b y the eye of the soûl. W hether
these are dispensed just now b y Mrs. Heindel at Oceanside, Cal., in
her R a y s f r o m t h e R o s e C r o s s , under the form o f vegetarian
recipes, we do not as yet know. It seems probable enough, rem em ber-
ing that the Comte de Saint-Germain was one of them, according to
L ’e r e S p i r i t u e l l e , and that he ate nothing at the banquets,
presumably for want of the cabbages which are grown now, figur-
atively and otherwise, at that particular M ous Rationabilis which
is called Mount Ecclesia and is over against the American W estern
Main. . . . After these things it is not less than a relief to look once
again at E u d i a , which is a Revue Initiatique, if ever there was one, and
is dedicated to nothing but initiation. It is, however, l'initiation
Eudiaque and does not go back through the âges or further than a
metaphorical yesterday. It is a fondation Durville, its Mysteries being
his only and his also its science. N o one has ever written concem ing
it except himself, and for ever he writes and writes. Most things are
over his signature in every issue of E u d i a , and if anyone wishes for
évidence that his readers appreciate the fact and are far from a state
of surfeit, it m ay be observed that they hâve contributed yet another
2,000 francs (and over) in a single m onth for the building o f his proposed
Temple.
Our excellent contem porary L i g h t has opened a new volum e and
thus inaugurated its fifty-hrst year of successive publication. There
is a leader on the subject which speaks with modest reserve of the
Joum al’s past history, o f storms weathered, o f work done, o f that
“ philosophy of life and death” for which it has stood heroically.
"F ifty years !” it ends. "S o far, so good ” , and then adds reverently :
"The best is yet to be” . So do we hope ourselves, and so also we think.
An éditorial note of Mr. David Gow looks forward to a Diamond
Jubilee, adding that “ in any case we hâve scored fifty, not o u t” .
Very much "n ot out” is our own verdict, who hâve known it almost
from the beginning, through lean years and fat ; and we are in a good
position to testify on the basis of a practically unbroken familiarity
that L i g h t was never more alive than it is at the présent moment
and never did better work. Congratulations are com ing in and are
finding corners in columns, here and there. W e are confident that
many others will arrive and test éditorial skill to ftnd a place for print-
200 TH E OCCULT REVIEW
ing them. But L i g h t after ail, for those who read with sympathy
and a little knowledge, is its own advertisement, from week to week
and as the years go forward. Our own congratulations and best wishes
to a valiant pioneer, and salutation to the star which leads it. . . .
We had seen nothing of the J o u r n a l issued by the American Society
for Psychical Research since the death of Professor Hyslop till a recent
copy has corne unexpectedly into our hands. It has changed both
form and title, being called P s y c h i c R e s e a r c h and appearing in small
quarto. We note otherwise with interest that it is edited by our
friend Mr. Frederick Bligh Bond, that Mr. J. Malcolm Bird continues
as Research Officer in the United States and Mr. Harry Price as
Foreign Research Officer. Mr. Bond contributes a careful study
on varieties of cross-correspondence, mainly based on materials
collected by Mr. E. E. Dudley but with acknowledgments to Dr.
Mark W. Richardson and Dr. Crandon, the husband of the famous
“Margery”. . . . The Rev. John Lamond has a graphie article on
Domrémy in I m m o r t a l i t y a n d S u r v i v a l and tells how for thirteen
years he has talked with Joan of Arc as a personal friend. He holds
that the power—at once psychic and divine—which operated through
her "will yet regenerate the nations”, and that we are on the threshold
of an era which will “as far transcend our modem conditions”, as
these conditions transcend those of the cave men.
T h e C o s m i c D a w n continues to appear at Los Angeles and is
self-described as "an infallible guide in problems of every nature”.
There is apparently a "Brotherhood” behind it which gives lectures
in the Califomian city and holds classes for Astrology. It will do well
to see that its official organ produces something to excuse the mag-
nificent claim put forward. Very moderate or indifferent éditorial
articles and a serial story are the sum of its infallible guidance in the
last issue. Meanwhile an "international organ” devoted to the
"enlightenment of man” has published its first number, entitled
I l l u m i n a t i o n , at New York, and advises those who are or may be
concerned to "subscribe now”, lest they “miss a single copy”. There
are short articles on the Gita the nature of inspiration, and on psycho-
synthesis in medicine ; but the contents generally are too much of the
borrowed order—fragments from there and here—to carry any real
weight. International journals are not anthologies and are not
created by the liberal use of cuttings. . . . T h e S e e r has a notion
that Aîchemy is "coming into its own”, because of M. Jollivet
Castelot’s supposed transmutations of metals. . . . L ’A s t r o s o p h ie
has satisfied itself that the occultist is not one who is merely versed
in the study of things mysterious or has even become a magician.
He is called to be the interpréter of the cosmos and missionary of the
universe. We are wondering what proportion of indolent and
dilettante occult students could picture themselves as missionaries,
and which among those who are serious could suffer this unexpected
greatness to be thrust upon them.
201
AT
EAST CHALLACOMBE, COM BE M A R T IN ,
N ORTH DEVON
A RETREAT or A SH R A M
has b cen p laced a t th e d isp o s a i o f an E a s te rn T e a c h e r , fo r th o s e in n e e d o f t r a in in g
their m in d s t o re s p o n d t o th e ir I n n e r R e a litie s . T h is r e tr e a t is s it u a t e d fa r
aw ay from th e m a te ria listic a tm o s p h è re w h ic h s u rro u n d s o u r c r o w d e d cit ie s a n d
has heen p rep a red fo r th ose w h o a re e a m e s t s tu d e n ts o f th e P a th t o th e G r e a te r
R éalisation.
H ere on e m a y rest a n d b e c o m e a c q u a in t e d w it h th o s e F o r c e s w h ic h , w h e n
liberated, w ill e n a b le th e s tu d e n t t o rea lize h is g r e a te r p o s s ib ilit ie s a n d fu t u r e
w ork in a cco r d a n c e w ith th e I n n e r L a w s o f N a tu re a n d L ife .
T h ose w h o d esire t o c le a r th e ir m e n t a l a tm o s p h è re f r o m its r e fu se w ill fin d
here associâtes w h o are w illin g h e lp e rs a n d d o n o t d is t u r b o n e w it h m a te ria l
w orries. T h e retrea t is in ch a r g e o f an E n g lis h P u p il w h o h a s b e e n p r iv ile g e d
t o g o to th e E a s t an d s it a t th e fe e t o f h is M a ster. H e h a s n o w r e t u r n e d , a t th e
M aster’ s req u est, t o g iv e t o s in ce re s tu d e n ts h is w e a lth o f i n f o r m a t io n a n d t o
b egin his T e a ch e r’ s w o r k here in th e W e s t e r n W orld .
N o ch a rge is m a d e f o r th e sp iritu a l w o r k . A c c o m m o d a t io n 2 i Guineas, in c lu s iv e .
V egeta ria n d ie t, a m p le an d w e ll-p re p a re d . A firs t-cla s s lib r a r y . I n d iv id u a l
help and in s tr u ctio n g iv e n in m é d it a t io n . S tu d e n ts m a y co r n e f o r a s h o r t t r ia l, b u t
are a d vised first t o send a s h o r t o u t lin e o f t h e ir a s p ir a t io n s a n d p r e v io u s p ro g re s s .
M em bers o f e v e r y re lig io n an d cla ss, E a s te rn a n d W e s te r n , a re w e lc o m e d . E a c h
person is h elp ed a lo n g his o r h er o w n p a th , t o r e a liz e h is o r h er H ig h e s t I d é a l.
A c c o m m o d a t io n b e in g lim ite d , v is ito r s s h o u id a p p ly e a r ly . R a ilw a y S ta t io n ,
Ilfra co m b e : th e n c e b y m o to r -b u s t o C o m b e M a rtin .
Address : Hon. Secretary,

East Challacombe, Combe Martin, N. Devon.
P
202
T k e H is to r y of T h e V I an d V II
M a g ic B o o k s o f M oeea
O r Moses’ Magical Sp irit A rt. Known as the
B y L ev i. Translatée! w ith a Préfacé and W onderful A rts of tbe Old Wise Hebrews,
Notes b y W aite. Includes a clear and précisé taken from the Mosaic Books of the Cabala
accoun t o f its procedure, its rites and its and the Talm ad for the good of mankind.
m ysteries. Published a t £1 is . Offered a t Translated from the German word for word,
11/-. P o st free. On approval. Quote according to old writings. Offered at 4 3 .
offer 30. Post free. On approval. Quote offer 30A.
F O Y L E S F O R O G G U L T B O O K S
Charing C ross R oad, L ondon, W .C .2 (Gerrard 9310)
“ T he Curtiss B o o k s ” explaln the m ysteries o f Life— and After.

“ T H E C U R T I S S B O O K S ,” b y D r . a n d M rs. F . H om er Curtiss.
Not mere theory and spéculation, bu t a definite philosophy of life and soûl growth, tested through
years of expérience, andincluding a rational explanation of ail forms of occultism, mysticisra
and B ible sym bology, covering ail problems of m odem life, both here and hcréa f ter. “ The
Voice of Isis,’ * ** Realms of the L ivin g D ead ," " T h e Truth about Evolution and the Bible,” etc.
Send for Catalogue of " The Curtiss Books." (Clip this notice for further référencé.)
T H E C U R T I S S P H I L O S O P H I C B O O K C O .,
3510— R QUEBEC ST R E E T , N .W ., W ASH INGTON, D.C., U .S A .
GOD AND EVERYM AN

by The Rev. Desmond Morse-Boycott
A u t h o r o f “ T en Y e a r s i n a L o n d o n S iu m ” , etc.
“ This is a book which goes to the heart of

things, which makes both spiritual, historical
and theological sides of the Christain faith
stand out with a clarity of appeal which few
can disregard . . . a valuable contribution to
the present-day daim of Christianity. It
makes a living, and forceful appeal to readers
of every sort.” The Rev. B. Denis Jones,
M.A. (Precentor of Trinity College, Cambridge),
in the Cambridge Daily News. 7/6 net.
Obtainable at ail Libraries and Booksellers.
S K E F F I N G T O N
REVIEWS
P h an tasy a n d oth er P o em s. By Ethel Archer. Cr. 8vo., pp. 32.

London : P. J. and A. E. Dobell. 3s. 6d.
I t w a s s a id in t h e s e v e n t e e n t h c e n t u r y , b y a p o e t w h o s e n a m e e s c a p e s m e ,
t h a t F a ë r ie , w i t h a il i t s h ié r a r c h ie s , b e lo n g s t o th e o ld r e lig io n , b e in g
th a t o f th e C a th o lic C h u r c h . W h e t h e r in s u c h c a s e i t c o n t r i b u t e s t o P e t e r 's
P en ce, as a " fid u c ia l s ig n ” , d o e s n o t a p p e a r in t h e e v id e n c e . T h e d o le m i g h t
h â v e p r o v e d in t h e s c a le s t h o s e d r y l e a v e s o f w h i c h w e h e a r i n t h e a n n a ls .
M iss A r c h e r s e e m s t o b e o f t h a t o ld o b e d i e n c e a n d a s s u r e d l y p r o d u c e s P e t e r ’s
P en ce, a fte r th e ir o w n k in d ; b u t h e r c o in is v e r se , a n d m u c h o f i t is fr o m
a tr u e m in t, w h ile s o m e i s g o ld , r e a c t i n g r i g h t l y t o a il t h e te s ts . H er
H y m n o f S t. F r a n c is a n d h e r t r a n s l a t i o n o f V ic tim a e P a s c h a li h â v e w o n
p r a is e fr o m T he T a b l e t , a n d w h o s h o u ld k n o w b e t t e r w h a t b e l o n g s t o i t
t h a n t h a t s e c t a r ia n o r g a n ? I th in k , h o w e v e r, t h a t t h e y h â v e o th e r a n d
h ig h e r w a r r a n ts . S o h a s t h e p o e m - i n - c h i e f o f t h e l i t t l e g a m e r , t h a t w h i c h
g iv e s t h e t i t l e ; a n d t h e r e i s a n e a r l y t h i n g , c a ll e d “ T h e F é l o n F l o w e r ” ,
w r it t e n a t s ix t e e n , w h i c h a t t h a t i m m a t u r e p e r io d w a s a b o w o f p r o m is e .
I t m i g h t h â v e s t o o d fir s t i n t h e s e q u e n c e o f t h e s e c o n d p a r t , f o r i n s o m e
r e s p e c ts M is s A r c h e r h a s y e t t o c o rn e i n t o h e r o w n . M e a n w h i l e t h e h a u n t i n g
in t im a t io n s o f c e r t a i n lin e s s u g g e s t e d b y m u s i c r e m i n d m e o f o t h e r s in
R o b e r t B u c h a n a n ’s n e g le c t e d B o o k o f O rm . T h e a u t h o r s a y s in a p r é fa c é
t h a t s h e h a s fa r e d fr o m p a n t h e i s m t o s o m e t h i n g t e r m e d p a n i n t h e i s m , t h e
la t t e r d e n o m in a t e d o n l y a n d n o t e x p o u n d e d . P o s s ib ly th e o n e a n d th e
o th e r a r e m o d e s o r a s p e c t s o f t h e S t a t e o f b e i n g a i l fo r G o d . I t appears
t o b e M is s A r c h e r ’s S ta te , a n d a s s u c h I s u b s c r ib e t o h e r c o n f e s s io n . T h is
a ls o is a n o ld r e lig io n ; t h e r e i s i n d e e d n o o th e r .
A. E. W a it e .
I n d ia n I d e a l s : in E d u c a t io n , R e l ig io n a n d P h il o s o p h y and A rt.
(Being the Kamala Lectures for 1925 at Calcutta University.)
By Annie Besant, D.L. (Second édition). Pp. 139. T.P.H.
Madras : Price ir. 18a.
T h ese t h r e e l e n g t h y le c t u r e s , g i v e n i n m e m o r y o f K a m a l a , t h e d a u g h t e r o f
D r . S ir A s u t o s h M u k e r ji, w e r e t h e fir s t t o b e d e li v e r e d u n d e r t h i s f o u n d a -
t io n . T h e p r é s e n t r e v i e w e r h a s l i v e l y m e m o r ie s o f a r e q u e s t fr o m th a t
c h a r m in g m a n a n d g r e a t s c h o la r , s h o r t l y b e f o r e h is s u d d e n d e a t h i n 1 9 2 4 ,
t o g i v e a s h o r t c o u r s e o f le c t u r e s o n a r t , i n t h e C a l c u t t a U n i v e r s i t y . It
is t h e o n l y I n d i a n u n i v e r s i t y , e x c e p t i n g p e r h a p s t h e H i n d u U n i v e r s i t y o f
B enares (w h e r e t h e s e le c t u r e s o n I n d i a n I d e a l s w e r e a ls o d e li v e r e d ) , t o
a c c e p t a r t as a n o r m a l p a r t o f é d u c a tio n ; a n d D r . S t e lla K r a m r is c h , a
w e ll-k n o w n A u s t r i a n t h e o s o p h is t , h a s f o r s e v e r a l y e a r s d e v o t e d h e r s e lf t o
e l u c i d a t i n g t h e m e a n in g o f a n c i e n t I n d i a n a r t t o m o d e m s t u d e n t s . O n ly
th o se w h o h â v e m ix e d w ith s u c h s tu d e n ts a re a w a r e o f th e ir a m a z in g
ig n o r a n c e o f th e ir ow n c o u n try , its art and even its r e lig io n s . Such
le c t u r e s a s t h e t h r e e p r in t e d in t h i s b o o k m u s t h â v e b e e n p o w e r f u l s t i m u
la n t s , t o t h o s e w h o h e a r d t h e m , t o t a k e u p t h e s t u d y o f I n d i a n h é r it a g e .
T h e i n t r o d u c t io n o f t h e w o r s t p a r t o f E u r o p e a n é d u c a t i o n i n t o I n d i a
is p r o p e r l y c r itic is e d , I t h a s y e t t o m e e t s u c h d r a s t i c a n a ly s i s i n E u r o p e ,
203
t h o u g h t h a t is c o m in g . I n t h e s e c o n d a d d r e s s o n P h ilo s o p h y , M rs. B esan t

is m ost a t hom e w ith h e r s u b je c t, and w ith h e r c u s t o m a r y fe lic ity of
e x p r e s s io n s h e t r a v e r s e s a h a p p y ta s k . O n c o m i n g t o co n s id e r art, she
e x p r e s s ly w ith d r a w s " w ith in m y o w n lim ita tio n s .” T o ls t o y , C roce and
B e r g s o n p e r h a p s , i n t h e W e s t , h â v e d o n e m o s t t o c l a r i f y t h e m e a n in g and
purpose o f a rt ; w h i l e B h a g a u a n D a s i n t h e E a s t , a lo n g w i t h t h e ancient
C h i n e s e w r i t e r s , s o m e o f w h o s e w o r k s h â v e b e e n t r a n s la t e d , h â v e done
m u c h in th e O r ie n t. Y e t t h e H i n d u w a y i s n o t t o t a l k a b o u t a r t, b u t to
p r a c tis e it. I t h a s b e e n a g r e a t l a c k , i n t h e h i s t o r y o f t h e T h e o so p h ica l
S o c i e t y , t h a t r e l a t i v e l y l i t t l e k n o w l e d g e o f o r c a r e fo r a r t h a s b e e n évident.
E ven in its " o b je c ts ” a r t w a s n o t m e n t i o n e d , t h o u g h e s s e n tia l. H ere
a g a i n i s a n o ld e r r o r , t h e c o n f u s i o n o f “ a r t ” w i t h " b e a u t y , ” th o u g h the
tr u e c o n c e p t o f b e a u t y is n e v e r th e le s s so o n s ta te d : t h a t w h ic h p leases is
B e a u ty to us. A r t a s k a th a r s is d o e s n o t s e e k t o p le a s e a s m u c h as to
m ove u s. It b u ild s a r t-w o r k s : it is th e v is ib le part o f m a g ic . The
r e l a t i o n o f a r t t o o c c u l t i s m a n d m y s t i c i s m s t i l l n e e d s a n e x p o n e n t ; w itlio u t
i t t h e s p r e a d o f h id d e n t r u t h w ill r e m a in m u c h s lo w e r .
W . G . R.
E u g e n ic s ,
E t h ic s a n d M e t a p h y s ic s . By Shri Bhagavan Das.
(Adyar Pamphlets, No. 140.) Madras : Theosophical Publishing
House. Price A n n a s 2.
As th e a u th o r o f th is p a m p h le t p o in ts o u t, th e h u m a n r a c e h as, in
r e s p e c t o f s e x - r e la t i o n s and m a r r ia g e , t r ie d s c o r e s o f fo r m s , a il ran ging
b e tw e e n m onogam y and p r o m is c u ity . Y et th e s e a r e b u t t h e ou tw ard
v e s t u r e s o f m o r a l i t y , t h e g e n e r a l p r i n c i p l e u n d e r l y i n g w h i c h i s a lw a y s the
s a m e ; v i r t u e in i t s e s s e n c e b e i n g u n c h a n g i n g a n d u n c h a n g e a b le . U nhap-
p i l y , e x c e s s i n o n e d i r e c t i o n l e a d s t o a s w i n g o f t h e p e n d u lu m , w i t h eq u al
fo r c e , i n t h e o p p o s i t e . T h u s w e s e e t o - d a y a t e n d e n c y t o r e v o i t a g a in s t
th e c r a m p in g r e s tr ic tio n s , th e n a r r o w in g a n d c l a n n i s h é m o tio n s , o f the
f a m i l y life . “ T h e f a m i l y , ” h o w e v e r , " a n d n o t t h e i n d i v id u a l , is th e un it
o f th e c o m m u n ity ” (M a n u ix , 4 5 ). F r e e - l o v e , w i t h c o n t r a c e p t io n , w ill
n o t free th e s p ir it ; n o t s o c a n t h e é m o t i o n s fin d a l a s t i n g le v e l o f p e a c e :
t h e r e i s a w i s e r c o n t r o l, c h e c k i n g t h e b i r t h o f p a s s i o n — o n e spiritual.
Taken s u b s t a n t ia lly fr o m t w o n o t e s i n t h e n e w é d it i o n o f K rsh n a , a
S tu d y i n the T h e o r y o f A v a ta r a s , b y B h a g a v a n D a s , t h i s p a m p h le t is a
b o n n e b o u ch e t h a t l e a v e s u s g r e e d y fo r m o r e .
F r a n k L in d .
T P a t h o f O c c u l t i s m . Vols. I and II. Annie Besant

a l k s on t h e
and C. W. Leadbeater. India : Theosophical Publishing House.
5s. each.
We h â v e h e r e t h e f i r s t t w o v o l u m e s o f a n e w E d i t i o n o f t h i s w e ll-k n o w n
b o o k , n o w d i v i d e d i n t o t h r e e p a r t s , a n d is s u e d in t h r e e s e p a r a t e v o lu m e s .
T h e fir s t v o l u m e c o n t a in s t h e c o m m e n t a r ie s o f M r s . B e s a n t a n d B is h o p
L e a d b e a t e r o n A t the F e e t o f the M a s te r ; t h e s e c o n d , s im i la r c o m m e n ta r ie s
on T he V o ic e o f the S ile n c e ; w h i le t h e t h i r d v o l u m e , a p p a r e n t l y n o t y e t
a v a i la b le , i s t o d e a l w i t h L ig h t o n the P a t h , a n d t o c o n t a i n a f u ll I n d e x .
S t u d e n t s o f th e s e m a tte r s w ill b e v e r y g la d o f su ch a w e ll a n d c le a r ly
p r i n t e d é d it i o n in v o l u m e s o f a m a n a g e a b l e s iz e .
E . M . M.
205
STOP DRIFTING
AND
Master Your Life!

Do you seem to be lost upon the sea of lifc without some guide to steer you to the land
of your hopes and dreams ? Do you seem to be getting nowhere with ail your efforts,
ail your worry, your planning, and your thinking ? Does life seem to be just the
same endless game and endless toil with no reward and no port of rest and joy ?
Free Book Tells How You May Do It

No matter what your lot may be in life, no matter how your health may be, your social
position, your éducation, or your problems, the Rosicrucians can help you as they hâve
helped thousands in every walk of life, and you owe it to yourself and to those dépendent
upon you to become MASTER OF YO U R CA R EER and accept the companionship
and guidance of those who sympathetically understand your problems and gladly offer
you their help.
A new book privately issued will be sent to you without any obligation, so that you
may hâve at once a dependable guide and a host of friends to share your problems, and
point out the way to HEALTH, HAPPINESS, and PEACE. This book, called The
Light of Egypt, is issued by the Rosicrucians, the well-known fraternity of men and women
who hâve devoted their lives to helping ail mankind achieve the aim of their ambitions
and the blessings that the Cosmic holds in store for ail who sincerely express their desires.
Write a letter (not a postcard) and ask for the free copy of The Light of Egypt, so that you
may learn how to use these principles. Sincere students should address:
LIBRARIAN Q.Y.H.
The Rosicrucian Brotherhood
(AMORC)
SAN JOSE CALIFORNIA U .S .A .
(Perpctuating the O riginal and only Rosicrucian Fraternity)
206
Murder Backstairs
A n n e A u s t in
. . possesses one of the most important qualities of a détective story” .
— Mr. A. Duff Cooper, Broadcasting. “ A clever example of the mystery
story” .— Times Lit. Supplément. “ Anne Austin is skilled at creating
and keeping up a mystery” .— E. Standard. “ A most delightful and
ingenious taie” .— Irish Times.
S e a G o l d
J o h n R e m e n h a m
An excellent crime and adventure story, centred round a huge consign-
ment of gold lost at sea during the War. It deals with a conflict between
two men, one a captain in the Merchant Service and the other an inter
national spy.
N i g h t s h a d e
S i r H e n r y I m b e r t - T e r r y , B t.
“ Sir Henry Imbert-Terry départs from the wom paths so assiduously
followed by the average writer ol thrillers . . . thoroughly well-written
book far above the ordinary run of crime stories” .— Sheff. Dly. Telegraph.
House of Sudden Sleep

J o h n H a w k
i “ It will keep you awake” .— S. Express. “ Ingenious mystery” .— Dly.
Mirror. “ Cleverly solved” .— B ’ham Gaz. "Unusually careful character-
ization” .— Mng. Post. “ Exciting mystery story” .— Bookman.
Lighthouse Mystery
G o r d o n V o / k
“ Nightmare novel” .— S. Express. “ Thrills'galore” .— Dly. Sketch. “ An
hour spent on one of Mr. Volk’s ‘thrillers’ late at night makes the journey
upstairs rather an unpleasant expérience. One of the most exciting he
has written” .— Mid. Sussex Times.
O b ta in a b le at a il lib r a ries and, booksellers.
7 /6 NET
S K E F F IN 6 T O N n * net
REVIEVVS 207
De l a V é r i t é d a n s L ’A r t . By Lionel de Fonseka. Publications

Chetra, Librairie des Lettres et Des Arts, 150, Boulevard Saint-
Germain, Paris. Price 15 francs.
T h is d ia lo g u e b e t w e e n a n O r i e n t a l a n d a n O c c i d e n t a l i s a n e x t r a o r d i n a r i l y
a s t u te s u m m in g - u p o f t h e d e m e r i t s o f W e s t e r n a n d t h e m e r i t s o f E a s t e m
art.
T a k i n g a s h is s t a n d t h e a x i o m t h a t B e a u t y i s O n e , a n d t h a t T r u t h is
B e a u t y ; t h a t B e a u t y s h o u ld b e t h e e n d o f A r t a n d t h a t A r t a n d L i f e s h o u ld
b e o n e , M r. d e F o n s e k a s h o w s u s h o w a g a i n a n d a g a i n w e h â v e b e e n w e i g h e d
in t h e b a la n c e s a n d ] f o u n d w a n t i n g . M a n y W e ste r n e r s h â v e m a d e a c u it
o f u g lin e s s u n d e r t h e fo n d d e lu s io n t h a t i t is r e a lis m — a m a n ife s t lie .
I n a r t a n d lit e r a t u r e t h e y e x a l t t h e p e r s o n a l a n d e x p r e s s i o n a l a t t h e e x p e n s e
o f t h e u n iv e r s a l a n d t h e d é c o r a t i v e . T h e e n d o f a r t s h o u ld b e e m b e l l i s h -
m e n t, w h ic h s h o u ld g o h a n d i n h a n d w i t h u s e f u ln e s s , a n d t h i s w i t h l i f e
its e lf. T h e W e s t e m e r i n t h e v a i n - g l o r y o f t h e p e t t i l y p e r s o n a l m is s e s
i t a il : he im a g in es art to be a n esca p e fr o m lif e , h e n c e h is w o r k i s a r t i f i c i a l
in t h e w o r s e s e n s e o f t h e w o r d a n d h e p r id e s h i m s e l f o n b e i n g i n c o m p r é
h e n s ib le t o th e crow d. T h e E a s t e r n e r , k n o w in g art to be o n e w ith lif e ,
fa s h io n s i t a f t e r t h i s m o d e l. I n t h e m e a s u r e t h a t i t i s u s e f u l, i t i s n e c e s s a r y ,
a n d in th e m e a su re t h a t i t is c o n v e n t io n a l a il a r e a b le t o u n d e r s ta n d it .
S y m b o li s m r e c o g n i z a b le a s s u c h i s a j u s t c o n v e n t i o n ; a h e u n v e ile d is
n ever a he.
U n til w e t r y to reah ze a r t a n d b e a u ty as a liv in g th in g in ste a d of
m e r e ly w r i t i n g a b o u t i t w e s h a li n e v e r a r r i v e a n y w h e r e .
T h e a u t h o r h a s a k e e n l y a n a l y t i c a l m i n d a n d w r i t e s w i t h r e m o r s e le s s
lo g ic . H i s w e ll- a i m e d t h r u s t s a r e g i v e n w i t h a p u r p o s e f u l s a t i r e t h a t i s a s
s a lu ta r y as i t is a t tim e s a m u s in g . I t is s o m e w h a t e x a g g e r a t e d i n p a r t s ,
b u t t h i s is a v e r y n a t u r a l t o u c h i n c i d e n t a l t o s u c h c o n v e r s a tio n s . The
b o o k is s o w e ll w r i t t e n t h a t w e h o p e i t s c i r c u l a t i o n w i l l b e a l a r g e o n e .
“ W o u ld t h a t s o m e p o w e r t h e G o d s w o u l d g i e u s ” , w r o t e B u m s . I t has—
t h r o u g h t h e c le a r - s i g h t e d g a z e o f M r . d e F o n s e k a .
E th el A rcher.
F ragm ents fro m t h e P a s t , o r G l im p s e s o f t h e L o n g A g o . By

Eugene E. Thomas. Published by “Our Brotherhood”. Crown
8vo. pp. 379.
I s t h e r e a n y f o u n d a t i o n fo r a b e l i e f i n t h e t r a n s m i g r a t i o n o f s o û ls ; o r is
it , a s M r . J a m e s D o u g l a s h a s d e c id e d , w i t h t h e t r u e j o u r n a l i s t i c a s s u r a n c e
t h a t s o l i g h t l y d is p o s e s o f w o r ld s , m e r e l y " a s t r a n g e s u p e r s t i t i o n ” ? The
fe w w h o , t o t h e i r o w n s a t i s f a c t i o n , r e m e m b e r i n c i d e n t s i n o n e o r m o r e o f
t h e ir p a s t li v e s , w i l l t r e a t t h i s v e r d i c t w i t h c o n t e m p t ; o f t h e r e m a in d e r ,
t h o s e o p e n -m in d e d a n d s u f f i c i e n t l y i n t e r e s t e d w i l l s e e k s o m e c o r r o b o r a t io n
o f t h e t h e o r y p r io r t o c o n v i c t i o n . F ra g m e n ts fr o m the P a s t , a c c e p t e d p u r e l y
a s a s t o r y , o r a l in k e d s é r ié s o f s to r ie s , is o n t h e w h o le e n t e r t a i n i n g ; r e g a r d e d
a s e v i d e n c e fo r r e in c a r n a t i o n i t i s n o t l i k e l y t o c o n v i n c e t h e i n c r e d u lo u s .
M r . T h o m a s w a i v e s a i l r e s p o n s i b i l i t y fo r t h e s o u r c e f r o m w h ic h he has
o b t a i n e d t h i s r e c o r d o f L é o G o d f r e y ’s p r o g r e s s io n t h r o u g h n u m e r o u s i n
c a r n a t io n s : " A s t h e e x p é r ie n c e s h e r e d e s c r ib e d a r e t h o s e o f r e a l p e o p le ,
t h e p r in c ip a l c h a r a c te r s b e in g k n o w n t o th e a u th o r in t h e p r é s e n t lif e ,
t h e r e a l n a m e s a r e s u p p r e s s e d fo r o b v i o u s r e a s o n s ” , h e a p p r is e s u s i n h is
208 T H E OCCULT REVIEW
t o o b r ie f In tr o d u c tio n . T h e r e a d e r vvh o lia s n o t t h e p le a s u r e o f know ing

th e a u th o r in th e présen t life m ay, w h ile never q u e s t io n in g h is good
f a i t h , f e e l a p a r d o n a b l e d i s s a t i s f a c t i o n t h a t n o g u a r a n t e e is o ffered as to the
r e l i a b i l i t y o f t h e p e r s o n , o r p e r s o n s , f r o m w h o m M r . T h o m a s h a s received
h is in fo r m a tio n .
F r a g m e n ts fr o m the P a s t w o u l d b e n e f i t b y a r ig o r o u s a p p lic a tio n o f the
b lu e p e n c il ; i t i s m a r r e d b y m u c h c a r e le s s w r i t i n g , a n d s p li t in finitives
abound. “ T h e o n l y e m b e l l i s h m e n t s g i v e n t h e s t o r y a r e t h o s e w h ic h are
n ecessary to m ake c e r ta in p a r ts m o re i n t e r e s t i n g ” , s a y s M r. Thom as.
I t c o u l d b e s h o m o f c e r t a i n e m b e l l i s h m e n t s t o a d v a n t a g e , p r in c ip a lly the
le n g th y and s e n tim e n ta l lo v e -d u o lo g u e s ; had we been g u ilty o f such
fa tu o u s u tte r a n c e s , in th is l i f e o r a n y o th e r , w e s h o u ld n o t b e anxious
t o r e c a ll th e m .
F rank L ind .
T he Y o g a S u t r a s o f P a t a n j a l i . Sanskrit text and English trans

lation, together with an Introduction and an Appendix, and Notes
on each Sutra. By M. N. Dvivedi (Professor of Sanskrit). New
Edition. Madras: Theosophical PublishingHouse. pp. xxi+131.
B etw een t h e W e s t , i n i t s b l i n d r u s h o f e n e r g y , a n d t h e E a s t , is o la te d b y
p h i l o s o p h i c a l d e t a c h m e n t , t h e r e y a w n s a w i d e g u l f o f m is u n d e r s t a n d in g ;
o n l y t h r o u g h o r i e n t a t i o n o f t h e r e s t le s s m i n d t o a r i g h t a p p r é c ia t io n o f the
v a lu e o f repose ca n th is gap b e b r id g e d . A i l t h e darsa n a s, c o m p risin g
I n d i a ’s s i x s c h o o ls o f p h i l o s o p h i e t h o u g h t , h â v e in v ie w , by a fourfold
d e v e lo p m e n t, th e u ltim a te a t t a in m e n t o f a s ta te o f e te m a l peace. The
Y o g a S u t r a s c o n s i s t o f a c o ll e c t i o n o f a p h o r is m s , i n s t r u c t i n g h o w o n e m a y
b y c e r ta in p r a c tic e s — s u c h a s H a th a v id y a ( t h e s c ie n c e o f r e g u la t in g th e
b r e a t h ) , t h e e i g h t y - f o u r a s a n a s o r p o s tu r e s , t h e r é p é t i t i o n o f m ontras —
r e a c h f i n a l l y s u p r ê m e b li s s . T h i s g o a l o f K a iv a ly a is t h a t w h e r e in th e un-
c l o u d e d m ir r o r o f sa ttv a r e f le c t s t h e i m a g e o f t h e e v e r - p r e s e n t P u rusha,
w h o i s t h e o n e i m m u t a b l y c o n s c io u s . B u t s u c h a c o m p lé té m a s te r y over
t h e i n t e r p l a y o f t h e g u n a s , w h e n a i l t h e v r ittis o r t r a n s f o r m a t io n s o f th e
t h i n k i n g p r i n c i p l e a r e s u p p r e s s e d , n é c e s s i t â t e s i n n u m e r a b le in c a r n a tio n s .
T h e r e p r i n t o f t h i s t r a n s l a t i o n , w i t h i t s a m p l e a n d l u c i d n o te s , w ill be
w e lc o m e t o m a n y ; e s p e c i a l l y a s t h e b o o k i s o f so h a n d y a s iz e , s ü p s e a s ily
i n t o o n e ’s s i d e - p o c k e t .
F r a n k L in d .
R e l ig io n a n d th e My s t e r io u s . By Rev. F. H. Brabant. (The

Anglican Library of Faith and Thought.) Longmans, Green and
Co., London, New York, Toronto, pp. viii+97. Price 4s. net ;
paper covers 2s. 6d.
H um an n a t u r e i s " n o t a ‘ b i t o f G o d ' b u t G o d ’s w o r k m a n s h i p ” is o n e o f
m a n y g l i b a s s e r t io n s i n t h i s b o o k t h a t t h e R e v . F . H . B r a b a n t e v i d e n t l y
exp ects u s t o a c c e p t u n c h a lle n g e d . O11 w h a t a u r h o r i t y h e la b e ls G o d ’s
C h ild r e n j u s t “ m a n u f a c t u r e d a r tic le s ” we do not know ; nor b y w hat
r ig h t h e States “ t o w a n t t o u n d e r s t a n d e v e r y t h i n g i s t o d e s ir e to be G od
and n ot M an ” . U n d e r s t a n d i n g w a s n o t t h e u n d o in g o f L u c i f e r ; ra th e r
a l a c k o f i t , a n a b u s e o f K n o w l e d g e , in h is r e v o i t a g a i n s t t h e “ N u m i n o u s ” .
“ A il t h a t h a p p e n s is d u e to G o d ’s c r é a t i v e p o w e r ” w e are q u ite rea d y
209
A E T I O N Captains Courageous !
'p W h y n o t corne to us w h en y o u 'j’
Dare the Suprême Essay.
need real h e lp ? . Span the Gulfs and Abysses, leap the
W e e x tr ic a te y o u fro m y o u r A Crevasses between Imaginative and
L difficultics L Practical Consciousness.
J W e co n cilia te y o u r en em ie s J
o W e find y o u m o n e ta r y re- o
Cosmic Astrology
r* sources w h ere n on e are J ? The Way— Truth— Life.
M a p p a re n t n o w M A Spiritual Crusade, not a panacea
for “ Happiness” !
A O ur charges are v e r y m o d e ra te A
O ur T a lis m a n s w o r k ! LEO F ltE X H
q W r ite us to -d a y , c/o T he c Sam arkan d,
® Occult Review ®
T a ts fie ld , Surrey
A E T I O N |
A W ONDERFUL L IB R A R Y
C O N T A IN IN G N E A R L Y 1 0 ,0 0 0 W O R K S O N
T h eosop h y M a gic T h erap eu tic»
S cien ce R eligion O ccultism
Psychism P hilosop h y P sych olog y
O PE N TO THE P U B L IC
Subscription Ternis Books by Post

(2 vols.) ------
12 raonths . . 15/- A pp ly to Newest Books
6 months . . 10/- Librarian ------
3 months . . 5/- of th e Catalogue 1/9 post free
Theosophical Society in England

45, LANCASTER GATE, LONDON, W.2
Talismanic Jewellery
Charms, Keepsakes and Birthday
Talismans, based on Occult and As-
trological conditions prescribed by the
Ancients, made up as Pendants,
Brooches, Rings, Pins, Bracelets, etc.
Designs and Estimâtes sent on receipt
of particulars of requirements. If
desired, customers* own Gems used,
or own ideas carried out.
W. T.PAVITT, 17 HanoverSquare, London,W.

A il F reem ason s s h o u ld ta k e
ü b e S p é c u la t iv e /ift a s o n
CO N TEN TS FOR O C T O B E R 1930 AND JA N U A R Y 1931
Virgil and the Mysteries Thf Tassels
A German 1780 Ritual T he Third Degree
The Slavonie Josephus The W ork of an E .A .
The A rthurian Congres* Obitcr D icta
Robert Bruce The Buchanan MS.
T h e n e w M A S O N IC E N C Y C L O P Æ D I A is f r e e t o s u b s o r i b e r a .
Annual Subscription, 8 8 Post free. Single Cipy, 2/2 post free. Abroad Oj- and 2 6
O ffic e : 1 S p r in g fie ld R o a d , N W .S , & F o w l e r s, L u d g a t e C i r c u s , E . C .4
210
’o r g e o u s a d v e n tu
in th e r e a lm s c
O c c u ltis m !
B LA C K L by
1 6 HT
T A L B O T
M U N D Y
7j6
OTH ER NOVELS BT T H IS
FAM OUS AUTH OR ARE:
O M (i5th thous.) 3/6

R U N G H O (8th thous.) 2/-
RAM SDEN (11th thous.) 2/6
TH E H U N D R E D DAYS 6/-
T H E W O M A N AYISH A 6/
C W B A H A D U R (5th thous.) 2/6
Q U EEN C LEO P ATR A (8th thous.) 7/6
H IR A SINGH'* TA L E (8th thous.) 2/-
6UNS O F T H E GODS (6th thous.) 3/6
TH E N IN E U N K N O W N (10th thous.) 2/-
TH E EYE OF Z E 1TO O N (6th thous.) 3/6
M AR R IAGE OF M E LD R U M STRANGE 6/-
K 1NG OF T H E K H Y B ER RIFLES ^ 7îh thous.) 2/-
Obtainable at y o u r Bookseller or Library.
H U T C H I N S O N
RËVIEWS 211
to a g r é é ; b u t n o t t h a t “ th e m o re m y s te r io u s a n d in e x p lic a b le , th e m o r t
i t is d i v i n e " ( p a g e 4 1 ) . H o w e v e r can th e m e n ta l a ttitu d e o f a n y o n e to -
w a rd s t h a t w h ic h is d i v i n e a d d t o , o r s u b t r a c t f r o m , i t s d i v i n i t y ? M y s te ry
is t h e v e r y e s s e n c e o f R e l i g i o n : s u c h is th e s u b sta n c e o f a il t h e R ev.
B r a b a n t ’s a r g u m e n t ; s t a n d i n g b e t w e e n M a t e r i a l i s m a n d M y s t i c i s m , o n w h a t
h e r e c k o n s s a fe g r o u n d , h e i s n o m o r e p r e p a r e d t o b e l i e v e e v e r y t h i n g t h a n
n o th in g . "A l i t t l e k n o w le d g e i s not a d a n g e r o u s t h in g ” to h im ; he
seem s t i m i d t o s u p w i t h t o o lo n g a s p o o n , fo r f e a r h e m a y fin d t h e D e v i 1
a t t h e o th e r e n d o f i t .
W e a r e f u l l y i n a c c o r d w i t h t h e a u t h o r o f R e lig io n a n d the M y s te r io u s ,
th a t one m u st a p p ro a ch th e U n k n o w n w ith r e v e r e n ce a n d w o n d e r ; at
th e s a m e t im e , w e a r e a m o n g t h o s e w h o u r g e t h a t " t h e m y s t e r y i s o n o u r
s id e b e c a u s e o f t h e c lo u d t h a t r e s ts o n o u r e y e s ” . W e h o ld i t t o b e t h e d u t y
o f t h e C h u r c h t o le a d u s t h r o u g h t h e c lo u d , n o t t o k n e e l w i t h u s b e f o r e i t i n
a d o r a tio n . " U n D i e u d é fin i, c ’est u n D i e u f i n i ’ ’ , i s o w l i s h w is d o m , i s s u in g
fr o m D a r k n e s s . I f G o d e x i s t s a t a il, t h e n i t i s s h e e r n o n s e n s e .
F r a n k L in d .
A stro lo g y and th e Card s. By E. H. Bailey, D.A., F.A.S.

London : W. F o u ls h a m & Co. Pp. 63. Price 2s. 6d.
I n t h is v e r y in t e r e s t i n g l i t t l e b o o k M r . B a i l e y o u t l i n e s a S y s t e m o f r e a d in g
a C a rd H o r o sc o p e w h ic h is su re t o le a d m a n y r e a d e r s t o m a k e e x p e r im e n ts .
H e e m p h a s is e s t h e f a c t t h a t t h e m e t h o d i s o n l y s u i t a b l e f o r t h o s e w i t h
s o m e k n o w le d g e o f t h e la w s o f A s t r o l o g y , th e c a r d s b e in g la id o u t in
t h e s e m b la n c e o f a n o r d in a r y horoscope w ith its tw e lv e d iv is io n s or
"h ou ses” . The id e a seem s to be an o r ig in a l a n d h e lp f u l o n e , and no
d o u b t w i l l b e t a k e n u p b y m a n y s t u d e n t s o f A s t r o l o g y , w h o w i l l w e lc o m e
a n e w in e a n s o f d i v i n a t i o n t o c o r r o b o r a t e a n d c o m p l é m e n t t h e i n f o r m a t i o n
g a in e d fr o m s t u d y o f a b i r t h - m a p in t h e u s u a l w a y . M r . B a i l e y ’s d i r e c t i o n s
are m o st c le a r ly g iv e n , and w ith a little p r a c t i c e i t s h o u ld b e p o s s i b le
s o o n t o b e c o m e p r o f ic ie n t in t h e r e a d i n g o f C a r d H o r o s c o p e s a l o n g t h e s e
Unes. E. M. M.
T h e T r iu m p h
of V en u s. By Fairfax Hall. Oxford : Basil Black
well. Pp. 28. Price 5s. net.
W hen a p o e t fin d s i t n e c e s s a r y t o a p p e n d e x p l a n a t o r y n o t e s t o h is p o e m s ,
t h e r e a d e r a t o n c e s u s p e c t s s o m e o b s c u r i t y o f t h o u g h t o r e x p r e s s io n in t h e
p o e m s t h e m s e lv e s . T h e s u s p ic io n is t o s o m e e x t e n t ju s t i f i e d in t h e p r é s e n t
in s t a n c e , fo r M r . F a i r f a x H a l l ’s w o r k g i v e s t h e im p r e s s io n t h a t h e is g r o p i n g
a f t e r a s o lu t io n o f t h e p r o b le m o f e x i s t e n c e t h a t s t i l l é lu d é s h im . He
d e fin e s V e n u s a s n o t o n l y p h y s i c a l p e r f e c t i o n , b u t a s r e p r e s e n t in g " t r u t h
t o a n i d e a o f b e a u t y in o p p o s i t i o n t o m o r e o r le s s m e c h a n i c a l p r in c ip le s o f
d u t y ” — a n d s e e m s t o h o ld t h a t t o e v e r y m a n is o ffe r e d t h e c h o ic e b e t w e e n
J u n o , M i n e r v a a n d V e n u s , y e t n o t a fr e e c h o ic e , fo r :
T he bâton guides
and c a lls
t o a p r e m e d ita t e d e n d ,
from every p layer h is determ ined part.
I n o n e p o e m h e r é fu t é s w i t h c o n s id é r a b le é lo q u e n c e c e r t a i n c r it ic is m s
c o m m o n l y le v e l l e d a t m a n k in d , a n d a s k s i f t h e r e i s a n y t r u t h “ w h e r e in
212 T H E OCCULT REVIEW
a i l t h i n g s a r e t r u e w i t h o u t c o n s t r a i n t ” , a n d in a n o th e r h e enum erates in
a s t r ik in g p a s s a g e “ t h e w o r th ie r h y p o c r is ie s ”
T h a t t a k e t h e ir p la c e w ith in th e fram e o f life

A s h e r a ld s o r in te r p r e te r s o f th e form
E v e r u n k n o w n , t h a t s till b e h in d th e m looms
M y s te r io u s a s a s h a d o w , w h ile ou r soûl
B r u is e s h e r s e lf t o m o u ld o u r su llen c la y .
I n lin e s s u c h a s t h e s e , a n d i n t h e f in a l p o e m in t h e b o o k , t h e p o e t in Mr.
F a i r f a x H a l l , o u t s h i n e s t h e p h i l o s o p h e r , a n d g i v e s m e g lim p s e s o f t h a t truth
t h a t c a n in d e e d s u c c e e d in c le a v in g
T h e c lo a k — o u r c u r s e d h é r ita g e o f fr ig h t—
T h a t h a n g s b e tw e e n o u r d a rk n e ss a n d th e ligh t.
E . M . M.
W a n d e r in g s inC z e c h o s l o v a k ia . By Gerald Druce, M.Sc. (Lond.)

R. Nat. Dr. (Prague), F.I.C. y \ ins. by 5 ins., pp. 103 + 32 plates
map. London : Messrs. William & Norgate Ltd. Price
y s. bd. net.
C z e c h o s l o v a k ia i s a c o u n t r y o f p e c u l i a r i n t e r e s t t o s tr id e n t s o f O c c u ltism ;
a t a n y r a t e , t h o s e w h o s e c o n c e m i s A l c h e m y , b e c a u s e o f t h e c lo se associa
t i o n b e t w e e n i t s c a p i t a l , P r a g u e , a n d t h e a n c i e n t H e r m e t i c a r t. I t w as to
P r a g u e t h a t J o h n D e e a n d E d w a r d K e l l e y c a m e t o w a r d s t h e c lo s e o f the
s i x t e e n t h c e n t u r y , a t t h e i n v i t a t i o n o f R u d o l p h I I , t h a t t h e y m i g h t dem on-
s tr a te th e tr a n s m u ta tio n o f m e ta ls . A n d i t w a s i n K r f v o k l â t C a stle , not
fa r fr o m P r a g u e , t h a t R u d o lp h in c a r c e r a te d K e lle y ( w h o m i t is possible
t h a t h e h a d p r e v i o u s l y k n i g h t e d ) in a n a t t e m p t t o w r e s t h is su p p o s e d al-
c h e m ic a l s e c r e ts fr o m h im . In P r a g u e t o - d a y , i t i s i n t e r e s t in g to note,
t h e r e s t i l l r e m a i n s a n a r r o w S t r e e t c a ll e d G o ld e n L a n e , s in c e i t w a s here
w h e r e “ t h e m e d i a e v a l a l c h e m i s t s l a b o u r e d i n v a i n s e a r c h fo r t h e philoso-
p h e r ’s s t o n e " .
D r . D r u c e , w h o is a lr e a d y k n o w n to read ers o f T he O ccult R eview
a s t h e a u t h o r o f s o m e i n t e r e s t i n g c o m m u n i c a t i o n s o n a lc h e m ic a l topics,
h a s m a d e a v e r y s p é c ia l s t u d y o f C z e c h o s lo v a k ia . H e w a s , I b e lie v e , the
f i r s t E n g l i s h m a n t o g r a d u a t e a t t h e U n i v e r s i t y o f P r a g u e a f t e r t h e e s ta b lis h
m e n t o f t h e n e w r e p u b lic . I n t h i s b o o k , h e d is c o u r s e s v e r y p le a s a n t ly of
t h e c o u n t r y , i t s p e o p l e a n d t h e i r c u s t o m s a n d in d u s t r i e s , n o t f o r g e t t i n g th e
o n c e p r e v a ilin g in te r e s t in a lc h e m ic a l p u r s u its . I t s h o u ld c e r t a i n l y b e read
by a i l d e s ir o u s o f k n o w i n g m o r e o f C z e c h o s l o v a k i a , a n d e s p e c i a l l y b y those
c o n te m p la tin g v is itin g th e r e p u b li c , w h e th e r fo r p le a s u r e or w ith th e
o b je c t o f s t u d y i n g t h e a lc h e m ic a l tr a d itio n s o f t h e c o u n tr y .
H . S. R edgrove.
By Léon Chevreuil, Président du Comité

L e S p ir it is m e I n c o m p r is .
de l’Union Spirite Française. Paris : Les Editions Jean Meyer
(B.P.S.), pp. 180. Price 9 francs.
A m ong the m an y problem s to w hich n either science n o r philosophy has
been able to fin d a sa tisfa cto ry solution, n ot the least p u z z l i n g is : how
can mere exertion of the w ill set a linib in m otion ; w hat is the l i n k associat-
ing m ind and m atter, the bridge between the perceiver and the perceived ?
REVEALS SECRET OF
PERSONAL INFLUENCE
Simple Method that Anyone Can Use to Develop the Pow ers of Personal M agnetism ,
M emory, Concentration, W ill-P ow er and to correct undesirable Habits through
the w onder-sclence o f Suggestion. 80 page B ook Fully D escribing this Unique
Method and a Psycho-Anaiysis Character Délinéation FREE to ail who Write at once.
" The wonderful power of Personal Influence, M agnetism , Fascination, Mind-

Control, call it w hat you will, can surely be acquired b y everyone, no m atter
how unattractive or unsuccessful,” says Mr. Elm er E . Knowles, author o f the new
book entitled The Key to the Development o f the Inner Forces. The book lays bare
many astounding facts conccrning the practices of the E astern Y o g h is and
explains an unique System for the D evelopm ent of Personal Magnetism , H ypnotic
and Télépathie powers, Memory,
C o n cen tra tio n , W ill-P ow er and
the correction of undesirable hab-
its through the wonder pow er of
Suggestion.
Mr. Martin G o l d h a r d t
writes : “ M yown success w ith the
Knowles System justifies m y be-
lief that it does m ore for the
advancement of people than any
other existing m ethod.” The
book, which is b e in g d is t r i-
buted broadeast free of charge
is full of photo- graphie repro-
ductions show- ing how tliese
unseen forces are being used ail
over the world, and how thous-
ands upon thousands hâve
developed powers w hich th ey
little dreamed th e y possessed.
The free distri- bution o f 10,000
M r. Martin Goldhardt.
copies is being conducted by
a large Brussels Institution, and a co p y w ill be sent post free to anyone
interested.
In addition to supplying the book free, each person who w rites a t once will
also receive a psycho-analysis character délinéation o f from 400 to 500 w ords as
prepared by Prof. Knowles. If you wish a copy of Prof. K n ow les’ book and a
Character Délinéation, sim ply copy the following verse in your own handwriting
I w ant power of mind
Force and strength in m y look,
Please read m y character,
A nd send me your book.
Also send your full name and address p lain ly printed (state w hether Mr., Mrs.
or Miss), and address your letter to : " P S Y C H O L O G Y F O U N D A T IO N , S.A .
(Dept. 529 C), No. 18, rue de Londres, Brussels, Bclgium .” If you wish you m ay
enclose 4d. (stamps of your own country) to p ay postage, etc. B e sure to put
sufficient postage on your letter. Postage to Belgium is 2 jd .
214
G R AD ES OF SIGNIFICANCE
A n A pplication o f the R elativist Outlook to thc
H igh er L evels o f Thought
by G. N . M . TYRRELL, B;Sc.
book is written to offer the general reader a picture of the world as seen from
T h is
more than one angle by a non-specialist who occupies the position of vantage of
the pure onlooker. The very rigour of that specialization which produces such
an array of literature from experts in the various schools of science and philosophy
to-day prevents the attainment of such a bird’s-eye view as is here presented.
Y et this little sketch, freed from the presuppositions which the specialist can
hardly escape, affords a glimpse in miniature of a world outlook towards which a
growing school of thought is tending.
This book, although not written on spiritualism, should find a wide public
among educated spiritualists. A well-known writer on these subjects has expressed
the opinion that it performs a service which was immensely needed in bringing
psychic phenomena, which are otherwise very much left in the air, into rational
alignment with the outlook of science and of ordinary life. JS. 6d. lut.
SY N T H E T IC BIOLOGY
And the Moral Universe
by H. REINHEIM ER
Author of Symbiosis.
whose work in the realms of biology is destined to be recog-
M r . R e in h e im e r ,
nized as important as that of Einstein in physics, here develops farther his syn-
thetic biological philosophy. The crisis of modem civilization, he contends, is due
largely to the indolent acceptance of fallacies such as “ Natural Sélection” and
“ Struggle for Existence” .
Mr. Reinheimer puts forward the bold generalization that Evolution in the
main consists in the development of the Moral Principle, the universe demanding
inexorably from mankind integrity and service ; for that which within man is
sentiment, manifests cxtemally as Law.
The issues involved are such that indifférence amounts almost to immorality.
Ail those who look for a renaissance of vital thought should read this tranchant
volume. 6s. net.
C o r n in g S h o r t ly
Lessons from the Beyond

“ J u lia ” 2 s. 6 d. net
An Introduction to
Royal Arch*Masonry
by “ Essex M aster”
2S. 6 d . net.
R I D E R & C O *
R E V IE W S 215
D e s c a r te s s h e lv e d th e d iffic u lty on th e p in e a l-g la n d ; O c c a s io n a lis m

d is p o s e d o f i t , a lo n g w i t h m a n ’s f r e e d o m o f a c tio n , by t r a n s f e r r i n g a il
r e s p o n s ib ility t o th e D e ity . To a c c o u n t fo r t h e a u to m a tis m o f n erve-
c e n tre s, t h e g r e a t p h y s i o l o g is t C l a u d e B e r n a r d h a s b e e n d r i v e n t o a s s u m e ,
"u n e in t e llig e n c e in c o n s c ie n t e la te n te dans l ’o r g a n i s m e ” ; w h ic h , we
a g r é é w i t h M . C h e v r e u il, is q u i t e m e a n in g le s s . H i s e x p l a n a t i o n i s s i m p le r ,
a n d fa r m o re lo g ic a l.
T h e k e y t o t h e w h o le d i f f i c u l t y , i f o n e a c c e p t s M . C h e v r e u i l ’s é l u c i d a t i o n ,
is t h e e t h e r ic D o u b l e ; a n id e o -p la s tic in te r m e d ia r y b e t w e e n t h e p h y s ic a l
body and " l e d y n a m ism e in te llig e n t ” ( t h e s o u l- f o r c e ) . “ L ’o e u v r e de la
c r é a tio n e s t s o u te n u e p a r c e t t e fo r c e m y s té r ie u s e q u i p é n è tre to u t, et
q u i f a it s o r t ir l a m a t iè r e d e s o n i n e r t i e . ” N o t o n ly h a s e v e r y th in g t h a t
liv e s a s o û l, b u t e a c h c e ll c o n s t i t u t e s a l i v i n g b e i n g ; th o s e o f t h e p la n ts
a s m u c h a s t h o s e o f o u r b o d ie s . T h u s m a n i s a s o û l s e r v e d b y s o û ls : “ n o u s
avons une m u ltitu d e d ’â m e s , qui s e n te n t p u i s q u ’e lle s o b é is s e n t, qui
s o n t u n e fo r c e p u i s q u ’e lle s a g i s s e n t ” .
A s t h e a im o f t h i s b o o k i s t o j u s t i f y S p i r i t u a l i s m a g a in s t th o se w h o
a c c u s e i t o f m y s t i c i s m a n d r e s o r t in g t o t h e s u p e r n a t u r a l, o n e m u s t m a k e
a llo w a n c e fo r M . C h e v r e u i l b e i n g a l i t t l e h a r d o n t h e m y s t i c s .
F ran k L in d .
T he W a y o f A t t a in m e n t . By Sydney T. Klein. London : Rider

& Co. Pp. 222. Price 5s.
Many r e a d e r s w i l l b e g l a d o f t h i s n e w a n d r e v i s e d é d it i o n o f M r . K l e i n ’s
w e ll-k n o w n b o o k , a c o m p a n io n v o lu m e to h is S c ie n c e a n d the I n fin it é .
H e w r ite s so c l e a r l y a n d w i t h s u c h a p t a n d i n t e r e s t i n g i l lu s t r a t i o n s t h a t
h is t h o u g h t is a h v a y s e a s y t o fo llo w , a n d h e h a s m u c h t o s a y t h a t w i l l
m e e t w i t h a r e a d y r e s p o n s e fr o m t h o s e w h o b e l i e v e , a s h e d o e s , t h a t " w e
a r e l i v i n g o n t h e b r in k o f a w o r l d - w i d e a w a k e n i n g t o s p i r i t u a l t r u t h s ” .
M r. K l e i n m a k e s a s t r i k i n g a n d n e ce ssa r y d is tin c tio n b e tw e e n " lo o k in g
w i t h i n ” a n d " l o o k i n g in s i d e ” , a n d l a y s g r e a t s tr e s s o n t h e u s e le s s n e s s o f
t h e in tellect f o r d e a lin g w i t h s p i r i t u a l m a t t e r s . T h e b a s i s o f h is t e a c h i n g
is th a t “ th e r e i s a n in m o s t c e n tr e in o u r s e lv e s w h ere tru th a b id e s in
fu ln e s s ” , a n d h is a i m i s t o h e lp o t h e r s t o fin d t h e w a y t o t h a t c e n t r e ;
w h e r e t h e y m a y d w e l l i n p e a c e , u n m o v e d a n d u n d i s t r a c t e d b y t h e w o r ld
o f o u tw a r d sh o w s. E. M. M.
C h r is t ia n N a m e s
a n d t h e ir V a l u e s . By Mabel L. Ahmad. Lon
don : Rider & Co., Patemoster House, E.C.4. Price 7s. 6d . net.
T o a il w h o h â v e a n in t e r e s t in t h e o c c u l t m e a n in g o f N u m b e r s , e s p e c i a l l y in
c o n n e c t io n w i t h N a m e s , t h i s b o o k m u s t c o rn e a s a t r e a s u r e in d e e d . Its
a u t h o r i s r e s p o n s ib le fo r t w o o th e r v o lu m e s on th e s a m e in te r -r e la te d
s u b je c t s , a n d i t i s q u i t e e v i d e n t l y w i t h lie r a l a b o u r o f l o v e . S h e e x p la in s
th a t : " T h e K e y N u m b e r b y w h ic h a N a m e is id e n tifie d is te r m e d its
D i g i t (N u m b e r) w h ic h is d e d u c e d b y a d d in g to g e th e r t h e u n its o f th e F u ll
N u m b e r .” F o r m y s e lf , I f e a r I a m i n t h e s a m e p o s i t i o n a s a n i n d i v i d u a l
r e fe r r e d t o b y P r o f e s s o r S e e le y , a s b e i n g o n e o n w h o m c e r t a i n w o r d s m a k e
n o im p r e s s io n on th e m in d and th e r e fo r e aro u se n o a n ta g o n is m . . . .
P a t i e n c e o f t h e g r e a t e s t a n d a n i n t e n s e in t e r e s t in t h e t h e m e c o u ld a lo n ç
h â v e p r o d u c e d t h i s e x h a u s t i v e t r e a t is e ,
T h e w r ite r , w h o is " t h e w id o w o f t h e l a t e S . H . A h m a d , w it h w h om she

w ork ed and s tu d ie d fo r a lo n g p e r io d ,” is a m p ly e q u ip p e d w ith these
e s s e n t i a ls . H e r b o o k , s h e t e l l s u s , i s b a s e d s o l e l y o n h e r h u s b a n d ’s “ find-
in g s in c o n n e c t io n w i t h t h e L a w w h i c h h e r e -d is c o v e r e d a f te r its having
b e e n lo s t fo r th o u s a n d s o f y e a rs . ’’ T h e b o o k c o n t a in s n o fe w e r th a n twelve
h u n d r e d C h r is tia n n a m e s, w it h a fu ll e x p la n a tio n o f th e ir v a lu e in con
n e c tio n w it h th e ir r e la tiv e n u m b e rs. I f a i l t h i s b e t r u e w h a t a d e a d ly re-
s p o n s ib ility r e s ts w it h o u r p a r e n t s a n d g o d p a r e n t s in t h e ir c h o ic e of our
n a m e s , a n d w h a t a d i r e s é r ie s o f c o n s é q u e n c e s m a y u n c o n s c io u s ly set in
m o t i o n b y t h o s e w h o , a n d t h r o u g h d i s t a s t e o r c a p r ic e , d is c a r d t h e nam e or
n a m e s b e s t o w e d o n t h e m in b a p t i s m , a n d s u b s t i t u t e o th e r s m o re to their
lik in g .
E d ith K. H arper .
T h e Cope. By Gertrude Bone. Décorated by Stephen Bone.

London : The Medici Society. Price 3s. 6d. net.
A p p r é c ia t io n o f b e a u t i f u l e m b r o i d e r y i s o n e t h i n g , e n j o y m e n t another.
D é lin é a tio n b y s t i t c h e s c a n n o t w o r k o n t h e f e e lin g s w i t h t h e assurance
o f m a s t e r ly p a in tin g . Y et if one a c c e p ts a w o r k o f p ic t o r i a l ta p e s tr y
as fo o d fo r th e im a g in a tio n th e r e s u it m ay be b o th a d m ir a b le and
e la b o r a te .
M r s . B o n e , h a v i n g a t t a i n e d t h e d i f f i c u l t a r t o f w r i t i n g p a g e s o f prose
w i t h t h e l u l l i n g s u a v i t y o f a m u s i c a l a n d a n te, h a s w r i t t e n a b o o k w hich
m ig h t b e t a p e s t r y tr a n s fo r m e d in t o s c r ip tu r e . O n e o f h e r g i f t e d children
h a s illu s tr a te d i t w it h a lm o s t c o m ic l o y a l t y to m o n a s t i c d is d a in o f the
fle s h . W e fin d o u r s e l v e s i n a n A b b e y o f w h i t e n u n s o f w h o m t h e m ost
c h a r m i n g i s S i s t e r C a n d i d a , a n e x - q u e e n h a p p y in t h e e x t i n c t i o n o f her
r o y a lty . W e m u s e o n t h e f in e s t s h a d e o f i m p e r f e c t i o n , a n d s e e h o w the
f a s h i o n i n g o f t h e c o p e is a d i s c i p l i n e a n d a t e s t . I n t h e e n d t h e co p e is
m a d e , b u t n o t b e fo r e w e h â v e îiv e d in t h e A b b e y lo n g e n o u g h to hâve
savoured its h o lin e s s , its n a ïv e té and a fe w g r a in s o f su ch h u m o u r as
fr e tfu l m e n d ic a n c y p r o v id e s . H u n d r e d s o f p e o p l e a r e u n c e r t a in w h eth er
o r n o t h e y h â v e s e n t s o - a n d - s o “ T h e I m i t a t i o n o f C h r i s t ” b e fo r e . They
w i l l n o t d o i l l in m a k i n g i n s t e a d a g i f t o f M r s . B o n e ’s d é li c a t e s t o r y , aliv e
a s i t i s w i t h s a i n t li n e s s .
W. H. C hesson .
S u ccessfu l A c h ie v e m e n t . By Christian D. Larson. London :

L. N. Fowler & Co. Pp. 78. Price is. 6d. net.
B a r r y P a in , in an a m u s in g little w o rk of fic tio n e n title d E liz a , has
r e p r e s e n te d th e h u sban d of th a t la d y as e x p r e s s in g a w is h upon one
o c c a s io n , t h a t s h e s h o u ld g i v e h e r a t t e n t i o n t o a c e r t a i n b o o k o n h o w to
m a k e a fo rtu n e . " D i d t h e m a n w h o w r o t e i t m a k e o n e ? ” a s k e d E liz a .
S u c c e s s fu l A c h ie v e m e n t e m p h a s i s e s t h e n e c e s s i t y , a l o n g w i t h c o n c e n
tr a tio n , o f p e r s is te n t r é p é titio n w o u ld o n e a tta in o n e ’s e n d . D o e s th is
a c c o u n t fo r t h e r é p é t i t i o n o f t h e q u a l i f i c a t i v e s " w o n d e r f u l ” a n d " w o n d e r -
f u l l y ” n o le s s t h a n t h i r t y - f o u r t i m e s , n o t t o m e n t i o n a l i b e r a l s p r in ld in g of
" w on ders ” ? W e w onder !
F r ank L in d .
H OROSCOPES TR U E
Y o u r problem s and d ifficu ltés can be solved b y means
o f A stro lo g y and the Q ab alah . Sen d y o u r birth data
with 2/9 for T est R eading. 10/6—£10 10s. fo r fu lle r studies,
or call and talk things over.
X apply ancient wisdora to m odem needs b y scientific methods.
LESSONS THAT TEA C H

Astrology, Nuraerology, Sym bolism , G raphology, L ore of Jewels,
Colours, Perfum es are ail knit togetlier into one rational S y s t e m .
In them the gem of traditional Occult learning is made more clear
and brilliant by its setting of original research.
TALISM ANS t h a t W ORK

E very th in g O ccu lt : Incense, P sy ch ic A ccessories, The
P sy ch ic C y lin d e r.
Send fo r my fr e t descriptive booktet
'P hone : A D D IC T rV C E 1 ‘ Phone:
0 /V D I\ IIliJ L U
K en .. 4 5 7 8 Ililli G errard 4 4 7 3
Carlton H ou se, R egent S t., L on d on , S.W.l

THE NATURAL STORY OF A
LOVELY TRUTH
TH E GARDEN OF ENCHANTM ENT
Sydney T. Klein
T H E T IM E S L IT E R A R Y SUPPLEMENT
in a spécial article says :
“The author has an intense appréciation of external beauty
and older readers will find his descriptions lucid and pictorial
and some of them of absorbing interest'’.
T H E SP E C T A T O R says :
“Mr. Klein is a delightful companion, and should be read,
as he wrote in a garden” .
T H E C A M B R ID G E D A IL Y N EW S says :
“One of the most extraordinarily fascinating books which
has corne to our notice for some time. It is addressed to
‘Old and Young alike’ and is written in a bright, clear flowing
style which makes the reading of it a great pleasure”.
PRO FESSO R J. A R T H U R THOMSON says :
“I congratulate you on your beautiful book. It evidently
gave you pleasure to write it, and it will give thosc who read
it great pleasure, too. It is perfectly charming and I am in
entire sympathy with its deeper purpose”. 4a1 6d.
N e w a n d R e v is e d E d i t i o n n o w ready
THE W A Y OF A T T A IN M E N T
Sydney T. Klein
This book may be regarded as complementary to his well-
known work, Science and the Infinité. The author’s familiarity
with the developments of modem science, and his sympathetic
insight with regard to intellectual and spiritual problems,
enable him to illumine the most obscure régions of thought
and feeling. The reader is led step by step from the physical
universe to visualize the wonders which may be seen by every
eamest seeker who has entered the path leading to the summit
of spiritual realization. 5 s.
Science and the Infinité. 4s. 6d.
RIDER & CO.

P R I N T E D B Y T H E A N C H O R P R E S S . L T D ., T I P T R E E , E S S E X , K N G L A N D ,

Occult Review v53 n3 Mar 1931

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Occult Review v53 n3 Mar 1931

Uploaded by

Copyright:

Available Formats

In This Issue : Annie Besant, D.L.

THE PRIESTHOOD OF THE LAITY

HOW SPIRITS COMMUNICATE

THE EVOLUTION OF SPIRITUALIIM

PAUL AND ALBERT^

SILHOUETTES OF SPIRIT LIFE

MORE LETTERS FROM HEAVEN

THE INTERNATIONAL PSYCHIG GAZETTE

I.P.G. Office, 69 High Holborn, LONDON, W.C.l

“ TO THOSE WHO SEEK ”

THE BLAVATSKY ASSOCIATION

*THE V O IC E O F T H E S IL E N C E , by H. P. Blavatsky. Reprinted £ s. d.

WITCHES STILL UVE

by G ath arin e C o o k Sm ith

Occult, Oriental, Mystical, Masonic and Theosophical Books

YOUR PROBLEMS MODERN ASTROLOGY

Th* popular Spiritualist Paper with the large circulation is

THE TW O WORLDS A Weekly Journal devoted to the

N u m erology . “ Man, Know T h y s e lf.”

FRATERNITY t°hfe INNER LlGHT

TH E GU ILD OF THE M A ST E R JESU S

V ol. LUI MARCH, 1931 No. 3

A GOOD deal is heard in occult circles of what is generally

No clear conception of the nature of the testing of an aspirant

The tests, then, of the unfolding spirit, no less than the

as to make the soûl of the servant “appear as nothing in the eyes

ment, uninterrupted bv an arbitrary moral standard, becomes in

societies— mere imitations of the real thing— but by life itself.

. . peace and consummation sweet.

ELISH A BEN ABU YAH is one of the most intriguing personal-

* II. Cor. x ii. 4.

Written La v of Moses to later conditions), a careful discrimination

“ E veryon e w ho m e d d le s w it h th e s e f o u r t h i n g s t h a t fo llo w , i t were

Those who are familiar with Jewish mysticism will be aware

and what is After. It was into the fellowship of this mystery

It is impossible with the limited and rather intractable

forsook his divinity studies. His sensitive mind had received

The problem of God’s justice, which so deeply concerned

Elisha was accused of reading heretical books in secret. Was

Here we are in contact with a definite teaching of the Gnostic

Had Elisha ben Abuyah any leanings towards the doctrine

The Babylonian Talmud comments ;

Unfortunately for this commentary the Metatron idea was

I came into Thy Church.

TH ERE is probably no man now living in the scientific world

curiously slow either to observe or to learn the application

k n ow led g e o f w h ich is m a k in g m an the m aster o f the physical

gathers expériences o f va ried kin d s, feels pleasu res a n d p ain s,

n e w life -c y c le in th e lo w e r w orld s a n ew apparatus cornes into

W e cannot d en y t o these th e n am e o f m e m o r y , th ese

May we n ot regard instincts as m em ories b u rie d in the su b -

p u t a gain st th is m y o w n experien.ee o f th a t b o o k . I had not read

"T O gain the friendship o f a c a t ,” says T h é o p h ile G a u tier, “ is a

* " T h e C a t in t h e M y s te r ie s o f R e lig io n a n d M a g i c " , b y M . O ld fie ld H o w e y ,

In th e a g e -o ld ch a n g in g m e d le y o f E g y p t’s tutelary deities

g ra p h y . H e q u o te s th e fo llo w in g a cco u n t o f Cat sacrifice from

that people m ight learn from it t o b e te n d e r t o “ o u r b ro th e rs

T H E R E is an im m e n se ly in te re stin g task th a t is cryin g out to be

fact at one tim e it was a q u estion w h eth er th e B u ll o r th e L a m b

ga rlan d s a n d fo rm in g o f p ro ce ssio n s fo r the sch ool children, and

the ancient pagan faith a fter C h ristia n ity b e ca m e su fficien tly

T h e re are ce r ta in w e ll-k n o w n h o ly cen tres in these islands

I DO n ot kn ow w h eth er it is because he w as a b is h o p , because

N o w B e rk e le y has n o q u a rrel w h a te v e r w ith the plain-thinking

it m o v e s rela tiv e t o a n o b se rv e r. In fa ct, how ever, the obser

T he Y o g a S u t r a s o f P a t a n j a l i . Sanskrit text and English trans