In This Issue: Remarkable Atlantean Finds

I h ê Ô c C Ü L T

R E Y I E W

M ay, 1 9 3 1
E D IT O R IA L
M ass P sychology
R E M A R K A B L E F I N D S II
PORT
B y E , M. W h ishaw
PASTO RAL
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T H E B U D D H IS T D O C T R IN E OF"
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T H E S U IC ID E
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B y E velîn e V em on W a lk e r
T H E M Y S T E R Y OF T H E R IS IN G OF
C H R IS T ’S B O D Y
B y E . S . Gibbes
T H E E L O H IM
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M E D IT A T IO N
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NEW BOOKS
ON SPIRITUALISM
THE GREAT PROBLEM AND THE
EVIDENCE FOR ITS SOLUTION
by George L indsay Johnson, M .A ., M .D .
W ith a Forew ord by S ir Conan D oyle. Illus. 18/-

A HERETIC IN HEAVEN
B eing the post-mortem manoirs and reflections
o f “ D addÿ\ 4/6

THE CASE OF LESTER COLTMAN

by L ilia n Walbrook. 4/6

PROBLEMS WHICH PERPLEX

by the R ev. G . V ale Ozven. 4/6

THE OUTLANDS OF HEAVEN

by the R ev. G . V ale Oioen. 4/6

FACTS AND THE FUTURE LIFE

by the R ev. G . Vale Ozven. 4/6

THE CASE FOR SPIRIT

PHOTOGRAPHY
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THE RETURN OF GEORGE R. SIMS

by a fr ie n d o f his in collaboration with R . H . Saunders.
2/6

HUTCHINSON
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Three Important Books to be Published Shortly

P R I M IT IV E M A N
P art 1 of
A H IS T O R Y OF E X P E R IM E N T A L SPIR ITU ALISM
(L a u re a te d by th e F r e n c h A ca d em y o f S c ie n c e s )

by C Æ S A R DE V E S M E . Translatedby S T A N L E Y DE BRATH
P r i m i t i v e M a n is a translation of Part 1 of Cæsar de
Vesme's H i s t o r y o f E x p e r i m e n t a l S p ir i t u a l i s m , a work
laureated by the French Academy of Sciences. The term
“ Spiritualism” is used in its philosophical sense.
The book is a scientific work written in popular language,
on the Unes of Andrew Lang’s M a k i n g o f R e l ig io n . The
author shows that the supernormal facts which abound among
savage tribes are essentially the same as those common among
ourselves. Though we cannot infallibly assume that Primitive
Man resembles the savages of Central Australia or Polynesia,
still, there is enough to show that such facts belong to Man as
man. There is much to show that they are the first beginnings
of Religion. Questions of Faith and Dogma are not touched
Upon. Derny 8vo. 288 p p. 1016

Spiritualism in the Light of Occult Science

by D IO N F O R T U N E
Dion Fortune claims that Spiritualism and Occultism
throw much light on each other, and in this her latest book, she
corrélâtes the two schools of thought and counterchecks them
by means of psychology.
Among the subjects dealt with are ■ Spirit-teaching and
reincarnation ; the Occultist’s attitude towards spirit inter­
course ; France phenomena, physical ; France phenomena,
mental ; T rance and hypnosis ; the inhabitants of the JJnseen ;
Astral psychism ; the nature of vision ; the dawn of the higher
consciousness. Crown 8vo. 144 p p. 3/6

S O U L O F N Y R IA
The Memory of a Past Life in Ancient Rome
by M R S . C A M P B E L L PRAED
Readers of Mrs. Campbell Praed's N y r i a will remember
that this novel was founded upon fact. The présent work embodies
the actual records of the spontaneous recollections, by a young
English lady under hypnosis, of an earlier life in Rome. The
scientific value of the record is enhanced by the inclusion of
historical vérifications which abundantly confirm the accuracy
of the “ memories” . D em y 8vo. 418 p p. 21 /-

R I D E R & C O
 THAT A N C IE N T WAY
by KATE M . FRANCIS
T his book is o f that A n cie n t W ay trodden by p ilg rim s fro m the
beginning o f tinte in a subite com panionship. T he C h ristia n with
eyes raised lo a Cross o f self-sacrifice, the B u d d h ist in h is yellow
robe begging from door to door through a long life, the H in d u follow -
ing the stem discip lin e o f Yoga daily, and m any o f other religions.
N ot by marvellous Works or world-renowned heroism , but by the
little daily ways is the F la m e kin d led wkereby the S p ir itu a l B o d y
is brought to birth.
To heal the sick, to bridge the g u lf belween m an and m an, to give
Love, to learn o f B eauty, the ordinary ways o f m en suffi.ce.
That A ncient Way has vistas and there are glim p ses o f a
country beyond.
2/6

IN T E L L IG E N T R E V O L T
and Other Papers
by D. E. HECHT
A collection o f a dozen thoughtful papers in which such subjects
as Revoit, Self-Sacrifice, E goism , H u m a n T ypes, and varions
questions o f R elation are discussed in an essentially m od em and
practical manner.
Written with vim, gaiety, and culture, and in a style worthy o f
the old essayists, this book should ap peal to a il who seek to know
themselves and who try to understand their fellow s.
I n particular, parents, teachers. and other s in p ositio n s o f
authonty w ill fm d illu m in a tin g thought up on their several diffi-
culties, while the m entality o f contemporary youth is sym pathetically
and accurately depicted and its struggles and trials understood.
Enlightened E goism , D ream ing and W orking, the B a ttle o f
the Types, and Problem s give clear p ictu res o f the more Personal
o f present-day difficulties, treating each with keen logic an d real
insight. Altogether a book fo r the progressively m inded, one giving
voice to m any ideas which are " i n the a ir ", p articularly am ong the
intelligently rebellions o f the présent critical âge.
3/6

T H E G R E A T P Y R A M ID O F G H IZ E H
Its Symbolism and Purport
by FRANCIS W . CHAPM AN
I n this essay on the purpose and sym bolism o f the Great P y ra m id
o f Ghizeh, the object o f the author is to show that the intention o f
the builders was to perpetuate in stone the memory o f certain central
ideas which should fo cu s the thought o f m an on the reality o f the
ün seen. Nowhere, perhaps, more than in the "poem o f K h e o p s ” ,
is the "co n jo in t and inséparable mode o f the higher m in d 's aciivity
integrally in cu lca ted ". T he work should appeal especially to
students o f the great riddle o f p yram id symbology.
6/6

L O N D O N
IV

a fascinating book."—
W /TCH ES ST/LL " . . .

L e ic e s t e r M e r c u r y . ” , . . en-
LIVE tertaining and well-documented."
— D u n d e e C o u r ie r . “ . . .
bril-
A S tu d y of th e Black A rt to-day. lia n lly w ritten." — O ccult Re ­
v ie w . " . . . a careful and
by THEDA KENYON p a in sta k in g survey ."— N ews and
N o tes.
12/6 I llu 8tr a te d

CLA IR VO YAN CE & " T h i s book is well worth read-

in g ." — B ir k e n h e a d N ews .
THOUGHTOGRA PH Y " . . . a valuable addition to the
by T. FUKURAI research library ."— I mmortality
President of the Psychical Institute of AND SURVIVAL.
Tapan.
2H - lllu s t r a ie d

" T he book is well written and

LESSONS FROM we can heartily recomtnend it to
THE BEYOND ourreaders.” — T ïiE S pir itu alist .
"S p le n d id , stim ulating, fu ll of
C om m unicated to Corelli Green and
courage ." — B ir k e n h e a d N ew s .
E stelle Stead, T hese L esson s are calculated to
by “ JULIA” m ake p eop le realize the true
Writer of the world-known Letters frorn m eaning o f life and to préparé
J u lia . 216 fo r the Great Beyond.

GRADES OF ". . . o f very great value."—

D u n d e e C o u r ie r . " . . . strongly
S/G N IF/CA N CE to be recommended to . . . Spirit-
An A pplication of the R elativist u a lis ts ." — G r e a t e r W orld .
O utlook to the Higher Levels of . . absorbingly interesting .” —
T hought H o l l a n d I n d ie . ". . . never
by G. N. M. TYRRELL ceases to be inter esting ."—
L is t e n e r .
7/6
" . . . front ftrst to last the attention
TW O W ORLDS o f the reader is held ." — C hristian
ARE OURS S p ir it u a l is t . " H i s reasoning is
Sound and f u l l o f effect ."-— Two
by W. S. MONTGOMERY W o r l d s . "H e re is a book fu ll o f
pabulum ; a studious book, yet
SMITH more interesting than a novel ."—
4/6 D u n d e e C o u r ie r .

IN DEFENCE T H E M EAN IN G AND USE

O F M A G IC O F SY M B O L A N D R ITE .
by CATHARINE COOK " I t is well worth exam in in g ." —
SMITH gh E a s t A n g lia n D a i l y T im e s .

R I D E R & C O .

*
 V

Note Ready.
N e w Im p r e s s io n , C lo th , D e m y 8 v o , p p . 53 + 633. P r ic e 2 0 » . P o sta g e O d .

FRAGMENTS OF A FAITH FO RG O TTEN

S o m e S h o r t S k e t c h e s a m o n g t h e ClH o s t ie s m a i n ly o f t h e F i r s t T t o o C e n t u r i e s .
A C o n t r i b u t i o n t o t h e S t u d y o f C h r i s t i a n O r i g i n s b y G . R . S . M E A D , M .A .

Contents Introduction—Some Rough Outlines of the Background o f the Gnosis— General and
Gnostic Christianity—The Gnosis Aecording to Its Foes—Some Traces o f the Gnosis in the
Uncanonical Acts—The Gnosis Aecording to Its Friends—Some Forgotten Sayings—Conclusion
—Afterword— Bibliographies—General Bibliography.
No other single volume contains so much important material concerning the various heretical
sects of the first two centuries, A.D.

JOH N M. W A T K IN S
2l CECIL COURT, C H A R IN G C R O SS ROAD, LONDON, W .C .2

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The popular Spiritualist Paper wilh the large circulation is

TH E TW O W OR L D S A W eekly Journal devoted to the

History, Phenomena, Philosophy and Teachings of
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VI

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I ca n g iv e y o u illu m in a tin g k n o w le d g e
THE SOUL OF A DOG
Illustratcd by True Stories. By F. M. Archer
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by H arry Price. Introd uction.
S a tisfa ctio n g u a ra n teed . M a n y g ra tefu l I .— W hat the B ible says. I I .— E vo lu tio n and the
c lie n ts. “ A ria d n e ,” 125 , T enn yson Soûl. I I I .— A Dog’s Mind. I V . —A Dog'a D évotion.
V .— T h e S u pem atu ral In a Dog.
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V lll

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CH A L IC E ORCH ARD G U E S T HOUSE AND SOCIAL

C E N T R E , G L A ST O N B U R Y
F ro m tim e im m ém orial G lastonbury has been a H oly Place and Power
Centre, and th ith er hâve pilgrim s gone, th eir numbers growing as others
w ho kn ew th e in ner m ean ing o f G lastonbury joined them, until, in 1925,
th e y felt th e need o f a centre o f th eir own, where th ey could meet and
discuss th e thin gs th e y w ere interested in, and draw into their circle
others w h o , unknow n to them , were draw n to G lastonbury b y the same
m otives.
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V ol . L U I M A Y, 1931 No. 5

EDITORIAL

PA U SE for a m o m e n t a n d w a tc h th e jo stlin g h o m e w a rd -b o u n d
th ro n g s as th e y p o u r in to th e hu g e ra ilw a y sta tio n s d u rin g th e
ru sh -h o u r in a n y of th e w o rld ’s g re a t cities. W a tc h th e sto lid
p o rters an d tic k e t-p u n c h e rs, to w hom , it is clear, th e y re p re se n t
m erely so m u ch h u m a n fre ig h t ; b u t p u t a S h ak esp e are o r a
D ickens a t som e p o in t w hence th is p u lsa tin g m ass of h u m a n h e a rts
m ay b e observed, a n d w h a t a bou n d less field of in sp ira tio n w ill b e
found to lie before th e in n er visio n ! To th e u n e v o lv e d , life offers
little in th e w ay of in sp ira tio n a n d p ré se n ts o n ly superficial
problem s ; b u t once th e song of life causes th e slu m b erin g in n e r
self to stir, a n d its eyes to open, th e n th e stru g g lin g m u ltitu d e s
are seen as countless liv in g soûls in v a ry in g stag es of d ev e lo p m e n t.
T h e m a jo rity a p p e a r to b e sleeping still ; som e a re p a r tia lly aw ak e ;
w hile in th e eyes of a few m a y b e discerned t h a t ra d ia n ce w hich
cornes from a n o th e r w orld. T h e n it is t h a t th e h e a r t of th e
w atch er m ak es it know n t h a t s p irit is g re etin g s p irit across th e
void. T he d iv in e responds to th e divine.
A t th e tic k e t b a rrie r a y o u th a n d a lass for a m o m e n t o r tw o
o b stru c t th e flowing tid e. T h a t lin g erin g h a n d c la sp a n d te n d e r
2?9

:
2Ç 0 THE OCCULT REVIEW

gaze, w h e re th e y d o n o t b rin g a sm ile of cynicism , are treated with

a m u se d o r p ity in g to léra n ce.
B u t su re ly th e re w as s o m e th in g m o re th a n crade passion,
so m e th in g m o re dignified t h a n m e re “ calf lo v e ” which for an
in s ta n t so tra n s fo rm e d th e co m m o n p lace featu res of the little
ty p is t ! N o t a lw a y s m a y th e d iv in e b e glim psed, b u t th a t it is
n o t seen m o re o fte n lies w ith in ourselves. I t is n o t th a t it is so
fa r aw ay . W e a re p ro n e to b e to o p re o ccu p ied w ith self. Personal
p ré o c c u p a tio n is s ta m p e d u p o n th e faces of th e m ajo rity of the
p asse rs-b y . W e arin ess, a n x ie ty , d isc o n te n t h â v e left plain
tra c e s. I t is th e e x c e p tio n to see a face th ro u g h w hich th e light
of th e s p irit glow s.
I f o n ly for a m o m e n t, th e y o u th fu l lovers a re carriedabovethem -
selves, ail to o soon, alas, to slip b a c k to th e n o rm al level of un-
illu m in a te d , u n in sp ire d ex isten ce. O ccasionally signs m ay be
re a d in th e s te a d y ey e a n d rep o sefu l co u n ten an ce of a soûl at
peace, as in th e case of t h a t eld erly m a n w ith th e u p rig h t bearing,
w hose firm u n h u rrie d tr e a d s ta n d s o u t in such m ark e d contrast
w ith th e fev erish h a s te of th e crow d. A nd th e re is a q u ality of
sw eetness a b o u t th e sm ile of th e S a lv a tio n lass w hose Self-denial
b o x is to o seldom h ee d ed w h ich h in ts a t so m eth in g known to
th o se w hose eyes h â v e b eh eld , m a y b e b u t once, t h a t L ight which
b u m s b e h in d th e veil.
U p o n th e m a jo rity care a n d strife h â v e le ft th e ir im print.
T oil-w orn th e y a il m a y b e ; b u t h o n est toil, even
TO IL
if excessive, n e v e r s ta m p s th e fe atu res w ith bitter-
W ITH O U T
ness a n d h â te . B y th o se w ho know w here to find
H A TE
th e m tw o zealo ts m a y easily b e picked o u t from
a m o n g th e crow d of w o rk m e n o n th e sta tio n platform .
B u rn in g eyes in g a u n t, d ra w n fe a tu re s ch aracterize each
of th e m . In th e ir sp a re tim e o n e is a n a rd e n t “ hot-gos-
p e lle r” a n d th e o th e r a n e q u a lly " h o t ” social w orker— a Com-
m u n ist. F a n a tic ism h a s s e t its seal u p o n th e p a ir ; b u t who can
fail to n o te th e différence of expression on th e faces of th ese m en !
T h e p re v ailin g m ood of th e crow d is restlessness a n d discontent.
F o r th e m o st p a r t lack in g a n y in te rio r anchorage, th e teem ing
m asses are sw ep t aim lessly now in one d irec tio n a n d now in
a n o th e r b y e v e ry passing c u rre n t. In to th e h a n d s of th e un-
scrap u lo u s psychology h a s placed a w eapon w h e reb y th e y m ay
b e ex p lo ited to th e lim it. A n artificial "class h a tr e d ” is being
d e lib erately fostered to su b serv e th e h id d e n ends of th e enem ies
of civ ilizatio n a n d progress. T h e pow ers of th e m in d are being
 EDITORIAL 291

grasped a n d used for p u rp o se s of d e stru c tio n . A n o b ject-le sso n

is here afforded for th e serious o cc u lt s tu d e n t w h e re b y th e in ­
centive |t o consistent effort in th e o p p o site d ire c tio n b ec o m e s
intensified to a p o in t w here ac tio n becom es im p é ra tiv e .
To th e occultist, " c la ss” is, o r sh o u ld be, ju d g e d b y d iffe ren t
standards from th o se w hich g o v e m th e d istin c tio n s m a d e b y th e
political m ateria list. N o t alw ays do th e o u te r c irc u m sta n c e s of a
life offer an y reliable in d ex to th e sta g e of d e v e lo p m e n t o f a h u m a n
soûl. Unconsciously, p e rh a p s, th is is a t th e ro o t o f th e c o n v ic tio n
of Jack th a t h e is as good as h is m a ste r. In w a rd ly h e m a y b e ;
and indeed h e m a y b e h is su p e rio r in e v e ry th in g e x c e p t th e p o s­
session of cap ital o r w e alth . I t is sa id of one of th e g re a te s t t h a t
He was a carp en ter.
The soûl t h a t h a s o b ta in e d its sig h t, h o w e v er, c a n n o t fail to
see beyond m ere “ class” d istin c tio n s. H u m a n ity is one. U n til
th is fact is realized in th e d eepest recesses of o n e ’s b ein g th e eyes
of th e sp irit are closed. E v e n science is b eg in n in g to p e rceiv e
th e underlying u n ity of consciousness. T h e m o re th e d eep re ­
cesses of th e “subconscious” are ex p lo red , th e m o re a p p a re n t b e-
come th e lim itatio n s w hich a re im p o sed b y th e m a te ria l co n d i­
tions u n d er w hich it finds expression. To th e disciple of th e e ld er
sp iritu al b ro th e rs of h u m a n ity th e carew o m , stru g g lin g m asses
are " o th e r frag m en ts of th e d iv in e ” w hich e ith e r b lin d ly o r m ore
or less consciously to il b esid e h im . H is goal, in d eed , is to realize,
even in th e d a rk prison of em b o d ied life, t h a t th e y a re p a r t of
him self, in no wise to b e se p a ra te d , h is k a rm a in e x tric a b ly in te r-
woven w ith th eirs.
T h a t strife a n d c o m p étitio n c o n s titu te th e k e y n o te of th e ir
lives, is due to th e fact t h a t for th e g re a te r p a r t
W HEN
th e crow d are as y e t u n aw ak en e d to th e ir h ig h e r
STRUGGLE
possibilities. T h e h ig h e r ego is b ein g slow ly
MEANS
form ed in th e w om b of expérience a n d tim e . N ot
GROWTH
y e t its ta s k to “ kill o u r a m b itio n ” . C o m p étitio n ,
riv alry , am b itio n , a re n ecessary in cen tiv es for su sta in in g
effort in th e w orld of p erso n al life, a lth o u g h n o t for e v e r
will th ese suffice. T ak e from th e s p iritu a lly u n b o rn th e
in centive of p erso n al desire, a n d th e life is le ft vo id . I t w as
A elfrida T illy ard w ho b ro u g h t h o m e so forcibly, in h e r n o v e l,
C oncrète, th e u ltim a te fu tility of a n y U to p ia n o t b u ilt u p o n a
sp iritu a l foun d atio n . R em o v e th e m ain sp rin g of life— a n d for
th e evolving soûl personal desire is in d eed th e m ain sp rin g —
th e n it w ith ers like a tre e in w hich th e sa p h a s ceased to flow.

/
292 THE OCCULT REVIEW

T h e re is a d is tin c t d a n g e r t h a t th e reins of govem m ent, not

in o n e c o n tin e n t alo n e, sh o u ld fall in to th e h a n d s of th e spiritually
b lin d a n d , in so m e cases, of th e sp iritu a lly evil. I t is the latter
fro m w ho i t is im p o ssib le t o a b so lv e th e g u ilt of an unscrupulous
u se of th e p o w e r p u t in to th e ir h a n d s b y a know ledge of psycho-
lo g y . T h e u n e n lig h te n e d o n e v e ry h a n d are being offered dope.
B e tte r t h a t th e y sh o u ld cling to “ o u tw o rn creeds” th a n th a t they
sh o u ld b e d e lib e ra te ly k e p t b lin d e d a n d led in to th e arid wastes
o f s p iritu a l n é g a tio n . I n a lm o st e v e ry d e p a rtm e n t of life the
in sid io u s influence is a t w o rk , sid e -tra c k in g , deluding, misleading.
A rt, m usic, lite ra tu re , p o litics, religion— none are exempt.
W h e re v e r th e a tte m p t is seen to b e m a d e to b elittle th e spiritual
significance of life— a n d th e a tte m p t is b ein g activ ely pursued on
e v e ry sid e— th e re , su re ly , lies th e d u ty of th e tru e occultist to
sp e a k u n e q u iv o c a lly for th e fa ith w hich is w ith in him . Where
fa ith h a s g iv en p lace to a c tu a l know ledge, th e n , indeed, is silence
th e one sin w h ich m a y n o t b e p ard o n ed .
H a p p ily th e in c a rn a tio n of a w ak en in g o r aw akened soûls is the
p riv ilè g e of n o one social class ; a n d th e re are gro u n d s for holding
th e b elief t h a t th e ra n k s of th e w o rk ers are sufïïciently perm eated
w ith th e “ little le a v e n ” to en su re t h a t , once th e y are m ade aware of
th e ir d a n g e r of b eco m in g th e v ic tim s of ex p lo itatio n , th e y will
realize th e d e sira b ility of p a y in g m o re a tte n tio n to th e spiritual
r a th e r th a n to th e p u re ly in te lle c tu a l o r ev en m ere ly social status
of a n y c a n d id a te fo r civ il o r p o litic a l a u th o rity a n d power. If
th e in sid io u s forces of d isin te g ra tio n are a t w ork, th e forces of
u n ity a n d s p iritu a lity are n o less ac tiv e . T h e issue h as been
jo in ed ; th e in itia tiv e fo r th e tim e b ein g p e rh a p s lies w ith the
h o stile forces ; b u t th e o u tc o m e of th e b a ttle is assured, if only
fro m th e fa c t t h a t th e w h ite forces w ork w ith th e stre a m of évo­
lu tio n r a th e r th a n a g a in st it.
As show ing th e te n d e n c y of th e know ledge of psychology to
b e tu m e d to q u e stio n a b le ends, P rofessor W a rn e r F ite , of Prince­
to n U n iv ersity , in a n o te w o rth y v o lu m e of essays on th e signific­
ance of consciousness, re c e n tly p u b lish ed b y M essrs. W illiam s &
N o rg a te L td . u n d e r th e title of T h e L iv in g M in d , price 10/6, has
som e p e rtin e n t o b serv atio n s to m a k e w ith re g ard to m odem
ad v e rtisin g . H e m ak es no secret of his p erso n al préjudices in the
m a tte r, how ever, a n d déclarés t h a t “ w hen I see a m a n pointing
a t m e from th e m iddle of a sig n b o ard , w ith p e rh a p s an im p ertin en t
qu estio n to b o o t, I feel t h a t if on ly h e w ould sta n d th e re in p ro p ria
p er so n a , I w ould b a rte r m y soûl for th e privilège of giving him
a sh o t from a C olt '4 4 ” .
 EDITORIAL 293

"Y et I d o u b t" , h e co n tin u es, " w h e th e r th e sen se of p erso n al

affront is q u ite so e x a sp e ra tin g as th e consciousness of liv in g in
a w orld ch a rac te rized b y so m u ch s tu p id ity , v u lg a rity , a n d
triu m p h an t m e n d a c ity ” .
D eliberately, a n d w ith "m a lic e a fo re th o u g h t” , th e la w of
association is b ro u g h t in to p la y b y th e a d v e rtise r.
ASSOCIATIVE 0 t j j

C ertain ideas are in v a ria b ly p re se n te d in c o m p a n y

PSYCHOLOGY ... , ,, , K .. ,. , ?
w ith each o th e r ; a n d th e im p lic a tio n w h ich is
conveyed is re p e a te d as fre q u e n tly a n d re g u la rly as possible.
The question of th e t r u t h o r ju stic e of th e d a im s im p lied is
a m inor considération, h ence th e triu m p h of m e n d a c ity ! T h e
d a im s m ay h â v e little o r no fo u n d a tio n in fa c t : i t does n o t
m atter. T he c o n sta n t a ss o d a tio n of a p a rtic u la r a rtic le of d ie t,
for exam ple, w ith th e one w ord health m ay , for th e p a rtic u la r
individual, ho ld little o r no t r u t h ; y e t i t w ill b e im possible, say ,
to th in k of B o v r il w ith o u t th in k in g a t th e sam e tim e of strength.
O r ta k e a n o th e r in stan ce : a c e rta in c ig a re tte a n d a h an d so m e
m an in a n eleg an tly ta ilo re d ev en in g -su it are in v a ria b ly p re se n te d
to g eth er, su b tly conveying th e suggestion t h a t such a b ra n d is th e
n a tu ra l a n d in d eed on ly possible choice of th e “ re fa in e d ” ! T h e fa ct
th a t in re a lity th e y m a y b e th e m o st p o p u la r choice of th e c ity clerk
or ty p ist in no w ay d estro y s th e a d v e rtise m e n t’s “ p ulling p o w e r” .
W a tc h th e political ca rto o n s, especially a t élection tim e , a n d
note th e su b tle suggestions con v ey ed in th e c a ric a tu re s of th e
leaders of th e o pposition p a r ty . As P rofessor F ite observes,
"T h e psychology of ad v e rtisin g . . . is n o th in g m ore n o r less th a n
th e . . . psychology of association ; a n d in th e process of asso­
ciation it is th e b ra in t h a t does th e w ork a n d n o t th e m in d .” N o te
th e distin ction. Use, in fact, is being m ad e of a su b tle form of
h y p n o tism . T his p o in t is b ro u g h t hom e m ore in tim â te ly b y
n o tin g th a t it is only w hen one is insuf& ciently w ideaw ake t h a t
th e a d v e rtise r g ets his w ay. I n o th e r w ords, his m eth o d s p ro v e
successful in d irec t p ro p o rtio n to o u r ignorance of th e ir modus
operandi. So far as th e a d v e rtise r is concerned, th e m o m e n t one
sto p s to th in k a b o u t his a d v e rtise m e n t " th e g am e is u p ’’. W h y
should we be a n y m ore b o u n d to " fa ll” for th e psychological
law s w ielded b y th e a d v e rtise r th a n we are b o u n d to fall on b eh a lf
of th e law of g ra v ita tio n ?
T he w hole position is a d m ira b ly sum m ed u p b y M r. F ite
in th e following w ords :
W hether b y design or b y a sort of n atural sélection, it seem s th a t the
h a b ita t of the genus advertisem ent is to be found exclu sively in those parts
294 THE OCCULT REVIEW
of our life where we are not disposed to think. One may wonder, indeed,
w h y people ever read advertisem ents. And the answer is, ‘‘They don’t,
when th e y hâve anything better to do.” Compare the alert business-man
who grapples w ith the problems presented b y his moming’s correspondence
w ith the same "tired business m an” who, having exhausted the reading
m atter of his paper . . . tum s wearily to the advertising pages before he
yields himself to bed. T r y to realize the almost hypnotic efîect of a long
train ride. . . . These are the moments, the moments of vacant-minded-
ness and absent-mindedness, when the advertiser is doing his work. At
such moments thought lies lim p and prostrate before the law of association.

I n o th e r w o rd s, in su ch u n g u a rd e d m o m e n ts we are open to
su g g estio n . W e w o u ld n o t q u a lify th e “ h y p n o tic effect” with
" a lm o s t” ! I t is a q u e stio n of unconscious, a n d frequently
conscious, h y p n o tis m .
T h e u se o f su g g estio n in a d v e rtisin g a n d p u b licity generally,
w h e th e r in th e re a lm of politics or com m erce, is
MASS
sp re a d in g ra p id ly , a n d signs are n o t w anting th at
SUGGESTION
in v a rio u s w ays th e p u b lic is being consciously
“ w o rk e d ” . Is i t a m e re coincidence t h a t so m a n y distractions
a re offered n o w a d ay s for th e p u rp o se of in h ib itin g calm th o u g h t ?
T h e cin ém a, w ireless, jazz , d o g -racin g — on ail sides th e public is
b ein g offered do p e.
W e liv e in a n âge w h en th e fa te o f n a tio n s dép en d s m ore on the
b ro a d c a stin g of slogans t h a n u p o n th e exercise of com m on sense.
T h e m o b un co n scio u sly is b ein g tra in e d to écho a n d repeat
m ech a n ic a lly s e ts of p h ra se s w hich are p re sse d u p o n th e m as being
gospel, b u t w h ich re v o it th e in telligence of a n y sane thinker.
T h e w irep u llers a p p re c ia te to th e full th e use of ré p étitio n and
d o g m a tic a sse rtio n . T h e y h â v e n o u se for a rg u m e n t, for reason,
fo r calm th o u g h t. T h a t p a r ty w ins w hich m ak es th e m o st noise.
I t is a c c e p te d as a n ax io m t h a t to sh o u t, a n d k eep on shouting,
is th e su re st w a y to w in. N e v e r m in d w h e th e r o r n o t th e n a tu re
of th e sh o u t is tru e o r n o t ; a il t h a t is re q u ire d of th e leaders is
t h a t th e y sh o u ld " g e t a w a y w ith i t ” . I n th e h ec tic sc u rry which
c h a ra c te riz e s m o d e m civilized life, c o m p a ra tiv e ly few find tim e
to ex a m in e th e ir ch a n g e to see w h e th e r th e y h â v e b een h an d ed
sp u rio u s coin o r n o t. A n d ju s t now th e re is scarcely a d e p a rtm e n t
of life w h ere th e coiners a n d forgers a re n o t busy.
W h ile th e v ic tim s of e x p lo ita tio n re m a in u n aw are t h a t th e y
a re bein g “ w o rk e d ” , i.e. b ein g tra in e d to passiv e response to
su b tle su ggestion, e v e ry th in g goes according to p la n ; b u t once
le t th e ir eyes b e o p en ed to th e facts, a n d fu r th e r exercise of craft
w ill becom e im possible.

I
 EDITORIAL 295

A great deal h a s b een w ritte n a n d said on th e q u estio n of

secrecy in occultism . T h e re al se c re ts of th e s p iritu a l life, w ith
which alone tru e occultism is co n c em ed , a re n e v e r in d a n g e r
of being exposed, for th e sim ple re aso n t h a t u n til th e tim e is
ripe th e necessary pow er to perceiv e th e m re m a in s u n d ev e lo p e d .
The real secrets safeg u ard th e m se lv e s ; b u t th e secrets w h ich are
open to th e av e rag e intelligence, such as th e m isuse of th e pow er
of suggestion, sh o u ld b e b ro a d c a st a n d m a d e p la in to th e m e a n -
est m ind. O nly so is it possible to p u t th e in n o cen t on g u a rd ,
an d to m ak e th e m im m u n e fro m th e insidious a tta c k s of w h a t in
essence is b lack m agic.
I t w ould b e in te re stin g to see wffiat P ro fesso r W a rn e r F ite
has to say ab o u t th e System s of “ sa le sm a n sh ip ” a n d " m a g n e tis m ”
which flourish so freely in h is co u n try . A m o re b la ta n t a n d
unscrupulous m isuse of h y p n o tic pow er it is difficult to conceive.
U nlike th e professional h y p n o tis t, th e “sa le sm a n ” is obliged
to w ork w ith o u t g ain in g th e in itia l co n sen t of h is su b ject. C onse-
q u en tly th e m e n ta l p re ssu re e x e rte d m u st b e d o u b ly intensified,
a n d th e suggestion d riv en ho m e w ith th e force of a b a tte rin g -ra m .
W ith th e sp re ad of know ledge of th e m e th o d s of th e “ s m a rt
salesm an ” , how ever, th e c r a fty use of ‘‘u n d u e influence” w ill
becom e m o re a n d m ore difficult, a n d few er people b e la n d e d w ith
goods w hich th e y n e v e r in te n d e d to b u y .
P rofessor F ite , h ow ever, is less co n cerned w ith th e spécifie
problem s in v o lv ed in psychological m alp ra ctic e th a n in th e
q u estion of th e significance of consciousness itself. T h is, indeed,
is th e c e n tra l th e m e of h is w ork. H e is a n a rd e n t ch a m p io n
of th e p erso n al v iew of consciousness. H e h a s no use for th e
c o n tem p o rary b e h a v io u ristic school of psychology. “ To m e ,” h e
says, “ consciousness is a re a lity : possib ly th e o n ly re a lity .”
Consciousness, h e p o in ts o u t, is no m ere n am e fo r a sériés
of e v e n ts in a n o rd e r of tim e . T h e d istin g u ish -
CONSCIOUSNESS
ing c h a ra c te ristic of consciousness is t h a t it is
TH E O N LY
su p erio r to tim e. H ere is precisely th e view
R E A L IT Y
of th e o cc u ltist w ith re g a rd to th e g re a t d eluder.
B y a su p rê m e effort of will, follow ing u p o n a course of s te a d y
m e n ta l tra in in g , o r “ m é d ita tio n ” , a new o rd e r of consciousness
m a rk s th e successful ac h iev em en t of th e occultist, as it does also
of th e m ystic. T he aw ak en ed soûl le a m s to live n o t in tim e,
b u t “ in th e e te rn a l” .
P rofessor W a rn er F ite ofïers som e p e rtin e n t considérations
w ith reg ard to th e facile d istin ctio n com m only d raw n betw een

.
296 THE OGCULT REVIEW

“ h e a d ” a n d “ h e a r t ” , th e s é p a ra tio n b etw e en “ id eas” and “émo­

tio n s ” . “ T h ese ‘é m o tio n s ’ a n d ‘id e a s” h e w rites, “ are presented
t o u s a s e n titie s q u ite as h a r d a n d ta n g ib le as th e ir metaphorical
re p ré s e n ta tiv e s , ‘th e h e a r t ’ a n d ‘th e b ra in ’ ; a n d th e y seem to be
q u ite as d e fin ite ly lo c a te d in d iffe ren t p a r ts of th e soûl as the heart
a n d th e b ra in a re lo c a te d in d iffe ren t p a r ts of th e body ; only,
i t see m s, r a th e r less in co m m u n icatio n . T he m ore I meditate
u p o n th is d is tin c tio n of ‘é m o tio n ’ a n d ‘id e a ’ th e m ore I am com-
p e lle d to w o n d e r. W h e n I t r y to im ag in e a n ém otion divested
of id e a , o r a n id e a d iv e s te d of ém o tio n , I seem to find nothing
t h a t is e ith e r s p iritu a l o r in te llig e n t. Y et upon th is mythological
d iv isio n , as I see it, is b a se d a n a b so lu te sép a ratio n between a
w o rld of ta s te a n d feeling a n d a w orld of know ledge.”
I t is am u sin g to n o te th e effo rts of th e in tellectu alists and the
in tu itio n is ts to p re v e n t th e m se lv e s from becom ing contam inated
b y ea ch o th e r. T h e one d a im s to b e m ore “ in tellig e n t” and the
o th e r m o re “ s p ir itu a l” . Y e t h ow is it possible to conceive
s p iritu a lity w ith o u t in tellig en ce ? Is n o t th e scale of évolution
m a rk e d b y a s te a d ily gro w in g aw aren ess, a n intensification of
consciousness ? T h e fu n d a m e n ta l sp iritu a l stru g g le is for
g re a te r consciousness of living.
" T h e h e a v in e ss of th e flesh ” , sa y s Mr. F ite , “ is th e heaviness
of d a rk n e ss a n d confusion a m o n g g ro p in g in stin c ts ; a n d th e free-
d o m of s p irit for w hich w e ail y ea rn is th e freedom of a clear self-
consciousness w ith re g a rd to o u r desires. T o live, n o t b y the
b lin d im p u lsio n of in s tin c t, b u t b y th e lig h t of a clear conscious­
n ess of liv in g — th is it is t h a t m a rk s us off, th o u g h still n o t abso-
lu te ly , from ail o th e r c ré a tu re s ; a n d th is I ta k e to be th e dis­
tin c tiv e m a rk of ‘life ’, ‘freed o m ’ a n d ‘s p iritu a lity ’.”
T h is stru g g le for freed o m , indeed, is th e p rim a i urge of évolu­
tio n . I t is in o rd e r to c o n q u e r th e low er w orlds t h a t spirit
suffers lim ita tio n a n d su b je c tio n to th e m a te ria l plane. Man,
in d eed , is m o re th a n th e a n im a l b ecause of th e god w ith in him ,
a n d m o re th a n th e gods (devas) because of th e an im al w ithin
h im . A t first th e god is c o n te n t to le t th e a n im al u su rp the
th ro n e . T h e n , w ith th e g ro w th of selfconsciousness, cornes
som e a tte m p t a t th e d irectio n of desire.
I n th e course of h is in ten siv e yoga tra in in g th e occu ltist is
counselled to “ kill o u t desire . . . ” . T h e p h ra se h a s purposely
b een le ft u n fin ish ed because it is in th is m a n n e r so o ften quoted.
" K ill o u t personal d esire”— y es. I n L ig h t on the P a th th e stu d e n t
is u rg e d to “ kill o u t” spécifie p erso n al desires, such as desire for
 EDITORIAL 297

com fort, desire for sen satio n , a n d so on. Y e t in ju x ta p o s itio n

with these counsels are placed o th e rs for th e p u rp o se of b rin g in g
out by co n tra st th e u n d erly in g s p iritu a l tr u th . “ K ill o u t a m ­
b ition” , he is told, y e t in th e n e x t b re a th h e is u rg e d to “ w o rk
as those w ork w ho are a m b itio u s” . “ K ill o u t d esire for s e n s a tio n ” ,
yet “learn from sen satio n a n d o b serv e it, b ecau se o n ly so c a n y o u
commence th e science of self-know ledge” .
The whole p o in t of th e counsel, in fa ct, is t h a t th e s tu d e n t
should d irec t h is desires in to s p iritu a l ch an n els.
TH E D IR E C T IO N „ ... , ,. ,
To kill o u t desire , th e m a in sp rin g of em b o d ied
O F D E S IR E . , . i - '. r , tï •
existence, is a sh ee r îm p o ssib ih ty . D esire,
and desire a rd e n tly ! “ D esire p o w er a r d e n tly ” , b u t “ th e pow er
which th e disciple sh all c o v e t is t h a t w hich sh all m a k e h im
appear as n o th in g in th e eyes of m e n ” . “ D e sire” , th e n , "o n ly
th a t w hich is b ey o n d y o u ; desire on ly t h a t w hich is w ith in
you ; desire on ly t h a t w hich is u n a tta in a b le .”
T hen cornes th e e x p la n a tio n :
" F o r w ith in you is th e lig h t of th e w orld. . . . I t is b e y o n d
you, because w hen y o u re ach i t y o u h â v e lo st yourself. I t is
u n a tta in a b le because it for e v e r recedes.”
A bove ail, th e a s p ira n t is counselled to desire possessions ;
b u t “ th o se possessions m u st belong to th e p u re soûl only, a n d be
possessed th erefo re b y ail p u re soûls equally. . . . H u n g e r for
such possessions as can b e h e ld b y th e p u re soûl, t h a t y o u m a y
accum ulate w e a lth for t h a t u n ite d sp irit of lo v e w h ich is y o u r
only tru e self.”
T h e m y ste ry of consciousness, h o w ev er, is scarcely soluble
by academ ie psychology. E a c h soûl m u s t re a d th is m y s te ry for
itself. N o one else ca n do it. As th e c o m m e n ta to r to L ig h t on the
P a th rem ark s in th e la tte r p a r t of t h a t tre a tis e : " T o a d eaf a n d
du m b m an a tr u th is m ad e no m ore in telligible if, in o rd e r to m ak e
it so, som e m isguided lin g u ist tra n s la te th e w ords in w hich it is
couched in to ev e ry liv in g o r d ead language, a n d sh o u ts th ese
different p h rases in h is e a r.”
T h e u tm o st a n y sp iritu a l guide can do is to lead us to th e
F o u n ta in of L iv in g W a te rs ; w e m u st d rin k for ou rselv es.
T H E E D IT O R .

Y
REMARKABLE FINDS IN AN
ATLAN TEAN PORT
B y E . M. W H IS H A W

F O R th e la s t six te e n y e a rs I h â v e b een stu d y in g th e prehistoric

re m a in s w h ich a b o u n d in a n d a ro u n d th e im m ém orial City of
N ie b la in th e P ro v in c e of H u e lv a . F o r N ieb la is none o ther than
th e I l i p u l a o r “ C ity s e t on a h ill” of th e Ib e rian s, th e imperish-
a b le w alls a n d fo rty w a tc h -to w e rs of w hich still p ro u d ly look down
o n th e Ib a i- o r ia of th e first b u ild ers, th e riv e r we now know as the
R io T in to , n ig h tm a re lik e w ith its w a te rs d y ed ev e ry shade, from
b lo o d -re d to go ld en yellow , b y resid u es from th e m ineral-im preg-
n a te d m o u n ta in s of A racen a, w h ere lie th e rich est m ines of the
O ld W o rld .
Ib a i-o r ia in Ib e ria n m ean s " th e Y ellow -red riv e r” and it is
e a sy to see how , in th e course of âges, th e tw o w ords becam e one
a n d g av e u s th e n a m e of th e Ib e ria n pen in su la. F o r it is a fact
th e evidence for w hich is visible, t h a t as fa r b ac k as the post-
G lacial epoch w hen th e M ed iterran ean litto ra l of Spain became
h a b ita b le b y m a n , th e re w as a flourishing m ining in d u stry at
N iebla, th e m in e ra is h a v in g b ee n sm e lte d before fire-resistant
re to r ts w ere kn o w n , in cav es in th e lim e sto n e p la te a u on which
N ieb la sta n d s, as h a s b een show n to h â v e occurred in th e Great
M um bw a ca v e rn in N o rth e rn R h o d esia in th e P alæ olithic period,
b y th e Ita lia n E x p é d itio n e x c a v a tin g th e re la s t year. T hat
in d u s try is s ta te d to h â v e b een in tro d u c e d in to C entral Africa
b y a people of a d v a n c e d c u ltu re com ing from w h a t is now the
L ib y a n D esert, an d , as I w ill show , it m u st h â v e been th e same
race w ho ta u g h t m in in g to o u r p rim itiv e Ib e ria n s ; for we hâve
h e re in c o n tro v e rib le p ro o f of th e ir id e n tity .
I am th e fo u n d ress a n d d irec tress of th e A nglo-Spanish-A m eri-
c a n School of A rchæ ology, w hich h a s b een ho n o u red since its
in cep tio n in F e b ru a ry of 1914 b y th e p a tro n a g e of H.M . King
A lfonso. I th o u g h t I h a d re ach e d th e a p e x of m y anthropolo-
gical am b itio n s h e re w h e n , th a n k s to a generous d o n atio n of funds
fro m H is E x cellency G eneral D aw es (who a fte rw a rd s p a id us the
co m p lim en t of a spécial p erso n al v isit), I w as able to excavate
no less th a n th re e of o u r rock-kilns, still full of slag of a class
im m e asu ra b ly o lder th a n a n y o th e r know n in A ndalucia, besides
in stallin g a con v en ien t little la b o ra to ry to d isp la y th e num erous
298
 ATLANTEAN REMAINS 299

artefacts an d o th e r relies of a n in d u s try t h a t flo u rish ed h e re so

m any m illennium s ago. I c e rta in ly could n o t h o p e to go m u ch
further in th is line of research, b u t p ro b a b ly n o th in g is so fe rtile
in surprises as th is new science of a n th ro p o lo g y , a n d o u r n e x t
discovery was th a t th ese P alæ o lith ic Ib e ria n m in ers k n ew h ow to
read and Write, a n d e n g ra v e d th e ir sto n e to o ls w ith w o rd s a n d
phrases in th e a lp h a b e t used in p re h isto ric tim e s b y th e A tla n te s
or Libyans, of w h a t is now th e S ah ara. A n y d o u b t as to th is
will be solved b y a glance a t th e c o m p a ra tiv e T ab les of th e p re ­
historic L ibyan a n d Ib e ria n a lp h a b e ts g iv en in m y book, A t la n t is
in A n d a lu cia , from th e w e a lth of su ch signs fo u n d h e re a n d th o se
given b y th a t in d isp u ta b le a u th o rity , th e la te D r. O ric B â te s,
of H a rv ard , in h is ep o ch-m aking w ork, T h e E a s te r n L ib y a n s .
B u t no a tte m p t a t tra n s la tio n w as m a d e in m y ta b le s, fo r I,
like n in e-h u n d red -an d -n in ety -n in e o u t of a th o u s a n d p re s e n t-d a y
archæologists, w as th e n p ro fo u n d ly ig n o ra n t of th e m e a n in g of
these A tlan tean -A n d alu cian signs. I t re m a in e d for D r. J u liu s
B routa, D octor of P hilology of th e U n iv e rsity o f L o u v a in , to
teach m e, a n d ail w orking w ith m e, t h a t th e m y sterio u s a n d sad ly -
neglected B asque lan g u ag e is no o th e r th a n th e su rv iv a l of th e
Ib erian -A tlan tean , in tro d u c e d h ere, in âges p a s t c o u n tin g , from
th e A tlan tea n E m p ire in N o rth A frica. H e arg u es, a n d n a tu ra lly
has com pletely convinced m e, t h a t P la to ’s d esc rip tio n of th e lost
co n tin en t as an islan d w as m erely p o etic license ; for if t h a t h a d
been so, how could we h â v e fo u n d its P alæ o lith ic sc rip t on th e
rocks in th e L ib y an d e se rt a n d on th e slopes of th e A tlas ? A nd
w ith th e u tm o st ease h e tra n sla te s o u r signs fro m Ib e ria n in to
B asque a n d th en ce in to S panish o r E n g lish , o r a n y o th e r of th e
scores of to ngues w hich h e speaks, read s, a n d w rites. I m u st n o t,
how ever, enlarge on th is fascinating b ra n ch of o u r research es now,
for I h â v e still m ore sen satio n al discoveries to re la te, w hile D r.
B ro u ta will sh o rtly p u b lish in L ondon a book e n title d T h e L a n ­
guage o f A tla n tis , w hich conclusively p ro v es th e correctncss of his
th eo ry as to th e origin of B asque.
A fter a s ta y a t N iebla long enough to en ab le h im to collect
a m ass of Ib e ria n inscriptions, beginning w ith one on a n a rte fa c t
im bedded in o u r P alæ olithic esccria, a n d co n tin u in g th ro u g h th e
âges rig h t dow n to th e A rabie o ccupation— for th e n a tiv e s still
ta lk e d th e ir ow n language, as D r. B ro u ta show s, w hen M usa Ib n
N oseir cam e to S pain— th e d istinguished B elgian philologist
d e p a rte d , to continue w orking a t his book, a n d I th o u g h t we re ally
now m u st re st on o u r laurels, for I saw no m ore to reach o u t for.
B u t how v e ry little we know y e t a b o u t Spain in pre-h isto ry , a n d
300 THE OCCULT REVIEW

th e in co n ce iv ab le tre a s u re s of science sh e offers to those who hâve

ey es to see a n d e a rs to h e a r !
O f co u rse I recognized t h a t th e old S tone Age people who
colonized Ilip u la fro m A tla n tis e x p o rte d th e gold, silver and copper
th e y fo u n d e d in th e ir ro c k -re to rts in vessels com ing for th e purpose
fro m th e p o rts of A tla n tis, w hose m a ritim e com m erce extended
to a il p a r ts of th e w o rld , n o t e x c e p tin g th e tw o continents we now
call N o rth a n d S o u th A m erica, w h e re are found n o t only pre-
h isto ric b u ild in g s of m a rv e llo u s b e a u ty a n d sy m m etry showing
th e L ib y a n o r A tla n te a n p o ly g o n al tra d itio n in th e ir architecture,
b u t also— w h ich is s till m o re con v in cin g — a close relationship
b etw e en th e M aya, th e Ib e ria n , a n d th e L ib y an or Altantean
a lp h a b e ts.
A n d m y la te s t a n d m o st se n sa tio n a l discovery is nothing less
th a n th e P o rt w hence th e se P alæ o lith ic ships sailed in th e post-
G lacial p e rio d of h u m a n c u ltu re in S pain.
B y grâce a n d fa v o u r of th e T ow n Council, who h âv e paid
m e th e h ig h co m p lim e n t, p o ssib ly u n iq u e in th e case of a foreign
la d y , of electin g m e “ A d o p te d D a u g h te r” of N iebla (équivalent
to th e F re e d o m of th e C ity in E n g lan d ) I a m given th e sole right
to ta k e sa n d from a g re a t b a n k on th e T in to tw o m iles below the
to w n , for a c o n tra c t to su p p ly th e R io T in to C om pany w ith 7,000
to n s a n n u a lly for b u ild in g pu rp o ses. As a rule we expect the
s a n d re m o v e d to be re p la ced b y w in te r floods pouring down the
p re c ip ito u s ra v in e s of w h a t th e R o m a n s called “ th e vitriolic river”,
b u t now w e h â v e h a d th re e successive y ea rs of d ro u g h t, an d my
staff, w ho m a k e a s te a d y liv in g a t th e w ork, w ere g ettin g into
d e sp a ir a s th e a v a ila b le s a n d grew ev e r less, a n d larg e r a n d larger
p a tc h e s of w h a t w e to o k for th e a n c ie n t riv e r b e d b eg an to appear.
H o w I failed to see t h a t geological im p o ssib ility of a square
m ile o r so of fiat n a tu r a l s a n d b a n k on th e n o rth side of a river
flow ing lu stily o v e r a b e d of ro u g h sla te a t a considerably higher
lev el a t th e foot of s te e p cliffs on th e so u th b a n k , I ca n n o t explain.
D o u b tless a le g itim a te scien tist, d u ly p ro v id e d w ith title s and
d iplom as, w ould h â v e a p p re c ia te d th e a b s u rd ity of such a n idea
y ea rs ago. I c a n on ly suppose t h a t m y fém inine intelligence was
insufficient to realize th e p ro b lem p re se n te d th u s, in ad d itio n to the
endless su b je c ts of s tu d y w hich a b so rb ed m y energies, m e n ta l and
physical, in th e im m é d ia te n eig h b o u rh o o d of th e tow n. I had
n o ticed t h a t th e riv e r, sav e in flood, is w alled o h from th e edge
of th e san d o n th e so u th b y th e ru in s of th e p re h isto ric canal des-
crib ed in A tla n tis in A n d a lu c ia , a n d I supposed th e nam e L a s
 ATLANTEAN REMAINS 301

A ng arillas (the place of sé p a ra tio n o r d iv isio n ), w h ich d a te s fro m

Rom an tim es, as a R o m a n m ill of t h a t n a m e still s ta n d in g close
by shows, h a d reference to th e N e o lith ic p o rtw o rk s w ith w h ich
the canal connects th re e k ilo m é tré s o r m o re u p s tre a m . I h a d also
been in trig u ed b y finding a v e ry p e rfe c t s u n -a lta r e u t in th e ro ck
on th e n o rth b a n k , alongside a n o b v io u sly m a n -m a d e w a y dow n
to th e sand, a n d alw ays h o p e d th e d a y w ould corne w h e n I co u ld
seriously in v estig ate th is.
I t h as now corne, b u t I ca n ta k e n o c ré d it to m y self for it,
unless for th e th o ro u g h tra in in g in o b se rv a tio n t h a t I h â v e b e-
stowed on th e staff of m y School, w ho w ork in th e e x c a v a tio n s
when I can pro v id e m o n ey for th e se , a n d ra ise sa n d for th e R io
Tinto C om pany w hen th e archæ ological p u rse is e m p ty .
The h ea d of th e m , m u ch d ep ressed a t th e sc a rc ity of sand»
was carefully ex am in in g a space le ft c le a r b y th e diggers. H e
cannot ex plain w h y , b u t so i t w as. A nd h e n o tic e d a s o rt of
crack in th e la y e r of d ry m u d a n d m assed p eb b les fo r m in g th e
supposed ancient riv e r bed. I t w as o n ly a th re a d of a crack , b u t
som ething m ade h im give it a blow w ith th e tool w hich he held.
In stead of strik in g h a rd ro u g h sla te u n d e r th e surface, h e found
th a t it w as n o t slate o r ro ck a t ail, b u t a n o th e r la y e r of sa n d , of
b e tte r q u a lity th a n t h a t from w hich so m a n y th o u s a n d s of to n s
h âve gone u p to th e g re a t m ine, a n d of such d e p th t h a t a t th e d a te
of w riting, te n d ay s a fte r th e first discovery, we h â v e fo u n d no signs
of th e b o tto m .
H e to re b ac k to N ieb la on h is bicycle to a sk perm ission to
p u t som e of th e m en to excavate, as ag a in st m ere digging, w ith ail
h aste to co m p lété th e piece-w ork of th e d a y . A lth o u g h h e h a d
no idea w h a t th e âge of th e w ork m ig h t be, h e recognized a t once
th a t it was of archæ ological as w ell as bu siness im p o rta n c e , a n d h e
knew it w ould b e necessary to p u t on o u r m o st careful e x c a v a to rs
to sift th e sa n d a n d secure for m y in sp ectio n w h a te v e r relies of
a n tiq u ity m ig h t be found a t th e new a n d m u ch low er lev el th u s
exposed.
I t h a p p e n s th a t, w ith tw o exceptions, th e fo rem an bein g one,
m y b e s t e x c av ato rs are of th e re m a rk a b le race know n locally as
M o ren o s (d ark people). F ro m th e ir physiognom y, fam ily n am es
a n d folklore, it seem s clear t h a t th e y a re d esc en d an ts of th e
N u b ian m ercenaries w ho cam e o v er u n d e r R om e. So I h â v e h a d
five of m y N u b ian s digging a n d siftin g th is new -found la y e r of
san d ; a n d to d a te , o u t of se v e ra l h u n d re d a rte fa c ts of g re a te r
or less p erfection collected b y th e m from th e s a n d as th e y sift it

;
302 THE OCCULT REVIEW

th e re is n o t a single o n e la te r th a n P alæ o lith ic. W e know them

w ell. T h e y lie th ic k a t th e b o tto m of th e sm all stream s de-
b o u c h in g in to th e T in to on th e n o r th b a n k . B u t there they are,
m ix e d w ith p o lish e d N e o lith ic d a r ts , w edges, rubbers, and what
n o t, w ith B ro n ze A ge p o tsh e rd s, frag m en ts of R om an bricks and
v essels, a n d d a in ty A ra b ie g laze d p o ts a n d toys. H ere nothing
sa v e P a læ o lith ic o b je c ts h a s ap p e a re d . T here seem s no room for
d o u b t t h a t th is d e e p la y e r of sa n d w as laid down in the great
ho llo w c o n s tru c te d to h a r b o u r th e A tla n te a n shipping by some
tre m e n d o u s flood co m in g u p th e e s tu a r y of th e Ib a i-o ria from the
sea , in th e c lim a tic co n v u lsio n s of th e post-G lacial period, when
th e la s t re m a in s of th e E m p ire of A tla n tis disappeared beneath
th e s a n d of th e S a h a ra of to -d a y .
A m az in g to re la te , sa v e t h a t in S pain n o th in g in the way
of fo lk -m em o ry is to o fa r-re a c h in g to ex ist, I now learn from the
g ra n d p a re n ts of m y N u b ia n s t h a t th e tra d itio n a l nam e of our
s a n d b a n k is T H E P O R T . M y forem an to ld m e of a place half
a m ile dow n s tre a m to w h ich th e sp rin g tid es still rise, which is
k n o w n as “ T h e F a rm of T h e P o r t ” . On h e a rin g him tell me this
o n e of m y N u b ia n s w ho sto o d b y said t h a t h is fa th e r said that
h is g ra n d fa th e r alw a y s sa id L as A ngorillas w as T h e P o rt and th at
“ in o ld tim e s ” sh ip s sailed u p w here now ail is sand. If events
sh o w t h a t I a m co rrec t in th in k in g th e p o rt w as destroyed in the
p o st-G lac ia l p erio d , w e sh a ll see t h a t o u r N ieb la folk-m em ory of
i t h a s su rv iv e d th e ch a n ces a n d ch a n g es of a t le a st 12,000 years.
T w o tin y o b jects of in calcu lab le im p o rta n c e h â v e appeared
a m o n g th e P alæ o lith ic a rte fa c ts. T h e y are of a class of stone
u n k n o w n to m y m en, in d eed it is su g g ested t h a t th e y m ight be
fra g m e n ts of escoria fro m th e ro ck k iln s h a rd e n e d a n d rubbed
sm o o th b y so m e process n o t to b e ex p lain e d . T h e y are quite
sm a ll, th e la rg e st, w hich is th ree -fa ced a n d sh a p e d like a wedge,
is o n ly 42 m illim étrés h ig h , th e o th e r, w hich is circular, is 17mm.
in d ia m e te r. B o th a re hollow ed o u t, th e first on each of its
th re e faces, th e second on one only, to receive Ib e ria n o r ra th e r
A tla n te a n signs a n d figures eu t in re lie f, of m icroscopie size, and
p a in te d w ith a lu m in o u s m a tte r w hich n o ru b b in g or w ashing
affects. M ost of th e signs a re w orn dow n a n d indecipherable.
B u t on one of th e th re e faces of th e la rg e r sto n e, o r am u let, there
is a p erfec tly designed a n d p ro p o rtio n e d figure of a w om an in
flow ing robes w ith h e r a rm s ra ise d as if in ad o ratio n . T he height
from th e u p ra ise d h a n d s to th e feet is ju s t 16 m illim étrés.
W h a t a n am azing school of a r t m u st h â v e been th a t which
 ATLANTEAN REMAINS 303

could produce such w ork as th is ! I h â v e in m y collection a

Neolithic polished sto n e of sim ila r m in u te n e ss w ith th e figure of a
dancing w om an a n d Ib e ria n signs, w hich D r. B ro u ta h a s tra n s -
lated. T his also d isp lay s lu m in o u s p a in t v e ry sim ila r to th e
Palæolithic, b u t th e tech n iq u e is w orlds a p a rt. T h e N eolithic
wom an is p a in te d on th e sto n e in th e fiat, a n d fro m h e r p o stu re
she m ight be a co u rte san . T h e P alæ o lith ic figure is c a rv e d in
relief an d th e n p a in te d , a n d th e d ig n ity of h e r a ttitu d e ca n o n ly
indicate a priestess.
This a n d th e little c irc u lar a m u le t o r ta lism a n , w ere fo u n d
respectively on th e 3 rd a n d 6 th F e b ru a ry . T h a t n e ith e r w as
overlooked speaks w ell for m y ex c av ato rs.
A nd now I ask m y re a d e rs : If I ta ly th o u g h t it w o rth w hile to
spend u n to ld gold in reco v erin g tw o R o m a n g alleys a fte r a couple
of th o u san d years u n d e r w a te r, is it n o t w o rth w hile to h elp o u r
in tern atio n al School to e x c a v a te T H E P O R T of te n s of th o u sa n d s
years b ack ? T h e cost w ill b e triflin g in co m p ariso n w ith o th e r
in vestigations of such a kind.
B u t o u r in te rn a tio n a l ce n tre, w o rk in g u n d e r th e a u th o riz a tio n
of R oyal O rders necessary b y th e S p an ish law , d ép e n d s e n tire ly
on v o lu n ta ry d o n atio n s a n d a t p ré se n t, ow ing to th e w orld tra d e -
crisis, its p u rse is e m p ty . W e n eed no larg e su m s to c a rry on
th is ex cav atio n ; even £100 a t th is m o m e n t w ould en ab le us to
clear a space a good m a n y m é tré s square.
W ould n o t th e s tu d e n ts of A tla n tis w ho su bscribe to T h e
O c c u l t R e v i e w like to ta k e p a r t in b rin g in g to lig h t th e first
actu al m a te ria l proof y e t fo u n d in E u ro p e , t h a t th e E m p ire of
A tlan tis was no m y th , no m ere d re am , no " fa n ta s y o n ly of in te re st
to freak s” as th e h e a d of a fam ous L ondon p u b lish in g house w rote
in reg ard to m y book A tla n tis in A n d a lu c ia ; b u t a solid ta n g ib le
fact ?
W e w ho are digging u p th e relies of th e A tla n te a n colonisation
of S o u th ern S pain are n o t o ccu ltists ; o u r d aily w ork in th e e x c av ­
atio n s is too engrossing to allow us to b re a th e t h a t rarified a tm o s­
phère. B u t if th e occultists h elp us w ith m o n ey to p a y o u r
diggers, we on o u r side can offer th e m precious proofs of th e lo fty
asp ira tio n s of o u r N iebla A tlan tea n s, w hose ap h o rism s a n d sage
counsels, as tra n s la te d b y D r. B ro u ta, d isp lay a level of th o u g h t
a n d in tellect am ong th e m en w ho used a n d w rote on th o se sto n e
tools incredible to th e scoffers w ho th in k Spain w as a n a tio n of
savages u n til th e P h œ n ician s “ discovered” h e r m in era i w ealth
1,300 y ears B.C. !
304 THE OCCULT REVIEW

We offer to those who believe in Atlantis, as we do, a chance

to discover the actual remains of a ship sent here from the capital,
not less, and perhaps much more than 12,000 years ago. For
the waters of the Tinto hâve this property : whereas they destroy
métal of every kind they preserve wood. And we know that they
were “ vitriolized” before our great sandbank was laid down, for
even our exquisite amulets bear traces of the typical deposit of
copper which makes drinking these waters a short road to another
world. And it is precisely this quality in them which préserves
wood from decay.
An Atlantean ship in an Atlantean Port ? Is not such a
chance irrésistible ?

[The following additional information has been furnished by the

author of the above article, since the manuscript was received.
“Another if much more weather-worn amulet has appeared, with the
same priestess, only varying slightly in the outline of the drapery. . . .
The material is now definitely pronounced slag from our Palæolithic
smelting retorts, but we hâve yet to discover how it was treated to
make it imperishable, for as we find it on the Camapie, it is quite
friable once we get below the weathered surface. . . . We hâve also
found a stone model of a boat. . . .”— These extracts are from a
letter dated March 3rd, 1931.— E d .]

PA STO R A L
B y TER E SA H OO LEY

Pan met Lord Jésus in the spring,

"And who art Thou ?” asked he.
"The Loving Shepherd,” Jésus said,
And Pan leapt high with glee.
"I am the god of shepherds” cried
The goat-foot lewd and old ;
“God of the wethers, the labouring ewes,
And the white little lambs in fold.
“Meet it is that together we walk.”
They trod the April hills—
The cloven hooves and the piercéd Feet,
Among the daffoldils
TH E B U D D H IS T D O C T R IN E
O F N O N -E G O
By BAYARD ELTON

BUDDHISM holds almost a unique place among religions in that

it does not attempt to explain ultimate truths. The assertions
of other philosophie and religious Systems concerning the origin
and goal of évolution, the beginnings and endings of things, may
hâve their place in mankind’s ceaseless search for logical satis­
faction in trying to understand the universe, but Buddhism is
too wise to attempt to formulate in words and phrases THAT
which is infinitely beyond ail human thought.
The resuit is that Buddhism has corne to be regarded by many
as a System of ethics without any foundation of constructive
philosophy. It has corne to be considered as a négative and
pessimistic doctrine based upon the truth of life’s unhappiness
and with the sole aim of freeing its followers from pain and
sorrow. And, in great measure, this is correct. But the reason
for such an attitude on the part of Buddhism is, firstly, because
the whole doctrine possesses the object of developing in its
adhérents the power to discover and to perceive things for them-
selves ; and, secondly, because the Buddha realized very well that
ail questions of ultimate truths were quite outside any hope of
satisfactory answer and proof until the necessary power of inner
enlightenment was developed. Buddhism says, in efïect : Follow
the Noble Eight-fold Path to Enlightenment first, and only then
can you expect to understand Nature. In the meantime, do not
worry about things that are admittedly beyond the power of the
human mind to grasp. Observe life as it is around you, and seek
Truth. Face facts, and discover your own powers.
The teachings of the Buddha are founded upon a right obser­
vation of life. They are the resuit of a fearless search for Truth,
and, though they are not supposed to be final and ultimate,
they are nevertheless correct as far as they go, and therefore
worthy of study and attention.
One of the doctrines that has aroused much controversy
among Buddhists and others is the teaching of Anatta, translated
as No-Soul, Non-Ego. It is the teaching that there is no such
thing as a separate and unchanging soûl behind or within anything
pianifest in the universe. Gods, there may be ; human beings,
304 THE OCCULT REYIEW

We offer to those who believe in Atlantis, as we do, a chance

to discover the actual remains of a ship sent here from the capital,
not less, and perhaps much more than 12,000 years ago. For
the waters of the Tinto hâve this property : whereas they destroy
métal of every kind they preserve wood. And we know that they
were “ vitriolized” before our great sandbank was laid down, for
even our exquisite amulets bear traces of the typical deposit of
copper which makes drinking these waters a short road to another
world. And it is precisely this quality in them which préserves
wood from decay.
An Atlantean ship in an Atlantean Port ? Is not such a
chance irrésistible ?

[The following additional information has been furnished by the

author of the above article, since the manuscript was received.
“Another if much more weather-worn amulet has appeared, with the
same priestess, only varying slightly in the outline of the drapery. . . .
The material is now defmitely pronounced slag from our Palæolithic
smelting retorts, but we hâve yet to discover how it was treated to
make it imperishable, for as we find it on the Camapie, it is quite
friable once we get below the weathered surface. . . . We hâve also
found a stone model of a boat. . . .”— These extracts are from a
letter dated March 3rd, 1931.— E d .]

PA STO R A L
B y TER E SA IIO O LEY

Pan met Lord Jésus in the spring,

“ And who art Thou ?” asked he.
“The Loving Shepherd,” Jésus said,
And Pan leapt high with glee.
"I am the god of shepherds” cried
The goat-foot lewd and old ;
“God of the wethers, the labouring ewes,
And the white little lambs in fold.
"Meet it is that together we walk.”
They trod the April hills—
The cloven hooves and the piercéd Feet,
Among the daffoldils
TH E B U D D H IS T D O C T R IN E
OF N O N -E G O
By B A Y A R D E L T O N

BUDDHISM holds almost a unique place among religions in that

it does not attempt to explain ultimate truths. The assertions
of other philosophie and religious Systems concerning the origin
and goal of évolution, the beginnings and endings of things, may
hâve their place in mankind’s ceaseless search for logical satis­
faction in trying to understand the universe, but Buddhism is
too wise to attempt to formulate in words and phrases THAT
which is infinitely beyond ail human thought.
The resuit is that Buddhism has corne to be regarded by many
as a System of ethics without any foundation of constructive
philosophy. It has corne to be considered as a négative and
pessimistic doctrine based upon the truth of life’s unhappiness
and with the sole aim of freeing its followers from pain and
sorrow. And, in great measure, this is correct. But the reason
for such an attitude on the part of Buddhism is, firstly, because
the whole doctrine possesses the object of developing in its
adhérents the power to discover and to perceive things for them-
selves ; and, secondly, because the Buddha realized very well that
ail questions of ultimate truths were quite outside any hope of
satisfactory answer and proof until the necessary power of inner
enlightenment was developed. Buddhism says, in effect : Follow
the Noble Eight-fold Path to Enlightenment first, and only then
can you expect to understand Nature. In the meantime, do not
worry about things that are admittedly beyond the power of the
human mind to grasp. Observe life as it is around you, and seek
Truth. Face facts, and discover your own powers.
The teachings of the Buddha are founded upon a right obser­
vation of life. They are the resuit of a fearless search for Truth,
and, though they are not supposed to be final and ultimate,
they are nevertheless correct as far as they go, and therefore
worthy of study and attention.
One of the doctrines that has aroused much controversy
among Buddhists and others is the teaching of Anatta, translated
as No-Soul, Non-Ego. It is the teaching that there is no such
thing as a separate and unchanging soûl behind or within anything
jnanifest in the universe. Gods, there may be ; human beings,
3°6 THE OCCULT REVIEW

there certainly are ; animais and plants are likewise évident ;

yet none of these things possesses a permanent, separate soûl or
Ego. Ail such supposed soûl is illusion.
The Buddhist analysis of human nature reveals a body,
a number of emotional States, and a number of mental States ;
ail of which comprise the personal ego-consciousness of a man.
But none of these things is in any way permanent. They change
constantly. The body wears away ; the émotions are in continuai
flux ; and the mind with its powers of perception, sensation,
and reason, is in constant flow and change of state. If there
be a fixed and eternal soûl in ail this, then Buddhism has not
been able to discover it. However, in passing, it should be
noted that Buddhism does not deny the “soûl” in an extended
sense of the word. One may speak of the soûl of art, of music,
of humanity, in a sense that Buddhism would readily accept.
What is denied is the unchanging little soûl that is supposed
to exist in the body and whose future is a thing of doubtful enjoy-
ment in a materially humdrum paradise.
The Buddha, himself, remained silent when questioned as
to the reality of the Ego, and he kept this silence up to the end
of his life, refusing to make a definite statement on the matter.
In one instance it is recorded that the monk Vacchagotta asked
a definite question of the Buddha : “ Is there, or is there not the
Ego ?” and was answered by silence. Afterwards, the Buddha
explained to his disciples that such a question was not able to
receive a direct reply as the truth of the matter could not be set
forth by a simple "yes” or "no” . In another case, the Buddha
was asked a number of questions pertaining to ultimate truths
by the monk Malukya, questions including the nature of Nirvana
and the existence of the Perfect one after death. The Buddha
again refused a direct answer, saying that such thèmes were
outside the purpose of his doctrine, which was only concerned with
the attainment of enlightenment by his disciples and with the
releasing of the world from its burden of suffering. Again and
again the Buddha emphasized the importance of his teaching as
a means of gaining freedom from sin, disease, and the suffering of
existence. Throughout his long life he urged his foliowers to seek
enlightenment and wisdom for themselves, but any attempt to
draw him into metaphysical discussion was ever met with—
silence.
On the one hand it has been considered that this silence of
the Buddha was the resuit of a belief that there is nothing in the

wS
THE BUDDHIST DOCTRINE OF NON-EGO 307

whole universe other than the material and semi-material things

we are able to perceive and to measure in a "scientific” fashion.
The Buddha has been considered an atheist and a philosophical
materialist ; his silence being due to a desire to avoid damaging
the morale of his hearers by an open confession of agnosticism.
But, on the other hand, it is admitted that Buddhism accepts the
doctrines of Karma and Re-birth, and what is then re-born if not
some sort of “soûl" ?
An acceptance of these two great doctrines of Brahminism
implies the déniai of a purely atheistic view. Karma, the law of
cause and effect, and its companion theory, Reincarnation, hâve
no rational meaning whatever unless the reality of some entity
is admitted. Such reality may be relative in as far as ail things
are relative in the universe, one to another, but so long as the
total "illusion” of the scheme of life retains its power over the
disciple then the reality of such entity remains a fact.
Between these two positions many arguments and much dis­
cussion hâve been flung back and forth, and Buddhism is divided
into two great schools of thought, the Thera-Vada and the
Mahayana, upon this point. There are, of course, other différences
between these two schools, but this is the chief mark of distinction.
The Thera-Vada inclines to the view that the “soûl” or Ego in
man is but a name for a number of passing states of consciousness,
these states being due to Karma and possessing no individuality
of their own outside a Karmic continuity. In this view, the
Ego simply does not exist ; ail that exists is a collection of transi-
tory qualitites bound together in a common expérience of
suffering. The Mahayana school holds to the reality of the Ego
in its fundamental union with the Absolute Life of the whole
universe. This school teaches the unity of ail Life and the eternal
reality of One “ Thatness” , as is taught also by the writers of the
Vedas. Such would appear to be the opinion of each of these
great schools of Buddhist thought. Individually, a Buddhist is
at perfect liberty to read into the teaching of Anatta what mean­
ing he chooses, and it is probable that there are many followers
of both these schools who would disagree with the apparent
interprétation of this matter. It must be admitted, however,
that the ordinary and popular view of the question in both the
Mahayana and the Thera-Vada, differs, the one from the other,
in such fashion.
Yet there is but one Buddhism. And the understanding of
this teaching of Anatta, if outside the power of human argument,
3°8 THE OCCULT REVIEW

may be sought in the levels of wisdom that lie above and beyond
the séparative limits of the concrète mind. The silence of the
Buddha may perhaps be considered as an admission that matters
so deep and important as the reality of the soûl are quite outside
the province of the critical intellect with its unending desire to
dot the “ i’s” and cross the “ t ’s” of Truth. Unquestionably there
is a great amount of distortion and dégradation in expressing in
human manner the transcendent truths of Idealism ; and the
obvious distaste for metaphysics shown by the Buddha rested,
no doubt, upon a bitter expérience of wrangling and argument
met with in his travelling among the Yogis and Brahmins. Before
his enlightenment, the Buddha spent six years among the wander-
ing mystics of India, and the futility of metaphysical discussion
was deeply impressed upon his mind ere he gave expression to his
teaching.
Had the Buddha been an atheist or an agnostic he would
hâve admitted it. He was no type of teacher that feared to give
open confession to his faith. Courageous and straight in his
views and in their expression, his words would soon hâve shown
plainly enough the materialistic nature of his thought— if such
had been the case. Conversely, had the Buddha entertained a
belief in the personal gods of Hinduism, the orthodoxy of his day,
and a faith in the immortality of the personal soûl of man,
then he would hâve said so. But he maintained silence on these
points. What does such an attitude imply ?
It implies, as said above, a consciousness of the stupendous
nature of the questions and a realization of the impossibility of
human words to express the Truth. It implies, moreover, a pro-
found understanding of the mystery that is hidden in the words
“ God” and the “soûl” . The Buddha’s wise counsel to his disciples
that they should first seek and attain enlightenment and inner
wisdom before concerning themselves with these deep matters
has an écho in the words of the Christian Master : "Seek ye first
the kingdom of God, and ail these things shall be added unto
you” .
There is a story of the Buddha and his monks that throws
light upon the correct attitude to take towards these matters
of ultimate truth. It is said that once, when a party of monks
were walking with the Buddha through a small copse, during a
time of the autumn when the leaves lay thick upon the ground,
the Buddha took up a handful of leaves and asked : “ O Monks,
what do you consider to be more, the leaves I hold in my hand or
 THE BUDDHIST DOCTRINE OF NON-EGO 309

those still lying upon the ground ?” "The leaves upon the ground,
Sire, are more.” "Even so, O Monks, the facts at the disposai of
the Buddha are more than those actually needed for the attain-
ment of Nirvana.”
However one may regard the doctrine of Anatta, the fact
remains that a cardinal teaching of Buddhism is the necessity
for the total destruction of the personal self-—only across the
dead corpse of egoism can the aspirant to Enlightenment proceed
successfully upon his way. Therefore this doctrine of the non-
reality of the Ego, this teaching of No-Soul, is of great importance
in achieving a selfless attitude. It cannot be too often repeated
that Buddhism is a practical and not a theoretical System ; it is
a means to the attainment of inner wisdom, and is formed upon a
principle of attending only to those facts which directly apply
to the goal and the path that leads thereto. A i l other considéra­
tions, ail other facts that do not fall within this definite limit,
are outside the scope of Buddhism, though they may well hâve
their places in other schemes and philosophies. Such an attitude
on the part of Buddhism cannot deprive Truth of its richness
of meaning nor of its infinity, for the Buddhist knows that the
goal is One even if the paths thereto are many.

TH E S U IC ID E
By F. CO B LE N TZ

(Psychically Recorded)

Seeking the heavens by a nearer gâte,

He did not know what roads he left untouched.
He did not see his own soûl lie in wait,
Till he had felt the latch removed— too late !
T R IB U N A L S A N D M A N ’S
O P P O R T U N IT IE S
B y C. A. F. RH YS DAVIDS

OUR greater religions differ inter se, among other ways, in the
emphasis they lay on what our feeble imagination has called
eschatology, or word about the “last things” . A less feeble
imagination would hâve named this anchistology, or word about
the ‘'next things” . No great creed ignores these next things ;
none is so limited in mandate and purview as to do that. But
the emphasis differs ; the interest in them differs ; the mandate
about them differs. The original mandate in each has doubtless
got more or less altered in scriptural wording, according to the
varying interest in each ‘‘Church” concerning man’s hereafter ;
according also to the extent to which a changing Zeitgeist, rever-
berating in the Church, found need to vary a scripture not yet
perhaps committed to writing, or not yet to a closed fixed form of
the written things.
For instance, in the creed built on the mandate given to
Zarathustra (or Zoroaster), the Persian, at some time preceding
the mandate given to Gotama, the Sakyan of North India,
emphasis on the next step is unmistakable : namely, adjudica­
tion on each man closely following the dying of his earthly body.
In the post-Vedic pre-Vedantic mandate in North India of the
God-in-man, such a tribunal is but implied, hinted at. In the Sakyan
(original Buddhist) mandate of man-becoming-God, the adjudi­
cation is a clear, explicit teaching ; but it has been, through
waning interest, placed without priority, or other distinction,
within two masses of Sutras, or Sayings, and with a varying
recension in the two Sutras recording the adjudication. In both
Christianity and Islam the adjudication is partly implicit, partly
explicit. Namely, the immédiate consignment of most deceased
persons to purgatory will be the conséquence of a sentence pro-
nounced by some court of justice not made scripturally évident.
Evident is only such a court of justice at the end of this world,
world of earth, an event which in the Christian Gospels was
believed to be impending, and within the earthly lifetime of some
contemporaries of Jésus.
Here, then, is considérable différence in both doctrine and
310
 M AN’S OPPORTUNITIES 3i i

emphasis. If here and now I put these reminders into print,

it is not to teach accessible things in the history of religions ;
nor is it to show how men, as in the last two religions, will go on,
as adhérents, accepting differing mandates on a matter of tremen-
dous importance to each man, in a vague way in which they would
not accept anything of momentous import in earthly concerns.
I said the last two religions of those mentioned. But the
"vague way” of acquiescence or of indifférence is not confined
to adhérents of those last two. Take the case of adhérents of
Buddhism— as we in modem days (viz. for about a century and
a half, or less) hâve corne to call the religion of the Sakyas ; I
hâve not yet seen the two Sûtras on the post-mortem tribunal—
and they are strikingly emphatic— dealt with by any Buddhist
or writer about Buddhism. To take a crucial instance : a
manual compiled and published lately by two or three Englishmen
converted to Buddhism, entitled What is Buddhism ? entirely
ignores the two Sutras, or for that matter any acceptance of an
adjudication after death. Instead of giving the learner any such
textual information, the writers fall back, in the matter of the
hereafter, on an obviously unfair and inaccurate parallel between
Buddhism and Christianity, and on a curious unfounded suppos­
ition of a state of "subjective existence” , as if to fill in the gap of
the positive traditional teaching left out.
Obviously we are here up against a case of the waning interest
I mentioned, if not in the compilers of a Canon, yet in the after
men’s adaptation of such portions only of a Canon as suited their
own modem attitude of waning interest in the particular topic.
This waning interest in the man’s hereafter is no new feature in
Buddhism. It is very noticeable in writings of the scholastic
era of Hmayâna (Southern) Buddhism. In that era the canker,
beginning early, of losing the high Indian faith in the reality and
significance of the man, the very man (soûl or spirit), had grown
very malignant. And it was inévitable that with no responsible
doer persisting after the death of the body, the reward or rétribu­
tion for deeds done by him could not be brought up against a
non-entity.
But the waning came about slowly, so that we find in one of
the two Sutras a fairly obvious embroidery on the other, presum-
ably the older Saying. Both are called “ Deva-Messengers” ,
i.e. messages to man on earth from the Worthy of the next world.
(Literal accuracy would hâve chosen the word “ Reminders”
for messengers.) These are three : old âge, illness, dying. They
remind the man that his one way for acquittai before the tribunal
312 THE OCCULT REVIEW

awaiting him is the moral life. And the judge thereat is shown
telling the delinquent, who has just passed death’s portai, and
telling it with terrifie emphasis, that what he did was done by
him, and not by another. In other words— words the old diction
had not— the man is in the last resort responsible, is he, that is,
who is to make answer for the deed : the "that” , the “how”,
the “ why” , the "wherefore” .
In the elaborated Sütra two more messengers are added :
a babe and an earthly tribunal. The zeal of unabated interest
has been busy. The babe may hâve been added for one of two
reasons, or for both. Namely, that the man, if he be not gripped
by one of the three envoys, has yet newborn opportunities such
as each day brings along. Or, by some more monkish teacher—
and these were in the ascendant— it may hâve meant an omen of
the rebirth ensured to each by shortcomings here. The other
added message is less ambiguously plausible. It would be
strange if a belief in the survival of man did not carry with it
belief in one of the most fundamental features of his earthly
sodality as persisting along with him. Far stranger is it to read,
as now we do read, communicated accounts of the hereafter which
omit this very essential matter of an adjudicating tribunal
conducted by those who hâve gone on before, and who are intimately
concerned to ward their society from the ill-doer, condemned or
undiscovered, dumped upon them day and night. Truly as yet
are we content to let ourselves be told only just what we want to
h ea r !

But this added messenger is not really on a level with the

earlier three as something unchangingly true, fit for a vrorld-
gospel. It shows man as warned to heed what earth, at one time,
in one land, legally bids him not to do. But that code varies
with time and place. And there cornes a day when, in respect of
some item in it, men rise up and say, This must be struck out !
They hâve got round and past the law. So hâve we got round
and past much in our own code— past torturing the body and
maiming man’s efficiency to repair and make amends ; past
making the dungeon a hell upon earth for those we yet suffer
to live. Still do we suffer some ill doers no more to live. Still
are we content to sanction the employment of a man officially to
murder in cold blood someone who either certainly or apparently
has murdered in cold or in heated blood.
Eva Martin in her recent article on the death penalty put
plain truths before us about this thing. There had once more
 MAN’S OPPORTUNITIES 3i 3

corne about a drawing of the blinds from the misty stage where
we still linger. Once more we had been asking, Shall this old
legal murdering be struck out ? Once more the blinds hâve been
drawn down again : we fear that if we cease legally to murder,
the potential murderers will be less deterred from other crimes.
As to that, we are not in this matter in the van of the nations ;
some hâve deleted legal murder from their Statute-Books ; we
hâve the opportunity of inquiring into their expérience. I hâve
not gathered that our recent decision was based on such inquiries.
But I am not going into the whole question in these few words.
I write to endorse Eva Martin’s point of view, because (1) I
hold it true and wise, (2) because we cannot afford to put the
matter on the shelf. Not further to mix metaphors, those blinds
hâve to corne up again. And as just a potential juryman, I would
say why.
Eva Martin’s point was that, getting past ail the surviving
paraphernalia wherewith we, as heirs of primitive culture, testify
to our fear of death, we should readjust our false and materialistic
conception of it and see in it just a milestone in the continuous
life of one and the same “man” , i.e. of a real being (soûl, spirit)
encased now in this, now in that body. (This last clause is mine.)
And that in handing over, by killing, such a survivor to another
tribunal we are shirking a responsibility that is ours as long as
the man’s earthly life-span lasts.
Hereon my own brief commentary :
The superficial reader may say : (a) This is a belittling of
death ; why make outcry at the imposing of it ? (b) Is it
not giving the man a fresh start in opportunities ? (c) Were
not life’s earthly remainder spent in prison worse ? (d) Why
may we not, in self-defence, violently deprive him of his remain-
ing opportunities here ?
On (d) I agréé with Eva Martin. As to (a) I admit that when
once we corne to see life more and continuous, where now we
fill up the view with “ Death” , it is a shrinkage in dying as being
a mere material épisode. But the vacuum becomes more than
filled with a fresh significance in the view of life seen in the whole.
What is this ?
Life is a becoming. In this way or that we seek to get, to
corne to be that which we hâve not, are not. The becoming is
maybe not for the better. Yet without becoming we should never
be better. Opportunity to become, in thought, word, deed,
is ever with us. Even in the worst surroundings a man may be
z

î
314 THE OCCULT REVIEW

aware that, as Sir Thomas Browne wrote long ago, "there is a

man within who is angry with me” . And, whereas our prisons
are anything as yet but what they ideally should be, they are far
from being the “ worst surroundings” in our day. Dying closes
one chapter of this continuous opportunity to become. Dying
by violence closes it unfinished. We give the victim a little time
in which to repent. He may do this in thought, that is, in will.
But he cannot make good in his remaining life that bettered will.
We are depriving him of the opportunity. We are shirking our
responsibility inhim. Itisdenying in him the very quintessence
of human life to say, He will never be any better. He is, it
may be, very stubbom "sour” soil, but we hâve not exploited it
as long as we hâve opportunity to do so. We are throwing away
opportunity both for him and for ourselves. It was a doomed
Jérusalem, we can now say, over which Jésus in mother-yeaming
wept. But then it was not a doomed city till it had murdered
Jésus, cutting off its best opportunities to hear Him and become
better, cutting off also His opportunities to ‘‘grow in wisdom”
Himself in so doing. We put an end, in our legal killing, to a
possible becoming better by making that becoming impossible.
So doing, (b) we open up new opportunities for the man else-
where, but he enters upon them handicapped, as a dumped
undesirable, when he might, after a spell in prison of reformed
will and conduct, enter upon the new life with a pronouncement
of acquittai. Judges there will recognize that judges, that law
here has done its utmost. What would a judge say here if a
magistrate passed on to him a case where the latter had not gone
to the end of his magisterial tether ? What do judges there think
of our judicial wisdom here in doing, in condoning, this dumping ?
What will they hâve to say about it to us, law-makers, law-
retainers, law-administrators, when we each of us corne in turn
to appear before them ?
Are not the Deva-messengers still with us, and the tribunal
over there of which they warn ? It may raise a smile to take
seriously these venerable mandates. But does our âge ever think
what a tremendous foreshadowing is cast by such smiles ? Are
these solemn assertions of post-mortem tribunals the utterances
of the ignorant, the duper, the dreamer ? If so, is not a day
coming when the wise and prudent of our time for retaining out-
wom laws will be in their turn rated as the ignorant, the duper,
the dreamer of the past ? These matters of life and death call
for solemn assertions and for bold action. We hâve lately made
 M AN’S OPPORTU NITIES 315

internationally a solemn assertion condemning international

murdering by war. We need such another for the individual.
Without the former we cannot hope to survive internationally.
Without the latter we may not deserve to survive nationally.
From Ur to Stonehenge, from Mexico to the Pyramids, we are
among remains of cities of past societies, who for some reason,
not always just war-havoc, hâve perished. May not their vanish-
ing be due to some field in their culture, their outlook on life and
death, where they had stopped becoming, where they had stood
still ? Shall we survive as a society if we heed not these things ?

TH E SECR ET OF TH E LO TU S FLO W ER
By E V E L IN E V E R N O N W A L K E R

Down beneath the still waters a miracle is taking place, a bulb

has corne to life and has sent out tentacles into the black mud,
then a long stem reaches upward and from it two green leaves float
rapturously on the blue waters.
Later a rose pink bud of surpassing beauty cornes to rest her head
on the cool green leaves. Slowly she unfolds her iridescent petals one
by one, as a ray of pure gold light strikes her from above. The heart
of the lotus flower is awakening, the rhymic puise of life beats within
her. Soon her Self will be unveiled, then will the perfume of her
loveliness corne into being. Silence reigns suprême, the opalescent
sky above, the blue lagoon below ; on the breast of the water rests a
new born soûl.
Blessed are they who shall understand this mystery.
TH E M Y ST E R Y OF TH E R IS IN G OF
C H R I S T ’S BO D Y
B y E. B. GIBBES

VARIOUS théoriesconcerningthe Mystery of the Risingof Christs

Body are put forward from time to time. Certain Psychical
Researchers appear to accept the phenomenon as a materialization.
They claim that Jésus drew power from His disciples, etc., and that
there are cases on record when the materialized body has been
touched and handled.
Without entering into these authenticated cases which are
well known to Psychical Researchers, it might be of interest to
readers to compare the remarks of Mr. Tudor Morgan with those
of “ The Messenger of Cleophas” . Mr. Morgan writes : " . . . the
Spirit of Jésus dominated His flesh, i.e., increased the motion
of its particles until they equalled the rate of motion of the
particles of His Spirit-Body. . . . Christ materialized as a
physical being because He took His Physical Body with Him,
not as a physical body, but as an adjunct to His spiritual
form” .
This theory is corroborated by the "Messenger” in an account,
(as yet unpublished) given in December, 1927, of the whole
épisode of the discovery of the Empty Tomb, and the subséquent
appearances of Jésus to His disciples and others.
The following is an extract :
Terrible was the labour of the Spirit when it strove to re-enter the dead
body of Jésus. More terrible still was the commanding of that fleshly
body so that it might be transmuted, for an instant, into finer éléments
that caused it to be invisible. W hile invisible, the M ighty Will could
drive it through dwellings, doors, houses, walls of stone, until it reached
the presence of the brethren. Aw ful again was th at struggle of the spirit
of Jésus which compelled the body’s éléments to return to their former
shape. It was, verily, almost a new création. The trials of twenty years
were embodied in th at brief tim e of transmutation. Time is the measure
of the suffering and labour of the soûl. It was needful that Christ should
thus display his conquest over death, should thus manifest his power over
the corruptible body. . . . Christ overcame death, inasmuch as no part of
Him turned to corruption in the visible earth. His H oly Spirit so moulded
and shaped His body— as God hath moulded and shaped ail things—
that it passed into the Invisible, perishing not, only being changed so that
316
 THE RISING OF CH RIST’S BODY 317
the eyes of men could no more behold it, so th at eyes and ears were ail
closed to Its Presence. . . .
f (The above seems to explain why Jésus was not, at first,
' recognized.)
Again, Mr. Morgan States :
. . . by His life Jésus had gained suprême power overm atter, including
His flesh, even to the extent of converting it to spirit-substance. His
physical body entered the spiritual world as spirit-substance. It re-
appeared to His disciples in material form. . . . E qu ally sure is it th at He
disappeared in the Temple, and unless we give a thorough m aterialist
explanation that He played hide and seek around the pillars, we must
admit a spiritual explanation.

These remarks harmonize with an account given in Paul in

Athens* page 130, in which Paul tells of having listened (once
only) to Jésus while preaching, in the flesh. This story relates
how He disappeared in a crowd, the people searching for Him in

I vain. At a later date an explanation of this vanishing was given

by the "Messenger” . It has not hitherto appeared in print.
f He changed the éléments which made His body visible. I t is a hard
saying and thou hast not the words for such folding back upon the road
( of time.
f Time and thine appearance are set together in a certain accord. Change
the rhythm even for an instant, and the fleshly shape cannot be seen by the
eye of man. Now Jésus, through the power of the Spirit, did so trans-
form the rhythm of His B ody as it was set in time, th at these people
f could not see Him. Nay, more, He willed that His Body should once more
fall back into that rhythm a league away from the earth whereon He stood.
f This also could He accomplish. Nor did it do Him any great hurt as He
f was in the bloom of His days ; His fleshly Body in great vigour. So He
might make this m ighty change without any péril to Himself or to Its life.
But what was truly a marvel was when He changed the rhythm of a
f body that was cold and dead after first having breathed life into it once
f again. I speak of the Résurrection. Because the Body had been broken
and life even for a brief space withdrawn, when once more it was assembled
( together and travelling in the rhythm of earth, it was tru ly changed ;
being in the likeness of a Jésus of sixty years of âge and not in the Jésus
I whose years numbered thirty summers and winters only. Hast thou

( understanding ?
Also the Magi, when in health and strength could vanish as Jésus
f vanished. B ut of ail men, only Jésus the Son of God, hath raised His
own Body from death and through the power of the Spirit then caused it
to vanish, to change Its rhythm, and appear in another place.

I The Confession of the Keepers of the Tomb, chapter xvii, page 78,
and two Appendices (ni and iv) in Paul in Athens, also deal with
f the Rising of the Body. They are too long to reproduce here.
f * P a u l in A th e n s . Géraldine Cummins. (Rider & Co., 7s. 6d . net.)
f
I
f
318 THE OCCULT REVIEW

But it is clear that, from them, the physical body and no other is
meant.
If we accept the view that the reappearances of Christ were
materializations, what then became of the physical body ? This
important question cannot be ignored.
The following is another contribution from the "Messenger”
which again bears out Mr. Tudor Morgan’s contention, and was
written in August, 1928.
Christ did not sufïer death a second time. He had but one
passing. H e did traverse the bourne which lieth between ail wbo bear
the burden of the flesh and th a t Kingdom of the Spirit which is the true
home of the faithful. W hen His side was pierced by the Roman soldier
the silver cord was broken, the cord th at holdeth man fast to his body.
Call death, therefore, "th e breaking of the Silver Cord".
I hâve told ye how Christ entered his dead body once again through
the power of his Godhead, and thus it came to pass that He conquered
death, and it was a true saying th a t death had no dominion over Him.
N ow for a space, the Son of God could inhabit the flesh that was visible
to the eyes of men. N ay, more, H is power over it increased so that He
could cause it to be transmuted, passing into finer éléments that man could
neither handle, touch, hear nor perceive. And then again, through
the m ighty wisdom of His Spirit, He could cause this earthly image to
appear once more, and H is Spirit could speak with its voice, serve itself
of ail Its Members.
B u t for no long tim e m ight He thus make H is Presence known to His
disciples, for the Silver Cord was broken. Also, if a man doth change
himself in this manner, the body, b y reason of its very nature, groweth
more and more after the pattern of the finer éléments. Thus it came to
pass th a t Christ’s body was wholly changed at last so that it might no more
return and never again be imaged in the eyes of man or handled by him.

This statement seems to convey the fact that in the Ascension

the physical body of Christ rose and was transmuted to the pattern
of the finer éléments.
At the time of the Crucifixion it must not be assumed that
the witnesses were devoid of knowledge of psychic phenomena.
Psychical Researchers would do well to bear in mind the verse
in Luke xxiv, 39 : “ Behold my hands and my feet, that it is I
myself : handle me, and see ; for a spirit hath not flesh and bones,
as ye see me hâve” .
No amount of argument can alter this plain statement, that
the disciples were convinced that Christ then appeared to them
in His physical body, and not merely as a ghost or as a materialized
figure. When designating either of these apparitions it seems
that the early New Testament writers called them "Angel” or
"Spirit” .
TH E E L O H IM
By E. J. LANGFORD GARSTIN

THE fact that the Hebrew word ALHIM, Elohim, which is

used to the exclusion of ail other Divine Names in the first Chapter
of Genesis, has been translated by the word God in ail Christian
versions of that Chapter may be regarded as exceedingly unfor-
tunate, for the reason that the attention of the majority of students
who hâve no knowledge of Hebrew has been diverted from the
study of the various problems arising out of the use of this word.
They hâve consequently but little idea of the importance of the
word, or of the attention which it has received at the hands of
the Qabalistic Doctors of the Law, for whom, as the Zohar bears
witness, it possessed considérable interest and value.
For the most part, if the students to whom we hâve made
allusion are, or become, aware that Elohim is a plural word, they
are usually put off by the statement that it is a “ plural of majesty,”
a thesis advanced by the orthodox members of both the Jewish
and Christian faiths ; or else, in these days, they are ofïered the
alternative statement— which, by the way, is entirely unconvin-
cing— that the great significance of this word lies in the fact that it
yields the value of ir, “pi” , being either 3.1415 or 3.1416 according
to the particular manner in which this alleged numération is
extracted from it.
Theosophical readers will be aware that [H. P. Blavatsky
in The Secret Doctrine advances this hypothesis, apparently on
the strength of The Source of Measures by Ralston Skinner, who,
she says, “reads the Hebrew word Alhim in the same number
values, by omitting, as said, the ciphers and by permutation—
13514 ; since A is x ; L is 3 (or 30) ; H is 5 ; I is 1 for 10 ; and M is
4 (40) ; and anagrammatically— 31415, as explained by him” .
If one could accept this, the insertion of the décimal point
would prevent few difficulties. After ail, why not put it in
wherever it may be convenient in order to support the theory ?
Unfortunately there are drawbacks to this method of obtaining
the number desired in the first place, while in the second place, if
we are limiting the value of “pi” to four places of décimais it
should be 3.1416, as the next place has the figure 9 (3.14159).
This latter argument, however, does not apply to the second
school of thought, as represented principally by the believers in
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320 THE OCCULT REVIEW

the so-called “ Great Law” , who transform ALHIM into 3.1416,

complété with décimal point. Their method is of an even greater
ingenuity, for, they say, AL is a separate Word, and is 31, L being
30 and A being 1. H, they point out, is, by its shape (alluding,
of course, to the shape of the Hebrew letter), composed of a D
(Daleth) and an I (Yod), so that instead of counting H as 5, they
count D as 4 and I as 1. The next I in the word they handle
with the greatest subtlety, pointing out that it is the décimal point
(!), while the M, being a final letter, is 600 or 6, so that ultimately
they produce 3.1416 complété.
If there were drawbacks to the way in which 3.1415 is produced
there are still more to this other method of manipulating the word
ALHIM to make it fit in with a theory, and in any case both
Systems are entirely contrary to the recognized rules of Gematria.
In Hebrew ail numbers are expressed by letters, and conse-
quently every word is a number. On the other hand such num­
bers are the totals of the numerical values of the letters, so that
the individual letters must be added together to produce a sum.
ALHIM thus yields the number 86, and it is entirely illegitimate
to try and twist it in any way by reading the letters serially,
omitting the cyphers, as 13514 or 13516. It is still more contrary
to ail rules to say that by metathesis, or transposition, these
figures can then be read as 31415 or in any other way.
Again it is not possible to split the word into two (unless each
part is, by itself, a complété word, which is not here the case)
and deal with them separately so as to avoid this metathesis,
as, in the second method, was done with AL, recombining them
afterwards to form the desired number. And even if it were
permissible, there would be no excuse for dealing with the second
half of the word in the way suggested, which involves splitting
one letter up into two components, omitting the next letter alto-
gether, or rather taking it out of the second half of the word and
inserting it arbitrarily between the two digits representing the
first half of the word and calling it a décimal point so as to make
31 into 3.1, and finally tacking the least numerical value of the
last letter on to the least numbers of the disjointed parts of
first letter (H) of the second half, prior to reuniting the two halves
into a whole which is to be read serially.
As a general rule final forms of letters, when they occur at the
end of words, are ignored, which is why we hâve said above that
ALHIM is 86 instead of saying 646, being usually only noted when
they are deliberately used at the beginning or in the middle of
 THE ELOHIM 321

words, just as the word LMRBH, Lemarbah, for multiplying, is

vvritten with a final M in Isa. ix, 6-7, instead of the ordinary
initial or médial M, making the value of the word 837 instead
of 277. It cannot, however, be stated that it is wrong to reckon
the final M of ALHIM as 600, as this may be done, but we maintain
that the whole word can only be regarded as 86 or 646 unless we
are going to reduce it to its least numération by the process of
adding the digits, in which case it is either 14 or 5 in the first
case, or 16 or 7 in the second. In no case can it be taken to mean
"pi” .
Before leaving this point it may be as well to say that if it
were legitimate to treat H as being numerically équivalent to
ID on account of its shape (which would hâve to be specially
indicated by the use of Tittles or by the letter being written
either larger or smaller than the rest of the word, or even upside-
down), the net resuit would only be to add 9 to the numerical
value of the word, this being the différence between 5 and 14.
What, then, is to be learnt from a study of this word, or,
alternatively, what is said about it in the Zohar ?
It is not possible within the limits of this short article to
deal with the question at ail fully, and we will therefore confine
ourselves to some of the salient facts that emerge when wre
examine both the word itself and the commentaries of the
Rabbis.
In the first place we find that ALHIM is a term which occurs
frequently throughout the Old Testament, and that it is translated
either God or Gods to suit the taste and requirements of the
translators. For example, ail through Gen. i. it is rendered
God, whereas in the phrase ALHI ALHIM it becomes a plural,
for this means God of Gods, and we may remark that when the
description “ God of Abraham, God of Isaac and God of Jacob”
occurs, the word used is ALHI and not ALHIM.
ALHIM is a very curious word, as it is a féminine singular
(ALH) with a masculine plural termination (IM), so that it
contains in itself both a féminine power and a masculine idea,
showing forth the Male-Female aspect of the Elohim, who
created Adam in their image “ Male and Female” (Gen. i. 27).
At the same time, despite the masculine termination, ALHIM
is primarily féminine, for the termination of the plural does not
affect its gender— see Nordheimer’s Critical Grammar of the
Hebrew Languagc, § 555, also Gesenius’s Hebrew Grammar,
322 THE OCCULT REVIEW

§ 86, art. 4.— and as such it is principally regarded in the

Qabalah (cf. Ha Idra Rabba Qadisha, xxxiv, 795 etc.). We shall
hâve occasion to refer to this féminine nature later.
If, however, we thus insist that ALHIM is a plural word,
we may be asked why, this being so, the first words of Genesis are
BRAShITh BRA ALHIM, Berashith Bera Elohim, where BRA
is singular and ALHIM is its subject. This is, nevertheless, no
argument in favour of treating it as a singular, for it is not at
ail exceptional in Hebrew for some plural nouns to be constructed
with the singular (see Gesenius’s Hebrew Grammar, § 143,
art. 2). As a matter of fact, ALHIM, though here constructed
with the singular, is constructed with the plural in Gen. i. 26 ;
iii. 22 ; xi. 7 ; xx. 13 ; xxxv. 7 ; Exod. xxii. 8 ; and Ps. lviii.
12, so that any such argument is completely without weight.
Of the foregoing texts we would especially draw the attention
of the reader to Gen. i. 26, where the plural is so unmistakable
that the translators hâve felt bound to say, “ Let us make man in
our own image, after our likeness” , although they hâve still
translated ALHIM as God ; and to Exod. xxii. 8, where, following
the request of the people in verse to Aaron to "make us
ALHIM” , which is very properly translated “ Gods” , Moses is
told that the people hâve said, "These be thy Gods, 0 Israël,
which hâve brought thee out of the land of Egypt.” Here, if
ever, the translators had an admirable opportunity for translating
Elohim as God, for Aaron had made a, i.e. one, golden calf, and
not two.
It may be suggested that to lay stress on the plurality of the
Elohim will involve us in difficulties, for the Jewish people were,
and are, essentially monotheistic, as is proven by the celebrated
prayer in Deut. vi. 4, et seq., known as the Shema Israël, for this
begins : “ ShMO IShRAL IHVH ALHINV IHVH AChD, Shema
Ishrael, Tetragrammaton Elohino Tetragammaton Achad,
"Hear, O Israël, Tetragrammaton your God is Tetragrammaton
Unity” , translated in the Authorized Version as “ Hear, O Israël,
the Lord our God is one Lord.”
As a matter of fact no such difficulty arises, for, as we hâve
elsewhere indicated, the term gods or divinities was a technical
term denoting certain high orders of Spiritual Beings who,
compared with us, were best described as gods. Such were
the Elohim of Genesis, and the Elohim cannot be associated with
the Suprême, the One, the Ancient of Days, the Source of AU.
The Zohar tells us of an earlier création than that ostensibly
 THE ELOHIM 323

described in Genesis, which latter is, as it were, a secondary or

delegated création ; and such an idea, far from being foreign
to true Christianity, was well known to those early and highly
illuminated— or, if it be preferred, daring but sublimely spéculative
— thinkers and philosophers, the Gnostics.
At the same time we do not wish to suggest that this was a
doctrine commonly held by the bulk of the people. On the
contrary it was part of the traditional esoteric wisdom of the
instructed, which was far too diffîcult of explanation to be given
out Wholesale. Therefore does the Oracle, when saying that
"ail things are sprung from that One Fire” , speak of that "Second
Mind, whom ail nations of mankind call First” .
It is not therefore surprising to find the Zohar talking of the
Création of the Elohim. We are told (Zoh. i, fol. 15a) that, taking
the first three words of Gen. i. 1, BRAShITh BRA ALHIM,
this can be read, “ With the Beginning He created Elohim.”
Now it is said that when the Mysterious One contacted the Void
He caused to spring forth a Spark which constitutes the origin
of the Universe. This Spark is called the Light or Splendour,
and is the palace constructed for the Glory of the Mysterious
One. At the same time it constitutes, as it were, the Sacred
Seed, as it is said, Isa. vi. 13, “ The Holy Seed shall be the
substance thereof.” And the Divine Seed is surrounded by a
palace built for the Glory of God and the good of the World,
and this palace is called ALHIM.
The Light is thus BRAShITh, because it is the commence­
ment of everything. And this is ChKMH, Chokmah, the second
of the ten Qabalistic Sephiroth or Emanations (of which the
first is KThR, Kether, the Crown, who is the Ancient of Days),
as it is written, Ps. civ, 24, “ Ail things in ChKMH, Chokmah,
Wisdom, hast Thou made.” And ALHIM is BINH, Binah,
Understanding, the third Sephira, which proceeds from
ChKMH.
ALHIM is therefore called RASh, Rash, because this pro­
ceeds from BRAShITh (Chokmah), which is, by metathesis,
BITh RASh, Bith Rash, the House of Rash. She is also called
AShR, which is a metathesis of RASh. This indicates the
degree when the Ail formed but the One, that is to say before
manifestation, when it was enclosed by AHIH, Eheieh (a title
of Kether), as in AHIH AShR AHIH, Eheieh Asher Eheieh,
I am that I am (Exod. iii, 14). But when God created the Divine
Seed, then Binah is RASh, for then the Head appeared which is

/
324 THE OCCULT REVIEW

called the Vast Countenance, which is Kether proceeding from the

inconceivable AIN SVP, Ain Soph.
The création of the ALHIM is thus the évolution of the
Head (RASh) from the, or within the, Light, which is the Sacred
Seed, BRAShITh.
Now Chokmah is called the Father, while Binah is the
Mother, which two potencies are regarded as co-equal and co-
eternal, and as being conjoined in everlasting union for the
maintenance of the Universe as Elohim, wrhich is the reason why
it is a compound of masculine and féminine. And before this
conformation of the Elohim, the Prior Worlds, which are
represented to us as the Kings of Edom, could not subsist,
whence it is said that “ the earth was ThHV V-BHV, Tohu
Ve-Bohu, formless and void” . But as soon as they are conformed,
then RVCh ALHIM, Ruach Elohim, the Spirit of the Elohim,
vibrâtes upon the face of the waters and the work of création
begins.
Now in the Sepher Yetzirah, or Book of Formation, we leam
that the création was by means of the Thirty-two Mysterious
Paths of Wisdom ; and these, in the Zohar, are said to emanate
from Chokmah through Binah. That is to say, they proceed
from ALHIM, the Creative forces of Genesis, and it is at least
interesting to note that the word ALHIM is used exactly thirty-
two times in Gen. i. i.
To revert, however, to the study of the word ALHIM, while
we hâve seen that this refers to Chokmah and Binah conjoined,
yet it must be remembered that it is especially applied to the
latter. In this context it is worthy of note that to this Sephira
is referred the letter H of IHVH, that is to say, the first H therein,
and H is the number 5, while ALHIM is 86 or 14 or 5 in its least
number. 14, of course, is ID, Yod Daleth, which, as was pointed
out in the early part of this article, is H.
Now the name ALHIM is characteristic of Rigour and Judge-
ment, says the Zohar, and quotes Deut. i. 17 : “ For the Judge-
ment is of the Elohim.” That is to say, it applies thus to the left
side, which is the side of GBVRH, Geburah, Severity, and is used
in the Scriptures for it. But GBVRH is the fifth Sephira, the
number 5, to which the letter H is referred in the general applica­
tion of the letters to the Sephiroth, the first ten letters referring
to the ten Sephiroth, while the others hâve spécial applications.
By way of conclusion we will quote an extract from an MS.

m
 THE ELOHIM 325

by S. Liddell MacGregor Mathers, given almost in its entirety in

The Secret Doctrine. Analysing the word ALHIM, he says :
First, then, we can divide the word A L H IM into tw o words A L H IM,
which will signify “ The Féminine D ivin ity of the W aters” ; compare the
Greek Aphrodite, “ Sprung from the foam of the Sea” . A gain it is divisible
into AL H IM, which is équivalent to the "M igh ty One, the Star of the
Sea” , or the "M ighty One breathing forth the Spirit upon the W aters” .
Also by combination of letters we get ALM IH, meaning "T h e Silent
power of Y a h ” . And again A L I MH, "M y God, the Form er of the Uni-
verse” , for MH is a secret Qabalistic name applied to the idea of formation.
Also we obtain MH A L I, “ Wlio is my G od” . Furthermore AM L-IH ,
"The Mother in IH, Y a h ".
The total number of A L H IM is 86 , which is A P H , "V iolent H eat"
or "The Power of Fire” . If we add together the three middle letters we
obtain 45 or MH, and the first and last yield 4 1 or AM, making AM MH,
"The Mother of Form ation” .
Lastly in the word A L H IM we shall find the two Divine Names A L and
IH together with the letter M, which signifies W ater, for MIM, Mem, the
name of this letter, means Water. If we divide it into its component
letters and take them as hieroglyphical signs, we shall hâve A ,L, H,I,M, or
"W ill perfected through Sacrifice, progressing through successive trans­
formations b y Inspiration” .

In considering the foregoing it may be of some assistance if

we point out that ALH is a féminine word meaning God ; IM
means Sea or Waters ; MH is the secret name of the World of
Yetzirah, the third of the four Qabalistic Worlds, the World of
Formation ; ALM means to be dumb, mute or silent ; AM means
Mother. These meanings, combined in some measure with some
of the hieroglyphical ideas which, as he has indicated, lie behind
the letters, form the basis for Mr. Mathers’ interprétations.
M E D IT A T IO N
B y M ERED ITH STARR

TO those who hâve ears to hear the power generated in médita­

tion is a deep, rich music, and just as actual music awakens in
the listener deeper and truer perceptions of life, so does médita­
tion awaken the god that slumbers in every heart, the cosmic
consciousness behind the mask of personality.
As music unlocks the treasures of the soûl temporally, so does
méditation, only permanently.
Nothing can be taught a man that he does not already know—
i.e. ail knowledge, love, wisdom is latent in every man. But
external stimuli are often needed to unlock our treasure-chest.
The stimulus may be music, literature, a friend, sorrow, joy, or
just life.
Emerson says somewhere that what the sage thinks to-day
ail will think to-morrow. Thought is not just a private affair,
as the scientific investigation of telepathy has amply proved.
(See Crookes, Lodge, Wallace, etc.)
But thought is only one form of consciousness, and if thought
can be communicated, so can other forms of consciousness.
Hence the deeper, richer, more intense the consciousness
the more easily it can be communicated and the greater the
results.
B y "communication" I mean the arousal of a similar dormant
state in another by means of a sympathetic alignment, the
harmonious impact of personalities, just as a tuning-fork causes
the note it sounds to vibrate in a musical instrument. But the
vibration or response of the latter is emphatically its own.
If a talk with the right man in the right place at the right
time is so helpful, so also is the right silence among the right
people in the right place at the right time.
There are five spiritual senses corresponding to the physical
ones, but they only become active when the latter are still, just
as one can only hear what another says if one is still and listens.
Understanding is a process that takes place in silence.
Understanding is a response to a vibration such as speech
126
 M E D IT A T IO N 327

(spoken, written, or otherwise communicated). . . . Just as

understanding is aroused by speech or thought, so soul-perceptions
and expériences belonging to cosmic consciousness are aroused
by méditation and by the impact on their fellows of people who
meditate.
In the sphere of the individual, méditation plays the part
of the masculine, positive stimulus that arouses the dormant or
passive states of inspiration or cosmic consciousness— as music
arouses an analogous response in an audience.
When we meditate we strike a powerful gong which produces
réverbérations in our sub- and super-consciousness, thus tuning
up our psychic sensorium.
Unless we had music in us we could not appreciate it outside ;
beauty is in the eye and soûl of the beholder ; in the universe we
see reflected as in a mirror our own soûl or mind. The archétypes
of music, wireless, the cinéma are inside us. Just as “an institu­
tion is the lengthened shadow of one man” , so are the inventions
of science and indeed ail objective phenomena only the projec­
tion in time and space of subjective processes which exist far
more powerfully inside us than outside.
If there were nothing corresponding to the cinéma, wireless,
or music inside us, we should never hâve them objectively.
It follows philosophically that we can never understand the
world unless we first understand ourselves, or only in the exact
proportions as we understand ourselves.
Hence the wise of ail âges hâve meditated. When by médita­
tion the mind acquires one-pointedness, it becomes an immensely
powerful engine or instrument which, like a chariot of flame or a
magic wand, will enable us at will to contact spheres of con­
sciousness inconceivable to a third-dimensional mentality—
spheres of beauty, wisdom, joy, infinité and inexhaustible, the
Treasure-House of the Ages, the Source of ail genius, the cradle
of ail wisdom, deeply hidden in every human heart and mind.
This is an âge of specialization. Just as in order to solve
some spécial problem in medicine or music we go to a specialist,
so to solve the secrets of consciousness we must go to those who
hâve devoted the same time, labour, patience, and perseverance
to the study of consciousness as specialists in other spheres hâve
devoted to their particular problems.
The wise of ail âges concur in the view that the problems ot
328 THE OCCULT REVIEW

consciousness cannot be solved without méditation extended over

a period of years.
As Browning says :

Know ledge consiste in rather opening out a way

W hence the imprisoned splendour m ay escape
Than in effecting en try for a light supposed to be without.

That is a good description of méditation. Those who hâve

really done this are able to show others how to do it and also to
assist them in the same way as a guide can lead others up a
dangerous ascent and can assist them at critical moments.
But those who follow the guide must use their own legs.
"None but the brave deserve the fair.” Only those who sit
down and actually do the Herculean work of méditation will
gather the golden apples from the Tree of Life.
In méditation the duality of the mind is gradually transcended
and fused into unity. The subject and object of the mind (the
meditating subject and the object of méditation) become one,
and the resuit is a new heaven and earth, i.e. a state of con­
sciousness as fresh and new as water is different from the two
gases of which it is composed.
Water is oxygen and hydrogen in a state of équilibration or
union.
So the child is the product of the union of parents, yet also
a new entity.
Equilibrium is the basis of ail great and enduring work.
Psychic equilibrium is impossible without poise, self-conquest,
and self-control.
Defects in the artist inhere in his créations and can be per-
ceived by acute observers. The work of Chopin clearly reveals
his consumption, that of Milton his blindness.
Similarly, any lack of equilibrium and self-control in the
worker in any sphere will also be présent in his work as imper­
fection of some sort. We can only create as we are at the moment
of création.
The Works of Plato, Shakespeare, Goethe endure and owe their
lustre to the fact that these men had achieved a real self-conquest,
i.e. an unshakable equilibrium.
 M EDITATION 329

II

When by means of strenuous méditation the mind becomes

one-pointed, when the mind-essence llows steadily in one direc­
tion instead of roaming ail over the universe, then the State of
mind resembles the condition of the heart, and then the heart
can transfer its potent life to the mind.
If méditation is still further intensified and prolonged under
the direction of a competent guide, union occurs between the
meditating subject and the mental object of consciousness ; mind
and heart are equilibrated. The resuit is a form of consciousness
which has variously been termed cosmic, transcendental, illu-
minated, mystical. Reality is experienced in a much more
intense degree than ever before. The most commonplace objects,
light, flowers, people, animais, air, are irradiated by a splendour,
interest, and beauty utterly inconceivable to a third-dimensional
mind. The fourth dimension becomes a living expérience instead
of an object of study. Heaven and earth unité in ecstasy and
the New Man is born. The world becomes an enchanted garden
wherein we, little children of the spirit, dance to the pipes
of Pan.
These are some of the fruits of the Tree of Life, but they
cannot be plucked without the ladder of self-control, mental
mastery, and the conquest of egoism.
Before we can unité the powers of the mind, we must first
still and then concentrate the flux of thought. Before we can
think perfectly, we must first leam not to think at ail.
As the body is refreshed by sleep, so is the mind renewed by
cessation of thought. This is usually accomplished unconsciously
in récréation, but the results so gained cannot be compared with
those acquired by consciously resting the mind.
Just as tangible forms are said to be concentrations of an
unknown substance designated ether, so thoughts can be regarded
as concentrations of a mental substance which we may call
mind-stuff or mind-essence.
Using this conception as a convenient working hypothesis,
it is obvious that the more powerfully the stream of the mind-stuff
is concentrated into one idea to the exclusion of others, the more
potent, either for création or destruction, this idea will become.
And the greater the diffusion of the mind-stuff into a variety
of thought-forms, as in uncontrolled thinking, the less potent
will be the thoughts. Profound thinking is concentrated, calm,
AA
330 THE OCCULT REVIEW

steady, dynamic, controlled. Shallow thinking is diffused,

unstable, excitable, ineffective, uncontrolled.
The first step is to check the vagaries of the mind by calmly
focusing it on one idea or on a sériés of related ideas. Persé­
vérance \vill bring success.
Or we may just watch the erratic behaviour of the mind as it
jumps like a monkey from branch to branch of the matted jungle
of thought. B y quietly watching the mind, we gradually leam
to control it.
When we are able either to check the formation of thoughts,
or can confine the mind-stuff quietly to one thought or idea, say
for twenty minutes, we shall expérience a great peace, unlike
anything we hâve known before. There will be a complété
relaxation of the mind and of the voluntary and involuntary
processes connected with the mental structure.
The next step is powerfully to concentrate the mind on a
given point or idea. Ail the forces of the mind must be poured
in a concentrated stream on the object of thought held still by
the will. Here it is advisable to consult an experienced teacher,
otherwise undesirable results may follow. Only a well-balanced
mind in a healthy body should undertake this practice. But
tremendous faith, suprême courage, humility, and a passionate
dévotion to lofty and universal ideals are a passport to success in
almost any condition of mind or body, and will sooner or later
attract compensatory influences for any given defect, or cure it.
This practice of intense concentration will, if persevered in,
culminate in a degree of cosmic awareness, a rapturous communion
of the individual with the universal, a glimpse of what has been
termed the Béatifie Vision. The duration of the state will
dépend largely upon the strength of the practitioner. The more
intense the concentration, the greater the expansion.
But in an unbalanced mind, the practice will resuit in madness
or fanaticism.
Hence a competent instructor will take care to see that his
pupils are well balanced before advising the practice. The
preparatory task is to adjust, perfect, and strengthen equilibrium.
In most cases a period of mental, emotional, and moral discipline
is necessary before the higher degrees of concentration are
attempted.
The great religious teachers, who were also great practical
psychologists, unanimously insist on the preparatory discipline.
A NEW PLEA FO R M Y S T IC IS M
By H. STAN LEY REDGROVE; B.Sc., A.I.C.

"THE world of human expérience is threaded through by lines

which are traced out by the passage of each individual life
through it, so that it is honeycombed by myriads of parallel
strands, which enter it on the one side, cross it, and leave it on
the other, ail pursuing the direction of the individual joumey
towards the unknown.
“Let us call this individual threading of the world the direc­
tion of the warp. Seen along the warp, the world appears to
consist of a community of fellow-travellers whose identifies
remain permanent whilst the scenery around them keeps changing
as they pursue their way from birth to death. . . .
"The other way of looking at the world is along the weft.
The weft is the direction that lies wholly within the world of
sensual expérience. The fibres of the weft do not mysteriously
appear out of the unknown at one point and disappear into it at
another. Their origin is lost in the mists of an unfathomable
past, and their destiny lies in the womb of a future which is
incalculably remote. Seen along the weft, the world présents a
permanent substratum providing a solid environment which is
subject only to a slow change, or évolution, caused by the passage
of a mysterious agency called ‘time’.”
I hâve quoted these passages from a new book by a new
writer,* just published by Messrs. Rider & Co., which présents
several features of interest. Mr. TyrreH’s theme is not a new
one— it is, indeed, a very old one— but it is approached and
handled in a novel manner and with a knack of felicitous illus­
tration that adds much to its value.
Mr. Tyrrell thinks, perhaps with some measure of justice,
that to-day we tend to regard the world too exclusively along
the weft. "The politician, the sociologist, the economist, the
eugenist, the doctor, and even to a large extent the priest, are
looking at life along the weft” . As it so happens, the mathe-
matical physicist, of ail seemingly unlikely persons, together
with the mystic, emphasizes the need for the other point of

• G rades o f S ign ifican ce. B y G . N . M . T y rr e ll, B .S c . 8 £ x jiin . pp. 221.

■ js. 6d. net.
331
332 THE OCCULT REVIEW

view. The Theory of Relativity endows the observer with an

importance equal to that of the thing observed. Regarding the
world as a System of metrical relationships, it assures us that,
whilst each individual’s System may be unique for him, it has
just the same claim to v a ’idity as that of anybody else.
As a resuit of recent developments in mathematical physics,
the scientist has corne to believe in the existence of a world
which is utterly different in almost every possible way from
that of the plain man of common sense.
Now it is pretty useless going to the plain man of common
sense and telling him that he must give up believing that he is
living in a world of material objects, having definite shapes,
sizes, colours, positions in space, and so on— that he has got to
imagine himself in a world of électrons, or irregularities in the
geometry of space-time, or waves of probability, or something
even more abstract. He will reply that he is quite satisfied with
his common-sense view of things, for the simple and perfectly
satisfactory reason that it works. Nor would it serve any useful
purpose to bid the mathematical physicist give up his théories
and équations, so utterly opposed to common sense, and for
precisely the same reason. He would triumphantly point to the
fact that his théories work, that his équations give the correct
resuit as determined by experiment.
The plain fact is that both views of the nature of the universe,
that of common sense, that of modem science, are true within
their appropriate spheres of application. And if it is hard to
understand how théories which seem utterly to contradict each
other can both be true, I would say that théories are mental
tools and their truth the measure of their utility. A hacksaw
and a microtome are both extremely useful tools for cutting ;
but the latter would be pretty useless to the woodsman, and
the former equally lacking in value to the botanist engaged in
/dentifying a plant.
We may say, if we so please, that reality has many faces
or aspects ; and it is precisely this mode of envisaging the
universe which appeals to Mr. Tyrrell and which he has developed
in his book.
The world of sense, he holds, is not an unreal world, but it
does not comprise the whole of reality. It is, rather, an aspect
of a deeper, richer reality, which cannot be attained, at any rate
in any complété sense, by the unaided intelligence, but caiis for
the exercise of an intuitive faculty to which the term “mystical”
 A NEW PLEA FOR M YSTICISM 333

is applicable. "To become aware of a deeper, as distinct from

a more complex, meaning in anything, or of a degree of significance
higher than the one usually assigned to it, is— to apprehend it
mystically. . . . Mystical knowledge of values and meanings . . .
is of the same direct kind as . . . awareness of the self” .
Although, no doubt, mysticism has been taken to mean a
variety of things other than this, I think most serious students
of the subject will agréé that Mr. Tyrrell has accurately seized
upon what is the really characteristic quality of mysticism,
serving to mark it off, in its diverse manifestations, from ail other
modes of thought. To the mystic, the world of sense is a symbol ;
and that is only another way of saying that it is an aspect of
something else. This is why I hâve described his theme as a
very old one. Those who would know in detail how it is rehandled
are referred to the book itself.
There is one very apt illustration, however, which I cannot
forbear quoting :
"To an animal a book is merely a coloured shape. A n y higher signifi­
cance a book m ay hold lies above the level of its thought. And the book
i s a coloured shape ; the animal is not wrong. To go a step higher, an
uneducated savage m ay regard a book as a sériés of m arks on paper.
This is the book as seen on a higher level of significance than the animaTs,
and one which corresponds to the savage’s level of thought. Again, it is
not wrong, only the book c a n mean more. I t m ay mean a sériés of letters
arranged according to certain rules. This is the book on a higher level of
significance than the savage’s. It m ight be that for an intelligent being
who had never heard of the art of writing. Or finally, on a still higher
level, the book m ay be an expression of meaning” .

Hâve we exhausted the full significance of existence when we

hâve fully explored the universe from the scientific point of
view, and determined the whole of its metrical relationships ?
Are there not meanings and values beyond this ?
There is an interesting and able chapter on Presuppositions,
in which Mr. Tyrrell fully exposes the fact that most of our
beliefs, including those which we fondly imagine are based on
undeniable facts and irréfragable logic, owe not a little to our
presuppositions. This chapter forms an introduction to a study
of Psychical Research, a domain where the activity of pre­
suppositions has been particularly manifest.
Were it not for these, Mr. Tyrrell thinks that telepathy would
be universally recognized as a fact. And, as he indicates, a
point to which I called attention many years ago, in a little book

f
334 THE OCCULT R E V IE W

I wrote as a young man, Matter Spirit and the Cosmos, no physical

theory of telepathy is adéquate to account for the tacts, since
what is so often transmitted is not the actual mental image, but
the idea or meaning underlying it.
Mr. Tyrrell’s own presuppositions incline him to accept, in a
general sense, the spiritist explanation of psychic phenomena ;
but he deprecates the attempt of the spiritualists to base a
religion on the expériences of the séance room, he criticizes the
credulity which too many of them manifest, and he is well
aware of the difficulties in the way of attempting to establish
human survival by means of mediumistic experiments. Until
we know more concerning the limits of telepathy and cryptæs-
thesia, they can always be stretched to cover any phenomenon.
But immortality, he holds, joining hands with Dean Inge, is
something greater than mere survival. It is a fact of mystical
consciousness.

CHILDREN OF THE LIGHT

By S. F. DARWIN FOX (Chevalier de l’Ordre de la
Couronne de S. Michel)
i
“There is nothing new under the Sun.”
How should there be ? Upon this earth, year by year, æon after
æon, unchangingly persists his golden legend, whose thème is the
rotation of the seasons, the eternal mystery of life.
il
"There is nothing true under the Moon.”
Beneath whose rule illusion and monstrous shadows meet in a
lifeless travesty of the Sun’s glowing masterpieces, and pallid
masquerade of reality. . . .
ni
It is not under Sun or Moon : it is under the universal Stars, so
dim and quiet, where looking and listening become one : it is under
these that there must be engendered the Something uncontrolled by
solarism, the Cosmic Christus-Dionysus, the Superman, the welding
of the New and the True.
IV

Amid the tender rays of these countless luminaries many a soûl

cornes into blossom. But when shall be the time of fruit—and where ?
Ah, where ? . . .
CORRESPONDENCE
[The name and address of the voûter, not necessarily for publication,
are required as evidence of bona fides, and must in every case
accompany correspondence sent for insertion in the pages of
T he O ccu lt R e v ie w .— E d .]

SPIRITUALISM
To the Editor of T h e O ccu lt R e v ie w

S i r ,—The Editorial on “Spirituality and Spiritualism” involves one in

a duty. Careful and restrained as the writing is, it yet discloses the
fact that the writer has never consciously suffered from this cuit of
psychism. If he had seen and known its effects upon the lives of
what one may call "The Common People”—if he had actually realized
the dégradation that mediumship brings with it—perhaps a deeper and
more universal compréhension would hâve demanded another mode.
Quoting from a letter by W. W. Leisenring : “Happily the doctrine
of the Heart lives on and can never die, however many men and women
become oblivious of it while absorbed in the cinématographie records
of the past” and—let us add—of the présent.
Much that goes on is mere "cinématographie” display and has no
value in the spiritual sense ; and it is not too much to say that this
applies to the meetings of "Spiritualists” in which “John” is told
"to go on as he is going, and he will be ail right”, or Mary is told
"the little difficulty she is in will ail clear off”, and such banal assurances
that “the dead hâve not buried the dead” but renew themselves at the
cost of human lives—and soûls ! Ail this foolishness might be passed
over as mere foolishness if it were not for the grave crisis through which
the world is passing. In the Theosophical Quarterly for January 1931
there is an article which quotes from some writings (of a prophétie
nature) of Madame Blavatsky, and reference is made to the fact that
Atlantis was destroycd because of the misuse of supernormal powers.
The prophecy is then made that a revival of that same Black Magic
would again place the civilized world in jeopardy, and that a spécial
effort would be made by the White Lodge to counteract this and save
the présent civilization from collapse. There is no need to stress the
point ; the world is in such a condition now, and unless “the Lodge”
(of the Masters of Wisdom and Compassion) can secure sufficient
support and a sufficient number of recruits for this spécial work the
aim of those who work through the blindness and ignorance as well as
the malignancy and selfishness of mankind will be achieved. Once
more the civilization it has taken âges to build up out of the ruins will
collapse in savagery, and primitive passions, unearthed and let loose
out of the subconsciousness of the Race, will overwhelm us once more ;
335
336 THE O C C IJ L T R E V IE W

and whose the responsibility ? That is a query we need to take to

heart. Some of us know the price to be paid if we refuse to accept or
to condone this rage for “psychic development”, etc., etc. ; but "the
doctrine of the Heart lives on”, and it ever means sacrifice to the
uttermost to “save” a world—a world in danger of damnation even
by those who claim to be its “Leaders” and “Guides” (often its worst
foes !). “A world expectant”, writes the editor. “Expectant” of what ?
"A new spirit” and "the dawn of a happier âge” ?
What is “the new spirit” ? The one thing really "new” would be
that folk who talk and write deep spiritual truths should first make
their lives and conduct conform to the principles professed. And is it
safe to predict “happiness” until these “Augean stables” hâve been
cleansed of ail the uncleanness which psychism and pseudo occultism
hâve let in upon us ? A "new birth” ! And when “the new birth”
arrives, does it arrive with ceremony and acclaim ? Never ! Its
first appearance is ever in the lowly “manger”, unheeded by the world,
cursed by those who should welcome it.
L o v e is o u tca st from th e gâte,
M ocked, despised, forsaken,
Spurned b y cruel feet o f hâte,
T empest-o v e rta k e n .

Shaken in the arm s o f death,

R o ck ed to w ails and cursing,
W as there e ver hum an breath
W ith such sham eful nursing ?

Such is the “new birth” ! Was it ever otherwise ? Occupied as

the world is with ail its "cinématographie” shows that hâve no Spiritual
Life in them, what chance has the lowly “Divine Birth” of récognition?
Let us beware lest it become “stillborn” and ail the sacrifice be made in
vain !
Yours faithfully,
“A”.

RUSSIA AGAIN !
To the Editor of T h e O ccu lt R e v ie w

S i r ,—Can anyone direct me to a Solomon who will take pity on me

and who will tell me which of your correspondents is right regarding
“ Russia ”?
El Eros seems to know ail about what he calls anti-Christ and the
“Red Dragon” or Bolshevism in Russia. He concludes that evil
forces are at work. W. G. R. concludes just as firmly, that the “White
Forces” are at work there, warring on the rotten institutions which
hâve in the past exploited the masses.
It would seem that Mary Lamb wonders, and asks, upon what
authority El Eros présumés to make his statements.
 CORRESPON DEN CE 337

Violet Weeks, in turn, asks on what authority Mary Lamb speaks,

who, it seems, alludes to the Bible, Violet Weeks pointing out that the
Bible has been re-translated so much that the Churches cannot agréé
about it as good Christians should.
In the ranks of so called Occultism there is as much disagreement
and division as anywhere else, and perhaps time will also show that
it also has its crop of false prophets who are deluded enough to think
that they are chosen as lightbearers of truth.
We hâve, here in Canada, an Ark of Refuge, said by the founder to
hâve been established because Occultism has become so rotten that
the white forces are going to wipe it out and make a clean-up.
We hâve four or ûve Rosicrucian Orders ail claiming that they are
the true Order and that the others are not what they claim to be.
One of them has printed a pamphlet stating that they hâve unsheathed
the sword until the spurious Orders are driven from the field. A queer
kettle of fish.
An American Columnist says in part, “that in spite of opposition
and great difficulty”, Russia will continue with her great experiment
Several years ago I got from a public library a book on Astrology
in which it was stated that a certain well-known lady astrologer had
predicted the Great War several years before it came to pass, and
had stated that out of the turmoil and chaos of that great war, "Russia
would arise and become the greatest of ail”.
If this should corne to pass, El Eros will naturally feel very embar-
assed after having said so much about anti-Christ, “Red Dragon”,
Bolshevism, etc.
’Tis said that the proof of the pudding is in the eating. At présent
it would seem that the Russian pudding is in the mixing process, and
perhaps El Eros had better reserve his judgment, or use milder ternis
than "evil spawn, and anti-God revoit”. It may be just within the
realm of possibility that the dark forces which he thinks he sees there,
may be caused by the smoky glasses of his own antagonism, perhaps
a little star-dust from the science of Astrology sprinkled on the glasses
may make things a little clearer for him.
In the far distance I see a great Country. I ask your correspondents
“What is the colour of the flag floating there ?” Some tell me “the
flag is black”, others state that it is white. Both sides lay some claim
to Occult knowledge, so the question is “which to believe ?" I don't
suppose anyone can direct me to a Solomon, so, to do justice to both
sides and leave them their cherised illusions or otherwise, I will hâve
to fall back upon my never-failing prop, the old Arabian proverb,
which says : “The other side of Truth is also True”, which is a paradox
worth a little study, containing a message both for those who know a
little, and for those who think that they know a lot.
EGYPT LIBRA.
338 THE OCCULT R E V IE W

MAN’S THREEFOLD NATURE

To the Editor of T h e Occu lt R e v ie w

S i r ,—Jean Delaire’s arresting article, The Threefold Nature of Man,

in a recent issue, will be fully appreciated by Occult students.
To what extent these experiments may lead us to hope for immortality
will remain a matter for personal opinion. It will be sufficient if we
can make out a clear case for survival. Strictly speaking the mere
existence of man’s finer vehicles would be no certain proof by any
manner of means. It might be argued that the more subtle bodies
are as natural a part of the human being as the physical vehicle itself
and subject to the same phenomenon of dissolution.
It will be readily admitted that the chief value of these suggestive
experiments lies in the fact that the real seat of consciousness résides
in the subtler bodies of man. There can be no doubt that the implica­
tions resulting from this thought are fraught with incalculable signi-
ficance from the spiritual standpoint. The unbeliever and atheist
is prone to dwell upon the extreme improbability that the human
consciousness can survive the destruction of the physical brain. These
experiments with hypnotism hâve shown that the physical body
ceased to react to hypnotic passes when the double had been fully
exteriorized, whereas hypnotic treatment upon the double itself
was productive of conspicuous success.
True, the exteriorized subtler bodies hâve not been proved to
possess a life of their own through these particular experiments.
The etheric or silver cord connecting them with the dense physical
body remained, of course, intact.
It is, in fact, difficult to measure the value of such experiments
in terms of orthodox science. The absolute reliability of the photo-
graphs hâve been admittedly questioned. And the sceptic would
opine that much of the value of these experiments dépends upon the
problematical powers of clairvoyance. It will be noted that a clair­
voyant directed the assistant to the mouth of the double. The same
clairvoyant, presumably, stood alone in his power to see that double
as it took shape by the side of the hypnotized subject. And, further,
we are informed that when the astral body was sent to a distance, its
link with the etheric body was of extreme elasticity. The inference
would be that the trained clairvoyant could alone provide the proof
that such was the case.
Recapitulating the basic points of Mme. Delaire’s article, we note
that hypnotism has succeeded in withdrawing three finer sheaths or
vehicles from the physical body. First, the etheric vehicle has been
drawn out of its physical counterpart. From the etheric the astral
sheath has been separated. And then, hypnotism has effected the
last operation—the withdrawal of the mental body from the astral.
These remarkable experiments may well make us pause and realize
 CORRESPON DEN CE 339

acutely the significance of the Biblical expression that we are “fearfully

and wonderfully made”.
The sceptic might ask : “Do the subtler bodies animate and
sustain the physical ? Or is the power generated in the material
body and transferred therefrom to the three other super-physical
adjuncts of the human being ?” The Occultist will, of course, déclaré
emphatically, unequivocally, that the real ego is housed primarily
in the more subtle vehicles of which the physical body is but the
outer garment. This assertion will sufïice for those who hâve brought
over from previous incarnations the necessary power of compréhension.
But it would carry little weight with the purely materialistic mind.
Of the danger to the Ego conséquent upon the employment of
hypnotism in this way no intimation is given in the article to which
I am referring. The Rosicrucians déclaré emphatically that the
hypnotic subject is liable to incur serious conséquences. The evil
may be mitigated, presumably, when tests such as these are made
with strict moral safeguards. We are left to speculate, however,
upon the intrinsic worth of those more widespread and indiscriminate
experiments conducted in medical circles to which allusion is made
in the article.
If, however, the careful, guarded employment of hypnostism can
furnish mankind with a reasonable assurance of survival it will surely
hâve justified itself.
Yours truly,
H. W. STEVENS.

"THE KABBALAH UNVEILED”

To the Editor of T he Occult Review .
Sir,— I observe that in a recent issue of T he Occult R eview, Mr.
Waite deals with M. Paul Vulliaud’s excellent translation of the
Siphra Di-Tzeniutha.
In his remarks, while he unfortunately refrains from expressing
any open opinion as to the value either of the text or of its translation,
he has occasion to allude to the work of the late S. Liddell MacGregor
Mathers, who, in 1887, published a translation of the Siphra Di-
Tzeniutha and the two Idras from Rosenroth’s Kabbala Denudata,
under the title of The Kabbalah Unveiled.
As the impression that he gives of this work is somewhat misleading
I trust that in the interests of the students of the Qabalah, you will
afford me the opportunity of correcting some of the statements made.
In the first place there is no indication that the translation was
intended especially for students who termed themselvcs “very occult”,
and the use of inverted commas to suggest that it is a quotation is
quite unjustified ; indeed, it is difficult to imagine that the author
340 THE OCCULT R E V IE W

would hâve had the slightest interest in any individual who described
himself in such puerile and meaningless terms.
Secondly, Mathers plainly stated in his préfacé that he had collated
the Latin version with the Chaldee and Hebrew texts, so that the
suggestion that this was an afterthought to explain away an alleged
bungling of the Latin is without foundation.
Regarding the Book of the Révolutions of Soûls, this and Beth
Elohim, which Mr. Waite does not mention, are not, of course, part of
the Zohar, but are, properly speaking, what Mathers terms developments
of it. At the same time it is to be noted that the former is not, as
Mr. Waite suggests, by Isaac Loria any more than the latter, but was
compiled from his ideas by Vital.
Lastly, I would submit that it is unfair to hold Mathers responsible
for any statements by Dr. Wynn Westcott about “throwing dust in
the eyes of ‘the critics.’ ” No such attempt was made, nor was there
any need for it.
Taken on its merits, and having due regard to the excellent intro­
duction and notes, The Kabbalah Unveiled is a remarkable achievement,
more especially when one remembers that it was produced when
Mathers was between eighteen and twenty-one years of âge.
Yours faithfully,
E. J. LANGFORD GARSTIN.
 PERIODICAL LITERATURE

There is a study of Iamblichus in the last issue of the New York

Theosophical Quarterly which confirms our long-felt view that
the post-Platonic philosophers call for an intensive reconsideration
in the light of ail that expert research lias been able to discover respec-
ting the Instituted Mysteries of the old classical world. It would
start obviously from the testimony of Plato himself, who affirmed
(1) that the Candidate for Initiation was reborn in the Sacred Rites ;
(2) that as a resuit of this expérience he became a Companion of the
Gods, holding communion with the Immortals ; and (3) that he was
liberated from the bonds of the body. It signifies little that scholar-
ship has accounted there and here for these postulated inward events
by the effects of fasting, suggestion, drugs, and that it has explained
the external pageants by the use of machinery. There is no evidence,
we believe, in the records, of long abstinence from food as a preliminary
to the réceptions, e.g. at Eleusis, and none for supernormal stimula­
tion by means of administered potions, while as regards machinery
that term might be applied also to the mise-en-scêne of the modem
Initiations. The important thing would be unquestionably and
always the validity of the expérience produced within the prepared
Candidate—call it suggestion, if one pleases, or call it the Divine
descending. It happens otherwise in these days that the old stories
of travelling in the spirit vision hâve been somewliat fully justified
by facts of Psychical Research. According to Iamblichus, the Rite
“copies the order of the gods”, a statement which can be taken to
include, amidst conceivably wider measures, the fact that the Officers
of the Rite personified the gods, even as the Masters of Masonic and
other Lodges personate Solomon, Zerubbabel, Adonhiram, and in
greater Mysteries of to-day take the part of Christian Rosycross, and
so forth. The resuit on the Candidate now, as in earlier times, is in
proportion to that which he brings with him into the Temple of
Réception. We know something of what was brought by Plotinus,
and of what he and Iamblichus carried away the records are also
with us. The contrast hereto is Alcibiades. What should he carry
away but that which he took within ? How should he be reborn by
Rites, whatever their affirmed efficacy for those prepared already ?
The worldling does not look “through magic casements” opening on
“faerie lands” . . . . It lies outside our subjects.but there is an article
of marked significance for ail whom it may concern on the post-war
spirit of Germany, being one of a sériés entitled “On the Screen of
Time”. It appears in a class periodical and may be overlooked as
such ; but it draws information from a J o u r n a l d ’A l s a c e e t
L o r r a i n e , reproduced in the C o u r r i e r d e s E t a t s - U n i s . It could
311
342 THE O C C U L T R E V IE W

be wished that the lessons enforced might be laid to heart while as

yet the time is given.
T h e A r y a n P a t h has not corne before us officially on any previous
occasion, but we hâve seen some earlier issues. It is now in its second
volume, and appears monthly, from headquarters at Bombay. There
are articles in the current number on Philosophical Principles in
History, on the Gita’s Message for the West, on the Nature of the
Lower Self, and on the Cultural Value of Fairy Stories. We are
concemed, however, more especially with indicating the scope and
daims of the periodical. It has been described in a leafiet as a non-
political journal, “standing for that which is noble in East and West”,
alike in ancient as in modem times. But it is otherwise, and in par-
ticular a Theosophical foundation, aiming at the purification of the
subject from those false accretions which hâve grown up around it
in the course of the last fifty years. In this connection it affirms
(i) that H.P.B. was “the first to promulgate Theosophy once again
in this era” ; (2) that her “pure doctrine” has been distorted by
many so-called followers ; and (3) that numerous people “who once
called themselves Theosophists” hâve been disillusioned as regards
the daims and clairvoyance of their leaders ; but (4) that such clai-
mants “now stand with their vagaries exposed and are caught out in
their false prophecies”. It would be superfluous to mention by name
that section of the movement to which these criticisms refer so
obviously. Ex hypothesi, at least, the P a t h must b e in sympathy
therefore with the T h e o s o p h i c a l Q u a r t e r l y of New York and with
the “ Back to Blavatsky” activities which are met with in another
direction, while it seems in relations approaching identity with
T h e o s o p h y of Los Angeles. Both undertakings are connected with
an Independent Theosophical Movement and both are issued by a
“Theosophy Company”. Moreover, the American periodical includes
T h e A r y a n P a t h among the four magazines which it recognizes as
Theosophical in the sense that it attaches to this term. . . . However
this may be, the last T h e o s o p h y is an issue of considérable interest.
There are monthly notes which collect matters of moment from
various quarters. We hear (1) of a Smithsonian expédition for the
exploration of Alaskan Eskimo villages, which are said to hâve
possessed a rare culture in the past ; (2) of the Eskimo language as
comprising a greater vocabulary than any so-called primitive tongue,
except that of the Arapahoe Indians, “which no white man has ever
succeeded in mastering” ; (3) of ruins in the Cambodian jungle which
suggest that their architects were "on a par with those who built
Westminster Abbey” ; and (4) of inscriptions on rocks of the Amazon
valley which are held to revive the belief that America was discovered
by the Phœnicians more than four thousand years ago. Besides these
curious things of the outside world there are spéculative papers
which describe "the unity of ail in Nature” as the fundamental
"apophthegm” of Theosophy. It is testified also that Life is "one and

m
 P E R IO D IC A L L IT E R A T U R E 343

not many” ; that there is a “fundamental identity” between ail

soûls and the Universal Over-Soul ; but that ‘‘the quest for oneness”
is not completed in a day, nor indeed in years, and is the object of
that pilgrimage through which we are passing in the présent cycle of
incarnation. Our concurrence at need is registered, so far as the
doctrinal statements are thus expressed, but apart, as it happens,
from the context, which leaves something to be desired on the score
of philosophical validity and sometimes even of logic.
T h e T h e o s o p h i s t of Hollywood, having completed its first volume,
has undergone against ail expectation, including its own, a drastic
change, just as its next issue was preparing for press. It will be
remembered that towards the close of 1929 Mrs. Besant decided on
transferring the old periodical, founded fifty years previously by
Colonel Olcott and H.P.B., from its place of publication in India to
the New World in general and Hollywood of California in particular.
It was to become “an international magazine”, and presumably there
were great hopes respecting extended influence and the further
promotion of that cause to which it had been dedicated so long. The
change may hâve been actuated by the fact that, owing to a certain
Messianic revoit, the cause was in dire plight ; its frills and furbelows
of putative Liberal Catholicism, co-Masonry, and other décorations
were being torn in tatters, épiscopal mitres notwithstanding and
notwithstanding the ribbons of the 33rd Degree. Mrs. Besant remained
nommai editor, but the American undertaking was actually in the
sole care of Mrs. Hotchener, who seems to hâve exercised anxious
thought throughout. California, however, is a place of numerous
causes, and occult daims are manifold. Moreover, Theosophy was
represented already by an old-established periodical. It came about
therefore, as some had foreseen, that “the international magazine”
failed in a financial sense. Its suspension was threatened, when Mrs.
Besant intervened, and her personal appeal "in other sectional maga­
zines” brought gifts and subscriptions which tided over difficulties
for the time being, or at least gave encouragement to go on. Prépara­
tions were made accordingly, when Mrs. Besant cabled her friend that
T h e T h e o s o p h i s t was taken back to Adyar and that her undertaking
could be continued or not, as she liked, but only under another title.
It has been rebaptized therefore and has become W o r l d T h e o s o p h y ,
of which a second issue has appeared and reveals that Mrs. Hotchener
is still awaiting with patience some account of those reasons which
hâve led to such a startling change. It is just to add that the new
review has been permitted to retain the donations and subscriptions
so far sent in ; but having regard to costs of production in the States
we should question whether it will be found possible to maintain
an unofficial venture of eighty pages in largest octavo. We offer
Mrs. Hotchener our best wishes, not apart from sympathy. . . . We
hâve received meanwhile one issue of the Adyar-revived T h e o s o p h i s t ,
dated for the month of February and classified as Vol. LU, No. 5,
344 THE OCCULT R E V IE W

possibly linking up in this manner with the last which had appeared
prior to the short-lived change. It contains an address delivered at
Benares by Mrs. Besant on the Future of the Theosophical Society,
the growth of which will dépend, it is thought, on those members
who “believe strongly in the existence of the Masters”—not, be it
marked, on the authenticity of evidence concerning them. Mr.
Krishnamurti has not been too helpful of late in that problematical
direction. But putting this question aside and also spéculations on
the future—which looks clouded—we are rather glad on the whole
that T h e T h e o s o p h i s t has returned to its place of birth. We hâve
not untender memories of its earlier years and of Olcott, its first
editor.
A t l a n t i s has entered on its fourth volume and continues to
discuss many subjects which by no means appear to connect with the
main adopted theme, though an éditorial note may bring them round
occasionally by a tour de force. It is dealing just now with the origin
of symbols and with their power, as also with power symbolized.
The hope expressed is that it will be enabled by such studies to recover
the spiritual riches handed down by Atlantis. If it will not be to-day
or to-morrow, perhaps in an âge to corne this kind of quest may end.
Meanwhile the vanished continent is not forgotten, for a French
astronomer is preparing a work dealing with Atlantean history and
fixing the date of its disappearance at 7256 B . c . He contributes a
sketch of his theory, appealing among other sources to the Popul-Vuh.
. . . L e V o i l e d ’ I s i s has done good service by its study of a Taoist
text, based on a German translation. It is referred to the authorship
of Lu-Yen and therefore to the eighth century. “The Secret of the
Flower of Gold”, as the work is called, appears to be concerned mainly,
but not exclusively, with the first stages of a peculiar mystical con­
templation, understood as a way of return to the Suprême Unity
regarded as the Principle and Source of Being. There is another
untranslated treatise ascribed to the same authority and dealing with
the later stages, since the way of return, as presented, is not only
long but must be travelled slowly because it is beset by dangers
arising from the law of reaction. It is otherwise slow because—in a
varied form of symbolism—the work is a mystery of growth. It is
also a search after immortality, and in a commentary of the seven-
teenth or eighteenth century appended to the German version, and
justified by the terms of the text, it is a quest for the Elixir of Life,
thus connecting with the obscure but ever recurring subject of Chinese
Alchemy. . . . L ’ E r e S p i r i t u e l l e has finished its examples from the
Rosicrucian Fama Fraternitatis and is now discussing the so-called
Confessio in summary form. It is not worth while to point out—
except in a sentence—that the work of translation leaves something
to be desired on the score of fidelity. . . . In recent issues of E u d i a
M. Jollivet Castelot has left for a moment the field of metallic trans­
mutation and offers to our notice a “positive study” of Magic.
 345

A T

EAST CHALLACOM BE, COM BE M A R T IN ,

N O R T H D E V O N

A RETREAT or ASH RAM

has been p la ced a t th e d is p o s a i o f an E a s te r n T e a c h e r , f o 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 t r e a t is s it u a t e d fa r
aw ay from th e m a te r ia lis tic a tm o s p h è r e 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 b een p rep a red fo r th o s e w h o a re e a rn 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 o n 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
lib era ted , w ill e n a b le th e s tu d e n t t o re a lize h is g r e a te r p o s s ib iiit ie s a n d fu t u r e
w ork in a c c o r d a n c e w it h th e I n n e r L a w s o f N a tu re a n d L ife .
T h o s e w h o d esire t o c le a r th e ir m e n ta l a tm o s p h è r e f r o m its r e fu se w ill fin d
here a ssociâ tes w h o a re w illin g h elp ers a n d d o n o t d is t u r b o n e w it h m a te r ia l
w orries. T h e re tre a t is in ch a r g e o f a n 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
to g o t o th e E a s t a n d sit a t th e fe e t o f h is M a ste r. H e h a s n o w r e t u r n e d , a t th e
M aster’s re q u e s t, 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 in fo r m a t io n a n d t o
b e g in h is T e a c h e r ’ s w o r k h ere in th e W e s te r n W orld .
N o ch a rge is m a d e fo r th e s p ir itu a l w o r k . A c c o m m o d a t io n 2 J Guineas, in c lu s iv e .
V e g e ta ria n d ie t , a m p le a n d w e ll-p r e p a r e d . A firs t-cla s s lib r a r y . I n d iv id u a l
help a n d in s tr u c t io n g i v e n i n 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 v ise d û rst t o s e n d 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 a n d cla ss, E a s te rn a n d W e s te rn , a re w e lc o m e d . E ach
p erson is h eip ed a lo n g h is o r h e r o w n p a t h , 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 it e d , v is ito r s s h o u ld a p p ly e a rly . R a ilw a y S ta t io n ,
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o f o u tlo o k o n t h e s u b j e c t o f a s t r o l o g y a s b e t w e e n t h e a u t h o r a n d r e v i e w e r ,
so t h a t fo r t h e g en era l s tu d e n t th e fa u lt-fin d in g w h ic h we m ay fin d
n e c e s s a r y w o u ld p e r h a p s b e b e s t d i s c o u n t e d s o m e w h a t . T h e f a c t is t h a t
D r . T h ie r e n s o b v i o u s l y r e p r e s e n t s o n e e x t r e m e o f a s t r o l o g i c a l p r é s e n t a t i o n
a n d t h e w r i t e r t h e o th e r .
T h e a u th o r e v id e n tly u ses The Secret Doctrine as h is “ b ib le ” . T h is
b o o k is c o n s t a n t l y r e f e r r e d t o b y n u m e r o u s q u o ta tio n s , a n d th e a u th o r
a d v is e s t h o s e w h o h â v e n o t r e a d t h e b o o k t o s t u d y i t s “ P r o e m ” t o g e t
a t t h e C o s m ic b a s i s o f A s t r o l o g y . T h is m ay be good a d v ic e , but not
h a v in g read th e b o o k w e are n o t in a p o s itio n t o ju d g e . S o m e o f th e q u o ta ­
t io n s g i v e n c e r t a i n l y l i g h t e n u p s o m e a s p e c t s o f a s t r o l o g y ; w h ile o th e r s,
in o u r o p in io n , o n l y m a k e " c o n f u s i o n w o r s e c o n f o u n d e d ” .
T h e b o o k is d e v o t e d to w h a t is c a lle d " E s o te r ic ” A s tr o lo g y . W hy
" e s o t e r ic a s t r o l o g y ” ? W e d o n o t w a n t h id d e n a s t r o lo g y a n y m o r e t h a n
w e w a n t h i d d e n s c ie n c e o r h i d d e n p h i l o s o p h y . B u t D r . T h ie r e n s is n o t
a il " e s o t e r ic ” . The ch a p te r tr e a tin g of " Z o d ia c a l C h a r a c te r o lo g y ” is ,
in o u r o p in io n , e x c e l l e n t , i n r e f r e s h in g c o n t r a s t w i t h t h e f i r s t c h a p t e r o n
" T h e W o r ld o f N o u m e n a ” , o f w h i c h w e c a n m a k e n e i t h e r h e a d n o r t a i l .
" Z o d i a c a l C h a r a c t e r o l o g y ” is f a i r l y fr e e f r o m p h ilo s o p h ie im a g in in g s ,
a n d is, o n t h e w h o le , p r a c t i c a l fr o m b e g i n n i n g t o e n d , a n d t h e A p p e n d i x I V
in c o n j u n c t i o n w i t h i t is r e a d i l y s u g g e s t i v e a n d i l l u m i n a t i n g o f d o m i n a n t
c h a r a c t e r is t ic s c o m i n g under (i) t h e p la n e t s in s ig n s , and (ii) t h e s ig n s
as th e y e x p r e s s th e m s e lv e s in th ir te e n se p a ra te h e a d in g s such a s w ill,
m e m o r y , in t e lli g e n c e , l o v e , e t c . C o r r e s p o n d in g t o t h e o n e m a r k e d " M o t t o
in d a i l y l i f e ” w e fin d u n d e r C a p r ic o r n , "M ake th e m o st o f i t ” ; under
L ib r a , " A t p e a c e w it h t h e w o r ld ” . T h o s e g iv e n rep resen t o n ly a " M o d e l
Sch em e" of H o r o s c o p ic C o m p o n e n ts , b u t t h e y a r e h e lp f u l a n d t r u e t o
n a tu re .
The a u th o r th ro u g h o u t th e book r e v e a ls a w id e r e a d in g and th u s
p r é s e n ts th e reader w ith m u ch in te r e s tin g in s tr u c tio n . Though D r.
T h i e r e n s is a D u t c h m a n , t h e E n g l i s h s t y l e i s n a t u r a l a n d E n g l i s h b o o k s
a n d id e a s a r e w i d e l y r e fe r r e d t o . I n f a c t t h e a u t h o r s e e m s t o t a k e h is
c h ie f in s p ir a tio n — a p a r t fr o m M adam e B l a v a t s k y — fr o m th e E n g lis h
s c h o o l o f a s t r o lo g e r s . F o r in s t a n c e , t h e n e w id e a s r e g a r d i n g “ S y m b o l i c a l
D i r e c t i o n s ” w h i c h a r e a s s o c i a t e d w i t h a g r o u p o f E n g l i s h a s t r o lo g e r s fin d s
a p la c e . T h o u g h o u r s t r ic t u r e s m a y h â v e b e e n s e v e r e , w e c a n . n e v e r t h e -
le s s , c o n s c i e n t i o u s ly say th a t th e s tu d e n t w ill fin d m uch o f v a lu e in
t h e b o o k , a n d i t is fo r h im t o c u ll t h e r e f r o m a i l t h e t r e a s u r e s o f t l i o u g h t
th a t he can fin d . The book is h a n d s o m e ly bound and is lib e r a lly
j llu s t r a t e d .
P. J. H arwood .
34T
348 THE OCCULT R E V IE W

H eal T h yself . An Explanation of the Real Cause and Cure of

Disease. By Edward Bach, M.B., B.S., D.P.H. London : The
C. W. Daniel Co., 46 Bernard St., W.C.i. Price 3s. 6d. net.
T h is th o u g h tfu l little book w ill appeal to a il who hâve a t h e a r t the
a l l e v i a t i o n o f " t h e i l l s t h a t f le s h i s h e i r t o ” . I t is d e d ic a te d t o “ a il who
s u ffe r o r w h o a re in d is tr e s s ” .
T h e a u t h o r e x p r e s s e s h i s h u m b l e h o p e t h a t i t w i l l b e a g u id e t o those
w h o s u ffe r , t o s e e k w i t h i n t h e m s e l v e s t h e r e a l o r i g i n o f t h e i r m a la d ie s so
t h a t t h e y m a y a s s i s t t h e m s e l v e s i n t h e i r o w n h e a li n g . A n d h e a sserts :
" T h e m a i n r e a s o n f o r t h e f a i l u r e o f m o d e m m e d i c a l s c ie n c e is t h a t it is
d e a l i n g w i t h r e s u lt s a n d n o t c a u s e s . F o r m a n y c e n t u r i e s t h e r e a l n a tu re
o f d i s e a s e li a s b e e n m asked by m a t e r i a l i s m , a n d t h u s d is e a s e it s e lf has
b e e n g i v e n e v e r y o p p o r t u n i t y o f e x t e n d i n g i t s r a v a g e s , s in c e i t h a s n ot
b e e n a t t a c k e d a t its o r ig in ” .
D r . B a c h r e m i n d s u s t h a t " s u c h m e n a s H i p p o c r a t e s , w i t h h is m ig h t y
i d e a l s o f h e a l i n g , P a r a c e l s u s , w i t h h i s c e r t a i n t y o f t h e d i v i n i t y in m a n , an d
H ahnem ann, w ho r e a liz e d t h a t d is e a s e o r ig in a t e d i n a p la n e a b o v e th e
p h y s i c a l — a i l t h e s e k n e w m u c h o f t h e r e a l n a t u r e a n d r e m e d y o f s u ffe r in g ” .
V e r y c a r e f u l l y t h e a u t h o r é l a b o r â t e s h is t h e m e t h r o u g h o u t s o m e s e v e n t y -
o n e p a g e s , i n t h e c o u r s e o f w h i c h h e l a y s d o w n s u n d r y e x c e l l e n t r u le s or
s u g g e s tio n s fo r t h e m a in te n a n c e o f b o d ily h e a lth . H e g r e a t l y d e p r e c a te s
t h e e a t i n g o f fle s h m é a t , a s h e c o n s id e r s i t " g i v e s r is e t o m u c h p h y s ic a l
p o i s o n in t h e b o d y , s e c o n d l y b e c a u s e i t s t i m u l â t e s a n a b n o r m a l a n d e x c e s s iv e
a p p e t i t e , a n d t h i r d l y b e c a u s e i t n é c e s s i t â t e s c r u e l t y t o t h e a n i m a l w o r ld ” .
I j o i n w i t h t h e a u t h o r i n t h e e a m e s t h o p e t h a t t h e r e w i l l co rn e a d a y
w h e n m a n k in d w ill s h a r e th e s e s e n tim e n ts . H e a d v o c a t e s a ls o s u c h w in es
a n d o t h e r b e v e r a g e s a s a r e t h e p r o d u c t o f n a t u r e ’s s to r e h o u s e a n d n o t
t h e r e s u it o f d is tilla tio n .
D r . B a c h c o n c l u d e s h is b o o k w i t h t h e b e a u t i f u l r e m i n d c r t o h is read ers
th a t "w e h â v e th e g lo r i o u s e x a m p l e , t h e g r e a t s t a n d a r d of P e r fe c tio n
a n d th e t e a c h in g s o f T h e C h r is t t o g u id e u s. H e a c t s fo r u s a s M e d ia t o r
b e t w e e n o u r p e r s o n a l i t y a n d o u r S o û l. H i s m is s i o n o n e a r t h w a s t o te a c h
u s h o w t o o b t a i n h a r m o n y a n d c o m m u n i o n w i t h o u r h i g h e r S e lf , w i t h o u r
F a t h e r w h i c h i s i n H e a v e n , a n d t h e r e b y t o o b t a i n p e r f e c t i o n in a c c o r d a n c e
w ith th e W ill o f T h e G r e a t C r e a to r o f A U " .
E dith K. H arper .

Collected and U npublished P oems. By Alfred Smythe. London :

Cecil Palmer. Pp. 247. Price 7s. 6d. net.
T his a t t r a c t i v e l y g o t - u p v o l u m e c o n t a in s a l a r g e n u m b e r o f p o e m s , ly r ic a l,
n a r r a t i v e a n d g e n e r a l, s o m e o f w h i c h a r e r e p r i n t e d f r o m v a r i o u s m a g a z in e s .
T h e a u t h o r h a s a f l u e n t p e n , a n d i t is n o t s u r p r i s i n g t h a t s o m e o f h is v e r s e s
h â v e b e e n s e t t o m u s ic , fo r h e h a s a g o o d s e n s e o f r h y t h m — b u t i t is a p i t y
t h a t h e a llo w s h im s e lf t o u se so m a n y b a d ly o v e r w o r k e d a d je c tiv e s an d
ph rases. T o o g r e a t fa c ility can b e a s n a r e ; t h e M u s e n e e d s d is c ip lin e .
S o m e o f t h e s h o r t e s t p o e m s a r e t h e m o s t s u c c e s s f u l— fo r in s t a n c e . Golden
Deeds, A Wrealh, Caprice r n d Sympathy.
T h e b o o k w i l l n o d o u b t g i v e p le a s u r e t o m a n y w h o w i l l a p p r e c i a t e th e
s e n t i m e n t s a n d a s p i r a t i o n s e x p r e s s e d in t h e s e o f t e n t u n e f u l v e r s e s .
E. M. M.
 349

THE SOUL and its M ECHANISM

by
A L IC E A * B A IL E Y
With Foreword by PROF. H. A. OVERSTREET
A s t a r t lin g n e w a p p rocu. h
to t h e P r o b le m o f P s y c h o lo g y

North American Review :

“ An unusual book that will make its appeal to persons interested in
psychology. . . . ”
The Forum says :
“ This rather striking book is suggestive, but never dogmatic. . . . ’ ,
The New York Sun :
“ It is a significant attempt at the reconstruction of Western
Psychology."
Prof. Kirtley F. Mather, Harvard Universiiy, says :
"T h e author’s présentation of the subject is rational and illu-
minating.”
Dr. H. H. Rubin, Gland Specialist, says :
“ The author has collated a véritable mine of vital material from
East and W est. There are in it many aspects that must appeal to
every physician and intelligent layman. . . . "
Prof. W. B. Pillsbury, University of Michigan, says :
" I t is an interesting bringing together of East and W est, and very
ingenious. . . . "
Claude Bragdon says :
“ This book seems to me most timely. I think it hard to évadé
or escape the logic of the position taken by the author. . . . ”
World Unity Magazine says :
“ The book may be regarded as a new and fertile direction for
Creative thought. . . . "
Prof. Daniel B. Leary, University of Buffalo, says :
" I hâve referred my students to this book and will continue to
do so. . . . "
Prof. J. E. Coover, Stanford University, California, says :
" I am inclined to think that the subject will attract a fairly wide
interest among my colleagues. . . . "
Alfred W. Martin, of the Ethical Culture Society, says :
“ The book marks a real contribution to the literature bearing upon
the problems of psychology, and is certain to be of great stimulating
character to ail who read it.”
P r ic e $2 . 0 0
(O b ta in a b le f r o m J o h n M . W a tk in s , L o n d o n , 8jG)

LUCIS P U B L IS H IN 6 C O M P A N Y
11 W E S T 4 2 N D S T R E E T / N E W Y O R K / N « Y »
350

FEAR OF by
FEAR
F L O R E N C E R Y E R S O N and C O L IN C L E M E N T S
Authors of “ Seven Suspects"

A mystery story dealing with themurderof a medium

who is found with a dreadful look of horror on his face.
Many people are suspected and the reader is n ,c _ i
baffled by the many complications that arise.
"T h e joint authors hâve succeeded in producing a
book that must grip and fascinate readers . . .
W elL w ritten story . . . even better than "Seven
Suspects” 1— Cork Examiner.
"T h ere is no lack of thrills” — Sheffield Indépendant.

Obtainable at ail libraries and booksellers.

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Cl a ir v o y a n c e and T h o u g h t o g r a p h y . By T. Fukurai, President

of the Psychical Institute of Japan. London : Rider and Co.
Crown 4to. 247 pp. (119 illustrations). Price 21s. net.
P sych ic s c ie n c e o w e s w h a t p r o g r e s s i t h a s m a d e l a r g e l y t o m e n s u c h as
D r. F u k u r a i : a n in v e s tig a to r d o w e r e d w it h g o o d se n se a n d a n in e x h a u s tib le
fu n d o f p a t ie n c e , u n d e t e r r e d a l i k e b y t h e b i g o t e d a t t a c k s o f s c e p t i c s o r
t h e e m o t io n a l c a p r ic e s o f m é d i u m s , he r e s o lu te ly p ursues h is purpose.
T h e r e s u it i s t h i s n o t a b l e c o n t r i b u t i o n t o t h e l i t e r a t u r e o f p s y c h i c a l r e s e a r c h .
M is s C h i z u k o M if u n e , th e fir s t m e d iu m o f w h ose p s y c h ic fo rc e D r.
F u k u r a i m a d e a s tu d y , w a s s u p e r s titio u s , p a s s io n a t e a n d s tu b b o r n , c h e r is h -
in g p e r m a n e n t i l l- f e e l i n g a g a i n s t o r a f f e c t i o n t o w a r d s a n y o n e a c c o r d i n g
to fir s t im p r e s s io n s . Of a h y p e r -s e n s itiv e n a tu re , she o fte n r e s e n te d
p r é c a u tio n s t a k e n a g a i n s t t r i c k e r y d u r i n g t e s t s . Y e t h e o b ta in e d a m p le
e v id e n c e a s t o h e r w o n d e r f u l g i f t o f c l a i r v o y a n c e . S h e w a s a b le t o r e a d th e
in tr ic a t e l e t t e r s o f h e r o w n l a n g u a g e (J a p a n e s e ) w h e n t h e y w e re n o t o n ly
w r a p p e d in t i n f o i l a n d o p a q u e p a p e r , b u t e n c l o s e d i n a w o o d e n b o x , w h i c h
w a s f u r t h e r c o v e r e d w i t h p a p e r a n d s t a m p e d w i t h t h e a u t h o r ’s s e a l. But
s h e d id n o t s u c c e e d , a s d i d t h e n e x t m e d i u m , M r s . Ik u k o N agao, and
s u b s e q u e n t ly o th e r s , w ith "T h o u g h to g ra p h y ” , b y w h ic h is m e a n t th e
im p r in t in g o f a n i m a g e u p o n a n u n d e v e l o p e d p h o t o g r a p h i e p l a t e , o r film ,
b y c o n c e n tr a tio n a n d m e r e e x e r tio n o f t h e w ill.
"In t h e u n iv e r s e , t h e r e e x i s t s a p o w e r t h e c h a r a c t e r o f w h i c h i s q u i t e
d iffe r e n t f r o m t h a t o f p h y s i c a l p o w e r ” , i s t h e i m p o r t a n t c o n c l u s i o n M r .
F u k u r a i reach es fro m h is in v e s t ig a t io n s . O th e r w is e how is i t th a t a
t h o u g h t m a y b e i m p r i n t e d u p o n o n e p l a t e o r m o r e i n a p il e without affecting
the remainder ? T h e p r o b le m i s c e r t a i n l y n o t e x p l a i n a b l e b y a n y k n o w n
la w s .
F r a n k L in d .

T h e D i a r y o f a S p i r i t u a l i s t . Together with C o m m e n t s o n t h e
H a p p e n i n g s T h e r e i n D e s c r i b e d . Written and Published for
Private Circulation by John B. Reimer, Forest Hills, N.Y.
Obtainable from the Author.
M r . R e im e r e x p la in s h o w h e b e c a m e so d e e p ly in te r e s te d in S p ir itu a lis m ,
a n d r e m a r k s w i t h r e g a r d t o t h e s i t t i n g s d e s c r ib e d i n t h i s b o o k , t h a t t h e y
" e x t e n d e d o v e r a t w o - y e a r p e r io d a n d w e r e i n d u c e d b y r e a d i n g a c c o u n t s
o f t h e i n v e s t i g a t i o n s o f D r . J a m e s H . H y s l o p , t h e f o r m e r R e s e a r c h O ffic e r
and S e c r e ta r y o f th e A m e r ic a n S o c ie ty fo r P s y c h ic a l R esearch . . . .”
T h e s ittin g s r e c o rd e d in t h is v o lu m e a r e b o th in te r e s tin g a n d c o n v in c in g —
i.e., t o t h e f a ir - m i n d e d r e a d e r ; b u t , a s M r . R e i m e r a p t l y r e m a r k s , " E v e n
if th e M e d iu m is s t r ip p e d , m e d ic a lly e x a m in e d , a r m s , le g s , and n eck
la s h e d , a n k le s t i e d , a n d t h u s 's ig n e d , s e a le d , a n d d e li v e r e d ’ i n t o a g la s s
c a b i n e t i n s i g h t o f a i l t h e s it t e r s , a n d t h e p h e n o m e n a p e r s i s t in r e c u r r in g ,
t h e r e a l w a y s r e m a in s i n s o m e p r o f e s s io n a l m in d s t h e d o u b t t h a t s o m e -
th in g m ig h t h â v e b e e n o v e r lo o k e d ” .
T h i r t y - f i v e s é a n c e s a r e g i v e n i n d e t a i l, w i t h t h e m e d iu m , W i l ü a m H.
Lake. T h e p h e n o m e n a a r e o f a k i n d f a m i li a r t o m o s t c a r e f u l r e s e a r c h e r s ,
a n d t o s p i r i t u a l is t s i n g e n e r a l ; b u t M r. R e im e r h a s a m e th o d o f m a k in g
th e read er, as it w ere, a m e m b e r o f th e s m a ll a n d i n t i m a t e ly fr ie n d ly
c ir c le , a n d t h u s o f e n g a g i n g in t e r e s t i n w h a t s o o f t e n i s t e d i o u s w h e n
352 THE OCCULT R E V IE W

put in to c o ld p r in t. H is r e fle c tio n s and q u o ta tio n s a r e in th e m se lv e s

m o st a ttr a c tiv e . F o r i n s t a n c e , W i l l i a m M a k e p e a c e T h a c k e r a y ’s r e p ly to
c e r t a i n " d o n ’t b e l i e v e r s ” a p p l i e s t o t h e g e n e r a l r u n o f " s u p e r i o r ” in te lle c ts !
“It is ail very well for you who hâve never seen spirit manifestations to talh
as you do, but had you seen what I hâve witnessed, you would hold a different
opinion."
T h e q u e s t i o n o f fraud i s v e r y c a r e f u l l y c o n s id e r e d b y t h e a u th o r , and
h e d o e s n o t a t t e m p t t o d i s p u t e t h e l i a b i l i t y o f t h i s ; b u t u n fo r tu n a te ly .. as
w e a i l k n o w , f r a u d i s p r é s e n t i n m a n y o f l i f e ’s a c t i v i t i e s ; a n d b eca u se
o n e m e d i u m m a y b e a t r i c k s t e r , i t d o e s n o t f o ll o w t h a t t h e h o n e s t m e d iu m
is n o n -e x is te n t. M r. L a k e h a s s a tis fie d t h e p r é s e n t i n v e s t i g a t o r o f his
in te g r ity . . . . “ T o t h o s e o f u s w h o w a n t t o k n o w w h e t h e r d e a t h is th e
f i n i s h o f o u r l i f e ’s h o p e s , s t r u g g l e s a n d e n d e a v o u r s , a n d a r e w e a k in our
fa ith and in our a c c e p ta n c e of a u th o r ity , a sen so ry and in te lle c tu a l
c o n v i c t i o n o f s u r v i v a l i s m o r e s a t i s f y i n g t o o u r m i n d s a n d h e a r t s t h a n th e
g o o d -in te n tio n e d w o r d s o f th e C h u r c h . W e do not believe t h a t C h r is t rose
fr o m th e d e a d — we know it."
I recom m en d t h is e x c e lle n t, w e ll- r e a s o n e d , and e a r n e s t w o r k t o a il
who are q u e s tin g in search of c o m fo r t a fte r e a r th ly s é p a r a t io n from
d e a r ly - lo v e d fe llo w -tr a v e lle r s .
E d it h K. H arper.

So n gs to C e l e b r a t e t h e S u n . By Malcolm Schloss. The North Node

Bookshop, New York. Price $2.50. Numbered édition, $.5.00.
We c a n n o t , w i t h c e r t a i n A m e r i c a n e u lo g iz e r s , c o m p a r e t h e w r it e r o f th e s e
v e r s e s t o a s e c o n d B l a k e , n o r c a n w e s p e a k o f t h e s i m p l i c i t y a n d c r y s t a llin e
c le a m e s s o f h is w o r k s .
W e s h o u ld n o t b e s o s e v e r e d i d n o t t h e w r i t e r c o n c l u s i v e l y p r o v e b y
a t l e a s t t w e l v e r e a l l y g o o d p o e m s w h a t h e c a n a c h i e v e w h e n h e r e m a in s
tru e to li i m s e lf a n d d o e s n o t r u n a l o n g t h e lin e s l a i d d o w n b y a n o th e r .
F o r e x a m p l e t h e l a s t f o u r p o e m s b u t o n e i n t h e b o o k , “ L i k e a S i l e n t S in g in g
T r e e ” , “ R é c o g n i t i o n ” , “ T h e G r e a t S t i l l n e s s ” a n d “ I m m a n e n c e ” a r e tru e
poem s ; so, to o , is a little th in g e n title d “ P l e d g e ” , a n o th e r "T o one
W ith in a T r e e ” , a n d y e t tw o o th e r s , e n t i t l e d " C e n tr e d ” and "G râce” .
B u t w h a t a r e w e t o t h i n k o f s u c h s t u f ï a s t h e f o llo w i n g , y c l e p t , “ H e a r t
a n d S o û l” , w h ic h w e q u o t e in fu ll :

M y h e a r t is a r e d , r e d r o s e
T h a t b lo o m s a n d b lo o m s in t h e S p r in g ;
In s id e o f it th e r e g ro w s
E v e r y t h in g — e v e r y th in g .

M y s o û l is a w h i t e , w h i t e r o s e
S in g ! O h , s in g ! O h , s in g !
I t grow s in th e red , red rose
S in g ! O h , s in g ! O h , s in g !

O n e fe e ls t h a t n o t i n t h i s c o u n t r y c o u ld o n e g e t a w a y w i t h s u c h i n f a n t ile
a ttitu d in iz in g .
O f t h e f o r t y o d d p o e m s i n t h i s b o o k a d o z e n a r e w o r t h r e a d in g a n d re-
r e a d i n g , a n d f o r t h e s a k e o f t h a t d o z e n t h e r e a d e r m a y b e s u f f ic ie n t ly
i n t e r e s t e d t o p u r c h a s e t h e b o o k f o r h im s e lf .
E th el A rch er.
 353
A E T I O N
Solar Spring-Cleaning !
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there is n o d iffic u lty o r lim it a tio n is comparable to above.
w h ic h o u r talism a n s, g i v e n a little “ N o w ’ s th e D a y a n d N o w ’ s th e H o u r " /
tim e a n d p a tie n c e , w i l l n o t o v e r - Cellars. Cubby'holes. Attics.
com e. Go through them ail with
K y our h ea rt is in th e r ig h t p la c e ,
The Vacuum o f Elimination,
b u t y o u h â v e p e r p le x it ie s , w h y n o t
w r ite t o : Guided by Discrimination,
A E T I O N H oroscop es fro m 1 0 /6 .
c/o T H E O C C U L T R E V IE W ,
PA TER N O STE R H O U SE, E .C .4 LEO FRENCH,
T A L I S M A N S S a m a r k a n d , T a t s f le ld , S u r r e y .

A W ONDERFUL LE B R A R Y
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354

SYNTHETIC BIOLOGY
And the Moral Universe
by H. REINHEIMER
Author of "Symbiosis"
“ This work is an able criticism of the attitude of
modem biologists, and deserves careful considération."—
M e d ic a l T im e s .
" . . . a clear, concise précis of a most fascinating science . . .
a valuable book . . . it clears the 'deck for action’ admirably."—
B ir k e n h e a d N ew s.
" . . . a sàlutary . . . corrective that can be appreciated fully
by the average intelligent reader.”—I r i s h T i m e s . e/-

5 th L a r g e E d i t i o n

THE GREAT INITIATES

with an Introduction to Esoteric Teaching

by EDOUARD SCHURÉ
“ The labour of presenting to a twentieth-century public the
shadowy and élusive personalities of the Great Initiâtes—Rama,
Krishma, Hermes, Moses, Orpheus, Pythagoras, Plato, and the
last and greatest of ail, demands at once the detailed knowledge
of the historian and the sympathetic imagination of the poet.
M. Schuré possesses these precious qualities in a high degree,
and his book is certain of an enthusiastic welcome."—S ü n d a y
T im e s. 10/6 2 v o lu m e s
2 n d E d i t i o n c a lle d f o r

PAUL IN ATHENS
(Scripts of Cleophas)
GERALDINE CUMMINS
“ Seems to grow in marvels, to bring more and more Light
to the reader. . . —L i g h t .
"As prose they are perfect.”—Shaw Desmond, E d i n b u r g h
E v e n in g D is p a t c h .
“ A convincingly phrased and strongly recommended volume.”
— E ast A n g l ia n D a il y T im e s .
“ There is no denying the fascination and literary merit oj
this chronicle.”—S u n d a y G r a p h i c . 7/6

2 n d E d itio n

SCRIPTS OF CLEOPHAS
GERALDINE CUMMINS
12/6

RIDER & CO
 R E V IE W S 355

A nnual R eport of th e S m it h s o n ia n I n s t it u t io n for th e year

e n d in g June 3oth, 1929. Washington, U.S.A. Price 6s.
T he h is t o r y o f t h e S m i t h s o n i a n I n s t i t u t i o n i s s o w e l l - k n o w n t h a t i t w i l l
n o t b e n e c e s s a r y t o t o u c h u p o n i t i n t h i s p la c e . F o llo w in g a m o s t c o m p r é ­
h e n s iv e r e p o r t o f t h e a c t i v i t i e s o f t h e I n s t i t u t i o n , b i o lo g i c a l , a s t r o n o m i c a l ,
a n d o th e r w is e , w h i c h r u n s t o 1 5 4 p a g e s , w e c o r n e t o t h e G e n e r a l A p p e n d i x .
T h i s l a t t e r c o n s is t s o f 2 4 p a p e r s w r i t t e n b y w o r l d - w i d e c e le b r itie s , a n d
r a n g e fr o m s u c h s u b j e c t s a s “ C o u n t i n g t h e S t a r s ” , " T h e M y s t e r y o f L i f e ” ,
"H o w In s e c ts F l y ” , " P h o t o s y n t h e s is ” , a n d “ F ilt r a b le V ir u s e s ” to , “ Ur
o f t h e C h a ld e e s ” a n d t h e " H i s t o r y o f t h e S e w i n g - M a c h i n e ” . W e m u st not
fo r g e t t o m e n t i o n S im o n F l e x n e r ’s a c c o u n t o f t h e w o r k o f H i d e y o N o g u c h i ,
t h e g r e a t b a c t e r i o lo g i s t , w h o d i e d i n M a y , 1 9 2 8 , a n d w h o s e r is e t o f a m é r e a d s
a lm o s t l i k e a fa b le . T h e r e i s a ls o a v e r y fin e p o r t r a i t o f N o g u c h i .
T h e fir s t p a p e r b y S i r J a m e s J e a n s o n t h e P h y s i c s o f t h e U n i v e r s e i s
e x c e p t i o n a l l y in t e r e s t i n g , d e a lin g a s i t d o es w ith r a d io -a c tiv ity and a il
t h a t i t e n t a ils , i n c lu d i n g t h e p r o b a b l e c o n s t r u c t i o n a n d d e s t r u c t i o n o f t h e
U n iv e r s e ; a s a ls o , o n t h e o t h e r h a n d , t h e c o n t i n u o u s c r é a t i o n o f m a t t e r .
S ir J a m e s a d m it s , w h e n s p e a k i n g o f t h e U n i v e r s e , “ t h a t t h e o r i g i n o f t h e
p ic t u r e fie s a s m u c h o u t s i d e t h e p ic t u r e a s t h e a r t i s t i s o u t s i d e h is c a n v a s ” ,
a n d a d d s : " t h i s b r in g s u s v e r y n e a r t o t h o s e p h i l o s o p h i c a l S y s t e m s w h i c h
regard t h e U n iv e r s e a s a t h o u g h t in t h e m in d o f t h e C r e a t o r ” .
R ead ers o f th e O c c u l t R e v ie w w ill b e s p e c ia lly in te r e s te d in th e
a r t ic le o n S y n t h e t i c P e r f u m e s b y H . S . R e d g r o v e , w h e r e i n h e t e l l s u s o f t h e
C h e m ic a l c o n s t i t u e n t s , a n d t h e C h e m ic a l p r o c e s s e s i n v o l v e d i n t h e m a k i n g
o f p e rfu m e s, s u c h a s m u s k , rose, ja s m in e a n d v io le t .
I n a s h o r t n o t i c e i t i s im p o s s i b le e v e n t o to u c h o n th e m a n y o th e r
f a s c i n a t i n g t o p i c s d is c u s s e d i n t h e b o o k . W e c a n o n ly a d v is e th o se w h o are
a b le t o d o s o to p urch ase a copy fo r th e m s e lv e s . It w ill p r o v e o f fa r
g r e a t e r in t e r e s t t h a n t h e a v e r a g e n o v e l, a n d , i n c i d e n t a l l y , i t i s o n e s h i lli n g
a n d s ix p e n c e c h e a p e r.
E th el A rcher.

L ’A u r a H u m a i n e .Par E. Caslant. Paris : Libraire Général des

Sciences Occultes. Chacomac Frères. 11 Quai Saint-Michel.
M o n s ie u r C a s l a n t h as, in th is s m a ll b r o ch u re , co n d e n se d a la r g e a m o u n t
of v e r y u s e fu l a n d in te r e s tin g in fo r m a tio n in r e g a r d t o th o s e e x te n s io n s o f
t h e p e r s o n a lity o f w h ic h n o t e v e r y o n e is a w a r e . T h e s u b j e c t a f fo r d s o n e
o f t h e m o s t f a s c i n a t i n g s t u d ie s i n t h e w i d e fie ld o f p s y c h i c a l i n v e s t i g a t i o n .
To b e g i n w i t h , t h e a u t h o r d e fin e s f u l l y w h a t i s m e a n t i n t h i s c a s e b y t h e
A u ra :
“ L 'A u r a est l ’a s p e c t rayonnem ent é m is par un ê tr e ou un o b je t,
l o r s q u ’o n l ’o b s e r v e dans ces é ta ts de s e n s ib ilité in te r n e q u ’o n nom m e
clairvoyance."
H e t h e n t a k e s i n t u r n e a c h a u r i c c o lo u r , o n t h r e e s e p a r a t e p la n e s ,
a n d d e fin e s i n a m o s t c h a r m i n g w a y t h e c o n n e c t i o n b e t w e e n t h e s e r a y s
a n d t h e n o t a t i o n s o f m u s ic . F o r e x a m p le , t h e c o lo u r v i o l e t i s a s s o c ia t e d
w it h th e v ib r a tio n o f th e m u s ic a l n o te " D o ” a n d w it h t h a t o f t h e p la n e t
J u p it e r . B lu e is a s s o c ia te d w ith th e n o te “La” and w ith th e M oon.
B o t h t h e s e c o lo u r s a r e o f t h e h i g h e s t a n d m o s t b e a u t i f u l m e a n in g , b u t
l ik e m o s t t h i n g s t h e r e is a d a r k s id e p o s s ib le . H ig h ly -s e n s itiv e p erso n s
356 THE OCCULT R E V IE W

a r e l i a b l e t o m u c h s u f f e r i n g a n d d i s t r e s s w h e n b r o u g h t i n t o c o n t a c t w ith
u n d e s i r a b l e a u r a s , a n d t h e a u t h o r g i v e s s o m e c l e a r a n d w is e in stru ctio n s
fo r d is p e llin g ad verse c o n d itio n s . He r e fe r s , in h is o p e n in g chapter,
to several w e ll-k n o w n a u th o r itie s on a u r ic c o lo u r in g , and describes
m in u te ly s o m e o f t h e fa m o u s K iln e r e x p e r im e n ts . I t is in a n o th e r field
t h a t M o n s i e u r C a s l a n t h a s m a d e Iris i n v e s t i g a t i o n s , a n d d r a w n t h e con­
c lu s io n s so d e lig h tfu lly set fo rw a r d in tliis little v o lu m e , o f w h ic h an
E n g l i s h t r a n s l a t i o n w o u l d b e a w e lc o m e a d d i t i o n t o a i l lib r a r ie s co n n e cte d
w ith p s y c h ic a l research . C o n c e r n in g th e h ig h e s t é v o lu t i o n , by w h ich
a l o n e t h e p u r e l y s p i r i t u a l a u r a m a y b e d is c e r n e d , t h e a u t h o r t r u l y says,
in c o n c lu s io n :

“ Il c o n v ie n t de r a p p e le r q u ’a u c u n e fa c u lté s u p é r ie u r e ne s a u ra it
s ’o b t e n i r s a n s a v o i r é t é m é r i t é e e t s a n s a v o i r é t é a c q u i s e p a r u n effort
p e r s é v é r a n t e t d é s in té r e s s é ."
E d it h K. H arper.

T he C r e a t iv e P o w e r o f t h e M in d . By Christian D. Larson.
London : L. N. Fowler & Co., 7, Impérial Arcade, Ludgate Circus,
E.C.4.
T he m a tte r of t h i s ü t t l e b o o k i s s o u n d i f s t a l e , b u t t h e m a n n e r i s d é p lo r a b le .
Few ed u ca te d p e o p le c o u ld ta c k le it. The w o o l l y s t y l e i s q u i t e u n in -
t e l l i g i b l e i n p la c e s . W o r d s a r e u s e d w i t h o u t r e g a r d t o m e a n in g . D iffu se -
n ess is ram pant and ta u to lo g y is d o tte d a b o u t e v e r y w h e r e , l i k e s p o ts
i n t h e m e a s le s . N o u n s a r e u s e d a s v e r b s , a s " v i s i o n ” f o r “ v i s u a li z e ” a n d
so on . T h e b o o k w o u l d h â v e g a i n e d h a d i t b e e n r e v i s e d b y a n E n g lis h m a n .
It is s c a r c e ly p o s s ib le fo r o p in io n s — h o w e v e r go od — to carry w e ig h t
w h e n c o u c h e d in s u c h s lo p p y la n g u a g e .
" I t i s i m p é r a t i v e t h e r e f o r e t h a t w e p u r p o s e t o m a k e t h e m o s t o f life ;
t h a t w e s e e k o n l y t h e g r e a t p le a s u r e s . . . "
W h a t e x a c t ly d o es th is m e a n ? T h e t h e a t r e r a t h e r t h a n t h e k in e m a ?
Petits chevaux a t M o n te C a r lo in p re fe re n c e to b r id g e a t 2d. a 100 a t
hom e ? T h e r e v ie w e r w o n d ers.
A f e w c o n s t r u c t i v e i d e a s a r e s c a t t e r e d a b o u t l i k e s a p li n g s in a fo re st
o f d e a d t r e e s , b u t t h e w h o l e w o u l d g a i n b y c o n d e n s a t i o n i n t o h a l f a d o ze n
pages.
R. E. B ruce.

P r a c t ic a l P sych o lo g y. By C. A. Dunlop. London : Fowler

& Co. Price 2s.
T he p r i n c i p l e o f t h e a r t a n d s c i e n c e o f l i v i n g i s " t u n i n g in t o t h e I n f i n i t é ” ,
a n d i n t h i s b e a u t i f u l l y - w r i t t e n l i t t l e b o o k w e a r e t o l d h o w i t c a n b e d o n e.
P s y c h o l o g y t e a c h e s u s t h a t t h e c o n s c io u s m in d c a n c o n t r o l a n d d i r e c t th e
s u b c o n s c i o u s , a n d f r o m t h i s w e c a n r e a li z e t h e i m m e n s e p o w e r o f t h o u g h t .
C o n s t r u c t i v e t h o u g h t i s s p e c i a l l y h e lp f u l, a n d m a n y e x c e l l e n t e x a m p le s are
g i v e n s h o w i n g u s h o w t o a f fir m a i l t h a t is b e s t . W e a r e r e m in d e d , h o w e v e r ,
t h a t th e r e a r e n o r o y a l r o a d s t o s u c c e s s — a il h a s t o b e w o n b y a c tiv ity ,
a n d w h a t m a n a f fir m s h e m u s t c a r r y o u t . T h e p a r t o f t h e b o o k w h i c h d e a ls
w i t h y o u n g c h i ld r e n i s p a r t i c u l a r l y s e n s ib le , a n d a il p a r e n t s w o u ld b e b e t t e r
fo r n o t in g it s s u g g e s tio n s . I t is a b o o k w e c a n t h o r o u g h l y r e c o m m e n d .

E th el A rcher
 357

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t i n g u i s h e d b o d y o f c o lla b o r a t o r s .
2. F u l l - s i z e 2 0 -p a g e jo u r n a l, w i t h fin e a r t c o v e r d e s i g n e d b y
a fa m o u s a r tis t.

3- B r illia n t a r t i c le s on a w id e range o f s u b je c ts , i n c lu d i n g
a r t i c le s o n c u r r e n t e v e n t s , f a m o u s p e r s o n a l i t i e s o f h is t o r y ,
c o n t e m p o r a r y p o li t i c s , s t a g e , a r t , s c r e e n , e t c ., w i t h d e fin it e
p r é d ic t io n s o f f o r t h c o m i n g e v e n t s .
4. A s t r o l o g y a s a g u i d e t o l o v e a n d m a r r ia g e .
5. N ew d i s c o v e r i e s m a d e p u b l i c f o r t h e f ir s t t i m e i n regard
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P r ic e u p on a p p lica tion .
358

lO th
im p r e s s io n o f
T H IS REM AH KABLE W ORK

TH R O U G H THE Ml STS
or, Leaves from the Autobiography of a Soûl
in Paradise
Recorded for the author by

ROBERT JAMES LEES

Scarcély any book purporting to be a communication from the Other
Side has achieved such lasting popularity as “ THROUGH THE
M ISTS”, or “ THE AUTOBIOGRAPHY OF A SOUL IN
PA R A D ISE ”, of which the tenth impression isnow before thepublic.
This work, which the recorder claims to hâve received through a visitor
from the world of spirits, is a narrative of singular charm and
fascination, and grips the reader from start to finish by its fine
imaginative and descriptive power, and its strong sympathetic appeal.
It has well been described as "an occult story of absorbing interest”.
51-

5 th
la rg e im p r e s s io n o f th is
SEQ U EL TO “ T IIR O L G II TH E M IS T S ”

THE LIFE ELYSIAN

Being More Leaves from the Autobiography
o f a Soûl in Paradise
Recorded for the author by

ROBERT JAMES LEES

The author dislaims ail Personal responsibility for this remarkable
narrative, which he maintains that he received direct through spirit
agency, and of which— as in the case of "THROUGH THE M ISTS”
— he merely plays the rôle of a recorder on behalf of his “ Angelic
Visitors”. The présent reprint o f'T H E L IF E EL YSIAN” appears
in response to the continued and persistent public demand.
5 1-

RIDER & CO.

 R E V IE W S 359

T h e M a g ic St o r y . By Frédéric van Rensselaer Dey. London :

L. N. Fowler and Co., 7, Impérial Arcade, Ludgate Circus, E.C.4.
T his q u a i n t l y - w r i t t e n a n d a t t r a c t i v e s t o r y s h o u ld fin d i t s w a y t o m a n y
a p p r é c ia tiv e read ers, e s p e c ia lly in th e se p résen t days of s tr u g g le and
u n e m p lo y m e n t . A s tir r in g t r ib u t e t o b o t h t h e b o o k a n d it s a u t h o r is g iv e n
b y a c le r g y m a n fr o m C a p e B r e to n w h o w r o te t o M r. D e y t h a t h e " w o u ld
r a th e r b e th e a u th o r o f The Magic Story t h a n to b e th e p ossesso r o f m a n y
m illio n s ” , fo r “ t o b e a b l e t o h e lp m a n k i n d a s t h i s s t o r y h e lp s i s t o b e b le s s e d
in d e e d ” . T h e id e a o f o u r " t w o s e lv e s ” is o f c o u rse n o t n e w . B u t it h as been
f o r s o l o n g o n e o f m a n k i n d ’s " s t o c k n o t i o n s ” t h a t i t n e e d s a fr e s h i m p e t u s
t o b r in g i t h o m e t o t h e a v e r a g e p e r s o n , m o r e o r le s s b o r e d w i t h t h e n e v e r -
e n d in g m o n o t o n y o f t h e “ d a i l y r o u n d ” . T h is im p e tu s w ill c e r ta in ly b e
f o u n d i n t h e c h e e r y p a g e s o f t h i s p r a c t i c a l l i t t l e b o o k , w h i c h s h o u ld i m p a r t
t o m o s t o f i t s r e a d e r s a b a l m - l i k e in f lu e n c e m o s t r e s t f u l a n d m o s t h e a l i n g .
“ S e e k c o m r a d e s a m o n g t h e i n d u s t r io u s , f o r t h o s e w h o a r e id le w i l l s a p
y o u r e n e r g y fr o m y o u ” , is o n e o f t h e w i s e s t o f t h e a u t h o r ’s m a x i m s . We
h â v e a i l s u ffe r e d f r o m t h e f r ie n d w h o h a v i n g a n “ h o u r t o s p a r e ” s p e n d s i t
o n o u r s e lv e s .
I w i l l n o t t e l l t h e s t o r y t h a t l e d t o c e r t a i n w i s e d e c is io n s b y w h i c h a
v e r y u n f o r t u n a t e m a n a c h i e v e d s u c c e s s b y h is o w n e ff o r ts a n d h is r e a li z a -
tio n t h a t : “ th e r e is a plus e n t i t y and a minus e n t i t y in e v e r y h u m a n b o d y .
W h ic h e v e r one o f th e se is fa v o u re d by th e f ie s h becom es d o m in a n t ;
t h e n i s t h e o t h e r in c li n e d t o a b a n d o n i t s h a b i t a t i o n , t e m p o r a r i l y o r fo r
a il t im e ” . H e l e a r n t t o “ h â v e n o f e a r o f a n y s o r t o r s h a p e , fo r f e a r i s a n
a d ju n c t o f th e minus e n tity ” .
I n a F o r e w o r d b y H a r y e t H o l t D e y w e le a r n t h a t The Magic Story h a s
r u n i n t o m a n y é d it io n s in A m e r i c a w h e r e m o r e t h a n a m illio n c o p ie s h â v e
b e e n p r i n t e d s in c e f ir s t i t m a d e i t s a p p e a r a n c e i n t h e Success M a g a z in e .

E d ith K. H arper.

T he R a t i o n a l e o f R é i n c a r n a t i o n . By Lieut.-Colonel A. E. Powell.
Published by The Theosophical Society in England, 45 Lancaster
Gâte. 80 pp. Price is.
“ H âve w e l i v e d b e fo r e ?” T o th is q u e s tio n L ie u t .-C o lo n e l P o w e ll r e tu m s
“ no man, woman or child now living has ever
t h e s u r p r is in g a n s w e r t h a t
lived before, nor, for that matter, will ever live again’’ 1— s u r p r is in g b e c a u s e f o r
h im , n o t w i t h s t a n d i n g , r e in c a r n a t i o n is a f a c t in h u m a n e x i s t e n c e . The
p a r a d o x , h e e x p la in s , is a p p a r e n t o n l y . W h ile th e “ e g o ” , th e e lu s iv e e n t ity
b e h in d t h e " p e r s o n ” , c o n t in u e s t o e x i s t , t h e l a t t e r c a n n o t d o s o ; t h e s u c ­
c e s s i v e p e r s o n a lit ie s , f o ll o w i n g e a c h o t h e r a s u p o n t h e s a m e t r e e t h e l e a v e s
o f o n e y e a r r e p la c e t h e l e a v e s o f o t h e r y e a r s , a p p e a r o n c e — a n d b u t o n c e .
W h y s h o u ld w e s e t , t h e n , a g a i n s t t h e t h e o r y o f r é in c a r n a t io n t h e f a c t t h a t
so fe w c a n r e m e m b e r a u g h t o f th e ir p a s t liv e s ?
K e e p i n g t o t h e a u t h o r ’s a n a lo g y , w e m a y c a r r y i t a s t e p f a r t h e r . The
t r e e i s u n a w a r e o f t h e r in g s in i t s t r u n k t h a t r e g i s t e r t h e c y c l e s o f i t s g r o w t h ;
y e t d o t h e s e c o n c e n t r ic m a r k in g s , h i d d e n w i t h i n t h e b o le a n d e n c o m p a s s e d
b y a n ew b a r k , r e c o r d t h e s t a g e s o f i t s d e v e lo p m e n t . S im ila r ly , w hat
c a u s e i s t h e r e fo r a s t o n i s h m e n t t h a t t h e a v e r a g e m a n k n o w s n o t h i n g o f h is
p a s t l i v e s ? M o s t o f u s r e c o lle c t v e r y l i t t l e o f o u r e a r l y c h i l d h o o d ; w e s h o u ld ,
in d e e d , b e h a r d p u t t o i t w e r e w e c h a lle n g e d t o r e c a ll a t a n y t i m e a i l t h a t
 360 THE OCCULT R E V IE W

t o o k p la c e w it h u s d u r in g a c e r ta in h o u r o f th e p r e v io u s d a y . S till, the
l o w e r c o n s c i o u s n e s s m u s t b e c o n t a i n e d i n t h e h ig h e r . I t i s a t t h e sta rt
of a l i f e , o n e h a s g o o d r e a s o n t o s u p p o s e , t h a t s h o u ld r a o s t fr e q u e n tly
e m e r g e s o m e o v e r l a p p i n g m e m o r y o f t h e l a s t e a r t h l y e m b o d im e n t . P ro ­
v i d e n c e h a s , h o w e v e r , s o o r d e r c d i t , o b v i o u s l y w i t h w i s e p u r p o s e , t h a t the
c h ild s h a ll l iv e n o r m a lly m o re in t h e p r é s e n t t h a n t h e p a s t.
A lth o u g h L ie u t-C o lo n e l P o w e ll h im s e lf b e lie v e s in r é in c a r n a tio n , he
p r é s e n t s t h e p r o s a n d c o n s w i t h j u d i c i a l i m p a r t i a l i t y ; i n h is w is h t o a v o id
" e v e n t h e s u s p ic io n o f s p é c ia l p le a d in g o r ex parte p r é s e n t a t i o n o f th e ca se”
h e is s ig n a lly s u c c e s s fu l.
F rank L in d .

L e Sym b o l is m e d e L ’U n iv e r s . By L . Hoyack. Paris : Biblio­

thèque Chacomac, n Quai Saint-Michel.
Mr. H o yack t e l l s u s i n t h e i n t r o d u c t i o n t h a t " t h e e n d o f t h i s b o o k is to
i n t e r p r e t m y s t i c a l l y a n d s y m b o l i c a l l y t h e w o r l d i n w h i c h w e liv e , a n d to
i n t e r p r e t i t i n s u c h a f a s h i o n t h a t i t b e c o m e s v i s i b l e e v i d e n c e o f in te rio r
tru th .
" I n t e r io r e x p é r ie n c e is n o t s u ffic ie n t b u t i t w i l l b e c o m p l é t é i f th is
i n t im a t e e x p é r ie n c e is r e fle c te d in o u tw a r d m a n ife s t a t io n " .
S y m b o ü s m is t h e a r t o r s c ie n c e o f v i e w i n g o n e t h in g in te r m s o f e v e ry -
t h i n g e ls e , a n d t h o s e w h o a p p r e c i a t e s y m b o l i s m w i l l fin d m u c h t o p le a s e
t h e m i n t h e f ix s t o f t h e t h r e e p a r t s i n t o w h i c h t h e b o o k i s d i v i d e d .
S ta r tin g o£E w i t h th e v a r io u s e x a m p le s of th e th r e e s ta g e s , su ch as
a n i m a l, v e g e t a b l e , m in e r a i, o r n e b u li , f i x e d s t a r s a n d p la n e t s , t h e a u th o r
a d o p ts t h e fa m ilia r c o n c e p t o f th e M a c r o c o s m a n d t h e M ic r o c o s m , a n d
c a t a l o g u e s a n im m e n s e n u m b e r o f c o r r e s p o n d e n c e s b e t w e e n m a n a n d his
p a r ts a n d t h e U n iv e r s e in a il it s m a n ife s ta tio n s . I n o n e p a r t h e lik e n s th e
s o la r S y s te m t o a flo w e r ; t h e s u n a n d t h e m o o n b e in g a s t h e s ta m e n and
p is til of th is g ig a n tic b lo o m , and th e e a rth a fr u it— th e a p p le w h ic h
h a n g s h e a v ily fr o m th e tr e e o f L ife . H e a f fir m s i n c o n c lu s i o n t h a t " h e w h o
r e a l i z e s t h e s e c o r r e s p o n d e n c e s n o l o n g e r l i v e s i n a s e n s e le s s m a z e b u t in
a w o r ld o f in é v it a b le s y m b o lis m o f w h ic h h e k n o w s t h e m e a n in g " .
P a r t tw o d e a ls c h ie fly w it h t h e p a ir s o f o p p o s ite s a n d w ith c e r ta in
fu n d a m e n ta l p a r a d o x ic a l tr u th s c o n c e m in g th e m , and p a r t t h r e e d e a ls
w i t h t h e q u a litie s w h ic h c r e a te b e a u t y a n d s o fo r th . In C h a p te r V I of
th is p a r t w e a re to ld " C r é a tio n e n d s in m a n . C o s m o g e n e s is is i n e fîe c t
a n t h r o p o g e n e s is , a n d J a w o rs k i w a s r ig h t w h e n h e c a ll e d t h e p e r io d s o f
g e o l o g i c a l é v o l u t i o n a n e m b r y o n i c d e v e l o p m e n t w h i c h r e a c h e s i t s a p o th e o s is
in th e b ir th o f m a n " .
I n c o n c lu s io n w e a r e t o ld t h a t " E a r t h is th e E y e o f G o d in w h ic h th e
U n i v e r s e r e f le c t s i t s e l f . . . t h o s e h u m a n s w h o h â v e f o u n d t h e s u p r ê m e
r e a l i t y in t h e i r o w n d e p t h s h â v e r e a l i z e d t h a t t h e i r I is o n l y a n a p p e a r a n c e .
T h e O n e E x is te n c e b e c o m e s th e I o f th o s e w h o h â v e fo u n d th e T r u t h ” .
M y s tic s o f a il â g e s h â v e d is c o v e r e d th is .
O n e m a y n o t a g r é é w i t h t h e a u t h o r i n e v e r y r e s p e c t , b u t h i s s p é c u la t io n s
a r e n e v e r w i t h o u t i n t e r e s t , a n d t h e b o o k i s c e r t a i n l y w e ll w o r t l i r e a d in g .

E th el A rcher.

Deacidified using lhe Bookkeeper process.

Neutralizing agent: Magnésium Oxide
Treatment Date: Nov. 200 4

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Everything Occult : Incense, Psychic Accessories, The
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