S

ohimè Five JULY, 1919 Number One

The Occult M agazine o f Am erica

Occultism is mainly concerned in those immaterial forces which are / 1
at the back of all material forms— Sephariel.

------V ------ 7 — 7
l-i

LETTERS OF HERET1CUS NO. 1

fORDS FROM AN INVISIBLE TEACHER

THE ESOTERIC SYMBOLISM ON THE GREAT

SEAL OF THE UNITED STATES
By PEREGRINUS
THE LAW OF KARMA
By REV. HOLDEN E. SAMPSON
THE GOD OF TO-DAY
By EUGENE DEL MAR
CAN THE FUTURE BE TOLD AT WILL
By W. HENRYS
THE PROGRESSED HOROSCOPE
By H OW ARD UNDERHILL

F or Contents see Inside Cover

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 Contents PAGE

E d it o r ia l s ...................................................................... 4
T h e L etters of H e r e t ic u s , I ................ 5
W ords from a n I n v is ib l e T e a c h e r 10
T h e C yc les o f t h e U n iv e r s e ............. Cyril Henry 12
T h e E s o t e r ic S y m b o l is m o n t h e G reat S e a l of t h e U n it e d S tates

Peregrinus 13
T h e P h il o s o p h y of S y m b o l is m — The Four Trines W ith in the Grand
Symbol (Concluded) Gertrude de Bielska 18
T h e F u n d a m e n t a l P r in c ip l e s of t h e Y i -K ing T ao (Continued)
Zeolia J. Boyile 20
T h e Idea of K a r m a , III— The Law of Karm a
Rev. Holden E . Sampson 25
An I n t r o d u c t io n to t h e S tu d y of t h e T arot — Chapter X
Paul F. Case 30
ANCIENT CRAFT MASONRY — T h e Z o d ia c in R e l ig io n a n d

F r e e m a so n r y , I I I ................................................ Frank C. Higgins, 32° 34

HIGHER THOUGHT— T h e G o d o f T o - d a y ............ Eugene Del M ar 39
TO THE ASPIRANT— T h e T o r c h B e a r e r . .............................................. 43
PSYCHICAL RESEARCH— C a n t h e F u t u r e Be T old a t W i l l ? II.
W . Henrys 44
THEOSOPHICAL TALKS— No. 6 ..........Aseka 50
ASTROLOGY — T h e P r o g r e s s e d H o roscope ............. H oward Underhill 54
THE CALDRON 59
REVIEWS .......... 63

TO OUR READERS

A zoth is not established to propagate any special teaching.

It is an Open Forum fo r the expression o f the ideas and thought
of any person who has something to say worthy o f considera­
tion by others.
It must therefore be understood that the editor does not
necessarily endorse the teaching or statements in the articles
appearing in the magazine. In some cases he distinctly dis­
agrees, but considers that his province is to let readers think
for themselves and not attempt to influence their minds by his
own.
He will welcome discussion o f articles in the department
called The Caldron, and believes this is by no means the least
important feature of A z o t h .
 JUL 10 1919

©CLB4 33709

A Monthl y Magazine
An Inspirational, Helpful, Philosophical and Progressive Magazine
o f Constructive Thought

M I C H A E L W H I T T Y , Editor
Assisted b y Hereward Carringtor^ Psychical Research
Gertrude de Bielska, Symbolism
Eugene D el Mar, Higher Thought
Frank C. H iggins, M asonry
H ow ard Underhill, A strology
, Herman S. W h itcom b, Occultism

Published by T H E J £ O T H P U B L IS H IN G CO., Inc., 1400 Broadway, N. Y.

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PYRIGHTED BY AZOTH PUBLISHING CO., INC.

Voi. 5. J U L Y , 1919 No. 1

Ctntortate
Bringing Light into their Darkness
Readers o f this magazine, who, we take it for granted, are
all more or less truly religious in the sense o f aspiring to spiritual
growth and enlightenment, will perhaps find it hard to realize
that allowing for the awakening o f many to matters super-physi­
cal caused by the war, the new era which is upon us, the thin­
ning o f the veil between this world and the next, and the general
spiritual unrest, if we may so term it, there remain among us
a very considerable mass o f humanity sunk in the depths o f ma­
terialism or ignorance and spiritually fast asleep.
There are plenty o f men and women (particularly men)
who are so immersed in their own affairs or matters o f a purely
worldly nature, such as material science, politics, economics, etc.,
and so self-satisfied, that they are deaf, dumb and blind to the
spiritualising forces now moving the world in ever increasing
momentum.
It is probably true to say that the leaders o f the world are
the laggards of the spirit, the successful man o f affairs, the fail­
ure o f soul, for we hold that he or she who by the acquisition of
spiritual knowledge has permitted his soul to grow and his spirit
to express itself, though destiny keep him poor, has far out­
stripped the ‘successful’ man on life’s long journey.
1
2 AZOTH

What is to be done with this unleavened mass? How are

they to be awakened, how may they be made to see, hear and
speak? What is the best means of approach— which will bring
about a general enlightenment?
And what splendid material they are— trained mentally,
though at present with minds confined to particular channels,
energy, persistence, strong will, and self-control well developed,
and, above all, with that most necessary quality— balance.
The Westernised Eastern philosophy has no appeal because
considered not only abstruse, but what is much worse in their
eyes— impractical— though in reality capable o f the most prac­
tical application. Christian Science catches a few because of
actual healing demonstration, but the illogicalness of the doctrines
repel most. New Thought strikes them as more o f a woman’s
movement, or, at any rate, vague and unsatisfying. Astrology
is unhesitatingly classed as bunk— Spiritualism as pure fake.
Not that many of them ever get so far as to so classify because
the majority, though they may have heard the names, do not
know nor do they wish to know what they mean.
There is nothing more difficult than to overcome apathy, and
the attitude of most advanced thinkers is to leave such people
alone as hopeless, that is, as regards any active propaganda,
trusting in the spirit of the times to awaken them gradually.
W e do not believe, however, that they are hopeless, but, on the
contrary that there is a work for humanity in which all of us may
have a part in bringing the attention of those of the species with
whom we may come in contact, to the great amount of evidence
now being almost poured upon the world, in proof of a continued
life after bodily death.
This, in our opinion, is the best approach, the first initiatory
step, the vital thing to be seized, the foundation upon which a
more spiritual building can be raised.
Every man knows he must die— may hate to think of it per­
haps— but the thought is occasionally insistent. If such persons
as we are considering are told that they do not die, and that they
can prove it for themselves by a little interesting reading of books
— surely the curiosity of most will be stimulated. The Great
Question is being asked in the hearts of all men continually, but
few know or believe that it can be satisfactorily answered.’ It is
our part figuratively to lead them to the water, by pointing out
the voluminous literature on the subject. It is also our part to
familiarize ourselves with that literature so that we may direct
their reading even if it is, as is probably the case, an old story
and a point of departure from which we have journeyed far
 AZOTH 3

Once convinced o f a life beyond death the mental attitude of

the most material minded man must undergo a revolutionary
change.
With a great stimulus to pursue further knowledge on the
subject— in the first place, the outlook upon the present life must
alter, it ceases to be the only known life and the desire to make
the most o f what is thought to be the only opportunity, is con­
siderably modified. Also the thought will inevitably occur—
What relation has this life with the next— and how will it be
affected by the life here? Again; I had to fit myself by education
and training to live this life and it is therefore probably neces­
sary to do what I may to equip myself for the next; and so from
these premises, the man’s interest and desire for knowledge will
carry him out o f the darkness towards the light which is always
shining in the darkness for everyone. Let us be the Torch
Bearers.
Astrology and The Press
W e had occasion some time ago to call attention to the re­
habilitation o f Astrology as a respectable member o f the family
o f sciences in connection with the opening o f a department de­
voted to that art in the Sunday edition of a great New York
daily.
A subscriber now sends us a clipping in which it is stated
that the Chief of Police in Oakland, California, is regularly
furnished each month by an Astrologer with a daily guide show­
ing the good and evil aspects, etc. In the account sent us, the
Chief is recorded as saying:
“ The Chart has never failed me up to the present time.”
“ Our lives are mapped out for us. I believe you can trace
a person from the day of his birth to that o f his death, and know
practically what his life is to be. With that sort o f warning, a
man can avoid many kinds o f trouble that may be lying in wait
for him.”
“ When a man has the safety o f a big city under his control,
this information is extremely important.”
Our subscriber, who is the Astrologer in question, is to be
warmly congratulated, for he writes us— “ This is the result o f my
constant effort to put Astrology where it belongs, and I have been
instrumental, during the great wave of crime on the Pacific Coast,
to at least convince one man who has to contend with the criminal
side of a big city that Astrology is a science, and rightly used
aids us in controlling the general welfare o f all.”
It is not the first case we have heard o f where the police
have made use of Astrology' for the elucidation of crime; and
4 AZOTH

when proverbially hard-headed policemen are open to conviction,

it should not be difficult to persuade the rest of a skeptical world.
Theosophical Pacifism
Mrs. Katharine Tingley, who claims that her Society is the
only pure and unadulterated Theosophical organization and that
presided over by Mrs. Besant but a spurious offshoot, has been
talking in public in New York and airing views about forgiving
Germany and extending brotherly love to the Huns, which we hope
will make every real Theosophist, let alone ordinary matter of
fact men and women, sick with disgust.
She is reported to have said:
“ Let us rise in dignity. Let us send a message of fellowship
to the other nations— even to Germany. In that spirit of broth­
erly love, we should close the door of the past and show that we
are divine in Nature. This is the new duty that lies before us.”
“ I know that every Mother and Father who lost a boy in
the War, feels there should be a clause in the peace terms touch­
ing the spiritual side of man— a clause that will include Germany
and all our enemies, no matter how great their faults. The
people of Germany are God’s creatures, just as we are.”
The Hun government should send Point Loma a good fat
draft in recognition of these wonderful Theosophical sentiments.
We wonder if some Mexicans, let us say, descended suddenly
upon her beautiful center, raped her girls, stripped and flogged
Madame, set fire to her buildings and destroyed the place utterly,
whether she would extend the hand of brotherly love to them
and forgive them right off.
Shades of the dead and mutilated little children, girls and
women of Belgium, France and England— the millions of splendid
young men who would nowr be living except for the beasts! Teach
this woman some sense and a proper understanding of brother­
hood !

P R E -A D A M I T E E A R T H
From waters pure, the Alkahist,
There falls the star dust of the worlds,
Shining with opalescent light,
And vivid colors, pearly, bright,
A s when ’twas first from chaos hurled.
Three times amalgamate the salt,
Sulphur and mercury combined.
Three times in Azoth-astral light,
That shines eternal, day and night,
By triple sublimation bind.
Thru triple fixing this gives birth,
T o M A N I S Pre-Adamic Earth. D u dley D o rn .
 AZOTH 5

® i)e le t t e r s of J^erettcuS
i.
W hy is it that so few o f us dare to look each other in the
face and admit that we, who stand here in contemplation of the
downfall of the whole ancient social system, are also confronted
with the dying throes o f that greatest o f all tyrannic monsters,
dogmatic Religion.
We, of a single generation, have witnessed the contemptuous
extinction o f institutions which have been hallowed by every
moral and material sanction since man has been man.
W e have seen the end o f human slavery, of which history
knows not the beginning.
W e have watched the fires of burning Empires and the hurl­
ing o f the Caesars o f yesterday into nameless graves, where flesh
that was sacred even to profane gaze, lies carrion, unheeded save
in curses.
Day by day, we mark the downfall o f ancient landmarks,
whose builders wrought for eternity and the setting up o f new
standards o f life and conduct which proceed from nothing but
the experience o f the race and the expediency o f the moment.
Yet the old hag o f superstition, with her ghostly retinue,
still gibbers her impotent spells among us and claims a seat at
every human council, with a “ King o f Kings” for her champion,
where banners are and vassals bend the knee to royal pomp, or
a meek and lowly Carpenter as her sponsor, where crowns lie in
the dust and some brawny blacksmith sways unruly mobs.
Mankind, to-day, heeds less the pulpit than the soughing of
the wind. It fears but the wrath of the Unknown.
Inspirations to the Virtues spring from human hearts, bene­
factions from inner promptings and truth from manhood and
womanhood. These from God.
The world was never so tender, so beautiful so full o f hope
to the hopeless and help to those in want; o f consolation to the
afflicted and succor for the desolate, as it is at present, excepting
only where litanies, genufluctions to images and homilies on the
horrors of Hell are the portion o f beggared and letterless popu­
lations.
What institution alone has reared itself upon a mountain
o f illimitable falsehood towering above the blue vault o f the skies.
Lies concerning its origin, lies relating to its alleged founders,
lies on every page o f its reeking history, lies about its miracies
and magical powers, lies in its secret diplomacies, lies in its public
6 AZOTH

policies, but that which arrogates to itself the binding and loosing
of human souls; of the right to make and unmake human despots
and the right to crush the spirit of free peoples and blot out the
light of God’s greatest blessing, education, from the children of
free and liberty loving commonwealths.
Even as “ Wilhelm the Damned” must appear before a
solemn tribunal of competent human jurisdiction, to answer for
his crimes and the crimes of his kind against the children of God,
so must the institution which first inflicted the breed of Wilhelms
on a bleeding world, that it might batten on the miseries of mortal
suffering, appear before the bar of an outraged humanity and
confess to centuries of blight and destruction for venial ends
It is necessary that the despot dogma fall that God may rule.
All hope that might have been harbored of a“ Reformation” re­
leasing the world from bondage has long since vanished in mere
smoke.
Political religion mocks at the ineptness and inefficiency of
rivals as a proof of her superior claims.
Protest has failed, utterly failed in every endeavor except
that of producing confusion.
There is no streamlet of evangelical parleying which does
not spread and broaden as you trace its course into a wide river
of dogma emptying into the vast ocean of “ make believe” which
constitutes the original deposit.
It is useless, it is folly, it is becoming criminal, as the world
advances to continue permitting these bonzes of dead creeds,
medicine men of tribes of primitive minds, to insert the sticks
of moss-grown fallacy between the spokes of every wheel which
should turn under the chariot of progress, to infect our young
with irresponsibility to God and man for personal conduct and
character except through the medium of a crafty prompter,
preaching the beatitudes interlarded with doctrines of prejudice
which guarantee the presence in each community of dogged
resisters of every step in the direction of human uplift.
What is the position of the political Church to-day? It is in
the impotent minority in every country of the world where the
inhabitants thereof have reached the highest present pitch o f
human culture. It dominates only in those quarters of the earth
where ignorance and poverty go hand in hand, the ignorance and
poverty which it hates and despises in its perpetual struggle for
pomp, luxury, ease and wealth, but which it must cultivate as
prey, faute de mieux, and retain as the firebrands and scourges
wherewith to menace more advanced civilizations spurninoAts
 AZOTH 7

This is the institution which struggles to dominate free in­

stitutions with its lawless disregard for human rights, to arrest
the growing human consciousness o f a God manifest in his bound­
less universe and marvelous works and bind it to a monstrous
creation which operates only through the greeds and political
passions of a black robed syndicate of universal mischief makers.
But, if the Church of positive aggression is an enemy to
civilization, the Church o f negative retrogression is a completely
decayed prop. The latter served its purpose only as it proved,
for a time, destructive of the former, but has never ceased to
covet a like ascendancy over the ignorant mind and in its envious
desire to annihilate the ladder by which its rival had scaled the
heights o f power; it also smashed the means by which it might,
itself, descend to a semblance o f reason.
The facts, as they stand squarely before us, are, that the
various relations between our Creator and ourselves, are as
natural and spontaneous as the grass which grows and the clouds
which drift.
As well imagine— as the medieval mind was capable of
imagining, that a Bishop in full canonicals with bell, book and
candle, could stand on the seaside and prevent the inflow o f the
tide with anathemas or curse a perfectly healthy tree into prema­
ture decay, as to presume the infinite mercies to be at the beck
and call o f mountebank pretension.
“ A thing is not good because God wills it, but God wills it
because it is good” is an axiom which expresses the truth on a
material plane without derogation to the fact that the excellence
o f that which is good is divine in itself.
Mankind is divided to-day into two great camps, that which
is blessed by pretended guardians of God’s grace and that which
is theoretically unblessed by God because it has not bought tickets
to salvation from some particular box-office.
And— “ W oe to Jerusalem”—-the great tide o f mercies, of
charities, o f regenerations, of world uplift, o f slum obliteration,
o f human derelict rescues, o f manliness, womanliness, good citi­
zenship, comradeship and brotherhood is flowing from the sinner
and not from the self-elected to celestial thrones.
The fires o f Hell are being drowned out by the unauthorized
good deeds of the officially damned.
“ Back to God” is the watchword o f millions who have been
fooled with pseudo-mystic flummery and “ gassed” into psychic
insensibility by the paradoxes o f parrot parsons, with no more of
a notion o f what they are talking about than o f a fifth dimension.
The W orld’s thirty or forty historically vouched for Re-

_______________ _________________________________
8 AZOTH

deemers, if they ever existed, and it is presumed that most o f them

did, were men of transcendent spirituality, who possessed the
vision of the Infinite and directed the attention of mankind to an
omnipotent, all wise, all pervading and all loving God.
But not one of them has lived and breathed for a space and
then returned to the bosom of the Father, without leaving in his
train, a host of harpies to prey upon the human race with sense­
less doctrines of their own concoction.
Where, to-day, is the religion in which God is all and man
but the humble seeker of His way ?
Where is the religion which says “ Do this and though you
never set your foot inside a Church again as long as you live,
God will walk at your side?”
Where is the dogmatic religion which does not postulate the
attainment of Heaven’s gate solely through the leadership o f its
own captains of ecclesiastical industry to its exclusive centers of
spiritual contemplation, to the election booths where its worldly
interests are at stake and to the schools where its inconsistencies
are hidden and it$ rivals held to scorn.
And why is this— Is God less near, has man outgrown the
divine parental authority, is architecture less grand, symbolism
less elevating, music less inspiring, the play of light and color
through rainbow crystal less entrancing, the fascinations o f art
less attractive, that we should banish them from our souls because
upon the altars of the living God has been enthroned the Beast
of sophistry and dissimulation?
Are we to forego the inspiration or eject the intruder?
For centuries untold, the human race has been living under
the lash of the father of lies arrayed in sacerdotal garb. No gleam
of light has ever flashed from the clouds illuminating the^dark
places of earth, no fire has descended from Heaven upon the
altar of human eagerness for Union with the Divine, but the
black cloak of religious intolerance has interposed itself between
the sun and the blossom or beaten out the nascent embers of the
mounting flame.
We earth-dwellers demand our heritage, the cry of shackled
and fettered soul slavery rises from the spired prison houses and
doubt dungeons of every cowl darkened land for the light of that
Presence which greed alone obscures.
The primordial curse through all the ages has been in the
obscuration, from minds intelligent enough to grasp the truth
that the whole dogmatic fabric is an alluring allegory, a compli­
cated mythology, a vast fabric of the dissimulation’ of purely
Natural truths under the guise of riddles dubbed “ Mysteries of
 AZOTH 9

Faith,” made fearsome by the constraint o f humanity to agree

to believe, under pain o f damnation, that which it cannot under­
stand for lack of explanation.
The priests who formulated these Mysteries in the past
knew where they got them, what they meant and how to interpret
them, without the slightest derogation to the glorv of Almighty
God.
For the most part they indeed testify thereto, and being
fundamental and basic facts underlying manifest creation and the
divine instrumentality therein, they will never be displaced, but
it is the vested right o f humanity to know them and to be drawn
by and through them to their divine Author.

W H E N COLORS FAD E

W hen colors fade, and all the world seems lonely,

W h en gathering showers hide the sun from view,
That is the time I want you— and you only!
That I may hold to all that’s good and true.

W h en colors fade you make the darkest corners

Alight with all the love your presence brings.
I can no longer be amongst the mourners
W h o do not know the glory of these things.

W hen colors fade I see your lovely halo

Around the very locks I would have clipped.
I hold your hand— and in that brief forgetting
I know— that for the nonce— the veil has slipped.

W hen colors fade forever on this planet,

A n d I have held you in a last embrace;
I know that we shall meet ’twixt gold and silver,
Never to part— in God’s abiding place.

Loved one.— Y our smile has made me unafraid.

I am content to be with you

WHEN COLORS FADE.

O ’b r yen H oare .
10 AZOTH

W o rtm from an 3ntoisiblt Etacfjer

Words are symbols of thought. Use them wisely, for they
are living things which reflect their users for all to see.
Select them carefully, for they are your representatives;
and, when gathered together, form a picture of yourself as you
really are.
They are your messengers and reflect you to others.
Idle words denote idle thoughts, which indicate a spirit lack­
ing in aspiration.
It is your privilege to convey to others your thoughts in forms
of beauty and tones of harmony.
Words form a palette of many colors, from which you can
create a picture that will convey your thought and give also the
joy that accompanies beauty and perfection of form.
Consider words from the standpoint of sound.
Do they fall pleasantly on the ear or are they discordant?
Spoken words are vibrations and set in motion forces
mightier than you imagine. Forces that— like the ripples sent
forth by the dropping of a stone in a pond— beat on distant shores.
Voices hold magic in their tones. Guard well all words you
use, for in them hidden fires burn which can bless or overwhelm
you.
A word or group of words may arouse in a multitude of
people joy and aspiration or gloom and hopelessness.
The vibrations of a word may summon to you nature’s forces,
placing them under the direction of your will with results to you
of great import, depending on whether you direct wisely these
forces you have awakened by your word.
Take heed, therefore, what you utter, for the Law of Justice
will hold you to strict account for every thought and word you
send forth.
Take heed that destruction goes not in their wake, but rather
that each thought and word sent out becomes a guiding beacon to
those who are struggling for the true path of life.
Then the thoughts of love and gratitude which you will at­
tract to you will be as the bread of life which the waters have
returned after many days, and which will give you the sus­
tenance needed to enable you to overcome the difficulties with
which the path abounds and to reach the goal of accomplishment.
Words are as blocks which, when formed into symmetrical
figures, will be found to create a foundation upon which can be
erected an indestructible temple of truth.
 AZOTH 11

Each separate word has its particular vibration and radia­

tion and its placement may not be easily discerned. But if accepted
and placed where given will be found to take its allotted position
in the pattern o f the whole.

When words are selected with the knowledge of their color

and form, the open way for the interplay between material sci­
ence and spirit will have been found.
The path is cluttered with meaningless obtuberances.

All words must create pictures in the mind to be constructive.

And if properly visioned, all will be found to contain harmony—
rhythm— form, with beauty o f tone and color.
The proper interpretation and symbol will transmit into
loveliness all that may falsely be seen as evil.

With dancing steps of winged feet the words come forth

from the deep.
With martial tread the founders take their place.
While in rhythmic files the Builders pass, ever flanked in
glittering array by the Artisans.
In quadrangle they form awaiting awhile the Trumpeter’s
Host.
From afar sounds their note, and with rushing o f wings
they lead forth the army o f Harmony which encircles the whole.
Go forth, oh ! winged birds o f sound, and seek a resting place
in the hearts of men.
Sound the keynote o f their love, and thus throw wide the
portals where it abides.
Then up with swiftest flight take wing, until the message
flashes far and wide— “ He is risen from the dead.”
Then downward glide with sweetest song, and give thanks
and welcome from all the Hosts, who await with joy all souls
set free.
12 AZOTH

® 1 je Cpcles of tfje ®tiitiErfie

THE CREATIVE FORCE OF T H E U N IV E R SE — GOD.

By Cyr il H e n r y .

I found myself upon the borderland of space between the

here and the nowhere. The great big ball called earth was
spinning with measured time, and immense as it was, was going
at a remarkable velocity— throwing off tiny flecks o f sea green
ether as it twirled round and round along its path. I myself
was lying on the edge of a great orb— my sphere— and to all
appearances would be crushed by the terrestrial ball as it bounded
along.
But I was not. I gazed with awe, admiration and wonder­
ment. I was filled with a sense of exaltation and gratitude for
being destined to see a truth which the philosophers and sci­
entists of the world for long ages past, had tried in vain to
unravel. Such was my joyous privilege. I little hoped or really
cared to return to speak of it. Upon either side were spinning
other spheres, cycles like my own. Some were opaque, some
translucent, others transparent— each bearing its voyager in man­
ner similar to myself.
I knew them not. For the most part they were shut out of
my vision and were moving rapidly. But the appearance now
and again of a luminous sphere gave me a chance to see some
of the travellers as we passed by. “ Oh, wonderful!” I cried, when
the luminous spheres would succeed each other for long intervals
and permitted me to see the surrounding scenery. It is impossible
to describe it. Wider and wider the vista grew. It was one vast
plain, slightly rolling, rich with pea green verdure and fragrant
blossoms. Still I passed on to wider fields of entrancing beauty
illumined by a glow not of sunlight or of the moon, but a sort
of warm diffusion.
As for the voyagers with many of whom I would have been
happy to remain, I recognized among them some of the men of
past ages. Others I knew not. They all waved me a friendly
welcome and passed on. At last I saw relatives and past asso­
ciates. One, I can distinctly recall, greeted me. He was recently
deceased. “ O h! how extremely glad I am to see you here,” I said.
Then— a hum of voices— I awoke from my trance half filled
with regret, which changed to thanks as the realization came.
It was all over. However, the vision of that peep into the beyond
will never, never fade.
 AZOTH 13

e esoteric g^mfooltsm on tf>e &reat S>eal

of tfje ®niteb States
( Continued from June Num ber)

T R A N SC R IPTIO N S A N D T H E C ON STELLATION
By P eregrin u s .
The principal parts of the Seal, the stars, the eagle, the
luminous delta and even the pyramid, are so generally used in
the symbolism o f various esoteric systems, that without a special
key, or at least a hint indicating the system from which the com­
poser o f the emblem drew his ideas, it is extremely hard to find
the exact meaning the composer wanted to express. For each of
such general symbols might be rightly viewed from different as­
pects, and interpreted in different, nay even contrary, sense, and
thus in the multitude o f meanings the coherence o f the composing
parts remains occulted, does not revSal the fundamental thought,
and the searcher finds himself in a labyrinth, without the clew of
thread o f Ariadne.
Therefore in many o f such composite symbols a special hint
is given as a starting point for the decipherer, and among other
such signs inscriptions containing the key in an anagram are not
infrequent. Therefore it is always advisable to investigate these
at first. When examined separately the three mottoes o f the
seal do not indicate anything special, but when all are put together
and treated as one, their letters give the following anagram:
Vide populum sub uno tenuo lumine: Rosa crucis nostra1 (Be
hold the people under one subtle light: our rose o f the cross.) The
hint therefore is, that the symbols are to be interpreted in their
Rosicrucian sense. As the reader will see later this hint is
correct. Indeed, an investigation of the mottoes brings the in­
vestigator right into the R. C. atmosphere.
E pluribus unum, an old phrase o f uncertain origin2 means:
One formed out of many. The word unum being in its neuter
form indicates that the name o f this One is expressed by a word
in the neuter gender also. It is, therefore, evident that this unum
refers to sidus, a constellation, the more because not only the
founders o f the new nation liked to call it “ a new constellation/'
but the motto itself contains also 13 letters, which is the number
o f the stars in the Constellation o f the Seal. “ One formed out
o f many” is o f course the fundamental idea in the construction
1 This last “ A ” is contained in the word seclorum, if it is written accord­
ing to the more general spelling: saeclorum.
2 D ’Espagnet used it in his Enchiridon Physical Restitutas, Paris, 1642.
14 AZOTH

of the U. S., but at the same time it is also the fundamental idea
on which the R. G , as well as all other esoteric systems, is built
up. It is noteworthy that this idea of a composite unity is im*
pressively expressed by all principal parts o f the Seal; the Con­
stellation is formed by 13 stars, the Eagle as it will be shown in
the next chapter— is formed by more than a thousand souls, and
the Pyramid is built with many strata and stones.
The inscriptions on the reverse side: “ Annuit coeptis, and
“ Novus ordo seclorum” are taken from two phrases o f Virgil:
“ Audacibus annue coeptis” (consent to daring undertakings)
Aeneid IX 625, and “ Magnus ab integro seclorum nascitur ordo”
(the great series of ages begins anew), Fourth Eclogue, fifth
verse. Is it but a mere chance coincidence that these two mottoes
were selected from the very same poet, whom Dante the Rosi-
crucian introduces in the Divina Commedia as his guide, i.e.,
initiator?
The first of these two mottoes: “ Annuit coeptis” refers evi­
dently to the Eye of Providence, otherwise the Luminous Delta,
as consenting to the new undertaking. The other, “ Novus ordo
seclorum” refers also evidently to the number M D C C LX X V I,
meaning that with the appearance of the new constellation a
new era starts in the history of the world. This shows that the
founders of the U. S. had the conscious vision, showing them the
future when their “ daring undertaking” shall influence world
politics.
But politics is rather an exoteric affair. Has this part of
the emblem no esoteric meaning, too? All the other component
parts have. Why should this one be an exception? Esoterically
that datum with the attached prophecy signifies that the “ new
constellation,” when developed to its full splendor, shall take the
leadership in matters spiritual and thus realize a new era, in which
the spiritualization of humanity goes ahead more rapidly and on
a larger scale than ever before. To anyone who knows the his­
tory of esoteric Tradition, in which there is a continuous, though
slow trend and shifting of center from the East to the West,
and who sees the rapid progress of Esotericism under different
names in this country, signs abound that the above expressed
prophecy is well on its way to fulfilment.
Anyhow with the Rosicrucians the appearance of a new star
always meant great changes on earth. Thus the Confessio Fra-
ternitatis (Chap. V III) says: “ God, indeed hath already sent
messengers, which should testify His will, to wit, some new stars
which have appeared in Serpentarius and Cygnus— powerful
signs of a great Council, etc. And John Heydon, the then con-
 AZOTH 15

temporary English Rosicrucian in his Theomagia (London 1664,

p. 153) gives a long list of historical events synchronal with ap­
pearance o f stars, also o f authors, “ which authors have particu­
larly observed the truth of this Doctrine which we have here
delivered; namely that all these new stars have been the Fore­
runner o f the greatest Mutations, that have happened.”
* * *
The generally accepted interpretation of the group of stars
on the highest point o f the obverse side o f the Seal is, that they
represent the 13 States forming the nucleus of the Union. But
beyond this esoterically correct interpretation the eye trained to
symbolism soon notices far more important esoteric meanings.
The stars on the Seal are so arranged that they form a perfect
hexagram with a central star in it; furthermore, each star forms
again a pentagram. Now in one sense the hexagram is a sym­
bol of the Macrocosmos, while the pentagram represents the
Microcosmos; the first means also, again in one sense, Spiritual
Humanity, the second: Humanity incarnated on earth. Thus
star-pentagrams arranged into a hexagram could be well in­
terpreted as a union o f these two component parts— spiritual
and incarnated— of the Great Man. This is the highest meaning
o f the symbol, for the importance o f such a union is illustrated
by the following Kabbalistical calculation: 13 five-pointed stars
show 65 points; 65 is added Kabbalistically 6 + 5 = 1 1 and 1 + 1 = 2 .
The number 2 is the symbol o f the Natura naturans in the mental
world; it corresponds with the Hebrew letter Beth with which
according to the Sepher-ha-Zohar (I 3a) the Holy One per­
formed the whole creation. See also John, also 1 3.
This union becomes further elucidated when the 13 stars are
considered as 12+1, otherwise the zodiac with the sun in its
center, while the surrounding luminous clouds represent the Olam
Aziluth, the World of Emanation, of the Kabbalists and Rosi-
crucians* corresponding with the Empyrean where Dante (Para-
diso Canto X X X ) places his Rose, composed of men, who after
being perfected on earth, return there as to their only real home.
Indeed, even in our days, the ceiling of the lodges is at some re­
ceptions decorated with the sun, moon and stars in a blue field.
Likewise the ceiling of many Catholic Churches is so decorated;
the faithful in the one camp as well as in the other, when lifting up
their vision, are constantly reminded o f the final goal of
Humanity.

* See the rose-pentacle with the Christ-cross, in its center in the Amphi-
theatrum Sapientiae Aeternae, by H . Khunrath. Hanoviae, 1609.
16 AZOTH

This symbol of 13 stars inside of luminous clouds, considered

as the home for eternity of Humanity Reintegrated, i.e., the real
Rose of and on the Cross, might be approached from a third start­
ing point, too. This symbol consists of 13 stars, but likewise the
Rose of the Kabbalah (Zohar I la ) is formed by 13 petals, and
it symbolizes the Community of Israel. Now Israel means, and
did always mean, in esoteric parlance (See Rom. IX 6-8 and II
28-29, also Eu. Philaletes: Introitus aperlus, Ch. 13) not any
special nation, but the truly initiated and thus perfected man,
respectively the collective entity of such men, the Elected, the
Chosen People. Therefore says the Zohar (II 108b) that “ Israel
forms the brain of the Supreme World.” This statement, while
it affirms the correctness of the reading from the two previous
starting points, at the same time shows how rightly placed is the
star-group on the Seal.
During the composition of the Seal the question was debated:
should the light-rays around the stars pass through the clouds,
or remain inside? The official history mentions the fact but does
not give the arguments disclosed during the controversy, we see
only the result: in the accepted form the rays do not go beyond
the clouds. Further light on this seemingly not essential question
might solve the puzzling question: did or did not esoteric thought
influence the composition. Judging from the result, it did.
Those wishing the rays extended beyond the clouds wanted prob­
ably expressed the exoteric conception, that the light from the
“ new constellation”— meaning liberty, freedom of thought and
its expression, etc.— should penetrate and finally dissipate the
darkening world-clouds, viz., bondage of mind and body. In the
accepted form, esoterically interpreted, the rays of Light origi­
nated from the clouds (Aziluth) and reverberated by the stars,
are the means of continuous vivifying intercommunication be­
tween the two constituent parts of the whole. There is even a
deeper mystery hidden in this detail referring to the intercom­
munication, but it does not need to be further developed here. The
interested reader might find it in the already mentioned Rose—
pentacle o f Khunrath.
Thus from three different starting points of consideration
the conclusion is reached, that the most highly placed symbol of
the Seal, the one which occupies the place where on similar em­
blems of monarchies the crown dominates the whole, symbolises
the highest, the di\ me, goal of human progress toward which»
the efforts of the State as well as of the individual shall be for­
ever directed. This is a most fortunate selection, for there is no
other nation whose emblem expresses such a high ideal, and
 AZOTH 17

furthermore, all the other symbols form with this one an organic
whole inasmuch as they— interpreted also on the basis o f R. C.
symbolism— indicate the consecutive steps by which this ultimate
goal is to be reached collectively or by the individual man.
Concerning the individual, this group o f 12+1 stars refers
to the solar body, the terrestrial equivalent o f the twelve-gated
New-Jerusalem o f the Apocalypse, the 12 symbolising the twelve
powers o f the 1, or mind— nous— and the surrounding clouds the
self-luminous aureola. The arrangement into the form o f a
hexagram— union o f two triangles— shows clearly the means by
which this aureola is to be produced, the mind regenerated.
{To be continued)

T H E T H IN G I D R E A M

Fair o f form I may not be,

And noble features never know ;
T o draw forth love from all I see,
And be beloved where’er I go,
Is not to my sad heart a gift,
Is not a charm to ease my way,
But in the shadows where I lift
M y soul, I see a future day
W h en I shall be—
The Thing I Dream.

The thoughts whch I am thinking now,

The prayers which all unspoken go,
A re made of stuff which build somehow
The future form I yet shall know.
The noble form, the fair of face.
M ust first have dwelling in the soul,
A n d time will work with wondrous grace,
T o lead me to this happy goal,
W hen I shall be—
The Thing I Dream.

W m . H . E ddishaw, O. C. M .
18 AZOTH

®i)e ^P!)tl0£»Qpi)p of E m b o l i s m
T H E FOUR TRINES W IT H IN TH E GRAND SYM BOL
By G ertrude de B ie lsk a
American Academy of Astrologians
( Continued.)

The Trine and the Cross are among the most ancient of
symbols; they are found vying with each other for supremacy
o f antiquity all over the world.
The Trine and inverted Trine— or the hexagon— is also a
Phallic symbol, and Egypt has preserved its symbology in many
complex forms; India, too, has its share in perpetuating the vari­
ous interpretations of its symbology.
The following is from “ The Rosicrucians,” and may aid a
larger comprehension of the hidden interior mysteries that sur­
round this wonderful symbol and extend its symbology into other
symbols, for the history of the “ Phallus” is only another form
o f the history of the Trine.
“ The most celebrated emblems carried into Greek Mysteries
were the Phallus, the Egg, and the Serpent. First is the emblem
of the Sun or Fire— the masculine creative power. The second
denotes the passive nature, or feminine principle or element of
water. The third indicates the destroyer, renovator, reformer,
renewer, the uniter of the two, thus perpetuator and preserver.
“ The destroyer or serpent of Genesis is correctly the Reno­
vator or Preserver.
“ The tree of Knowledge and the tree of Life is the origin
o f the ‘Ophites’ or oriental emblematical serpent worshippers.
They worshipped the Saviour Regenerator under the strangest
but sublimest aspect in the world— but not the devil or malefic
principle in our perverse mistaken ideas, with the vulgar down­
ward literal meanings which we apply.
“ The Ophites are said to have maintained that the Serpent
o f Genesis was the Saviour.
“ The Logos was divine wisdom and was the Buddfia or
B/mdda of India.
“ The Brazen Serpent was called the WORD.
“ The Serpent worshippers placed at the head o f all things
‘Maia,’ and most intimately connected with the Serpent a certain
principle which they called “ Sophia,” and this is a translation of
the word Buddha into Greek.
“ The old Buddhas are always under the care o f the ‘Cobra-
Capella.’
 AZOTH 19

“ The Serpent, from one point o f view, was the evil prin­
ciple or destroyer; but the ‘destroyer’ was the ‘creator’ ! The
‘ Cobra-Capella’ is found in all the Memnonian or Egyptian
heads and in the asp (or fleur-de-lis) more or less veiled or
altered, yet displayed as the chief symbol upon the Universal
Sphynxes.”
In this connection let us recall some o f the constructive ele­
ments o f the philosophy which originated with, and followed the
Buddha; for the Trine and inverted Trine is the symbol of this
most constructive o f all religions.
In an address given by Mr. D. B. Jayatilaka to the Young
Men’s Buddhist Association at Columbo, Ceylon, August 19, 1910,
he said, “ No war had ever been waged for the purpose of spread­
ing the truths o f Buddhism; not a drop o f blood has been shed
in the course o f its propagation; not a human being has ever suf­
fered persecution on account o f his faith at its hands. For
of all religious teachers it was the Buddha, the ‘Awakened One,’
who promulgated the first charter o f the Liberty o f Conscience
by declaring that nothing should be believed in on the mere
authority o f teacher, text, or tradition; that that only should be
accepted and acted upon which one’s reason approves as being
conducive to the weal and welfare o f one and all.
“ The message o f Buddhism is no supernatural revelation;
its puts forward no dogmas which demand a belief in the in­
credible and the impossible as the price o f salvation; it enjoins
no mystic rites and ceremonies for the purpose o f securing eternal
happiness.
“ There is no place in Buddhism for vague theories and dreamy
speculations which have no practical bearing upon life. Buddhism
surveys the facts o f existence; it takes a complete view o f man
as he is with his powers and his limitations, and it recognizes
the operation of unvarying laws in the sphere o f moral activities,
no less than the physical world. In accordance with this view
of life in its manifold phases, it sets forth a system o f practical
ethics which has for its aim the elimination o f evil, the develop­
ment of that which is good, and the cleansing o f the heart so that
one may begin to walk in “ the path” which opens the eyes, and
bestows understanding, which leads to peace o f mind, to higher
wisdom, to full enlightenment.
“ All this has to be accomplished by one’s own efforts. Evil
must be eschewed, the good must be practiced, and the path of
emancipation must be trodden each by himself and for himself.
You yourselves must make the effort; the Buddha’s only point out
the way. Self help is the keynote o f its message!”
20 AZOTH

What a contrast to our “ Christian” religion which has

warred and martyred and persecuted and inquisitioned the world
that the Cross, its symbol, might rule and have dominion over
the minds and hearts of the human race! What audacity and
gross ignorance to call such people “ heathen’ ! They are the pre­
servers o f all Knowledge, all Truth, and all Wisdom. Without
them the world would have become chaos. It remains for the
Aquarian Cycle of two thousand years to come to demonstrate
this under the symbolism of the four Trines within the Grand
Symbol evolving the Crown of Glory that must become the
acknowledged symbol of the perfections and completions that
have been promised by the Gods to the Gods of that wonderful
age.

Cfjc jfunbamental ^Principle* of tbe

^t-SCing iEao
By Z eolia J. B o yile

( Continued)
58.
Good nature and usually good health. Brave, frank, affec­
tionate. Successful in commerce or as a physician; especially
as an eye specialist.
Watch the eyes and sight.
Hebrew Cabbala:
For curing maladies, especially those of the eyes. Brave,
frank; many love affairs.
Lowest form: choler; wickedness; homicide.
Chinese Yi-king and Tao:
Straightforward, but without license. Bright but does
not dazzle. Pleasure in leading and attracting others.
59.
Success with boats and shipping.
Strong love for speculation and even gambling. Consider­
able travel by water. Natural bankers and brokers. Apt to be
connected with libraries and printing. Apt to give liver troubles
Hebrew Cabbala:
Dominates treasure, banks, stocks, printing, libraries.
Lowest form: gambling; fraudulent failures; swindling.
 AZOTH 21

Chinese Yi-king and Tao:

Rides in vessel over water and will do so to advantage. Con­
quers every obstacle. Lives long and sees many days. Power
long to observe the affairs o f this world. Return to normal. Sub­
jugation of every obstacle to this end. Scatters making good
fortune. May be ruler o f the state. Far removed from danger
o f injury.
60 .
Fastidious; usually long life. Given to making many rules
and regulations. Excellent lawyers, superintendents, managers.
Cheerfulness. Excellent nurses or companions for those
inclined to despondency. Watch the heart.
Hebrew Cabbala:
For the curing o f maladies of the spirit. Fastidious; long
life. Regulations.
Lowest form: insubordination.
Chinese Yi-king and Tao:
Regulations controlled by authority in its proper place. If
too severe will come to an end.
61 .
Sensible; sincere. Will win the confidence o f the people.
Love o f travel and of all honest pleasures.
Apt to give bilious attacks.
Hebrew Cabbala:
Love voyages and all honest pleasures. Sensible mind.
Lowest form: misrule, quarrels.
Chinese Yi-king and Tao:
Sincerity. Humility; condescends to the small states, so
gains them all. Conquering by quietness.
62.
Fond o f regulations. Love of detail, so will usually succeed
in any work requiring detail, or in connection with small articles.
Excellent chemists or druggists. Must not go to high places.
May suffer from indigestion or other stomach troubles.
Hebrew Cabbala:
For acquiring wisdom. Dominates philosophy. Loves tran­
quility and solitude. Modesty ; virtue.
Lowest form : inconstancy and divorce.
Chinese Yi-king and Tao:
Exceeding in small things or affairs. Must not undertake
large ones. To ascend is contrary to reason; to descend is natural
and right. Admirable words purchase honor. Admirable deeds
22 AZO TH

raise them above others. Exceeds proper course; indicates habit

of domineering.
63.
Natural reformer. Good missionaries. Generally good
health. Generally safe from accidents. Subtle and ingenious,
industrious and active. Successful in commerce, banking, as a
physician. Physically indicates the genital organs.
Hebrew Cabbala:
For converting the nations. Protects from accidents, cures
maladies. Dominates commerce and bankers. Subtle and in­
genious, industrious and active.
Reverse: folly; a prodigal.
Chinese Yi-king and Tao:
Progress and success in small matters for a time, but usually
ends in a cessation of effort; then disorder arises. Thinking in
the beginning. Head immersed, position perilous.
64.
Good temper. Successful as professors, orators, or in liter­
ary lines. Tends to remain single.
Watch the lungs and breath organs.
Hebrew Cabbala:
Protects from anger and ferocious animals. Dominates pro­
fessors, orators, and those distinguished in literature.
Lowest form: false savants; over-critical.
Chinese Yi-king and Tao:
Guarding the minute. Learns what others disregard. Re­
turns and gathers what others pass. Does not know how to
submit to the proper regulations.
M ANNER OF ARRANGING TABLES FOR READIN G
PAST, PRESENT, AN D FUTURE
EVENTS IN TH E LIFE
The reading of events in the life is the most difficult part
of Name Analyzation; as it depends greatly on careful and skilled
judgment as well as expert knowledge of the subject.
W e give here merely a statement of facts as they exist in
this science, and make no attempt in this brief work to offer
explanations concerning them, or reasons for their being.
A few well-made experiments in any of the lines embraced
in this book will absolutely corroborate in every way the accuracy
o f the statements made.
W e pass through each name, by vibration, in the exact
amount o f years, as the whole number to which each name adds;
 AZOTH 23

remaining in each letter, likewise, the same amount of years as

the number to which that letter corresponds in the table.
For instance, taking the name Mary. The owner will remain
in the M four years; in the A one year; in the R nine years, and
in the Y seven ; making in all the sum o f twenty-one years. In
other words, she will be twenty-one years of age when she has
completed the name for the first time. She will then begin the
name over again, and be forty-two years old when she has com­
pleted it for the second time. This repeats in this manner
throughout the life, depending for the number of times upon the
length o f the name.
The same action is taking place in regard to the middle and
surname, as well as in connection with the mother’s maiden
name.
For example, we will suppose the name to be Mary Grace
Smith, and the maiden name o f the mother to have been Clark­
son. Mary Smith would, of course, begin life in the initial letters
o f all the names. She would therefore be four years of age when
she passed from the M to the a o f Mary. She would remain
there— in the a vibration— one year, and would be five years o f
age when she passed from the a to the r ; this letter covers a
period of nine years. Her age, therefore, when she passed to the
y, would be fourteen years. The y occupies seven years more;
thus she would have reached the age of twenty-one years. She
would then return to the M, remaining in it as before, four years;
this would bring her to twenty-five years of age; the a is again
one year, making the age twenty-six. The nine years o f the r
carry the age to thirty-five years; and the seven years o f the y
reach to the forty-second year, when returning for the third
time to the M, she would begin as before. The same thing is
occurring with the other names. She remains in the G o f Grace
until her seventh year, in the r nine more, making her sixteen
years o f age when she passes to the a, seventeen when the c
is reached, twenty when the e is begun, and twenty-five when
the name is ended. She then returns to the G, etc.
Therefore the tables for the events belonging to this iname
ould stand as follows ;
M a r y G r a c e S m i t h
4 5 14 21 7 16 17 20 25 1 5 14 16 24
25 26 35 42 32 41 42 45 50 25 29 38 40 48
46 47 56 63 etc 57 66 ietc. 49 53 63 64 etc.
C 1 a r k s 0 n
3 6 7 16 18 19 25 30
33 36 37 46 48 49 55 60
63 etc.
24 AZOTH

It must be distinctly remembered that the numbers placed

under the letters represent the age reached when that particular
letter has terminated, or is just terminating, its own especial
action for the time.
W e will now place these letters together in the manner in
"which they will be acting in the life.
One year being the age in this case at which the first change
took place, we begin there. At that age, then, this child was in
the following tables:
The M of Mary
G o f Grace
Changing from S to m o f Smith
C o f Clarkson.
The next change marked is at four years; and the table
then stands:
Changing from the M to a in Mary
In “ G of Grace
“ “ m o f Smith
C o f Clarkson.
The next age marked is at the fifth year; and here it must
be noticed that at this time a change is taking place in two names;
therefore it will be a more important event on this account. The
table thus stands:
Changing from the a to r of Mary
In the G of Grace
Changing from the m to i in Smith
In the C of Clarkson.
Sufficient explanation has now been given to enable anyone
to understand the method by which these tables are formed.
 * AZOTH 25

Cfje 3toea of &arma

T H E L A W OF K A R M A
By R ev . H olden E. S a m p s o n .
III.
Taking for granted that K A R M A applies only to a certain
class o f mankind, in actual practice and experiences, those only
who correspond to their P R ED ESTIN A TIO N , and definitely
devote themselves to the labours o f pursuit, quest, and progress
on the PA TH of the D IV IN E M Y S T E R IE S : the following clas­
sification o f the Ten Degrees of Graduation in the life and career
oi a Disciple, will fully define the only conditions in which K A R ­
M A has any relation whatsoever to individuals or the mass of
Mankind; and all the verbiage written and spoken about “ Karma”
in the world to-day, is merely confusion and “ claptrap” for the
most part.
1. PR ED ESTIN A TIO N . ( “ T H E BEN IG H TED ” )
Begotten in the “ Flesh” in the terrestrial state o f Matter
and Corruption; unre-generate; encompassed in the environment
o f Astral and Terrestrial darkness: in total blindness and ignor­
ance of the Divine, eternal, and cosmical “ purpose” o f his PRE­
D ESTIN ATIO N , and o f the Truth thereof; oblivious o f the
Path of the Divine Mysteries and the Sacred Principles em­
bodied therein: worshipping the Demon— Gods that are the
World-Rulers o f this Aeon according to the Illusions and Super­
stitions prevailing in the religions, churches, cults, and philoso­
phies, or the aggregation o f false lights in the world: often in
ignorance that these false lights are substituted misrepresenta­
tions o f the Worship and Faith of the True God— the disciple
thus reincarnates to fulfil his K ARM A, under conditions that
render the labours o f the Task both grievous and strenuous.
2. QUEST. (T H E “ SEEKER” )
Blindly and gropingly following the vague, but partially con­
scious intuitions and sense of the existence o f Truth and Faith
somewhere remote from himself, but creating a faint echo of
response somewhere remote within himself: A deep breathing
o f Hope for the satisfying o f an unknown inward hunger and
thirst after True knowledge, and o f ease from the ceaseless and
indefinable heartache which betokens the “ urge” within him of
an unknown KARM A, and “ purpose” o f PRED ESTIN ATION .
Awakened to the Illusions and Vanity o f the “ ignes fatui” glitter­
ing in the world’s multitudinous false lights playing around the
26 AZOTH

swamps o f Ignorance, Egotism, Materialism, and Superstition:

Acting upon the Impulsions of this partial and faint conscious­
ness o f an Interior intuition and sense o f a distant realm o f truth
and faith, he breaks away from the “ snares o f delusion” which
had held him, in common with his fellow-men, in the bondage of
Astral and Terrestrial attraction and conformity to the world-
environment— a bondage that belongs not to his K A R M A , but
adds immeasurably to the labours of his K A R M A ; and makes
strenuous exertions to find GOD, the Truth, and the Faith, for
GOD’ S Own sake, and for truth’s sake, and not for any happi­
ness of “ self” satisfaction; he casts off all past Allegiances to the
false Gods, vain religions, church-teachings and worshippings
and materialistic false concepts of Spiritual things, that belong
to the World Idolatry; He cuts off all past associations with
these coteries and votaries: and makes the arduous attempt to
climb the dark chasm of Ignorance, over the boulders o f Evil,
corruption and Illusion, that obstruct the path of his K A R M A,
with many false steps, misadventures, perilous stumbles, and
grave mis-directions o f the way. That he may attain the Hope
which gave him the start, of reaching the Realm o f GOD, o f truth
and faith, to whom he is constantly beckoned by the distant star
that ever shines above his head.
3. M ATRICU LATION . (T H E “ NOVICE” )
With the consciousness o f a Clue to truth, faith and the
hidden way to GOD, yet still without objective and sensible evi­
dences and tokens to guide him thitherward: he places himself
in the attitude of waiting and watching— studying, investigating,
and ready to catch the first small signs of the Divine Revelation,
the glimmerings of enlightenment, which he is persuaded that
GOD will not fail to send; and the voice of the silence that will
utter in the ear of his soul the call o f his K ARM A to step forth
from the land o f Nescience into the Halls of Learning, the divid­
ing tract between him and the Temple of KNOWLEDGE.
4. ELECTION AN D CALL. (T H E “ SUPPLICAN T” )
Having found the Clue to Truth, Faith, and the Hidden Way
to GOD, he receives the first glimpses of the Divine Relationship
(enlarging invision at each ensuing step of the way) of his Divine
ELECTION according to the “ purpose” of his P R ED ESTIN A ­
TION and the clearer perception of the L A W of K ARM A call­
ing him to follow that “ purpose,” the K ARM A to which all
previous reincarnations and KARM AS have led him, in the
aeonial course of Redemptive evolution. He sees ahead of him
 AZOTH 27

the coiling Path that takes him along the Hidden Way to GOD,
to Truth, and Faith— T H E P A T H OF T H E D IV IN E M Y ­
STERIES. He hears the Voice o f the Silence o f his soul, calling
him to forsake All and follow the Path, upon an unknown trail,
but with the promise and certainty o f reaching the “ strait gate”
of the “ narrow way” which shall conduct him to the LIGH T, the
Goal of his Hope, the End o f his Faith, and the Realization of
his Aspirations. By Faith, blindly and darkly, but unhesitatingly
he heeds the Voice o f Silence, the Mystic Call of his K ARM A,
and faces the World o f Antagonistic forces and conditions, and
marches forth upon his unknown Journey, in the direct path of
K ARM A, to battle every foe to his progress, within and without
him, which he shall confront on the way; no matter how long and
how hard the pilgrimage.
5. A SPIR A TIO N . (T H E “ POOR C A N D ID A T E ” )
Having made the Great Choice, to turn his back upon the
world, and set his face toward the Goal o f his Hope and Aspira­
tion, the distant Realm of LIGH T, TR U TH , F A IT H , and the
Hidden Way to GOD— the star that shines far above in the Pure
Ether of Heaven— he proceeds on his Journey, The Great Adven­
ture, in which he knows not whither he is bound, but had, for
good and all (like Abraham) “ Believed God,” and in the stresses
and distresses of his pilgrimage, the turnings and climbings of
the Way, the tortuous Path of K A R M A, he Proves himself, in
all circumstances, Fit and Worthy o f acceptance by the Great
Master, the LORD JESUS CH RIST {the “ Great Artificer” ),
in the name o f GOD T H E F A TH E R ( the “ Great Architect” ) ;
as a “ Poor Blind Candidate” at the Door o f the Hall o f PR O B A ­
TION, seeking to be stripped of the Old Earth-Rags, and his
nakedness to be Washed and Made Clean, and Enrobed with the
W H IT E GARM ENTS of RE-GEN ERATION and PERFEC­
TION.
6. PROBATION. {The “ Entered Apprentice” )
Separated henceforth from the connections, associations and
servitudes of his former earthly and temporal life, and learning
by daily experiences the infinite contrast between the Illusions of
the World-life and the life o f F A IT H ; he goes forth, in the most
literal sense, to live the nomadic life of a “ stranger and pilgrim,”
pitching his tent, on the K ARM IC PA TH , daily nearer to the
“ Land of Promise,” the distant “ N IR V A N A ,” the End o f his
KARM A. In his relation to the World-life, he is an “ orphan,”
but the “ Seed of Promise,” o f the Divine Procreation. Follow-
28 AZOTH

ing the Guidance of God by Faith, and under the tutelary mini­
strations of the Human Masters, the agents of the Celestial
Orders o f the M A STE R S; he passes his specific Tests in this
Degree— Faith, Obedience, Love, Devotion, and Fortitude— ad­
ministered in his variable circumstances— vicissitudes, and temp­
tations, the Ordeals applied by the Hands of the “ Great Artificer,”
to the limit o f his powers o f endurance, patience, and strength,
in the school of PROBATION.
7. POSTULANCE. (The “ Fellow Craftsman” )
Thus proving himself Fit and Qualified for the Great Master
to Lead him farther and deeper into the Wilderness that separates
him from the Land of Truth, and the temple of Knowledge, em­
bodied in the inviolably Sacred Principles of the Divine Mysteries,
attained on the Path; Weighing in the scales of his reason and
intelligence the fuller measure of “ Self” -revelation, and the
deeper KNOW LEDGE OF T H E REAL CH RIST-SELF—
both the illusionary false-“ self” and his Earth-Habits, and the
Real Self, or CHRIST W ITH IN , and its C H R IST -H A B I­
TU D E S; and the resultant dualism of these two contradictory
“ Selves” that form the make-up of his constitution in his at-pres-
ent-UnRe-Generate state, the cause of the ever-prevailing discord
and strife in his being— he Proves himself Worthy to supplicate
for Admission as a PO STU LAN T in the order o f the PA TH
o f the D IV IN E MYSTERIES.
8. DISCIPLESHIP. (The “ Master Builder” )
Arrived at the state of more advanced Fitness and Qualifi­
cation, by severe and searching processes of Probation, Tests,
Disciplines, Learning, Direction, Correction, and Spiritual De­
velopment he Proves himself Worthy to be entrusted with Deeper
KNOW LEDGE and EXPERIENCE, in graduated degrees of
Attainment on the Path o f the Divine Mysteries. It is granted
to him to receive the Extreme Trust, and the Sublime Token
o f the confidence of the Great Master, and the Celestial Masters,
in him, to be Worthy of so great a Trust— to “ Enter the Strait
Gate,” and commence the momentous Journey of the “ Narrow
Way,” which he could not have been allowed to do until after this
long, severe Journey of PROBATION previous to his taking the
FIRST STEP on the P A TH of the D IVIN E M YSTERIES__
The STEP OF SELF-ABNEGATION, which admits him into
the School and Order o f DISCIPLES.
9. ELECTION AN D CALL. (The “ Adept” )
The DISCIPLE has passed through the durance and dangers
 AZOTH 29

of the P A TH OF T H E D IV IN E M YSTERIES, to the Attain­

ment o f Initiation in the Sixth Greater Divine Mystery. He is
now Purified and Transmuted through the crucibles of the Divine
Essence in the Natures o f his constitution, in which the “ Flesh,”
or corruption o f Matter, was secreted. His organs and senses,
composing the Twelfth Sensoria o f these Natures (Physical, Nou-
menal, and Psychical), have “ Converted” to the Interior Christ-
centre o f gravity from the Earth-centre o f gravity and function
only by the stimuli o f the SPIRIT, or C H R IST -W ITH IN . He
has undergone the Fiery Processes o f the Divine Alchemy, the
application o f the Lesser Mysteries to his several Nature-Bodies,
Purifying them o f the corruption of Matter, or the “ Flesh,” and
adjusting and conforming his organs and senses to the Spiritual
Natures related to each o f his Nature-Bodies. He is now Fitted
and Qualified for Admission to this Order o f Adepts. He has
become a “ Gnostic ” and possesses in his Interior-Self the Infinite
“ Gnosis” of All Things in Heaven and Earth. In this Sacred
and Supernal Order the Initiate graduates to Fitness and Quali­
fication for Initiation in the Seventh Greater Divine Mystery,
the Gate of N IR V A N A , the Consummation o f the Labors of
KARM A, the end of his pilgrimage. He is now Worthy of A d­
mission to the M OST SACRED and SUBLIM E ORDER OF
TH E MASTERS.
10. M ASTERHOOD. {The “Royal Arch” of the TEMPLE
OF K N O W L E D G E )
The Attainment o f the Perfect State o f the Divine Union,
the Fusion o f the Seven Natures of the constitution, or the
“ Septad,” into the SPIRIT, or C H R IST -W ITH IN , forming
the One, Eternal and Indissoluble “ Monad” ; the RE-GENERA-
TION, in succession, o f the Nature-Bodies. These Divine
Processes are symbolized in the Final Acts o f the Symbolical
Drama of the History o f ISRAEL. The Building o f the Holy
City of Jerusalem represents the RE-GEN ERATION o f the
Nature-Bodies. The Building o f the King’s Palace represents
the attainment of the Divine Union, and the Dominion o f the
SPIRIT, or C H R IST-W ITH IN , over the whole constitution
of the “ Septad.” The Building of the Temple, or House of
GOD, represents the Establishment of the Divine Hierarchical
Empire of the Lord Jesus Christ the Great Master over the
perfect “ Monad.” Thus the “ Master” is Admitted to the Eter­
nal Divine— Human Order o f M ELCH IZEDEK— “ King of
Peace, and Priest of MOST HIGH GOD.”
30 AZOTH

gin introduction to tin §»tutii> of ttje ®arot

By P au l F. C ase

C H A PTE R X.

The significance of the fifteenth Tarot Key has little, if any­

thing to do with that creature of the gloomy imaginations of
mediaeval theology— the malignant personal adversary o f man­
kind, who bought human souls and presided at the Sabbat. In
a certain sense, to be sure, it is the tempter and deceiver of
marily, however, this trump denotes a particular aspect of the
man, and although it is not the devil of theologians, it does
correspond to that which is called the “ Devil” in the Bible. Pri-
Great Magical Agent, concerning which Eliphas Levi wrote:
“ It is the first physical manifestation of the Divine Breath.
God creates it eternally, and man, in the image o f the Deity,
modifies and apparently multiplies it in the reproduction o f his
species.”
This doctrine of Western occultism is identical with the
Yoga teaching that the Divine Breath (Prana) is especially active
in the reproductive centers of the human organism. The Yogis
assert that this energy in the sex-centers may be transmuted into
the “ illuminating or bright” force which they call Ojas, the very
highest form o f Prana. Ojas, they say, working through certain
high centers o f the nervous system, brings about the liberation
o f the mind from the illusions o f sense-life.
In his correspondence to the generative aspect of the Great
Magical Agent, the Devil is also related to the Greek god, Pria-
pus, the son o f Dionysos and Aphrodite. Dionysos was known
in the Eleusinian mysteries as Iacchos. He is represented in
the Tarot by the Fool and the Hermit. Aphrodite, as we know,
is the Empress. Hence we may say that the Devil, as Priapus,
is the projection o f the ideas represented by the Fool, the Em­
press, and the Hermit. All these trumps correspond to the letter
Yod in the Tetragrammaton, and, with the exception of the Fool,
they all bear numbers which are multiples of 3. Furthermore,
the number o f the Devil is 15, which is the extension of 5, the
number o f the Hierophant; and the reduction o f 15 is 6, the
number o f the Lovers. The student should carefully compare
the symbolism of the Devil with all of these trumps.
By its correspondence to the letter Ayin, this card is also
related to Capricorn, and the Devil’s horns refer to that corre­
spondence. Capricorn is the nocturnal house o f Saturn. In
 AZOTH 31

alchemy “ Saturn” is lead, and the nocturnal house o f Saturn cor­

responds to the dark state of lead, i. e., to the state of the metal
before transmutation. The untransmuted lead is the Vital Light
in the nerve-centers controlling reproduction. Hence, in one
attribution o f the metals to the Sephiroth, we find Lead ascribed
to Yesod, the Foundation, which is associated in the Cabbala
with the reproductive power o f Microprosopus.
These hints should be sufficient to set the student upon the
track of the true interpretation of the fifteenth Key; but perhaps
the meaning will be even clearer if I add another quotation from
the eminent Cabbalist whose explanation o f the Hanged Man was
given in Chapter IX. He says:
“ The Devil is a figure o f the Creative Fire encased in Mat­
ter, and he is also the god of ‘ them that walk in darkness.’ For
they see the Source of All as a creative power ungoverned by
Law; but God follows the Law o f His own being, which is Love.
Love misunderstood, materialized, and perverted, is the veritable
Devil. Therefore are the human figures in chains, and the Penta­
gram inverted.”
By its connection with the letter Pe, the sixteenth major
trump corresponds to the planet Mars, which rules Aries by day
and Scorpio by night. Aries is the Emperor, and Scorpio is
Death. These two cards are also connected with the Tower,
because they correspond to the first H e in the Tetragrammaton.
In the same way, too, the Tower corresponds to the Magician,
whose number is the final reduction o f the extension o f 16
(136— 1 0 = 1 ); to the Chariot, whose number is the reduction
o f 16; and to the Wheel o f Fortune, whose number is the first
reduction of the extension of 16.
In the symbolism o f this trump, Mars is the lightning flash
which denotes the masculine aspect of Spirit or Purusha. Hence
Krishna says, “ Among weapons I am the thunder-bolt.” Among
the ancients lightning was an emblem of fecundation and nutri­
tion, as well as o f destruction; and Plutarch says, “ The agri­
culturalists call the lightning the fertilizer of the waters, and so
regard it.” Symposiacs. IV. 2. Here we are reminded of the
Greek myth that Ares (M ars) was the lover and consort of
Aphrodite.
The lightning flash is the power drawn from above by the
Magician; the sceptre o f the Emperor; the sword of the
Charioteer (and, in one sense, the Charioteer himself) ; the force
that turns the Wheel of Fortune; the scythe of Death. It for­
ever breaks down existing forms in order to make room for
new ones.
32 AZOTH

The Tower is the garden of the Magician; the throne of

the Emperor; the Chariot; the Turning Wheel; the figures that
fall before Death. It is the universal feminine principle, Prak-
riti. Sometimes it is called “ The House o f God;” that is. “ The
abode o f Spirit,” or Prakriti conceived as the vehicle o f Purusha.
When we see that Prakriti is a vehicle, and not a separate
entity, we perceive that, from moment to moment, throughout
all time, it is always being transformed. Hence the sixteenth
trump represents a process that continues during the entire course
of manifestation. In its application to human life, this picture
shows the result of the realization of the true nature o f Self,
concerning which the Hindu teachers o f one school say, “ True
knowledge makes Prakriti disappear, first as containing Purusha,
and then as separate from Purusha.” 1
The falling figures correspond to the chained prisoners of
the fifteenth card. They fall headfirst, because the sudden influx
of spiritual consciousness suggested by the lightning flash com­
pletely upsets all our old notions o f the relations between Purusha
and Prakriti, and these two are Purusha and Prakriti as the
objective and subjective modes o f human consciousness.
In one sense this picture denotes the second stage of spiritual
unfoldment, in which, by a series of sudden, fitful inspirations,
the student perceives the illusive nature of his sense of personal
separateness, and suffers thereby the destruction o f his whole
previous philosophy. And in yet another, although closely re­
lated aspect, the sixteenth Key depicts the overthrow o f the folly
o f men by the wisdom of God; which is allegorically represented
in the Old Testament story o f the Tower o f Babel and the con­
fusion of tongues.
The seventeenth Key, through its correspondence to Tzaddi,
represents the sign Aquarius, which is the diurnal throne of
Saturn. Thus the Star is the antithesis of the Devil, and repre­
sents the transmuted “ lead,” or the bright state of the repro­
ductive force; and as the transmuted lead is gold, corresponding
astrologically to the Sun, so is the light o f the great star, which
shines above the kneeling woman, the light of a distant sun.
By its correspondence to Van in the Tetragrammaton, the
Star is related to the High Priestess, the Hierophant, Strength,
Justice, and Temperance. It corresponds particularly to Strength]
because the reduction of 17 is 8.
The great star is Sirius, the star of Isis-Sothis, and the seven
smaller stars are the seven planets of ancient astronomy, which

1 Mohini Chatterji, The Lord’s Lay, p. 217.

 AZOTH 33

are also the seven metals o f the alchemists, and the seven great
centers o f Prana in the human body. The kneeling figure is a
synthesis o f Isis, Nepthys, and Hathor. There is an aspect, too,
in which she represents Nuit, the Egyptian goddess of heaven.
In this aspect she corresponds to Aquarius, the water-bearer, for
Nuit is the atmosphere, exercising its double function o f holding
Water in suspension, and pouring it out on land and sea.
One leg rests upon the earth, the other upon the water; and
in this particular she repeats the symbolism o f the angel of
Temperance. Her two vases resemble the cups he holds, and they
are also analogous to the pillars o f the High Priestess, o f
the Hierophant, and o f Justice. She, herself, is the woman of
Strength, the Universal Feminine Principle, unveiled, because
she represents a phase o f consciousness in which the real nature
of the “ mysterious power” is perceived, though dimly, as by
starlight.
The streams o f water are the currents o f the Astral Fluid.
The student should observe that all the water comes from the
pool. Some o f it returns directly, from the right-hand vase, to
symbolize the positive, direct action o f the Astral Fluid when the
highest manifestation o f Prakriti, Buddhi, presents truth to us
through Intuition. The stream from the left-hand vase is divided
into five parts after it reaches the earth, and symbolizes the
indirect perception o f truth through the senses.
The figure o f the woman also suggests by its attitude a
swastika, or fylfot cross. This cross is particularly related to
the number 17, because a fylfot cross based upon a magic square
of twenty-five cells, contains seventeen cells. This cross is a
most ancient symbol, and is known to occultists as a synthesis o f
the whole creation.
A feature o f the seventeenth trump, as it appears in Mr.
Waite’s Tarot, which would be quite likely to escape the eyes
ot an uninitiated observer, is the apparently haphazard arrange­
ment o f ten small plants scattered here and there on the ground
near the edge of the pool. These are the ten Sephiroth, and they
correspond to the design embroidered upon the veil behind the
High Priestess.
Finally, through its correspondence to Tsaddi, as the reader
will see by referring to the Table in Chapter III, the Star is an
emblem o f meditation. It is the Dhyana o f the Yoga philoso­
phers, a continuous dwelling upon one idea, a diving into the
depths of the mind for ideas associated with a central thought,
which Patanjali calls, “ an unbroken flow o f knowledge in a par­
ticular object.” This is the third stage in the unfoldment o f
spiritual consciousness.
34 AZOTH

Ancient Craft JHasonrp

By F r a n k C. H ig g in s , 32°
THE ZO DIAC IN RELIGION AN D
FREEM ASO N RY
III.
The Indian or Hindu Zodiac demands our attention in ad­
vance of all others, as probably being closer to the primitive Aryan
system.
The Sanscrit sign-names which have come down to us, are—
1 Mesha, 2 Vrishaba, 3 Mithuna, 4 Karka, 5 Siriha, 6 Kanya,
7 Tula, 8 Vrishika, 9 Dhanus, 10 Makara, 11 Kumbha, 12 Mina.
The planets are— S atu rn Shani, Ju piter Guru, M ars Kuja,
S u n Surya, V en u s Sukra, M ercury Budhan, M oon Chandra.
One of the very first things which strikes us is the more than
probable derivation of Hermes.
Arclia, from Rch, “ Light,” was the Sanscrit for “ Sun,”
Alesha, the Rashi, or Zodiacal sign o f the “ lamb.” The allitera­
tion of foreign names, especially upon the transmission o f reli­
gions and philosophies from one country to another, was very
common. Arclia Mesha or “ the Sun in the sign o f the Ram,”
because the Egyptian Chr-Mes or “ Son of Horus,” o f which
Rch-Mes (Rameses) “ the Sun of Ra,” is only a Variant. Pytha­
goras’ famous “ Eureka” was but a pun on Arclia, the Sun.
The name Mesha
is clearly that of
“ Moses,” the founder
o f the Hebrew ram
cultus.
The most ancient
seasons were three in
number— S p r i n g ,
Summer and Winter.
The natural divi­
sion of the year was,
therefore, a triangle.
We find a tripartite
year among a num­
ber of ancient races,
notably the Hindus
and Egyptians, ap­
parently preceding
the adoption o f a
four season year.
 AZOTH 35

These arrangements were under no circumstances made by

chance. Up to the period at which priestly arrogance constituted
the notion of Deity, a meaningless name, awful only as represent­
ing an implacable aider and abettor o f sacerdotal despotism, every
manifestation and operation o f Nature was regarded and studied
as some special phase o f Divine activity.
The earliest philosophy, based upon an attempted formula­
tion o f the basic principles o f Divine law and order, as deductions
from the Cosmic harmonies, which we encounter, is the primitive
Brahmanism o f the Vedic age which long ante-dates the coarse
idolatries o f later days.
The pure contemplation o f God as a Creator, Preserver and
Transformer, was a series of logically connected, reasonable in­
ferences, derived from the study of Nature and, at least pos­
sessed the merit o f meaning something which could be £xplained
and understood. The degradation of the original concept con­
stitutes a story by itself.
The underlying concept o f primitive Brahmanism was the
co-equal indestructibility o f Spirit and Matter, except as emanat­
ing from and relapsing into the Para-Brahm or Supreme God­
head. The durations of each manifestation o f the Universe and
their dormant periods were expressed in numbers, which being
unmistakable references to and multiples o f the precession o f the
Equinoxes, furnish an unerring clue to the scientific character
o f the observations upon which the whole system was founded.
The generic names o f the three manifestations already cited,
Brahma, Vishnu and Shiva, require the presence o f the Zodiac
for their elucidation, for they are primarily expressive o f the
three aspects of the Solar year.
The symbolic representation o f this trinity is invariably one
o f three faces, busts or bodies, disposed as a triangle.
Certain old representations of this trimurti show it grouped
around the Cosmic cone of 47°, which becomes confounded with
the Lingam.
The remarkable developments o f the number-philosophy,
especially that branch o f it, appertaining to the dogmatic religions,
which turns about the properties of the number Twelve because
of the latter’s association with the Zodiac, come into prominence
in connection with early philosophic Brahmanism now happily
revived in India under the name of the Brahma-somaj.
The archi-ancient Aryan fragment known as the “ Stanzas
of Dzyan,” which constituted the basis of H. P. B’s remarkable
revelations set forth a readily recognizable reference to the num­
ber-philosophy.
36 AZOTH

“ Her heart had not yet opened for the One ray to enter,
thence to fall, as Three into Four, into the lap o f Maya.” The
Seven were not yet born from the Web of Light. Darkness alone
was Father, Mother Svabhavat and Svabhavat was in Darkness.”
The Three fall into the Four. The Radiant Essence becomes
Seven inside, Seven outside. The luminous Egg, which in itself
is Three (A .U .M .) curdles and spreads in milk white curds
throughout the depths o f Mother, the root that grows in the
depth o f the Ocean of Life.”
“ This was the Army o f the Voice (L ogos), the Divine
Mother of the Seven. The Sparks of the Seven are subject to
and the servants o f the First, the Second, the Third, the Fourth,
the Fifth, the Sixth and the Seventh o f the Seven. These are
called Spheres, Triangles, Cubes, Lines and Modelers, for thus
stands the eternal Nidana— the Oi-Ha-Hou.
This Oi-Hu-Hou, is nothing more or less than the earliest
expressed form o f the Chaldean Iao, the secret name of Brahma
as it became in turn the secret name of the Supreme Being among
all the other priesthoods. It is the Egyptian Hu-Hi, the Chinese
Hi-Ho and the Hebrew JA W A or Jahu, Jehovah.
An incredible amount of glaring trash has been written con­
cerning the origin and meaning o f this name and the less people
have understood it, the more they have multiplied mystic non­
sense about its magical attributes. The priests understood per­
fectly that it was an arithmetical formula, deemed, from a number
o f wonderful associations, to be the mathematical center of
Cosmos, the lowest common factor of a numerical universe. It
was said to be unpronounceable because its pronunciation con­
sisted of the manifested Universe in movement, and so it was
the spoken “ W ord o f God,” or, as the Greeks had it, the Logos.
That it was the general belief that this World and its planetary
entourage had emanated from the Sun, as an immediate physical
cause, is evidenced by the universal ancient symbol of the Solar
disc as a human face with a protruding tongue emblematic of
speech. The innumerable scriptual references to the “ Word of
God” are not to a “ book” or “ volume” but to this Logos. The
perversion is an intentional deception.
Brahma seems to have been the earliest anthropomorphic
representation o f this Logos. Brahma was the absolute or fixed
principle of Existence in whom were comprised Vishnu or Ex­
istence in Manifestation and Shiva or Existence unmanifested.
Apparent, in their effects, as Three, this Trimurti in reality
constituted but One, as set forth in the ancient Vedic couplet.
“ In these three persons the one God is shown, each first in place,
 AZOTH 37

each last, not one alone, Shiva, Vishnu, Brahma, each may be,
First, Second, Third, among the Blessed Three.” These Three
persons have never been improved on in any subsequent spiritual
conception, and, in fact, constitute the basic dogma o f all religions,
not because of any superstition, but because o f irrefutable logic.
The priest whose personal ends are best served by Supersti­
tion refuses all explanation. In most cases he probably has none
to offer.
The names B R A M A and A B R A M are identical. The latter
is the ancient Arabian name of God. In India Brahma had Sara-
swati, as spouse, the garbled Hebrew legend makes Sara the wife
o f Abram. There is no possibility of ever unravelling all these
racial perversions o f borrowed religious elements, but we can
understand how they came about. BRAM A, reduced to numbers,
is the Square of Twelve 2— 100— 1— 40— 1=144.
In the original cosmic conception, the Creative period of the
year, that between and inclusive o f the Winter Solstice and Spring
Equinox, when Nature revived from her winter’s sleep, belonged
to Brahma; The Summer, with its wealth o f life was Vishnu’s,
and the Winter season, that of Shiva. The dogmatic deductions
were plays upon the numbers involved.
It will be seen, by consultation o f the diagram, that the
domain of Brahma is bounded by Aquarius, Pisces, Aries and
Taurus, or the numbers 11, 12, 1 and 2,
a total o f Twenty-six. This is one-third o f
78, the sum o f the added numbers, one to
twelve, and it is therefore plainly apparent
how speculation upon the Cosmic powers
of this number, brought about the develop­
ment of the Oi-ha-hou, i.e.,— JHVH, as the
Priestly secret o f the identity o f the “ Un­
known God.”
The numbers o f Vishnu, Eighteen, de­
rived from the addition o f those o f Gemini,
Cancer, Leo and Virgo, consist o f One and
/¡¡I Eight, those o f Mars in Aries and Mars in
M r Scorpio. These, in the secret gematria of
V J /¡¡g the priests were also 108 or “ ICH,” a term
1[__which has descended to the present day,
through the Latin Ego and the Indo-ger-
manic Ich, a pure Sanscrit word, unchanged
through the ages. Translated into Egyptian it became A hi or
“ I” , just as we pronounce it in English, to-day, and its represen-
38 AZOTH

tative was the figure of Vishnu seated upon the Lotus, with finger
on lips in token of “ Silence” ( M no) and hailed as Har-pi-khrat
(Harpocrates). It will also be remarked that the essential syl­
lables of both V ISH — NU and SH IV— A are derived from the
old Aryan term for “ Fish.” Here they are spelled in opposite
directions just as two fish swimming in opposite directions rep­
resented the day sun traveling from East to West in the Heavens
and the Night Sun traveling from West to East, in search o f more
light, through the Underworld. “ One and Eight” are the oppo­
site poles of the sacred numeration 1 2 3 4 5 6 7 8. Added, they
are “ NINE” or Ptha, as “ 108” they represent the life period of
the incarnate Ego and so are taken as “ the number o f human
life.” .VISH, amounts, in numbers to 216 or twice 108, and was
therefore considered by the ancients as the number o f re-incarna­
tion, being the sum of two human lives. Multiples o f 108 have
also an interesting connection with the so-called Avatars or re­
incarnations of Vishnu. The number Thirty-four, attached to
Shiva, as the sum of Libra, Scorpio, Sagittarius, and Capricornus,
7, 8, 9, 10, all destructive signs, is related to the Planetary Square
o f Jupiter, of which it is the Key number. “ Three and Four”
and their addition “ Seven” represent primordial “ Spirit and
Matter,” into which the Manifest is continually resolved for re­
distribution in fresh forms. It is noteworthy that BRAM A
(144) and V ISH (216) amount to 360, the degrees o f the Zodi­
acal circle, while the terminations “ A ” and “ NU” are “ A N U ,”
the Supreme Ego.
The Fish figure of Vishnu became the Dag On o f the
Phoenicians, the On of the Egyptians and the Oannes o f the
Chaldeans and we meet it in the Jah-On and Jonah o f the He­
brews. The Fish itself persists through the Greek mythology
as the emblem of Apollo and through Christology as that of Jesus
or “ ISH V ” the Son of Ann.
(T o be continued)
 AZOTH 39

gigljer djougtjt
T H E GOD OF T O -D A Y
By E ugene D el M ar

One’s conception and realization of deity dominates his life.

It represents his highest ideal and constitutes his greatest inspira­
tion. It measures his development and denotes his unfoldment.
The attributes that the worshipper ascribes to the God o f his
understanding are exactly those which develop in his own
consciousness.
The generally accepted conception o f deity is an anthropo­
morphic one— a Man-God, a love-hate God, ruling a universe of
rewards and punishments. That which telescopically man
attributes to his God, microscopically he lives in his own life.
To the degree that his conception of deity attributes love and
hate, does he so live his life; and the actual make-up of his con­
ception of deity is revealed clearly in the love and hate activities
of his life.
The conception of a Man-God is one o f separation and
opposition; it looks to God as outside o f and distinct from man,
each occupying separate realms and governed by different laws.
Man considers that God expresses his approval with rewards,
and marks His displeasure by punishments.
The most progressive nations in existence, representing the
highest civilization o f the day, practice the worship o f a hate-
love God; believe in hate, exalt hate, worship hate, and live hate!
Not only has this been true of these nations, but hate has dom­
inated the lives of the vast majority o f its individual members.
The most civilized communities worship an autocratic
absentee God, the arbitrary dispenser to humanity o f rewards
and punishments, whose love must be secured through prayer
and supplication, and whose anger can be averted only by offer­
ings and sacrifice.
The generally accepted religious ideals of deity find their
correspondence in the political, economic and social aspects o f
society. The fundamental conceptions o f life held generally by
individuals must find their expression in every phase of their
social life. It is quite impossible to divorce man’s outer activities
from his inner convictions.
Man has long suffered intensely from the results o f his
religious misconceptions and superstitions, and he has been seek­
ing relief in every direction; but until recently those who were
40 AZOTH

responsible for misleading him have always succeeded in divert­

ing his attention away from the fundamental source of his misery.
The Great W ar has opened the eyes o f vast multitudes to
facts that they had theretofore persistently ignored or refused
to accept; that their religious, as well as their political and social
systems, were all misleading and degrading, and that supersti­
tion and falsehood have dominated each and all o f them.
The Great W ar has shocked people out o f their smug com­
placency; it has put a touchstone to religious beliefs, political
conceptions, and social usages, and it has removed the scales
from the eyes of suffering humanity, which now looks expectantly
to a brighter future here on earth, when heaven will seem as
close to them as was the hell through which they have but lately
passed.
Until mankind changes radically its general conception of
deity, no institution of its communal life may secure freedom
from autocratic dominance. As long as man worships an auto­
cratic God, he will implant the spirit of autocracy at the centre
o f his every institution. Utterly irrespective o f its form, and
as a matter o f course, its spirit must be autocratic, if that is the
supreme ideal of its makers. Anything else is unthinkable.
Man’s reason, common sense and courage, man’s misery,
hatred and desperation, all now combine to free him from the
incubus of that frightful obscession of the ages— his worship
o f the divine right o f kings. Not all of mankind have awakened
from this hideous nightmare, but at least enough have come to
their senses to leaven the mass and assure the final destruction
o f this archaic superstition.
But immeasurably more hideous, incomparably more bane­
ful, inevitably more debasing, is the world-wide delusion of a
hate-love God; human to the core, personal to the extreme, and
arbitrary to the limit. The political aspect of this dominating
conception is the divine right o f kings, a delusion that falls of
its own weight with the removal o f its outward forms. Sweep
away kings and princes, demonstrate their physical weakness and
impotency, and the mind of man will be convinced o f its folly
on this score.
But the conception of an autocratic Man-God will not be
obliterated through any mere change in outward circumstances.
This belief is far more deep and subtle. It requires no outward
show to sustain it, and therefore may not be overthrown by the
destruction of political institutions. It is the product of ages
o f ignorance and superstitution, and it is buttressed by oceans of
fear and forests of cowardice. Immemorial tradition and con-
 AZOTH 41

vention sustain it, and the “ worm of the dust” consciousness

dares not discard it. It is man’s most demoralizing inheritance.
As long as man regards himself as a slave o f environment,
and impotent to change his conditions and circumstances; as
long as man looks upon himself as the plaything o f unknown
forces and in ignorance of his vast creative powers; just that long
will he cringe in fear and trembling unable to stand without
props or supports, conscious of weakness and impotence, and
wringing his hands in helpless supplication that he may be saved
from the hell of his own making.
Man must awaken to a consciousness o f his own powers;
not his physical strength or even his mental ability, but his
spiritual creative forces. He must com elo understand that intel­
ligently he may manipulate the divine principles that constitute
the very substance o f the Universe; that he may fashion with
accuracy the conditions and circumstances o f his existence and
determine with precision the fate that shall befall him.
No man uses a crutch when conscious o f full power o f loco­
motion; no man leans heavily on a cane while he has the vigor
of life within him; no man begs for that which he knows is his
own. No man will persist in the delusion that some outside
Power controls his life and dictates its every circumstance, after
he becomes conscious of his own power to direct and determine
all those for himself.
The people o f Russia have overthrown the superstition of
the divine right of kings as expressed in an aristocratic autocracy.
In its place they have established an autocracy o f mob ignorance.
What else but dense ignorance could prevail under a long-estab­
lished autocracy? What ideal but that of autocracy could remain
at the heart o f that ignorance?
Autocracy contains within itself the seeds o f its own destruc­
tion. It creates powers that prey upon itself, and when the cup
of misery is filled to overflowing, autocracy is done to death by
autocracy itself. The slave learns the lesson from his master,
and when his time comes, he follows faithfully the horrible ex­
ample taught him through ages o f injustice and degredation.
Through this conflict comes the realization o f the utter
failure of autocracy, its inherent falsity and iniquity, and with
this conviction man becomes receptive to more constructive ideas
and loftier ideals, and finally to a new revelation o f higher truth.
The platform of the Socialist Party states that “ it is not
concerned with matters o f religion.” If this means that one may
be a Socialist, irrespective of his religious beliefs, well and good;

■
42 AZOTH

but if it suggests that there is no relation between Socialism and

religion, the statement is utterly false and misleading.
If Socialism is not concerned with religion, neither is it
interested in science or philosophy, and it is an exotic, utterly dis­
connected with all other human activities.
There is no escape from religion. It is inherent in the
constitution of man and flows in his very lifeblood. Not creed,
or dogma, or church; none o f these have any necessary relation
to religion; but man’s basic thought is o f himself, which he
fashions in the image and likeness o f his conception o f God.
His thought of God pervades the image and likeness which man
vitalizes, and when man worships a personal and arbitrary auto­
cratic God, sensibly or ihsensibly, this supreme ideal constitutes
the fundamental note of his every activity.
The world worships an autocratic God, and therefore the
activities of human life are all cast in autocratic mold. Does
not autocracy now dominate every aspect of man’s life— religious,
political, economic, and social? Does it not pervade the business
world? Is there one aspect of human existence that is not
infected with it?
For ages autocracy has had its strangle-hold on humanity.
Its political rule is now being shaken, its economic boycotts are
being withdrawn, and the fangs are being drawn from its
social ostracisms. But its fundamental stronghold is in its reli­
gious aspect, the one to which the least attention is given because
it is less directly material. This is the basis that must be over­
thrown, for it constitutes the unseen model which determines
the form that shall be assumed by all of man’s outer activities.
The God of To-day is an autocratic deity, the arbitrary ruler
of an enslaved humanity. This conception awaits resurrection
by a regenerated humanity, which will discard its religious myths
and dogmas, cast aside it chains of ignorance and superstition;
and, standing erect in moral rectitude and religious fervor, shall
acclaim the God of To-morrow— the God of freedom and
democracy.
 AZOTH 43

Eotfjr a s p ira n t
By the T orch B earer
The Torch Bearer will answer privately any questions asked from a sincere
desire for the light of Truth as applied to personal problems.

For what reason, my friend, are you giving time and thought
to what you call your “ philosophy” ?
Meditate upon this!
Plumb the depths and face the truth, free from illusion!
If you find that it is for the purpose o f satisfying your crav­
ing for knowledge: To enable you to know the why o f things
and enjoy the elation of being able to discourse learnedly to your
friends about the Divine Plan and the Great Law, then know
that you are on dangerous ground.
The path of knowledge, when followed only for the sake
o f gratifying curiosity or stimulating the intellect, becomes one
of the most dangerous paths. It is a detour toward which the
deterrent forces beckon those who have pride o f intellect.
Knowledge is power. It also brings responsibility.
O f great severity is the judgment o f the Lords o f Karma
toward those who know the Divine Law, yet live it not.
How truly wrote one o f the greatest o f teachers when about
to present the very essence o f the Truth.
“ For a man to read these things and intellectually to per­
ceive their verity, and not to shape his whole life in accordance
with their ends, is simply for him destruction; for the truth
judges, and ultimate truth brings ultimate and final judgment.”
The words that have been given to you, O Aspirant, have
been trial words.
“ If,” says the teacher, “ you will receive them, own them,
and live by them, a way is opened for you out o f the natural
into arch-natural condition; that is, from a diseased subversive
life into a life of pure order and divine fruition.”
That which is being given you is not a cold philosophy, bathed
in the currents from the Infernus. It is a part o f the Word
formed for you into a Life Religion.
♦ * * * * *
Again I say, an elder brother ofifers you a helping hand,
if, having looked within, you still fail to see the way clear before
you.
44 AZOTH

fisprincal JxtBtatcf)
CAN T H E FU TU R E BE TO LD A T W IL L ?
By W . H enrys

II.
E ditor’s N ote:
W e have been very much interested in M r. Henrys’ Experiments in
prescience and efforts to develop the faculty o f sensing future events.
Although some readers of A zoth may consider the kind o f events
taken for experiment somewhat of a sordid or worldly nature, everyone
will recognize that this is but a minor matter and that the subject o f real
interest is the possibilities which open up to all who like M r. Henrys find
that they can, with more or less success, train the senses to foretell the
future.
The Editor has pleasure in vouching for the accuracy of the digest
of the predictions sent to him each morning on a Post Card, and has these
on record for any doubting Thomas to inspect.
A s regards the result to horse racing or stock gambling of a more or
less general cultivation of this peculiar faculty, speculation would at present
be useless; but it will be significant to students o f Occult science to note
that any personal financial interest in the result of race or price o f stock
seems to destroy the power of accurate forecast.
T o the racing man and stock speculator who sees in this article a
ready means of getting rich quickly, this article will be as the torture of
Tantalus, and so perhaps W a ll Street and the racing world are safe for the
moment from experiencing the shearing so often performed by them upon
that gentle lamb, the credulous public.
The line of Research suggested by M r. Henrys is one along which
many can experiment, and such investigation has great promise of obtain­
ing considerable knowledge and enlightenment upon many of life’s
problems.
W e therefore hope that others may take the matter up, and we shall
be glad to publish the results.

On looking for an explanation of what I still consider the

very remarkable psychic answers to my demands for winners
o f the races, as stated in my last article, I am confronted with
the following propositions;
1. The few demands answered among the many that were
made were answered because I had managed, in some way, to
come in touch with the “ Universal Mind” from which, according
to some, we may draw any information we desire.
2. I had in some way interested invisible beings who were
able and willing to show me what I asked for.
3. I had unwittingly aroused a power within myself which
was able to produce the desired results.
If these answers and others obtained since came from the
 AZOTH 45

“ Universal Mind,” I had a right to expect to get the date of

the end of the war as easily as (under good conditions) I get
the winner o f a sporting contest or the rise and fall o f stock;
but I failed to more than approximate it.
My experiments in foretelling future events have been con­
fined chiefly to horse racing, the stock market, sporting and
political contests, and the affairs of self and friends, as these
gave me plenty of opportunity for indulging a hobby and check­
ing results.
Involuntary prevision, though not common, is a matter of
record; but that there are certain mental laws that could be dis­
covered and used to foresee future events as we use the known
laws of Chemistry, and Electricity has never been proposed much
less accepted.
Nor will it be, in my opinion, until it has been tested and
proved in the one thing that interests men o f all grades o f posi­
tion and intelligence— that is, the making o f money.
After some years of experiment I came to the conclusion
that whether or not I had invisible assistance, it was necessary
for me to be in a certain mental and physical state, either brought
about by the ordinary course o f events, or produced by my own
efforts.
My successes cannot be explained as the result of chance
or coincidence, and the logical mind is forced to realize that I
must have stumbled upon some fundamental principle when I
succeeded, that was lacking when I failed. If the power lay
entirely in myself, I had only to reproduce the same condition to
bring it again into activity, so I decided that it was not so much
a matter o f acquiring abilities as o f eliminating disabilities.
I did not arrive at these conclusions at once. There were
long periods when I looked upon psychic experiences as a thing
o f the past, alternating with periods o f experiment which I will
now relate.
When I first commenced to pick race winners by impres­
sion, I don’t recollect, but I think the first instance o f what I
might call the magnified name happened one night on a street
car. On looking over the entries, the name o f a horse stood out,
apparently in larger type than the others. On looking closely,
I saw that it was really printed in the same type as the others.
The next day that horse won the race.
I began to look for these impressions. I found that if I
looked intently at the names, I got no impression. If I looked
at them vacantly, blankly, then I surely saw one o f the names
apparently larger than the rest. These were usually winners.
46 AZOTH

Endeavoring to find the reason for this, I began to note

my physical and mental state— whether I was cheerful or de­
pressed; expectant or indifferent. I found that I got them with
concentration and equally well without.
Sometimes the impressions were much stronger than others,
but these were not always the best. Either faint or strong were
likely to be good.
To get them right, I found that serenity, freedom from
care, were essential.
I recall one instance when, after some days o f leisure, being
in a particularly serene frame o f mind, I picked up the entries
and got a horse in each o f the first four races the moment 1 looked
at them. That evening I found they were all winners.
Another discovery I made was that it made no difference
whether the races were to be run in Los Angeles, New Orleans,
or Belmont Park. I have no doubt that equally good results
could be obtained if the races were in Australia. Distance
appeared to be no obstacle. Whether I picked them half an hour
before, the day previous, or even four or five days anterior
to the race, made no difference.
Gradually I began to recognize the states o f mind that
were favorable. I could feel whether I was in condition. But
I was not content to take what came to me. I aimed to get such
a thorough understanding of the processes involved that I could
produce and combine the necessary mental states and direct
them to getting the winner of any race, on any track, thus getting
what I wanted when / wanted it; not what happened to come
to me.
On Wednesday, October 3, 1917, having spent the previous
day in the country, I had accumulated force and was mentally
rested and detached. Being alone, and undisturbed, I felt equal
to making a forecast. Quieting the objective consciousness and
so obtaining a degree of mental stillness, I memorized the entries
for one o f that day’s races. I then endeavored to project myself
in thought to the time when I would be reading the results that
evening, knowing that on some plane of consciousness those re­
sults were already in existence.
I did not then see the printed results, but on repeating the
entries over and over, I found that the only one I felt attracted
to was “ Cavan Boy.” He won at three to two. I have many
such as this on record.
In nine days, from the 6th to the 15th of September, 1917,
I obtained forecasts for one race each day. Seven were win­
ners, one came in second, and one lost.
 AZOTH 47

In the following nine days conditions offered so little hope

of success that I made only three attempts; one came in third,
one lost, and one was scratched.
I wished to see what could be done at the track without bet­
ting, so went there. With the exception of the first race, which
was picked at home, I selected a horse for each race and decided
upon it as a winner, and for four o f the races I obtained one
more horse to come “ in the money.” The five I selected to win
all came in first. O f the other four, two came second and two
third.
This looked good enough to bet upon, so I went to the track
the next day for that purpose. I picked two or three horses
for each race, among them the winner, but could not place them
with the certainty o f the previous day; consequently I did not
have a successful day.
Why had I been unable to get the clean-cut accuracy that
had characterized the day previous?
The reason is a very important one in this connection, and
has become quite clear to me since.
I had changed my mental attitude. I had added new in­
gredients to the mental formula from which I worked. I had
replaced the perfect indifference with which, having nothing
at stake, I had worked on the previous day by two disturbing
factors, Hope and Fear.
I am reminded o f the experience o f a woman who adver­
tised as a psychic and business advisor. By following her advice
a man had won three thousand dollars in Wall Street. He gave
her only one hundred dollars. At that she decided that what
she could do for others she could do for herself; whereupon she
lost five hundred dollars. So she told me.
However, I have since proved that when there is plenty of
reserve energy for mental control the mind can be held indifferent
to results, for a few days at least, while money is being staked.
When in tip-top condition I have, after picking from the
entries, formed a mental picture o f the first, second and third
positions. Then I attempt to place my horse first. If he belongs
there, I know it. If he belongs “ place” or “ show” I know it. But
the mind must be as placid as a mountain lake on a still summer
day to reflect these subtle impressions.
Among other successes, I obtained the winner o f the final
baseball series in 1915, 1916 and 1917.
About three years ago I turned my attention to stocks. I
knew practically nothing about them, but having heard much
mention of U. S. Steel, I decided to try and get an early-morn-
48 AZOTH

ing look at the net change as shown in the evening report o f the
same day.
I found them much easier to handle than the races. That
is to say, I could get them under conditions which would not
permit of successful racing forecasts. I showed some of the
best of these records to the editor o f A zo t h , wishing to know
how they compared with other work o f the same kind. Having
also mentioned the matters dealt with in last month’s article, I
felt it necessary to give him some proof of my ability along these
lines, although somewhat strenuous business conditions left me
little prospect of marked success. In fact, I had attempted prac­
tically nothing in this line for some months.
The forecasts were written on a postal card and mailed
about 8:15 a. m. (the postal stamp is 9:00 a. m .), and they were
usually received by noon.
They should properly be called “ Experiments in Prophecy
by a Tired Business Man.” Here they are:

F orecasts of N et C h a n g e of U n ited S tates S teel

Forecast 8 A. M. Evening Reports

1919 M ar. 6 Plus y Plus iy A
Fri., Mar. 7 Plus Pius ly
Sat., M ar. 8 M inus Plus ly
M on., Mar. 10 M inus M inus 1
T ues., M ar. 11 Plus >4 piu s iy
W e d ., M ar. 12 Plus M inus 1
Thurs., M ar. 13 Minus M inus yA
M arked— conditions very
bad Fri., Mar. 14 Plus M inus
conditions still
poor Sat., M ar. 15 Plus M inus }4
M on., M ar. 17 M inus M inus ¿4
T ues., M ar. 18 M inus M inus y%
W e d ., M ar. 19 Nothing done
Thurs., M ar. 20 Doubtful Plus M inus J4
Fri., M ar. 21 N othing done
Sat., M ar. 22 Plus M inus yA
M on., M ar. 24 Plus M inus iy
T ues., M ar. 25 M arket closed
“ conditions bad W e d . M ar. 26 M inus M inus
Thurs. M ar. 27 Plus y Plus 1
tt u ‘t
Fri. M ar. 28 Plus 1 Plus 2y
u it
Sat., Mar. 29 M inus 1 M inus i y
M on., Mar. 31 No decision— N o change
nothing sent
T ues., Apr. 1 N o decision— N o change
nothing sent
 AZOTH 49

Felt the need of a rest, so did nothing till

M on ., A p r. 7 Plus Plus 24
T u es. A p r. 8 Plus 24 Plus %
Fifteen days of twenty-two correct.
Analyzing these forecasts, I note that of those made on Mon­
day and Tuesday eight out of nine were good. The Sunday pre­
ceding these days had been a completely restful day. The Sun­
day preceding March 24th was not a restful day. Three or four
that were wrong would have been reversed if I had had more
time for consideration, but it was a hurry-up job.
In a series o f forecasts made 1916-1917 under conditions
o f comparative leisure, I was able to employ more force, and so
got the figures as well as the plus and minus signs. Those for
the last five or six weeks were mailed daily before 9 A. M. as a
test, to the editor of a New York paper:
O f sixty-nine forecasts, fourteen were incorrect as to the
rise or fall, thirty-three had the figures o f the net change within
a half a point— a few were exact.
In no case had I any money at stake in making the stock
forecasts.
As a result o f some thousands of experiments, I have con­
cluded that to do the best work in this line, practical independence
is necessary, so that balanced conditions may be made. Enough
work to make rest enjoyable, but not enough to tire; freedom
from worries and plenty o f outdoor life amid pleasant scenery,
so that energy is conserved and the nerves are at their best; for
after any kind of nervous strain they are not reliable conductors.
The mental attitude should be one o f absolute unconcern,
aloof, detached, making no effort, working for pastime only.
Money, if staked, should be handled by someone else, the
psychic knowing o f it only at intervals.
I have I believe, only scratched the surface of the possibilities
in this line, seldom having worked under the best conditions.
That the time is not far distant when big speculators will have
private psychics in their employ, I am convinced. Some may
have them now. They are not likely to advertise the fact. Among
these experiments there is much to uphold the theories either o f
intuition, spirit influence, or simply clairvoyance as an expla­
nation.
In conclusion, I may say, I have found that the study o f
prophecy is the study of one’s self.
50 AZOTH

ÌEijeoQopfjtcaL ® albs
By A seka
(No. 6)
Finding faults is such a thankless and uncongenial task, it
is with a feeling of real pleasure that we break the continuity
of these articles to take time and space to bring to the atten­
tion o f truth-seekers a book.
Although published in 1914, I do not remember having heard
o f it or having seen any reviews of it. If any critique was ever
published, it must have been of such a type as left little or no
impression. O f course it is just possible that I may have missed
the critical notices, if there were any. Be that as it may, the
publisher should be asked, nay, implored, to re-advertise the book
in such fashion as to attract all weary truth-seekers (and others)
and induce them to buy and— if they are wise and really hungry
for soul-food— to treasure it.
The book is dedicated to “ Those who seek truth and fear­
lessly follow the light.” The preface states that the book “ . . .
is but a finger, pointing to a neglected region that lies outside
of dogmatic theology, where a reverent seeker may find for him­
self evidences o f Deity in the world about him. If these mani­
festations are studied aright, they will gradually unveil truths
that will enable one to respond to the inner teachings o f nature;
they will disclose to the soul a personal interpretation and revela­
tion, will answer the problems of life and result in true illumina­
tion— the awakening of the Higher Self, through which spiritual
things are spiritually discerned.”
Those who have gone through experiences similar to those
related in this book will heartily agree with the above assertion.
The book is so full of good things, it is difficult to choose
between them; nevertheless I cannot but quote, if only to give
a little taste o f the riches.awaiting the reader.
In the chapter “ The First Light” : “ . . . It is a melancholy
phase of society that a blasé leisure class has come to look upon
the poor and stricken as their natural prey. Everywhere we see
restless women, trying to work out some half-baked idea of
ineffectual reform or imitative philanthropy, women eager to
remake the world without a thought o f their own need of
regeneration.”
In “ Psychic Experiences” the author gives an interesting
account of her experience o f automatic writing, by which she
is given the valuable information that “ Your work, that you
 AZOTH 51

value so highly, is o f no real consequence.” . . . “ It has no

value whatever for the reason that you are only serving self in
it all. You fancy you are working for others, but in your secret
heart you are desiring to do some great thing, something unusual;
and in your concentrated effort to serve that end you are ignor­
ing very obvious duties; you neglect the little things, the small
kindness and thought o f others; these are what make up the whole
worth of life.” The writer has some good advice to those who
are experimenting with ‘breathing exercises.’ Also to those who
are monkeying with the “ Law o f Demand.” She has evidently
read the book written by Richard Ingalese, more especially the
chapter called “ The Law of Opulence” in that book, and fortu­
nately saw the light before she put such black magical methods
into practice, thereby saving herself a lot o f future regrets.
This book should be o f great value to “ New Thoughters”
and “ Christian Scientists.”
The chapter “ W ork” contains many valuable lessons for
present-day malcontents. Speaking of those who are “ submerged
in the material plane of life, forced to engage in the common
manual labors, to serve, to drudge,” and, “ wearied, disheartened,
sometimes wholly despairing, they cry out for the reason. It
is deeper than a mere social or economic question— it is a spiritual
problem for them to solve.” (H ow true this is!) “ These souls,
who have advanced quite a way in evolution, are returning to a
basic feature o f life to study it from a higher level. . . . It
takes long apprenticeship to proceed from gross matter to an
intelligent use o f physical forces; but how much longer and more
severe the discipline will be for him who is to operate spiritual
forces, and, in order to make sure o f our proficiency, Nature
sees to it that we shall bring our best knowledge to bear upon
everything we do; . . . that we shall slight nothing because
it seems insignificant; . . . ” (Whatever thy hand findeth to do
do, etc.— St. Paul )
The writer hated dishwashing “ to the point of tears,” and
when she had come to the breaking point, cried out in bitterness:
“ ‘How long, how long must I meet this cruel drudgery and do
this sort o f work?’ ” Swiftly came a voice, audible to the inner
ear alone: “ Until you have conquered self.” This was the first
time that I had heard the Voice actually speak to me . . . and
that single sentence altered the whole aspect o f life. I knew now
that I was on trial, and had failed.” (W hat a pity our ears do
not catch the sound o f the Voice oftener.)
This should be proclaimed from the house tops: “ You, who
are groaning under intolerable petty tasks— how are you doing
52 AZOTH

them? Do you realize that you are being trained iji responsibility
to meet your share of the world’s work? Are you using the best
of your intelligence, the wisdom and strength o f your spirit, or
only a pair of incapable, blundering hands that are quite satisfied
so long as a thing is even half done? Do you feel degraded by
the work you are called to do? You are really degraded by
the way you perform it. . . . Many a woman mounrs that the
artistic world is the loser, because she has burned her budding
talents on the altar o f the kitchen range instead o f breathing the
sweet incense of a dimly lighted studio. . . . ” Then this gem :
“ The purpose of art is not so much to leave what is at best an
imperfect record of a fleeting vision o f beauty behind for the
world to admire, as it is the appointed means through which the
artist is qualified for a higher expression in the dim future that
awaits him. The same is true of musical attainments.” . . .
“ The world may not need any man’s work, but the man needs it.”
Do you think I degrade the spiritual life when I descend to
housewife drudgeries for its application? . . . When our eyes
are once opened, and when the inner ear has learned to hear,
there is no condition nor act which may not bring us into vital
relation with the Highest. W e degrade the daily life when we
think it unworthy to reflect the heavens.” (Which reminds us
o f Ruskin’s illustration of the mudpuddle: to one man merely
dirty water, to another a reflecting surface for the blue heavens
above.)
The writer tells of her struggles when everything seemed
black; when the test of being “ alone” was given her. How often
in the experience of one on the “ Path” that happens! When the
aspirant is, seemingly, left without a Hand to guide him; with
not even the slightest flicker of the Light to help him. When
his questions return to him unanswered, and when at every step
he timidly attempts, he catches his foot in a snag or bumps his
head against a solid wall! The reader who has been through
the experiences will recognize a fellow traveler in the writer.
It is, I find, comparatively easy to do one’s duty when we clearly
recognize what our duty is; but to many the greatest difficulty
of all is to know and be sure what is our duty! To those going
through similar experiences (and who is exempt in this vale of
tears and darkness?) this book will give courage and help o f a
very real sort, for she has not only heard the Voice, but also has
seen “ a beautiful pale violet light, unlike anything I had ever
seen”— which must have repaid her for the discipline necessary
for her to attain to that point.
Lack of space forbids further quotations, unfortunately.
 A ZO TH 53

If I were a millionaire, or at least had sufficient money to

do so, I would print this book by the million and spread it broad­
cast throughout the land. If I had the authority, I would print
portions of the book and incorporate them in our school books,
so that our future generations should have some education of
real value. I would bring this book to the attention of every
Labor Union in the U. S. A., and more particularly to the atten­
tion of every Theosophist, New Thought-er, Mental Therapeu­
tist, Christian Scientist, and others seeking the Light.
It is a book the world needs, and needs sorely— T O -D A Y !
The student will probably recognize bits here and there
as old acquaintances, and therefore may think the book is merely
a restatement o f what they have already read or heard. There
being nothing new under the sun, in that sense the book is a
restatement o f the old truths, but . . . the great value of this
book lies in the fact that the writer lived the truths and not
merely heard them; put those truths to the test by proving them
in her own life, and not merely accepted them as interesting
intellectual data— as so many, alas, do.
I accidentally happened across the book in a library, and,
notwithstanding a more or less deep acquaintance with occult
literature; notwithstanding having had the personal experience
of hearing the Voice and seeing the “ exquisite pale violet Light” ;
of having seen visions and having had the experience of viewing
my personality from a higher plane, I too— when the test is
severe and the darkness blots out the Light for the time being—
know what it means to be “ alone” and what it means to hear and
welcome the voice of a fellow traveler calling from out the gloom,
bidding me: “ Carry on! Carry on!”
I hope I have aroused the reader’s curiosity as to the name
of this book.
“ It is “ The Gleam ” by Helen R. Albee, and published by
Henry Holt & Co., New York.
This notice is rather belated, as the book was published in
1914, but better late than never. Personally I have never heard
of the author before (I am sorry to say), and as the publishers
recently refused to publish one o f my own books, I cannot be
accused of being biased in their favor. This free advertisement
is given because the book merits all the advertising it can get,
free or otherwise, for it is worth a baker’s dozen o f most o f the
books claiming to teach spiritual development.
54 A ZO TH

gtetroiogp
T H E PROGRESSED HOROSCOPE
By H ow ard U n d e r h il l

American Academy of Astrologians

Before taking up the study o f the Progressed chart, the stu­
dent should thoroughly understand how to set up and delineate
the Natal chart, for the Progressed chart is based on the Natal
chart, and can only properly be read in connection with the Natal.
No event can be foretold by the Progressed that is not indicated
by the Natal. The function o f the Progressed is to set the time
when the events which have been foreshown by the Natal will
happen. Therefore study well the radical figure. Consider all
its strong and weak points, both planets and cusps.

For the elementary student’s information it may be said

that there are several systems of progressing the horoscope, but
that none of them produce infallible predictions. Whether
because o f imperfections in the methods employed, or from lack
of proper data, or misuse of the data which are available, it is no
more than fair to say that the event expected does not always
happen when it is expected, or it may not happen at all. It is
found that results which are supposed to happen from ordinary
progressions seem to be considerably influenced by the mental,
 A ZO TH 55

moral or spiritual advancement or status of the individual.

Aspects that will produce dire effects on the common, worldly-
minded person, may pass over the head o f the philosopher, scien­
tist, or all-round righteous man without specially noticeable
injury. This seems to bear out the old maxim: “ The wise man
rules his stars, the fool obeys them.”
However, there is enough o f value in the Progressed chart
to make it well worth earnest and careful study. The weighing
and balancing o f the testimony which enters into the Progressed
horoscope requires much thought and experience in order to deter­
mine which is valid and which is not, or to what degree the testi­
mony is valid or may be modified by other testimony. As in all
astrological work, careful procedure and order should be main­
tained from the start. The term “ Directions” is used by some
authors to designate the positions o f the Progressed horoscope;
but it is an arbitrary term that does not, except through its
arbitrary use, suggest to the student the proper meaning when
used in relation to the Progressed chart. “ Progressions” or
“ Progressed Aspects” would seem to be much better terms.
Progressions may be classed as Zodiacal or Mundane.
Zodiacal progressions are those formed by the movements
of the planets from their position in the natal horoscope counting
one day as a year. The movement o f the signs should also be
included at the same rate, and in particular the cusps o f the
Ascendant and Mid-heaven. The Mid-heaven progresses 1° a
year and the Ascendant from somewhat less than one degree,
to over two degrees, dependent on the sign rising and the time
of year.
Mundane progressions are formed by the earth’s rotation
on its axis, and are sometimes called primary directions. Four
minutes is counted as a year of life. If the exact time of birth
is known, Mundane progressions are valuable as an adjunct to
Zodiacal progressions, otherwise they are o f little or no account.
They require much more mathematical skill than the Zodiacal,
and the aspects are computed by the houses and not by the signs.
They will not be further considered in this article.
In the system of progression here to be given, one day rep­
resents one year o f life; two hours equal a month; thirty minutes
a week, and four minutes a day. W e proceed on the principle
that each day after the natal day stands for a year of the life
Therefore we consider the planetary conditions belonging to the
day the child is born as ruling the first year of its life, and the
next day after the child is born as ruling the second year of its life.
Each additional day thereafter as ruling the following year.
56 A ZO TH

Data for the Progressed chart is obtained by counting a day for

a year, as many days as there are years up to the year for which
the information is desired. The “ day for a year” used in the
Progressed chart is not the day from noon to noon as shown
in the ephcmeris, nor the calendar day from midnight to mid­
night; but the twenty-four hours following the hour o f birth.
The Progressed chart is computed the same as the Natal chart
in so far as the hour and moment of birth are concerned; that is.
for the same clock time, latitude, longitude, as used for the
natal figure, and the same time allowance for planetary move­
ments East or West of Greenwich, as the case may be. But you
use the Sidereal Time for the progressed date. This gives the
progressed ascendant and mid-heaven as well as the cusps o f the
other houses. If the Natal chart is known to be correct, you
may erect the Progressed chart by Right Ascension according to
the rule given below. This can easily be made applicable to any
case where you have the exact R. A. M. C. of the natal mid­
heaven.
W e will say a birth occurred in New York City at 3.21
P. M. July 22, 1894, and we wish a Progressed chart for the year
from July 22, 1918, to July 22, 1919. Therefore, from July 22,
1918, which begins the year for which the chart is desired, we
subtract the year of birth, July 22, 1894. This gives twenty-four
years, or twenty-four days after the natal day. W e do not count
the natal day, but we do count the nine days left in July and
fifteen days in August, which proves our subtraction is right, and
we make the progressive figure for the planetary conditions as
they are given in the ephemeris for August 15, 1894, and which
are supposed to rule the life from July 22 ,1918, to July 22, 1919.
Natal chart of Male, born 3.21 P. M., Sunday, July 22, 1894,
New York City. West Longitude 74°, North Latitude 41°, West
o f Greenwich 4 hours 56 minutes. Sidereal Time 8.00.54, Clock
Time 3.21, Corrections 1.21, making S. T. 11.23.15, the equivalent
o f R. A. M. C. 170°48'42".
To Find the Right Ascension for the Progressed Chart
Take the longitude of the Sun on the day of the birth, July
22, 1894, as given in the ephemeris, which is 29°36'36" 2 5 . Then
from Dalton’s or other good set of Right Ascension tables get
the R. A . for the even degrees (29° 2 5 ) which is 121°08'30",
and to this add the minutes and seconds of longitude (36'36")
which gives us the R. A. o f the Sun at birth 121°45'06". W e now
take the longitude o f the Sun for August 15, 1894 (which stands
for July 22, 1918, when the native is twenty-four years old).
This we find to be 22°36'03" Si and to the R. A. of the even
 A ZO TH 57

degrees we add the minutes and seconds. The R. A. of 22° SI

is 144°22'12"; adding the minutes and seconds of longitude gives
the R. A. of the Sun for August 15, 1894, as 144°58T5". From
this we subtract the R. A. of the Sun July 22, 1894, leaving
23°13'09" which is the Sun’s motion since birth. W e add this
to the Right Ascension o f the Mid Cusp of the Natal chart
170°48'42", and the sum 194°01'51" gives us the R. A. M. C. of
the Progressed chart, for the Sun’s motion is the measure of the
motion of the R. A. M. C. W e now refer to the R. A. tables
again to find the zodiacal sign and the degree that gives a R. A.
nearest to 194°01'51" and we find that =o= 16° calls for R. A.
194°44'18". Therefore we erect our Progressed chart with
16° ¿2= on the cusp o f the 10th house. If we were working
a rectified chart, we would make allowance for the 42' o f R. A.
M. C. difference in the figures, which would amount to nearly
three minutes o f time, or three-quarters o f a progressive day.
The following tables show the planetary positions in the
Natal and Progressed charts. They are, for convenience,
arranged according to the number o f degrees involved, from
small to large, that the comparisons may more readily be made
and the aspects to all sensitive points be determined:
Natal Progressed Natal Progressed
Points Points Declinations Declinations
Asc. 3.29 t S 3.11 T <? 3.51, S. I? 5.58, S.
Q, 4.28 T 8 6.03 SI D 3.51, S. S 7.36, N.
¥ 11.15 til iff 11.36 til 6 5.15, S. O 13.52, N.
tj; 14.56 n D 15.09 ~ iff 14.51, S. iff 14.57, S.
$ 17.35 $ 15.31 i i S 15.52, N. J) 19.48, S.
h 19.12=^ © 15.36 i i 0 20.11, N. $ 20.58, S.
M.C.20.00 rri M.C.16.00 =£= 21.09, N. $ 19.00, N.
D 24.21 X T? 20.50=2= $ 22.13, N. tj? 21.13, N.
n 24.43 ii O 22.55 Si If 22.56, N. If 23.04, N.
V 26.51 2 5 Asc. 23.22 } Declination D Oct. 22, 18.42, S.
? 27.04 i i $ 25.50 2 5 “ D Dec. 22. 17.58, S.
© 27.55 2 5 $ 28.44 T “ ]) Mch.22. 16.52, S.
O 29.55 2 5 7f 29.33 i i “ D June 22.15.46, S.

On August 15 (which stands for July 22, 1918), the ephe-

meris gives the declination of the Moon as 21.19, S. and on the
16th 16.55, S. making its decrease for the day (progressed year)
4°24', which we reduce to minutes and divide by 12 to get its
monthly declinations— in this case 22'. But we remember there
are 3 hrs. 21 min. in clock time and 4 hrs. 56 min. longitude time,
58 A ZO TH

or 8 hrs. 17 min. in all to be allowed for. W e find by the logar­

ithms of 4.24 and 8.17 that 1°31' must be deducted from 21.19,
leaving 19.48, S. as the right place o f the Moon’s declination
for July 22, 1918. From this we deduct 22 minutes for each
month of the progressed year. If the Moon’s declination had
been increasing, o f course we would add the monthly motion.
The declinations of the Sun and planets change so slowly that
for ordinary work it is unnecessary to work them out by the
month.
Rule to Find Right Ascension for the Progressed Chart
From the Right Ascension of the Sun on the Progressed
birthday, subtract the R. A. of the Sun on the day o f birth. To
the remainder add the R. A. o f the Mid Cusp o f the Natal Chart
and the sum will be the R. A. M. C. o f the Progressed Chart.
Then refer to R. A. tables to find the Zodiacal sign and
degree which gives the nearest R. A. to the sum as above, and
place the sign and degree on the Mid Cusp o f the Progressive
chart and work out the other cusps by tables of houses for the
latitude in question.
To Find the Right Ascension of the Sun as Above
From R. A. Tables get the R. A. for the even degrees o f the
Sun’s longitude on the Progressed birthday, and to this add the
minutes and seconds of longitude. The sum will be the R. A.
o f the Sun for Progressed birthday.
Now get the R. A. of the Sun for the even degrees on the
birthday, and add the minutes and seconds of longitude. This
will give the R. A. of the Sun for the birthday. Then subtract
as in the rule. The “ even degrees” mentioned above do not mean
even numbers, but the degrees, whatever they are, without min­
utes and seconds. The R. A. Tables are made out for whole
degrees, without regard to the minutes and seconds; therefore
they must be added. Unless the birth time is rectified, make
Progressed chart by the ordinary method of Sidereal Time.
 A ZO TH 59

C be Calbron
My dear M r. W h it t y :

T h e w o r ld o f t o - d a y is s o b u s y e x p l o i t in g e v e r y w h e r e , a n d in a ll lin e s
o f w o r k , th e p e r s o n a l p r o n o u n “ I ,” th a t m y e n d e a v o r h a s b een to a v o id
a d d in g m y v o ic e t o th e g e n e r a l c l a m o r .
As n o th in g sh ort of t h is , how ever, seem s to be s a tis fa c to r y to M r.
H i g g in s , I h e r e b y c la im th e d i s c o v e r y o f t h e k e y o f t h e Y i - K i n g a n d th e T a o .
Tao, T a ro t, T a u — th e w ay, th e p a th , th e R oyal w ay, th e w ay of
L i f e , etc.
A s in t h e g a m e o f h id e t h e t h im b le , t h e s u r e s t w a y t o c o n c e a l it— to u s e
an I r is h b u ll, is to p la c e it in p la in s ig h t; so th e key lie s , a n d h a s la in ,
th r o u g h all th e c e n t u r ie s , w h e r e a ll m i g h t se e .
T r u s t i n g t h a t t h is w ill c a l m t h e t r o u b l e d w a t e r s , I a m ,
V e r y t r u ly y o u r s ,
Z e o l ia J. B o y il e .

E d it o r ’s N ote .— W e d o n o t s e t o u r s e l v e s u p in a n y w a y a s c e n s o r o r
ju d g e in t h e d if f e r e n c e s o f o p in io n w h ic h h a v e b e e n s o c le a r ly m a r k e d in th e
late c o r r e s p o n d e n c e in t h is d e p a r t m e n t , n o r d o w e f e e l c o m p e t e n t t o e x p r e s s
a m o r e s p e c ific o p in io n o n its m e r it s t h a n t o r e m a r k t h a t t h o s e c o n c e r n e d
h a v e n o t t r ie d to g e t th e a n g le of v is i o n of each o th e r, a n d so p r o b a b ly
fin d th a t t h e y w e r e r e a lly c lo s e r t o g e t h e r t h a n t h e y im a g in e d .
W e th in k , h o w e v e r , t h a t a c o n t in u a n c e o f th e d is c u s s io n w ill s e r v e n o
u s e f u l p u r p o s e , a n d in a c c o r d a n c e w it h c u s t o m a n d d is c r e t io n , w e p e r m it th e
la d y t o h a v e t h e la s t w o r d .

D ear E d it o r of A zo th :

A s a s u b s c r ib e r to A zo th w h o g r e a t l y a p p r e c ia te s th e m a n y fin e a r tic le s
it c o n ta in s e a c h m o n t h , I w a s g r e a t ly d is a p p o in t e d in th e a r tic le in A p r i l
n u m b e r , e n t itle d , “ T h e I d e a o f K a r m a , ” “ W h a t K a r m a I s , ” b y R e v . H o l d e n
Sam p son . T o stu d e n ts o f th e o c c u lt a n d th e m y s te r ie s , “ W h a t K a r m a Is,”
is a p la in ly u n d e r s t o o d m a tter o f la w . Am ong a ll stu d en ts of th e o c c u lt
a n d m y s t i c is m , o f v a r io u s s c h o o ls o r c u lt s , I h a v e n e v e r rea d n o r h ea rd
o f a n y s u c h in te r p r e ta t io n o f K a r m a a s t h e a u t h o r a b o v e r e f e r r e d t o g iv e s .
I f th e a u t h o r ’ s n e w in te r p r e ta t io n a p p e a le d t o th e r e a s o n a n d t o th e h e a r t
a s a ju s t la w , o n e m i g h t b e in c lin e d t o b e lie v e t h a t s o m e M o s e s h a d c o m e
o u t o f th e w il d e r n e s s t o le a d t h e p e o p le a r ig h t , b u t sin c e in a ll p h ilo s o p h y
a n d a ll f o r m s of r e lig io u s b e li e f th e r e is , n o r can be, n o ju s t ic e w it h o u t
th e r e in c a r n a t io n of th e soul in a c c o r d a n c e w it h t h e l a w s of K arm a (a s
th a t w o r d is g e n e r a l ly u n d e rsto o d b y o c c u lt is t s and m y s t i c s ) , it s e e m s a
p ity th a t such a m is le a d i n g a r t ic le c o u ld be a llo w e d in th e c o lu m n s of
A zo th . M a n y y o u n g s t u d e n t s t a k e th e m a g a z in e s , o n o c c u lt s u b je c t s w h o
have n ot yet le a r n e d to d is c r im in a t e , and it seem s an i n ju s t ic e to th o s e
to a llo w s u c h a n a r t ic le s p a c e in t h e m a g a z in e , f o r fr o m th e g e n e r a l h ig h
sta n d a r d o f th e m a g a z in e , a n d its fin e lis t o f c o n t r ib u t o r s , t h e y e x p e c t it to
be a b s o lu t e ly a u th e n tic . S h o u ld t h e r e a t t im e s b e a d if fe r e n c e o f o p in io n o n
th e se p o in ts o n w h ic h o f t e n “ d o c t o r s d i s a g r e e ,” it h a s a n e n t ir e ly d iffe r e n t
e ffe c t, th a n w h e n an a r tic le is p r in t e d w h ic h is a t to t a l v a r ia n c e w ith th e
g e n e r a lly u n d e r s t o o d a n d a c c e p t e d m e a n in g o f th e t e r m “ K a r m a .”
I q u o te fr o m th e above m e n t io n e d a r tic le : “ In th ese days, th e
L A W O F K A R M A h a s n o th in g w h a tev e r to do w ith th e o r d e r in g of a
60 A ZO TH

p erso n ’s c ir c u m s t a n c e s , h is c o n d it io n s , nor h is e a r t h ly e n v iro n m e n t; nor,

in m o s t c a s e s o f r e -b ir t h h a s it a h a n d in t h e h e r e d it a r y o r p a r e n t a l co n d i­
t io n s o f r e -b ir t h . O n l y in th e a t -p r e s e n t e x t r e m e l y r a r e in s ta n c e s o f r e -b ir th
fr o m th e P la n e ta r y C ir c l e s o r “ Devachan,” has th e L A W O F K AR M A
a n y d ir e c t r e la tio n t o h u m a n r e -b ir t h s a n d h u m a n c o n d i t i o n s ; f o r t h e re a so n
t h a t , a s h a s b e e n s ta te d , t h e m a s s o f m a n k in d r e in c a r n a t e fr o m th e A stra l
P l a n e , w h ic h in c o m p a n y w it h t h e e a r th , o r M a t e r i a l P l a n e o f t h is p la n e t,
is r u le d by th e D e m o n ia c a l R u le r s h ip and not by th e “ Devas” or G od s.
Out of th e r e a lm of A stra l I ll u s io n m an is r e -b o r n in to th e r e a lm of
M a t e r ia l I ll u s io n , a n d r a r e l y d o th e G o d s g a in a n y h o ld o n t h e m , in e ith e r
o f th e s e p la n e s o f d a r k n e s s , to r e s c u e t h e m fr o m th e in n u m e r a b le “ sn a r e s
of illu s io n ” in w h ic h t h e y p a s s in t e r m in a b ly b a c k and fo r th th ro u g h the
ages. For m any ages of t im e th e D em ons have ta k e n th e R u le r s h i p of
t h is w o r ld -A s tr a l and M a t e r ia l — o u t of th e hands of th e LO R D S OF
K A R M A . . . . O n ly in the most exceptional conditions, in th e se
d e c a d e n t t im e s , h a v e th e L O R D S O F K A R M A th e le a s t “ say” in t h e m a tte r
o f te r r e s tia l a f f a ir s , r e -b ir t h s a n d h u m a n s ta te s a n d c o n d it i o n s .”
The above d o c tr in e at on ce “ flie s in t h e fa c e ” of a ll t h a t th e w ord
“ K a r m a ” is u n d e r s t o o d t o m e a n , a n d t a k e s a w a y t h e o n l y la w w e h a v e so
fa r f o u n d w h ic h s h o w s t h a t th e r e is r e a l, t r u e a n d a b id in g ju s t ic e in th e
in e q u a lit ie s t h a t w e see d a ily o n t h is p la n e t . S u c h a d o c tr in e a s e x p r e s s e d
in t h e above a r t ic le p u ts u s b a c k to t h e dark ages w hen m a n k in d c o u ld
s e e n o r e a s o n f o r th e in e q u a litie s o f t a le n t, e n v ir o n m e n t , o r s o u l -u n f o l d m e n t ,
but to o k th em as th ey seem ed, g re a t, t e r r ib le , s e e m in g ly u n ju s t fa c ts ,
o r h a p p e n in g s , w h ic h t h e y m u s t t r y t o t h in k w e r e o r d e r e d b y a G o d w h o m
th e y w e r e t o ld w a s a ll “ L o v e ” a n d “ J u s t ic e ,” t h o u g h such m a n i f e s t a t io n s
a s a ll m a n k in d d a ily e n c o u n t e r e d , c o u ld n o t a p p e a l t o th e ir reason a s c o m ­
in g fr o m a j u s t o r lo v i n g G od. T h e r e fo r e th e y stopped trying t o r e a s o n
a n d t o o k it o n fa it h , th a t G o d w a s j u s t a n d lo v i n g a n d h e h a d so m e deep
d a rk reason fo r c a u s in g o n e p e r s o n t o c o m e o n t o t h is p la n e o f life b lin d
and d e fo r m e d and p o v e r t y -s t r ic k e n , w h ile h is n e ig h b o r w it h no b e tte r
p a r e n t s w a s b o r n in l u x u r y , w it h m a n y t a le n ts , a n d o th e r s im il a r in ju s t ic e s .
T h e R e v . H o l d e n S a m p s o n g o e s o n to s a y : “ T h e L O R D S O F K A R M A
h a v e n o s w a y in h u m a n liv e s , ' Other Lords have the dominion/ a n d th e se a t
o f t h e ir e m p ir e is t h e A s t r a l P l a n e .”
I am s p e a k in g fo r m any o th e r s w hen I v o ic e my reg ret at th is
a r tic le h a v i n g a p p e a r e d in A zo t h , a n d c lo s e w ith B r o w n in g ’s tru e w o r d s,
“ G o d ’ s in H i s H eaven, A l l ’ s r ig h t w it h th e w o r l d .”
V a h d a h O lcott B ic k f o r d .

E d it o r of A zo t h ,

D ear S ir .
Your n otes on M r. W h itc o m b ’s a r tic le on P s y c h o -A n a ly s is , in M ay
A zo t h , a re ap rop os. O b s e s s io n is m uch m ore com m on th an su pp osed.
I t is a f a c t t h a t a f e w p h y s ic ia n s k n o w o f t h is a n d h a v e p r e p a r e d th e m ­
s e l v e s , b y s t u d y a n d o b s e r v a t io n , t o c o m b a t th e “ f o u l fie n d .” M o s t a lie n is ts ,
h o w e v e r , d o n o t u n d e r s t a n d s u c h c a s e s a n d t h e p a tie n t g o e s o n fr o m bad
t o w o r s e u n til th e d a y w h e n th e d e a th r a ttle is h e a r d a n d th e E g o is r e le a s e d
fr o m h is t r o u b le s .
W e c a n le a r n m uch fr o m th e a n c ie n ts . H oary Egypt is a fie ld we
m ig h t e x p l o r e , n o t in g , a s w e d o s o , th e c h a r a c t e r a n d a c h ie v e m e n ts o f s o m e
h is to r ic p e r s o n a g e s w h o f o u n d e d a n d c o n d u c te d in s titu tio n s f o r t h e c a r e o f
 A ZO T H 61

the d is e a s e d , w h e r e m u s i c a n d g o o d s u r r o u n d in g s d id m u c h to c o r r e c t t h e
m any ills a r is in g fr o m o b s e s s io n . T h ese P r i e s t -P h y s i c ia n s w e r e a ll c o n ­
n ected , d ir e c t ly o r i n d ir e c t ly , w it h a b ro th e rh o o d w h ic h d a t e s b a c k t o th e
n igh t o f T i m e .
Q u o tin g fr o m a w r ite r w h ose e x p e r ie n c e s w ere u n iq u e and w h ose
tra ve ls w e r e w o r l d - w i d e , w e s a y , “ T h i s g r e a t s y s t e m o n c e fa t h e r e d o n th e
A n c ie n t G r e e k s , th e n a t t r ib u t e d t o I n d i a , f in a lly r e a c h in g a h o m e in e a r ly
E g y p t, is n o w f o u n d t o h a v e b e e n a n o ld s t o r y w it h th e C h in e s e w h o liv e d
scores o f a g e s b e f o r e it b e c a m e a w a n d e r i n g s t a r in o th e r la n d s .”
It is a c e r t a in t y th a t th e fu tu r e w il l produce a c la s s of m en th o r­
o u g h ly t r a in e d in t h e s c ie n c e a n d h o ly art o f h e a lin g , f o r t h e d ie is c a st
and th e p r e p a r a t o r y w o r k is n o w g o i n g o n . T h e n t h o s e w e a k in m e n t a lit y ,
w ho becom e en sn ared by u n h o ly v a m p ir e s, w ill have c o m p e t e n t a d v is e r s ,
w h o se d u ty , as w e ll as p r iv ile g e , it w ill be to d r iv e aw ay th ese a g e -o ld ,
fe tid p e s ts .

C h in a n i .

M y dear M r . W h it t y :

In your June E d it o r i a l , e n t it le d “ T h i n k ,” you stru ck th e B U L L ’S

EYE. T h a t b u ll’ s e y e h a s b e e n a c h i n g t o b e s t r u c k e v e r s in c e t h e d a y s o f
N e r o a n d C o n s t a n t in e . S in c e t h e n n e a r l y e v e r y t h i n g h a s b e e n r u le d b y a
m ix e d up c o n d it io n of in te lle c t and im a g in a t io n , fo s te r e d by ig n o r a n c e ,
h y p o c r is y , b ig o t r y and b e a s t ly sh am , a im e d c o n s c io u s l y or u n c o n s c io u s ly
t o w a r d s th e o v e r t h r o w o f s p ir itu a l k n o w l e d g e o f T r u t h w it h a n im a l t h o u g h t ­
le ssn e ss p r e v a i l in g in a ll th e d o m i n a t in g a f f a i r s o f life . The p e o p le h a v e
b een c ir c u m s t a n t ia lly ta u g h t N ot to T h in k , N ot to R eason , but to m ake
th eir s p ir itu a l b r ic k w ith o u t s p ir itu a l stra w . As in th e w e ll k n o w n p la y
of “ C a s t e ,” Sam G e r r id g e says: “W hy, P o lly , th e N e ig h b o r s CAN’ T
TH IN K .”
B y a w e ll s u s t a in e d s y s t e m o f p r o p a g a n d i s m , b o r n G o d k n o w s w h e r e ,
o n ly th e “ H e m o f t h e g a r m e n t ,” c o n c e r n i n g t h e s p ir itu a l a tt r ib u te s o f E a r t h -
b o r n m a n , h a s b e e n p e r m it t e d t o b e t o u c h e d , a n d e v e n th a t t o t h e m u n d a n e
g lo r y o f a u t o c r a tic f o r m u l i s t s , u n til even T h e v a re n o w a lm o s t b e r e f t o f
th e a b ility o f th e w ill T O T H IN K . The S p ir it u a l I N T E L L E C T h as been
su p p r e s s e d , o r c o n t r o lle d in s p e c ia liz e d r u t s , w h ile th e S e n t im e n t a l I m a g i n a ­
tio n has been p e r m it t e d to s u p p la n t it, ju s t as th e m y t h o l o g ic a l Jacob
w as p e r m it te d to s u p p la n t th e b ir t h r ig h t of E sau to fo o l th e O ld M an
I s a a c , w h o th e n s t o o d a s th e p e r s o n ific a t io n o f S p i r it u a lit y . S o l o m o n t r ie d
to r e s to r e th e e q u ilib r iu m , w h ile th e G o s p e ls , by w h om soever th ey m ay
have been w r it t e n , d id b est th ey c o u ld to p reserve th e E tern a l L IG H T
and o v e rc o m e th e o c c u lt is m , w h i c h m y t h o l o g ic a l l y began w it h th e T o w e r
of B a b e l. The M A N a n d th e B east have been in p e r p e t u a l w a r f a r e fo r
m a n y c e n t u r ie s , b u t, t h e B e a s t s in c e th e m u r d e r o f J u liu s C ae sar, h a s le d
th e m a n . T hey a r e g o o d , b o th of th em , bu t th e y M U ST w ork to g eth er,
in h a r m o n y , b y th e la w s o f S p a c e a n d T i m e , w h ic h r e c o r d th e m o v e m e n t s
o f C a u s e a n d E f f e c t ; o t h e r w is e h e l l p r e v a il s in t h e w o r l d l y m in d o f M an­
k in d . A n d . th is is th e le s s o n t a u g h t b y t h e G o s p e ls , in p e r f e c t a c c o r d a n c e
w ith a s t r o l o g ia -s a n a , a s a ll m e n w h o r e a lly T h i n k a r e f u l l y a b le to K N O W .
The G o s p e ls w ere w r it te n sub-rosa th ro u gh fe a r of th e B e a st. And,
th r o u g h f e a r o f th a t s a m e B e a s t , y e t r a m p a n t in o u r m i d s t , it w o u ld h a v e
b een a h a r d m a t t e r f o r y o u , B r o t h e r W h i t t y , t o h a v e fo u n d a jo u r n a lis t ic
62 A ZO TH

p u b lis h e r w h o w o u ld h a v e p e r m it t e d y o u r J u n e e d it o r ia l to h a v e a p p e a r e d
in a n y o f th e ir p u b lic a t io n s . I t h a s a ll a p p e a r e d in m a n y p u b lic a t io n s in
fr a g m e n ts , w ith a d r o it c o u n t e r a c t io n s , b u t n e v e r b e f o r e in such a com ­
p r e h e n s iv e f o r m a s y o u h a v e p r e s e n t e d it a n d w it h s u c h f a i r m i n d e d s ta te ­
m en ts. W h e r e i n t h e y h a v e n o t b e e n t a m p e r e d w it h b y a u t o c r a t ic fo r m a lis t s ,
th e G o s p e ls a r e tr u e f ig u r a t iv e ly , lik e U n c l e T o m ’ s C a b in , G u l l i v e r ’ s T r a v e ls ,
B u n y a n ’ s P i l g r i m s P r o g r e s s , b u t , n o t lit e r a lly t r u e s o f a r a s c e r t a in c h a r ­
a cters a re con cern ed . T h e y n e v e r h a v e b e e n p r o p e r ly e x p l a i n e d , n o r h a v e
th e y b e e n p e r m it t e d to b e e x p la in e d , e x c e p t m a y b e in s o m e p r iv a t e c irc le s,
w h ile m ore p u b lic ly th e y have been m is c o n s t r u e d to s u it th e propaganda
o f w a r r i n g c la s s e s , w h o , lik e u n to th e K a i s e r , h a v e e n d e a v o r e d t o p r o m u l­
g a te th e ir o w n M o r a l W i l l , in s te a d o f w h a t t h e y m ig h t K N O W t o b e th e
W IL L of GOD. If th e y w o u ld b u t p e r m it t h e m s e lv e s t o T H I N K I n t e l­
le c tu a lly , in s te a d of I m a g i n a t i v e ly , u n b ia s e d by th e h y p n o t ic p ow ers of
F o r m a l i t y w h ic h is t h e K i n g d o m o f th e B e a s t. You sa y , t r u th fu lly , “ T h e
c o m p a r a t iv e s tu d y of th e great r e lig io u s s y ste m s of th e p a st, as we all
know , sh ow th a t th e fu n d a m e n t a l id e a s b e h in d th e sym bol and a lle g o r y
o f th e ir p r e s e n ta tio n a r e p r a c t ic a lly id e n t ic a l.” T h e n w h y b o t h e r w i t h th e ir
c o m p a r is o n w hen we have le a r n e d th a t . W hy not put th em a ll on th e
s h e l f , f o r r e f e r e n c e w h e n e v e r w e d e s ir e t o s t u d y t h e v a r y i n g i d io s y n c r a s y
o f m a n k in d , a n d g o f o r th e v e r y R O O T , th e b a l m in G il e a d . A s u p e r fic ia l
la w y e r d e p e n d s u p o n a b ig lib r a r y of la w b ook s, by w h ic h h e m a y com ­
p a r e p r e c e d e n t a l d e c is io n s , m e r e l y t o h y p n o t iz e s o m e o th e r s u p e r fic ia l w it h
fo r m a l a u t h o r it ie s , who a re a g a in o v e r r u le d by o th e r a u t h o r it ie s . And
th a t is lik e u n to th e k n o w le d g e w h ic h m a n k in d of to -d a y has of M an.
D a n ie l W e b ster and A brah am L in c o ln m ade m ig h ty little c o m p a r a t iv e
s tu d ie s of th e o p in io n s of o th e r ju d g e s or of court p rece d en ts. D a n ie l
s e ld o m w o u ld lo o k in to a book, except th ro u g h c u r io s ity . “W h y s h o u ld
I b u r d e n m y m in d w it h w h a t th is o r th a t m a n h a s im a g in e d to b e t h e l a w .”
s a id D a n i e l , “ I K N O W , o r a tta in to k n o w , th e F U N D A M E N T A L Prin­
ciples o f th e la w . O n t h a t a ll d e c is io n s M U S T be fo u n d e d , o r th e y m a y
be o v e r r u le d . K n o w in g th e FU N D A M E N TA L, I fe e l a b le to fr a m e a
D E C IS IO N in M Y O W N W O R D S, hence I am fr e e and u n c o n t r o lle d
b y f o r m a l i t y .” T h a t g iv e s th e S p ir it to o u r u n d e r s t a n d in g s . W h ils t w hen
w e q u o t e t h e w o r d s o f s o m e o n e e ls e , w e m a y perhaps t o u c h t h e h e m o f th e
s p ir itu a l tr u t h , b u t by th e le tte r we m ay k ill it. For in s ta n c e , you sa y,
“ T o ls to i w r it e s , n o t h in g is m ore in ju r io u s to th e u n d e r s t a n d in g of
C H R I S T ’S T e a c h i n g s ,” e tc . W ill anyone sh ow me w hen and w h ere
C H R I S T p r e s e n te d a n y te a c h in g s , su c h a s w e m ig h t s u p p o s e T o l s t o i a llu d e d
t o , b e c a u s e h e in c o n n e c tio n sp eak s o f “T H E S C R I P T U R E S ,” no doubt
a llu d in g to th e G o s p e ls as p r e s e n te d in th e B ib le . W ho ta u g h t us to
b e lie v e th a t C H R I S T w a s k ille d o n a w o o d e n c r o s s . Y e s , s u r e ly , B r o t h e r
W h i t t y , it I S a b o u t t im e t h a t s o m e o n e s h o u ld a tte m p t to in d u c e M a n k in d
to COM E U P H IG H E R AN D TO T H IN K .

P rof. H e n r y .
 A ZO TH 63

&etrieto£i
W hat is This Spiritualism. By H orace L e a f, 185 pp. G eorge fi.
D oran C o m p a n y , N e w Y o r k .
I n th is b o o k M r . L e a f, w h o is t h e H o n . S e c r e t a r y o f th e S p ir it u a lis t
E d u c a tio n C o u n c il, E n g la n d , m akes a very stro n g p le a fo r th e a tte n tio n
o f a ll t h in k e r s t o th e phenom ena o f S p i r i t u a li s m .
H e c la im s t r u l y t h a t S p i r i t u a l i s m is a s c ie n c e a n d t h a t its s ta te m e n ts
can b e p r o v e d , b u t h e is a t f a u l t in s a y i n g t h a t n o o t h e r r e lig io u s b o d y can
hope to flo u r is h s o v i g o r o u s l y a s it m a y h o p e t o d o . W h i l e c o r d ia lly c o n ­
c e d in g h is v ie w t h a t m o d e r n r e lig io n “ lo s t m u c h o f its s t a b ility a n d s p ir itu a l
in flu e n ce” w ith t h e n e g le c t of s p ir it in t e r c o u r s e , M r. Leaf seem s to lo se
sig h t o f th e fa c t t h a t th e p h i lo s o p h y and s c ie n c e of th e E a st, w h ic h is
b e in g t a u g h t w i d e l y in t h e W e s t u n d e r m a n y n a m e s , in c lu d e s th e f a c t s o f
s p ir itu a lis m , w h ic h a r e f u r n i s h i n g a d e m o n s t r a t i o n o f its d o c tr in e s g iv i n g it
an e n d o r s e m e n t a n d a n im p e t u s w h ic h a r o u s e h o p e o f th e g r e a t e r flo u r is h in g
e v e n m o r e v ig o r o u s l y th a n its p a r t , w h ic h s p r it u a lis m r e a lly is , and per­
h ap s a b s o r b in g it.
M r. Leaf in t h is b r i e f fo r S p ir itu a lis m ex a g g e ra tes so m ew h a t w ben
he lik e n s m e d iu m s h ip to g e n iu s and su g g e sts a general c u lt iv a tio n of
m e d iu m is tic f a c u lt ie s . T h a t a t t im e s t h e r e h a v e b e e n fin e t h in g s r e c e iv e d
th r o u g h m e d iu m s is t r u e ,. b u t it is m u c h m o r e t h e e x c e p t io n t h a n th e r u l e :
and to c o m p a r e th e m u s i c o f B a c h o r B e e t h o v e n , t h e p a in t in g o f R aphael
o r C o r o t, th e p h ilo s o p h y of P la to or K a n t, th e d i s c o v e r ie s of G a lil e o o r
J e n n in g , th e p o e t r y o f G o e t h e o r T e n n y s o n — to t a k e th e fir s t n a m e s w h ic h
o ctu r to m e— a n d com p are th em w ith w hat any m e d iu m has g iv e n u s is
r id ic u lo u s . M r. Leaf f a i ls a ls o to t e ll u s of th e grad u al d egen eracy and
d e sc e n t, m e n t a l ly , m o r a lly and p h y s i c a ll y , of m any m e d iu m s .
S e v e r a l v e r y g o o d in s ta n c e s o f p r o o f o f id e n t it y a n d i n f o r m a t i o n g iv e n
o u tsid e t h e k n o w l e d g e , e it h e r c o n s c io u s or s u b c o n s c io u s , o f th e r e c ip ie n ts
are c ite d , p a r t ic u la r ly t h e c a s e of c o m m u n ic a t io n fr o m F. W . H. M vers,
th e a u th o r of “ H um an P e r s o n a lity ” and c a lle d “The G reek M e s s a g e .”
N o t h in g t h a t h a s s o f a r b e e n r e c e iv e d is m o r e c o n v i n c i n g o r c o n c lu s iv e o f
actu al c o m m u n ic a t io n w it h a s p e c ific p e r s o n w h o h a d d ie d s o m e t im e b e f o r e ,
th an th is c a s e c ite d fr o m V o l. X X I I o f th e “ P r o c e e d in g s ” o f th e E n g lis h
S o c ie ty f o r P s y c h ic a l R e s e a r c h . T h e s k e p tic a l ig n o r a m i w h o a re c o n s t a n t ly
a s s e r tin g th e r e is n o p r o o f w h ile r e f u s i n g t o s e e k it, a r e r e c o m m e n d e d to
p e ru se th is a n d o t h e r c a s e s in C h a p t e r V .
M r. Leaf t r u ly says th a t m e d iu m s h ip is th e fo u n d a t i o n of M odern
S p ir it u a lis m and a ll s t u d e n t s of th e phenom ena w ill h e a r t ily en d orse h is
s ta te m e n t th a t , in th e im m e d ia t e f u t u r e , m e d iu m s t h e m s e lv e s m u s t b e s tu d ie d
c lo s e ly in o r d e r t o d is c o v e r t h e la w s g o v e r n in g th e p h e n o m e n a .
T h e b o o k is t im e ly a n d u s e f u l a n d s h o u ld b e r e a d b y a ll t h o s e w h o s e
m in d s a r e b e g in n in g to a s k “ W h a t is t h is S p i r i t u a l i s m ? ”
M . W .
Clairvoyance. B y J. C . F . G r u m b i n e ; c lo th , 15 1 p p . P u b lis h e d b y
The O r d e r o f th e W h i t e R o se , B o sto n , M a ss.
T h i s w o r k , t h e a u t h o r t e lls u s , is o n e o f a s e r ie s o f t e a c h in g s w h ic h
fo r m , as he sees fit t o nam e it “The S y ste m of P h i lo s o p h y C o n c e r n in g
D iv i n it y ,” o f w h ic h th e “ P h i l o s o p h y C o n c e r n i n g th e D i v i n i t y o f C la ir v o y ­
a n ce o r P e r c e p t io n is t h e s e c o n d o n e o f th e s e r ie s . C o l le c t iv e ly t h e s e t e a c h ­
in gs e s ta b lis h a r a t io n a le o f D i v i n i t y / 1 H e says'
64 AZOTH

“ T h e p h ilosoph y herein tau g h t w ill s a tis f y th e n e e d s o f th o se who

reco gn ize sp irit, the sp iritu al n a tu re and th e sp iritu a l l if e .”
A few e x tra c ts w ill show the c h a ra c te r o f the in stru c tio n given.
“ T h e m ystic p ro c e ss o f e n terin g th e silen ce m ay be th u s exp lain ed .
L o o se n th e p erso n a lity fro m attach m en t to th e se n se w o rld by con­
ce n tratin g the se lf, o r th at re alizatio n o f the se lf w h ich is term ed the
“ I A M ,” upon the Id eal.
W h en th ou gh t, fe e lin g an d action h av e d w in d led a w a y , th e e g o thus
lib erated , w ill cen tralize . . . an d co n sc io u sn e ss w ill re v e a l to the ego
the lu m in ou s sp h ere o f the silen ce.”
“ W h en a sen sitiv e by ex p erien ce an d ed u catio n is re a d y f o r adeptship
he ap p lies n ecessary con d ition s.” H e p rac tic e s c ry sta l g a z in g an d passivity .
T h e se p rac tic e s have been know n to re su lt in th e se n sitiv e b e co m in g a spirit
m edium . T h e au th o r o ffe rs a m ail co u rse o f fifty -s ix le sso n s d iv id e d into
five g ro u p s. T h e D ivin ity o f S e n sitiv e n e ss, C lairv o y an ce , In sp ir a tio n , H e al­
in g, an d Illum in ation . T h e y m ay be h ad fo r $ 6 0 .0 0 an d th e stu d en t who
p a s s e s the final e x am in atio n s is giv en a d ip lom a. H e a ls o can becom e
a m em ber o f T h e O rd e r o f the W h ite R o se , on e o f w h o se o b je c ts is to
estab lish T h e C ollege o f D ivin e S c ie n c e s an d R e a liz a tio n w h ere students
m ay be tau gh t the path to N irv a n a.
T h e au th o r could in crease th e in terest o f th is b o ok if he w ould add
a few testim o n ials from p u pils w ho h av e becom e ad e p ts, attain e d to the state
o f N irv a n a , o r a realization o f D ivin ity.
J. B .
Claude’s Book. B y M r s. K e lw a y - B a m b e r . 136 p p . H e n r y H o lt
& C o ., N e w Y o r k .
W e fe a r th at it w ill not be lon g b e fo re the av e rag e re a d e r w ill becom e
sa tia te d w ith the publication o f in tim ate com m u n ication s betw een one w ho
h as le ft th e m aterial w o rld and h is o r h er close re lativ e s. T h e evid en ces
fo r su rv iv al are becom in g so n u m erou s and so con vin cin g th at th ere no
lon ger seem s a w arran t fo r p e rm ittin g the w orld to in trude upon such p riv ate
grou n d .
T h e p ublication o f th is book, h ow ever, although m ad e up o f m e ssa g e s
fro m a son killed in th e W a r to h is m other, is m ore o r le ss ju stifie d becau se
o f the d escrip tio n s given o f a fte r d eath condition s and sta te s o f m ind.
W h ile the sam e av e ra g e re ad e r m ay be puzzled and m y stified b y the
w ant o f agreem en t, in fa c t w ide divergen ce, o f such d escrip tio n s, to the real
stud en t such b o o k s a s th is are valu ab le fo r com pariso n and a n a ly sis in the
en d eav o r to get at the real fa c ts an d the state s o f c o n scio u sn ess o f those
on the oth er sid e o f the veil.
W e m ust, if we w ould keep balan ced , discoun t m uch w hich is told u s
fro m such so u rc es a s bein g the resu lt p robably o f illusion o r difficulties
o f u n colored tra n sm issio n th ro u gh anoth er m ind, and S ir O liv e r L o d g e ,
in a letter to the E d ito r, M rs. K e lw ay -B a m b e r, p rin ted a s a p re fa c e ,
stre sse s th is w hen he w rites : “ Y o u are o f cou rse well aw a re th at no sort
o f in fallib ility is attrib u tab le to such u tte ra n c e s.”
T h e rev iew er also a g re e s w ith h is fu rth e r statem ent, in allu d in g to
th is com m unication, th at “ a t tim es it g o e s beyond o u r actu al e x p e rie n ce
and tre sp a sse s on the fa n c ifu l w ith too m uch o f w hat is p resu m ab ly h e a rsa y
an d secon d h an d in fo rm atio n .”
 AZOTH 65

It is stated in the In tro d u c tio n th at all m e ssa g e s fro m the boy C lau d e
cam e th rough “ F e d a ,” the sp irit con trol o f M rs. O sb o rn e L e o n a rd , th e
m edium , a com p lication w hich b rin g s o th e r fa c to r s in to the problem . N e v e r­
theless, the book is v e ry in te re stin g a n d c o n ta in s m uch in fo rm atio n w orth y
o f thought an d o f p ig eo n -h o ld in g fo r fu tu re c o rro b o ra tio n .
T h e evid en ces fo r the id en tificatio n o f the b o y a re v e ry go o d , an d th ere
will be no d oubt in th e m ind o f an y fa ir-m in d e d re a d e r th at it is gen u in e
com m unication fro m o n e w hom the w o rld c a lls d ead .
F o r the sa k e o f c o m p a riso n , h is m oth er h a s g iv en so m e o f h is le tte rs
from the fro n t, b e fo re h is d eath , in w hich th e sam e c h a ra c te r is e asily
discernible.
W . M . J.
T heou Sophia. B y H o ld e n E d w a r d S a m p s o n . 362 pp. K egan
P a u l, F re n ch , T ru b n e r & C o ., L td ., B r o a d w a y H o u se 6 7-64, C a rte r L a n e ,
Lon d on , E . C. E . P . D u tto n & C o., N e w Y o rk .
T h e u n fo rtu n a te R e v ie w e r (u n d e r sig n e d ) h a s sp en t m an y an d , sa d to
say, w eary h o u rs in an e ffo rt to re ad , p o n d e r a n d in w ard ly d ig e st the v e ry
heavy m eat p resen ted in th is bo ok. T h e r e su lt is a con viction th at the
lim its o f a m ag azin e review a re n ot sufficient f o r a c o m p reh en siv e statem en t
o f the re su lts o f th at p ro tra c te d an d sin cere e ffo rt. A s a m atte r o f fa c t, D r.
S a m p so n ’s p resen t vo lu m e d e m a n d s voluminous commentary, in w hich ch al­
lenge, som e resp ec t, m uch d oubt a n d so m e a sse n t, w ou ld sh o u ld e r on e
another fo r first place.
T h e book is c a st in the fo rm o f a catech ism w here the “ M a s te r ” p ro ­
p ou n d s q u estio n s, to w hich the “ D isc ip le ” re p lie s m eekly an d v e ry m uch
at length . D o u b tle ss the A u th o r h op ed by th is m ean s to a ro u se in h is
re ad ers a d e sire to u n d e rta k e p re p a ra tio n fo r an d p a s s a g e o f “ T h e D iv in e
M y ste rie s” an d th ereb y aw ak en to a rd e n t a sp ira tio n to w a rd s the “ C h rist-
W ith in.” U n fo rtu n a te ly , the p ro c e ss o f “ R e d e m p tio n ” a s e lab o rate ly h ere
presented, rep els an d an ta g o n ise s. N o t bu t th at w h at th e A u th o r c la im s to
be the n e c e ssary ste p s upon the P a th , a re in d eed such ; b u t so u tte rly cold
and u n in sp ired , so u n touch ed b y the “ g r a c e s o f th e S p ir it” is h is teach in g ,
so dull the m ethod o f its p resen tatio n , th at m en tal, m o ral an d even spiritu al
fatig u e— if one m ay b e allo w ed the e x p re ssio n — a re the d e p r e ssin g e ffe c ts
produ ced u pon th e w ou ld -be A sp ira n t.
T h e R e a d e r is a ssu re d a t the v e ry o u tse t th at, “ F ir s t o f all, w e m u st
g e t b ack to the accep tan ce o f a Personal God, of Jesus Christ, His only
begotten Son, an d o f the Holy Ghost, ‘p ro c e e d in g fro m th e Father an d the
Son.’ ” (ita lic s o u r s ) T h is is all v e ry w ell if he w an ts it s o ; w e can n o t v e ry
well in a book review , e n te r in to a d eb ate on the resp ec tiv e m e rits o f one o r
an oth er M a n ife sta tio n o f the Christ Principle, bu t on e w ould n atu rally e x ­
pect than an “ Initiate-Master in the Mysteries” w ould e x e rc ise h is b o u n d ­
less c o n scio u sn ess a n d in telligen ce, in th e m uch -needed serv ice o f rip p in g
aw a y the g r o s s fa b le s w h ereby the tru e m y stery o f the life , m ission an d
“ C ru cifix io n ” o f th e M an o f G a lilee h av e been so o b scu re d an d d isto rted .
In stead, he r e a r s a p a rt o f h is “ M y ste ry ” upon a d ead -le tte r re a d in g o f the
crucifixion , the v o ic es o f S t. A u g u stin , S t. Je r o m e an d a lso o f certain ac c e s­
sible th ough n ot gen erally k n o w n h isto ric re c o rd s, n o tw ith stan d in g. O n e
does not ex p ect the d isp lay o f such a b y sm al ign o ran ce on the p a rt o f an “ In i­
tia te -M a ste r.” T o q u o t e : ‘A M a ste r c a rrie s no p u rse — .’ H is on ly su b sisten ce
is th rou gh the L o v e , D evo tio n an d S a c rific e o f h is D iscip le s, and by th em
66 AZOTH

he is su sta in e d ; sh ou ld he su cceed in w innin g them o u t o f th e world.

O th erw ise he m u st die o r su ffe r d eath by th e en m ity o f the w orld , as
Jesus did.”
W e m u st p ro te st a g a in st cla im s fo r d irect an d in sp ire d se e rsh ip , on the
p a rt o f one w ho can see n o fu rth e r th an th e d e ad -le tte r o f p o p u la r C h ris­
tian ity , an d w h ose ign o ran ce th u s p e rp e tu ate s the sla n d e ro u s an d perniciou s
e rro rs w ith w hich, in p u rsu an c e o f th eir ow n p u rp o se s, the p o litic ian s o f the
e arly ch urch en v elo ped an d o b scu re d the tru e sto ry o f J e s u s .
T o o ffse t the ab ove, fo r w e w ould be ju s t, is the fo llo w in g : “ T he
C H R I S T - C E N T E R o f the bein g o f m an is the S P I R I T O F G O D I N A L L
M E N .” T h is is no new p ro n o u n ce m e n t; n ev erth ele ss, it can n o t be too
o fte n rep eated o r to o u rg e n tly in siste d upon, a s th e M a s te r K e y to the riddle
o f ex isten ce, o f rep en tan ce an d o f the u ltim ate tra n sla tio n o f the Sou l
fro m its m ate rial to its sp iritu al con tacts.
W h en on e is in fo rm ed th at, “ T h is E a r th (th e F o r m a tiv e P la n e t am on g
the v a st circles o f in habited g lo b e s in th e C o sm ical C re a tiv e S c h e m e ) is
the only F a lle n , C o rru p t an d ‘D a rk P la n e t’ in the u n iv e rse ,” on e cannot
decide w hether to yield to n atu ral d isg u st at such a m e d ia e v a l an d “ d ark
a g e ” conception o f the trem en d o u s im p ortan ce o f o u r little “ b it o f e arth ”
in the v a st schem e o f T h in g s, o r w h eth er to feel a b it “ set u p ” by D r.
S a m p so n ’s a ssu ra n c e s a s to th at im p ortan ce, even if sh e is the only
“ m a u v a is s u je t ” o f the w hole co n g re g a tio n o f p lan ets, s ta r s , sy ste m s and
M ilk y W a y ! W h en to th is is ad d ed th at, “ T h e p u rp o se o f the D I V I N E
M Y S T E R I E S — is to re sto re the E a r th to h er P rim o rd ia l state — w h ereby
sh e sh all once m ore shine in H e av e n , the Q ueen o f H e a v e n , th e M oth er-
P lan e t o f the U n iv e r s e (ita lic s, o u r s ) S p o u s e o f th e S u n ” ; one d o e s not
k n o w w hat to think o r s a y ! S u c h a h op eless ju m b le o f the tru e teach in g s
o f the M y ste rie s, such an incredible m ate rializin g o f the arch an e doc­
trin e s fills one w ith in dign ation an d d ism ay .
In sh ort, the A u th o r o f “ T H E O U S O P H I A ” sw in g s so in cessan tly
betw een m om en ts o f in sigh t, an d la p se s into eith er g ro u n d le ss an d high-
so u n d in g a sse rtio n s or exh ib ition s o f w h at is an u n p ard o n ab le ig n o ran ce
in view o f all the accessib le kn ow led ge th at is av ailab le fo r h is en ligh ten ­
m ent, w ou ld he con d escen d to p o sse ss h im self o f it, an d one en d s by r e g a rd ­
in g h is e ffo rts to “ en ligh ten ” o th e rs upon the “ D I V I N E M Y S T E R I E S ”
a s d isap p o in tin g, to sa y the least, and h is p erso n al c la im s a s h av in g no
so u n d er fo u n d atio n than S e lf-D e lu sio n .
E . D. L .