Azoth, May 1919

olume Four M A Y , 1919 Num ber Five
The Occult Magazine o f America

Occultism is mainly concerned in those immaterial forces which are
at the back o f all material forms — Sephariel.
■HI PRAYER FROM THE VIEWPOINT OF IMPERSONAL GOD

By ROSA G. S. ABBOTT
THE ZODIAC IN RELIGION AND FREEMASONRY

By F R A N K C. HIGGINS
SOME EXPERIMENTS IN TELEPATHY

By GEORGE ROBERT HARRIS
A CHINESE ASTROLOGICAL BIRTHDAY PLEASANTRY

F. C. H.
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Contents PAGE
E ditorials .................................................................. j ..................................
261
P rayer from th e V iew point of I mpersonal G od . .Rosa G. S. Abbott 265
T he T rue S tory of J esus as D eclared by a S p ir it .............. W . E. C. 270
P sycho -A nalysis (C o n clu d ed )........................... Herman S. Whitcomb 275
N ote on th e N e w P sychology ...................................... Michael Whitty 276
T he P hilosophy of S ym bolism — The Four Trines Within the Great
S y m b o l.............. . . . ..............................................Gertrude de Bielska 278
A n I ntroduction to th e S tudy of th e T arot— Chap. V II I .
Paul F. Case 281
T he F undam ental P rinciples of th e Y i -K ing T ao (Continued)
Zeolia J. Boyile 286
OCCULT S T O R Y — T he E ye of I d (C on tin u ed ). . . iLaurell E. Small 290
A N C IE N T CR AFT M A S O N R Y — T he S ymbol and the R eality
C ompared— T he Z odiac in R eligion and F reemasonry
Frank C. Higgins 295
PSY C H IC AL RESEARCH — S ome E xperim ents in T elepathy
George Robert Harris 301
H IGH ER TH O U G H T — T he L aw of C orrespondence
Eugene Del Mar 305
TO THE A S P IR A N T — T he T orch B earer ........................................... 310
TH EOSO PH ICAL TA L K S — No. 4 ................................................Aseka 311
A S T R O L O G Y — S ome H in ts on A strological D elin eatio n . .W yx 315
A C hinese A strological B irthday P l e a sa n t r y ................ F. C. H. 318
THE CALDRON — D iscussions by R eaders....................................... 320
R E V IE W S ....................................................................................................... 324
TO OUR READERS
A z o t h is not established to propagate any special teaching.

It is an Open Forum for the expression of the ideas and thought
of any person who has something to say worthy of 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 o f A z o t h .
c.
©C1.B43 0 9 3 8
MAY 14 ¡'319 ' 88
Of I ”
A Monthly Magazine
Devoted to Philosophy, Theosophy, Spiritualism, Psychical Research,
^5* Higher Thought, Astrology and Occultism.
M I C H A E L W H I T T Y . E d it o r
Assisted by Hereward Carrington, Psychical Research
Gertrude de Bielska, Symbolism
Eugene Del Mar, Higher Thought
Frank C. Higgins, Masonry
Howard Underhill, Astrology
Herman S. Whitcomb, Occultism
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Vol. 4. MAY, 1919 No. 5
€ tutorials
Twins
According to the newspapers, the American Genetic Asso
ciation is engaged in the investigation o f the phenomena o f
twins in relation to studies o f the influence of heredity and en
vironment. It is stated that “ Research has developed the fact
that there are two distinct kinds o f twins— identical and fra
ternal. The true or identical twins are developed from a single
original egg cell which at some early stage has divided to form
two individual beings. These identical or ‘duplicate’ beings
have what science calls a nearly (though never an absolutely)
identical germ plasm. Identical twins are always sisters or
brothers, never sister and brother, and they resemble one another
to an extraordinary extent. The other kind o f twins, the frater
nal, are no more alike than brothers and sisters born years apart.
They are developed from separate egg cells.”
W e would like to know whether this is fact or theory, and if
the former, how it has been demonstrated, but in either case it is
most interesting to the Occult student and opens up some fasci
nating lines o f thought and research. W e have often speculated
upon the twin phenomena and recognized the identical and fra
ternal varieties. W e have thought that perhaps the “ identical”
were an abnormal incarnation of the one Ego and the fraternal,
the abnormal incarnation of two souls closely allied in character
and connection with their parent souls.
261
262 AZOTH
The results o f the investigations o f the Genetic Society will

therefore be very interesting as endorsing or contradicting this
theory particularly in regard to the “ identical” kind. If these
are the expression in physical form o f one Ego— or let us say, if
the twins have but one soul in common, then we would expect that
in character, ability, tendency, impulse, faculty, and other traits,
each twin would be the counterpart o f the other, no more and no
less. Again the comparison o f such identic twins brought up
together, with a pair separated in early childhood, would give
us a measure as it were o f the strength o f the influence of environ
ment upon the child, and confirm or destroy the euthenic theory,
as well as influence our ideas in Astrological delineation.
W e shall watch for the reports and findings o f the Genetic
Society upon this question with great interest.
Reactionary Religion
Upton Sinclair has written a book. He has written others
which, in his passionate love for his fellow men and of right
and justice, have startled the smug and complaisant out of their
self-absorption and stirred them to the reform of abuses so
vividly brought to their attention. W e doubt, however, whether
he has done anything more, necessary or more useful, more in
clusive or more arresting than this arraignment of Religion as
a powerful weapon o f autocracy, a drag on the wheel of progress,
a mask behind which lurks every reactionary force to man’s
freedom, enlightenment, and economic and spiritual development.
In this book, “ The Profits o f Religion,” the author claims
to have made a “ study o f Supernaturalism from a new point of
view as a Source o f Income and a Shield to Privilege” and he
has certainly brought together a mass o f facts which incontro-
vertibly prove his thesis, viz., “ the effect o f fixed dogma in pro
ducing mental paralysis and the use o f this mental paralysis
by Economic Exploitation.” What he has to say should be studied
carefully by all readers o f A z o t h . Mr. Sinclair seems to take the
extreme view that not only is dogmatic religion stultifying and
a shield o f privilege but that all modern schools o f thought and
philosophy now engaging the attention o f thoughtful spritually-
hungry people are either schemes for profit or a waste of energy
which should be given to economic questions, but our readers
will forgive him this blind spot in his mental vision and realize
that what Mr. Sinclair is trying to do from his angle, is precisely
the same work which we are endeavoring to accomplish from
ours.
AZOTH 263
His showing o f the Church, the Roman Church in particular,

as a powerful instrument for the keeping enslaved physically,
morally, mentally, of the masses by the classes will, we hope,
help to awaken the dormant minds of people o f this and other
nations to their peril, but this alone will not prove adequate to
the destruction o f the evil. While we have every possible sym
pathy with every effort to ameliorate the evil conditions o f our
social life and establish principles of justice for all, we believe
that the successful appeal must be a mental and spiritual rather
than a material one; that a better understanding of Why, Whence
and Whither, o f our fundamental spiritual unity, of our re
sponsibility o f one for another and that we are ourselves the
makers or marrers o f our own future— will go farther and more
quickly to bring about the destruction of dogmatic religion, the
power o f priestcraft and the elimination of special privilege than
all the appeals o f our materialist enthusiasts.
Man is more than an animal content only with physical well
being. He is a mind and spirit, and that spirit is ever driving
the mind in search o f spiritual truths. A religion in the true
sense o f the word, which may be defined as the presentation of as
much o f such spiritual science as man collectively has been
able to discover and which will guide the innate spiritual aspira
tion, is therefore essential to his development. Our Socialist
friends overlook this important point, and while rightly attacking
the illegitimate use made o f religion by priests and others to keep
man in a state o f ignorance and servitude, they should realize
that the most powerful allies they have are those who are striv
ing to show the falsity o f accepted dogmas and who, as a result
of their search for spiritual knowledge, are supplying the food
for which so many are hungering and which will make the
individual free from all priestly dominance. A democracy of
religion is as surely coming by these endeavors as is a democracy
o f government through the study of economics. The former is
the soul o f the latter, though the latter being materialistic is
not yet ready to admit the existence of soul.
What Does H e Mean?
It is reported in the New York newspapers that Mr. Watt,
the Acting Premier o f the Australian Commonwealth, speaking
at a meeting in Melbourne, Victoria, in favor of the League of
Nations and commenting upon the recent Bolshevist movement
in Australia said: “ There is unfortunately arising in Australia a
spirit that bids fair to outdo the spirit o f Bolshevism. Many
264
AZOTH
thoughtless and unheeding people believe that this new spirit

involves the doctrine o f the reincarnation o f man. But these
people are going to one o f the least educated countries in the
world— Russia— to learn lessons o f liberty.”
The word Bolshevism or Bolshevik has come to cover a mul
titude o f sins or any thought beyond the orthodox which a stand
patter may consider dangerous, but to associate the doctrine of
reincarnation with any political movement is both startling and
hopeful for the future. W e have no knowledge of “ the recent
Bolshevist movement in Australia” and are lost in wonder as to
what the Acting Premier means by his allusion to the new spirit
which involves the reincarnation doctrine, the believers in which,
we are led to infer, have had to go to Russia to learn it. Is it
possible that he refers to that much maligned but notable Russian
lady, Madame Blavatsky, who was the pioneer exponent of the
doctrine in modern times? Is it possible that the belief in rein
carnation and all that it entails in the way o f a better understand
ing o f the basic factors for the establishment o f a social life
o f justice, harmony, and voluntary co-operation, is making itself
felt in a land which has been in advance o f the rest of the world
in social reform movements for many years? W e would like to
think so, but will have to wait for further information to discover
just what the gentleman means.
Sir William Crookes
On the fifth o f April last, this great scientist left his body
for that bourne from which he knew well some do return. As
one o f the greatest chemists o f modern times, he has done the
world great service, but we doubt if any o f his work will compare
in usefulness with what he did in proving the truth of the
phenomena o f spiritualism and o f the continuity o f life after
death.
As one o f the pioneer scientific investigators, and approach
ing the subject in the most sceptical attitude, he was peculiarly
fortunate in experiencing the most remarkable phenomena. The
record o f these in his book, “ Researches into the Phenomena of
Spiritualism,” remains the strongest evidence available and fur
nishes incontestable proof o f the survival o f death. I f we had no
other evidence but this instead o f the voluminous mass available,
Professor Crookes’ account o f his investigations would still re
main an insurmountable obstacle for the sceptic to overcome.
A man sans peur et sans reproche, he defied the scorn and
incredulity o f his fellows and jeopardized his career and reputa
tion by boldly stating the truth.
f
AZO TH 265
draper from tf)t iJietopoint of impersonal

(gob
By R osa G. S. A bbott .
“ There is one universal soul diffused through all things;
eternal, invisible, unchangeable: in essence like Truth, in sub
stance resembling Light, not to be represented by any image, to
be comprehended only by the mind.” — Pythagoras.
“ Whose secret presence through creation’s veins

Running quicksilver eludes your pains,
Taking all shapes from Ma’h to Ma’hdi,
They change and perish all, but He remains.”
______ — Rubaiyat.
“ He is but non-existent who knows Brahman as non-exist
ent. He who knows Brahman as existent becomes himself by this,
existent.” — Upanishad.
“ All souls are God, all waves are the sea.” — Victor Hugo.
“ Religion is perception of our relation to the principle of the

Universe.”— Shelley. ______
“ Listen to God in silence, as stars listen.”
Religious experience is inevitably o f triangular content.

First— W e fear or aspire toward a Deity of superior powers
or Wisdom.
Second— W e feel our weakness or dependence.
Third— W e endeavor to placate or propitiate Deific absolu
tism by sacrifices, or by importunate prayer, or by ostentatious
worship.
The race mind formulates its soul life in credos and in cults.
In rituals it essays emotional symbolism. In prayer it avows its
need o f a telepathic and sympathetic relation with Oversoul, which
may be entreated to compassionate its woes. These universal
attitudes assume the nature o f revelation, and are proclaimed as
such; but in reality they are instructive mental effort, and sub
conscious aspiration o f essential parts, toward their necessary and
inevitable Whole.
The race mind has always posited an Infinite Mind as the sub
stantial cause o f its finite mind.
266 AZOTH
Natural Science is purely objective and limits its power by

denying its vast subconscious complement. But as evolving mind
penetrates the spiritual universe, the conclusion becomes unescap-
able that the subjective infinite is the one reality, exactly as in
the human personality; visible phenomena being but the pro
jection or image o f the cosmic soul and universe constituting a
degradation from subjective to objective manifestation. No
shadow without its substance. L ife below must have sprung from
life above, the finite from the Infinite; and that this super-
conscient origin may be regained, with wisdom and surcease of
woe is a well-nigh universal belief. But how shall the soul recover
its invisible source? How shall rapport be established with the
Principle o f the Universe?
Jesus gives the vine and its branches as typical of the rela
tion o f the soul to God. The Hindu says that like sparks from
fire, souls emanate from the Great Light, and also that as the
spider casts its web from its own bosom so is universe spun out
from the One Life.
As to the form o f God it cannot be less than the illimitable
Universe; as one plan, one law and one unifying mind are opera
tive throughout with involution and evolution as phases of the
Great Unitary Experience.
All things are within the divine Whole, yet God, as ultimate
reality, being uncontained essence, cannot be limited to the parts,
for God is transcendent as well as immanent. The Infinite exists
as a presence solely to the higher consciousness o f the finite.
God is conceived as a personality by an illogical human personality
which does not yet think in terms o f a Cosmic Unity, and which
does not perceive that human personality is a Shifting Phantasma
goria, and that the only human reality is the transmigrating spark
which temporarily attracts a body, wearing out many bodies dur
ing one life time, and rebuilding them according to its increase
or decrease o f power, o f unity and o f beauty. Moreover, our own
Ego, is impersonal, invisible, intangible, and is utterly unknown
to our material consciousness; and we are indeed in the image
o f God; triune being; pneuma, psyche and soma, or spirit, soul
and body. W e are infinitely hierarchical, and our consciousness
is in successional spheres and rarely unified with itself.
Saint Augustine grandly apostrophizes Deity thus:
“ Thou art that indivisible Unity from which proceeds all the
diverse qualities o f beings. Thou art that original Beauty whose
reflection is seen in all the beauty o f Nature: and thou art that
AZOTH 26 7
living Law, sovereign and majestic, which rules all the order of
universe.”
All races begin with an anthropomorphic Deity and educate
themselves out of it into the idea of a spiritual, subjective, intra-
mundane god operative within universe; precisely as the invisible
human soul operates within the body.
Spencer said that the greater gods of a people, such as crea
tors and forces are a later development o f ancestor worship.
Haeckel said that Christians have a paradoxical idea of
God as a gaseous vertebrate, which, with the Devil, bad angels,
etc., form a polytheism which dwarfs the Olympic family. It is.
in fact, far more absurd, as the Greek Pantheon was admittedly
composed o f personalized great forces of Nature; a logical con
ception enough, which happily united man to his deific principle.
They were open-air gods, having wide human sympathies, and no
sacredotal caste intervened to mar or mutilate the immediacy of
their rapport.
God as spirit does not imply an apparitional or shadowy form,
but is a self-luminous, subjective intelligence, from which ema
nate all consciousness, life, mind and matter. It is Pantheistic
as Unity, and also Theistic as Causality. Infinite Substance must
be the cause of all that exists. It must be One because Infinite.
It must be self-complicating and self-ordering as it is self-main
taining. Each soul perceives this Infinite, impersonal presence in
greater or less degree.
Animals are often more alert psychically and more sensitively
conscious o f the Infinite than we, and they have a higher develop
ment o f the pineal gland than we, with higher subjectivity. All
plants and planets, all creatures and the very tides obey the law
of the great subconscious Unity, save man, whose premature
freedom engenders his woes of separateness from his living
principle.
That by which we are able to cognize divinity must perforce
be o f the nature o f divinity itself. To realize oversoul we must
be in spiritual harmony with our Source through Love which
unites and blends disparities. The Whole must axiomatically
love its parts and the parts will aspire toward harmonic rapport
with the Whole when they become conscious o f their unique life
in Being.
The Hindu concept of man’s relation to God is far more
logical than the Christian idea, for although Jesus taught abso
lute unity, the church has ever insisted upon duality and separate
ness, no doubt from lack of light, for the servile soul is degen
erate man while the triumphant soul is one with God.
268 AZOTH
The Hebrew concept was anthropomorphic albeit the lyric

psalms reveal a consciousness o f cosmic operation having God
within all nature.
Personification o f Deity increases with relaxation of spiritual
consciousness, a worship o f saints oft being substituted for wor
ship o f oversoul, and while universal hierarchy is a fact, and this
method cannot be logically gainsaid, it is not well to lose the reality
that the totality is greater than its constituents and should be
addressed inclusively.
An extra-cosmic God is invariably masculine, vengeful, cap
ricious and jealous, as in the Hebrew presentment, while the
divine mother o f the Hindus is mainly a living, brooding omni
presence, the source o f Light, Life and Love. A male god is *
posited by devotees o f Mars and Venus, but the Infinite is neces
sarily androgenous in essence and contains both positive and nega
tive streams o f tendency within itself. Buddhism escaped much
o f tyranny and sex-mad aspects by eliminating a male god.
Brahman is the impersonal sea o f Intelligence and Bliss,
identic with the Substantia o f Spinoza; transcending phenomenal
existence, precisely as L ife inundates humanity during sleep.
The absolute is One as ether and ocean are one, a composé of
units, enfolding and sustaining all life within itself.
Being projects continuously into humanity, and penetrates it,
or existence could not endure an instant, not even the half-life
o f the worldling unconsciousness o f his immergence in the
Superior Life. Being is the sum o f collective life, yet transcends
and supports it.
Plato felt the presence o f Deity in all things. Nature, to
Plato, was personal and space intelligible. Advancing mind will
again perceive this verity and receive religious “ suggestion” from
the vaulted arches o f trees and the chants and vespers o f dancing
leaves. Nature is a mysterious temple where the meditative heart
finds repose and direct inspiration to prayer and where we may
commune with Being through the most innocent and aesthetic
manifestation o f Being.
“ Thou markest the outgoing o f the morning and the even
ing to rejoice.” “ I will lift up mine eyes unto the hills. From
whence cometh my help? My help cometh from God.”
“ Day unto day uttereth speech, and night unto night showeth
Knowledge.”
These are cosmogonic reveries, not meteorological observa
tions. The marvellous order, grandeur and charm o f Nature’s
processes fill the soul o f the poet with wonder and devotion. Rap-
AZOTH 269
turous coloratura music touches his sensitive soul. All nature

breathes the incommunicable name: whilst with us these lyric na
ture-poems are lost by constant utilitarian association and we
render but dull response to the pure aestheticism o f their spiritual
appeal.
Vedic nature reveries are sublime and inspirational. The
Pantheism o f Jesus referred us to Nature as brooding; equally
over all, with impartial distribution of favors, while the lilies in
their Unity with L ife are our ensample of Beauty, and repose,
and o f appropriation from the ambiance.
Human consciousness unfolds leaf by leaf, as the lotus ex
pands and aspires toward the sunlight.
Human interpreters are superfluous; as a truly aspirant spirit
can perceive its source and essence as surely as the migrating
bird can discern its goal. Thinking mind can discriminate be
tween cause and effect, refusing scholastic disputations and dis
sections in favor of intuitional spirituality which is vital sen
sibility. Ideas held in reverent search develop o f themselves, as
every inventor knows and as creation’s quest is the celestial spark
hidden in our material envelope, we may, boldly, as the mathema
tician project our wills into the unknown by faith in principles
and faith in the psychic significance o f life and its actual depend
ence upon its source and supply.
RESU RGAM
All is life! and that named death

Is only w ondrous transform ation;
A subtle change, a freer breath,
A step outside earth’s limitation.
’Tis wider sweep of w ing through finer air,
A conscious grasp upon what is of life most fair.
’Tis casting backward from itself the mortal sheath
The spirit used— and puts away with mortal breath—
That it may know itself in the sublime
Eternal scheme outside o f time.
S. A. A. M c C a u s l a n d .
270 AZOTH
®fje tffrue is>torj> of JeSuS as Betlareb

bpa Spirit
By W . E. C.
( Concluded)
Q. Did Jesus appear to Mary Magdalen in the sepulchre and

at the other times mentioned?
A. No. He was seen only once and then as described.
Q. Did Jesus perform any o f the miracles recorded in the
gospels ?
A. Jesus was not intended to be a magician but a teacher.
He did not let his mind run on performing miracles but on doing
good. He was not able to cure leprosy or other incurable diseases,
and he did not raise Lazarus from the dead.
Q. W ho invented those stories?
A. Servetus wrote some, and the men o f Athens the others.
Q. Did Matthew give the actual facts in his gospel?
A. He was not able to tell all, as he did not live in the
days o f Jesus, but nearly a hundred years after.
Q. Where did he get the details for his gospel?
A. From Saul’s gospel and from men who had been in the
company o f those who had seen Jesus.
Q. Didn’t any o f the disciples, or those who had seen
Jesus, write gospels?
A. No, most o f his followers were ignorant men.
Q. Did Jesus spend much time in the wilderness, as stated
in the gospels?
A. Yes, that is true, although nothing supernatural oc
curred there.
Q. What did Jesus learn in the wilderness?
A. He learned that the mind is a spirit and not a mental
condition.
Q. How did he discover that?
A. By his own experience. He was in a deep thought,
and although he was not expecting to learn yet he did learn to be
sure o f the main reason for life. He was a deep thinker and he
was led to the truth.
Q. Did the devil tempt him and angels minister to him, as
recorded in the gospels?
A. No, Servetus and the others wrote that.
AZO TH 271
Q. Are there any other facts regarding the life of Jesus

which will throw light on the truth?
A. As stated already, he was slain by the Jews because he
made the law o f secondary importance and right living the great
est consideration.
O. Did he ever claim to be the son o f God excepting in a
figurative sense?
A. No, he said that all men were sons o f God when they
lived a spiritual life.
Q. Did Jesus call himself “ the Son of Man” ?
A. In the first gospel he was not stated to have so called
himself, but in the later versions he was given that title. Really
he had no such title, either assumed by himself or bestowed by his
followers. The idea was used by the later writers who wished to
identify him as a “ man of the people.”
Q. Why did the gospel writers distort the words of Jesus?
A. To lead people to believe that he was a divine being,
and thus strengthen the new religion they were founding.
Q. What did Jesus discover in regard to spiritual life? Did
he, in fact, make any new discovery ?
A. No. He simply learned what the great prophets of old
had taught— that man is a spirit as well as an animal, and that he
has evolved from a low type to a higher.
Q. What did Jesus mean when he answered Nicodemus’
question regarding immortality?
A. He said that a man must be born again to enter the
kingdom o f God. By that he meant that the material must be
discarded for the spiritual, which could only be achieved by death.
The water that he mentioned was the stream o f life which is ever
flowing, and has the power to preserve the soul when earthly life
has ended. Jesus also declared his belief in reincarnation, and
intimated that Nicodemus had more steps to take in order to reach
perfection; that he had to be reborn by spirit and earthly water in
order to advance to the higher realm.
Q. Why did the gospel writers give such circumstantial
details of the crucifixion, last words, etc.? Were these details
understood to be fictitious?
A. They wrote the story as a lesson and not as an actual
fact, but left it as true in order to carry greater weight.
Q. Is there any way in which the original gospel of Matthew
can be discovered and more truth regarding the life o f Jesus made
knowm ?
A. Yes, the original story is lying in a hermit’s cave in
Egypt, where it will be found some day.
i '
272 A ZO TH
Q. Where is it? Give the locality.

A. Near Memphis, in a rocky cliff, sealed in a jar, which
was intended for deposit in a tomb.
Q. Is there anything in regard to the occult teachings of
Jesus which can be explained, that would be o f value to the world
— the hidden meanings that he referred to?
A. Jesus was learned in such things as mesmerism and
hypnotism, mental healing and suggestion, but he had no super
natural power. He knew how to heal by such means. When he
successfully raised the daughter o f a ruler supposed to be dead,
she was in a trance and recovered consciousness. He was a seer
and read thoughts sometimes. He was also gifted with the power
o f divination, and was able to subdue evil spirits in the obsessed.
O. Did Jesus ever go to Egypt, as some legends aver?
A. Yes, but he went there as a laborer, and not as a student.
While he was there he learned something o f the Egyptian system
o f religion as popularly observed, but he gained no knowledge
whatever o f its fundamental principle. He saw only the material
form o f worship practiced by the illiterate, and as he had no inter
course with the higher priesthood he was unable to get an insight
into the spiritual meaning behind the material symbols. There
fore he supposed the Egyptian religion to be largely a satisfaction
o f the material senses without any spiritual aspect. He returned
to Palestine with very imperfect ideas on this subject and abso
lutely without any o f the knowledge possessed by initiates.
It must be borne in mind, however, that although Jesus did
not gain any deep insight into the Egyptian religion and mys
teries, he was by no means uneducated and was not an ordinary
laborer. He had been trained in the Jewish schools where he ac
quired a perfect knowdedge o f the ancient learning. The truth is
that starting a lesson is one thing, but following a course of
study to the end is a different matter. Jesus had learned the
primary lessons, but he did not follow the higher studies as ex
pounded by the Egyptian priesthood. What he did learn was
nevertheless quite sufficient for his purpose and was the means of
leading him to the truth. In other words, Jesus was highly
educated in the Jewish sense and made good use o f his opportuni
ties, but there were reasons why he could not be admitted to the
Egyptian mysteries. He was a Jew for one thing, and even m
those days there was a prejudice against the Jewish race.
Q. Is there any authentic passage in the New Testament
which is based on Jesus’ observations in Egypt?
A . Yes, his warning to his followers to refrain from su c h
vain repetitions as the heathen indulged in. He had heard the
AZOTH 273
Egyptians o f the poorer classes praying to their gods, with fre

quent repetitions, attesting that more importance was attached
to the words than to the spirit of the supplication. For that reason
he urged brevity in prayer.
Q. Is the so-called Lord’s Prayer authentic? Did Jesus
utter those words?
A. That is a real saying, but the idea was not original with
Jesus. It was used by devout teachers long before his time.
Q. Are most of the words o f Jesus in the gospels his own
words or merely a collection o f sayings gathered by the gospel
writers and attributed to him?
A. Some are his words, but most of the sayings were sup
posititious or derived from other sources.
Q. Quote some actual sayings of Jesus, in his own words,
that will illustrate his teachings?
A. “ By my actions toward men I make known my feeling
toward God. He loves me as I love mankind. By my desires
toward men my love for God is made known.
He that would be as the spirits in heaven must be as the spirits
o f heaven on earth. Believe in the good and reverence the spirit
o f good in mankind. Love the good and the soul in which good
ness abides. Love even the evil, who may be led to become good
through the power o f example.
My house is the shadow o f a fig tree, my riches are the fruits
of the spirit. Where the gladness o f love abides there is the en
trance to heaven. My love is the key to the gate o f paradise which
no man can take from me, but which I freely give. No man can
reach the gate without that key. No soul can pass its portals un
less it is made perfect by the power o f love.
Better is a lonely man with heart and soul purified by love
than a king who has hundreds to minister to him but is lacking
in spiritual grace.
The rose performs no labor, but yet is fair to behold and
sweetens the air with nectar. No king has such a robe as the
lilies wear, yet they are not obliged to weave their own petals.
If God has made such fair blossoms to gladden the earth, which
are but transient forms o f life, how much more has He reserved
for mankind in whom dwells the spirit o f immortality.
Blessed are the souls that live in the shadow, for they
shall behold the sun.
Blessed are the homeless, for they shall be received into their
father’s house.
Look upward to the sky and read the lesson of the stars. No
274 AZOTH
man has ever learned their secret, but all may strive to know the
truth.
Heaven is not far off, but is in the soul o f him who loves
the right. Knock and the door shall be opened, seek and the
way shall be found.
So weary becomes the soul when hopes are defeated and sor
rows are endured that all life seems to be a desert in which no
well can be found. But if we have faith to seek, we shall find
refreshing waters that never fail and fruit that fills the soul with
contentment.
Whoso heareth my words and followeth them shall be made
heir to life eternal; but hearing without acts is o f no avail.
No wage is earned without labor, and whosoever sows while
it is daytime shall reap a full harvest when the night cometh.
The hour is nigh when the harvest shall be gathered, but he
that hath not sown o f the spirit shall be led unto death.”
Q. W hy has the Christian religion— partly founded upon
fraud— been allowed to continue so long?
A. It was a means o f raising men to a more spiritual con
ception o f the divine, and overthrowing base ideas o f the higher
life.
0 . What will be the eventual religion o f the world?
A. Universal monotheism o f a high order, and a reverence
for mankind as a manifestation o f divine attributes.
Q. What would he think o f the Roman Church, with its
princes, monseigneurs and pomp, its keeping the people in igno
rance and encouraging superstition ?
A. He would say it is not the master’s church, but one
directed by powers o f darkness.
Q. Will these evil religious systems ever end?
A. Yes, time will remedy all things.
Q. How are these statements regarding Jesus to be veri
fied. They are not supported by any proof?
A. Make a long search and the truth will be found.
Q. In what way is the search to be made?
A. By hearing the words that are sent from a true source
o f knowledge, meaning the seeing part o f the mental life, which
has before it the knowledge o f all ages. That which is recorded
can be read by eyes that are able to see.
AZOTH 275
in .
By H erman S. W hitcomb
( Concluded )
He sees the limits o f modern psychology and deplores the
short-sightedness o f those trying to make facts fit pre-conceived
notions. He sees the orthodox school of medicine denying the
evidence o f their senses in the cures of Christian Science. He per
ceives a small group o f these same men who have equipped them
selves with the implements o f their work, curing each day,cases (to
the general school impossible o f treatment), the reasons for which
cures remain locked in their breasts because of the utter useless
ness o f explanation and the direct harm of trying to explain. He
looks back ten years and measures the progress made in the vari
ous lines o f endeavor, the enlargement and expansion o f ideas; the
progress in accepting new gods and doctrines, and he but measures
the future by the past, when lo! the orthodox say “ STOP.” “ This
is the authority. Thou shalt go no further.” But,” he replies,
“ ten years ago you said the same thing and yet the progressivt
thought o f humanity did not stop. It went along as firmly and
surely as ever. You, Mr. Politician, have learned much in politic'
then deemed impossible o f expression. You, Mr. Minister, have
found your old notions of theology flying away through youi
church windows. And you, Mr. Physician, have seen the Chris
tian Scientists come into being, and the hundreds o f other branche.*
of ‘cure-alls’— until by the very force o f this great public opinion
o f ours you have been forced to change and alter nearly every
thing you told us ten years ago was authority and fact.”
This little sketch of psvcho-analvsis has been written, not a.‘
a scientific elucidation o f psycho-analysis, but merely to co
ordinate definite thought in a very limited way in the first place.
In the second place, to place before those interested, the definite as
surance that the work termed herein psycho-analysis is actually
being carried on by competent operators with very marked success.
But there has been a third reason for its writing which is, perhaps,
more important than the other two and that is, that our so-called
science is and has always been most harshly dogmatic and intoler
ant, when anything o f a really radical nature has come up for
judgment, which upsets or overturns pre-existing ideas and opin
ions. There seems something inherent in the nature o f man
which, once a fact or opinion has been accepted, makes him hold to
the same with a firmness and tenacity most astonishing and un-
276
AZO TH
believable. A great man said: “ Surely, surely do men love the

process o f hugging their delusions. Even when the intuitive
conviction within themselves thunders again and again they are
wrong, yet will they face the world and assert they are right.”
In no branch o f science has mankind had more intolerance
and dogma to overcome than in our present-day medicine. And
when it is realized how much general antipathy there has been
from all sources, to anything in the Spiritual line, this dogmatism
and its intensity in the medical profession can be properly gauged
and understood.
It was in the sincere hope the writer could show, to some de
gree, the utter uselessness o f this dogmatic and intolerant attitude
on the one side, and on the other side, to attempt in small measure,
to point out the inevitable progress in the future based upon the
progress o f the past, that this article was prepared. It will
not matter how much opposition there may be, nor whence it
comes. Psycho-analysis, based upon the general principles herein
set forth is already here and working smoothly and harmoniously,
and it is only a question o f time when the very cumulative force of
the results obtained will compel the medical man to fully accept the
modus operandi that have produced these results, together with
principles upon which the whole fabric rests. It is the earnest
hope o f the writer that he may have, even in small measure, con-
tributed towards this end.
In closing he asks Mr. Whitty, the editor-in-chief, to append
a clear, concise statement under the title, “ The New Psychology,”
which will fit into the thought o f this article.
N O T E ON T H E N E W PSYC H O LO G Y
By M ic h a e l W h it t y
Mr. Whitcomb has offended some followers o f Freud, Jung,

and others by calling his article Psycho-Analysis. Nevertheless
in my opinion, his subject matter has a better right to this descrip
tive term than the study o f dreams, impulses and reflexes, belong
ing to the mind, which is known by this name. The same applies
to Psychology o f the old kind, the study o f mind, and is quite dis
tinct from the New Psychology which is the study of soul. The
Greek word Psuche certainly means soul not mind, and the use
o f the word to describe mind physiology has never been legitimate.
The New Psychology is as yet an inchoate, indecisive mass
o f phenomena from which no definite specific knowledge is de-
ducible. Approached from the lower ground o f inductive experi
ment, comparison and analysis it ever escapes classification. Ob-
AZOTH 2 77
served from the higher position of occult science, as taught by the

sages o f the past, it shows itself as more or less ordered effects of
the laws therein taught. Professor James in his Psychology thor
oughly realizes the truth o f this statement as, after writing a book
of nearly 500 pages, he concludes by saying: “ When then we talk
of ‘Psychology as a natural Science’ we must not assume that that
means a sort o f psychology that stands at last on solid ground. It
means just the reverse. It means a psychology particularly
fragile, and into which the waters of metaphysical criticism leak
at every joint, a psychology all of whose elementary assumptions
and data must be reconsidered in wider connections and trans
lated into other terms. It is, in short, a phrase of diffidence, and
not of arrogance; and it is indeed strange to hear people talk tri
umphantly o f ‘The New Psychology’ and write ‘histories of psy
chology,’ when into the real elements and forces which the word
covers not the first glimpse of clear insight exists.”
The New Psychology has to do with states o f consciousness,
with life in this and other worlds, with the influences o f thought
force, incarnate or supercarnate bodies. It is closely allied with
spiritism and psychical research. It must recognize soul as inde
pendent o f body— and must study the effects o f one upon the
other. As will have been gathered from Mr. Whitcomb’s articles,
what he calls Psycho-Analysis is the application o f what knowl
edge we have o f real Psychology to the examination o f individual
cases o f mental abnormality and disease and methods of cure—
and he truly points out what a promising prospect it opens out to
the medical practitioner for alleviation and cure in what has
hitherto been an unknown and trackless field. While other
branches such as chemistry are approaching the field o f the meta
physical, the physician holds tight to the material view and is lag
ging behind the rest. A wonderful future o f discovery and use
fulness is before him, if he will but open the door to this New
Psychology
Our Insane Asylums and other institutions are filled with
patients for the cure of whom the medical fraternity is impotent.
From the standpoint of a student of occultism, it is, I believe, safe
to assert that o f these 7 5 per cent or more are cases o f complete
or partial obsession or possession by so-called spirit entities. The
casting out o f devils is a lost art but it can be recovered and all
o f these unfortunates restored to their friends and relations,
clothed and in their right minds. Mr. Whitcomb has outlined the
methods and I hope many will be inspired to follow the suggestions
he has made.
278 AZOTH
®f)E of is>pmf)oltsm
T H E FO U R T R IN E S W IT H IN T H E GRAND SYMBOL
By G ertrude de B ielska
American Academy o f Astrologians

( Continued)
The word Is-Ra-El in relation to the Trinity is four times

expressed within the Grand Symbol, the totality o f which— as we
have seen— is the twelve pointed star which becomes the symbol
o f racial perfections. There is a prophetic symbolism originating
with the history o f Is-Ra-El that is worthy o f more space than
can be given it here, but we shall take the subject up again from
another point o f view; it is now in its relation to the number 7
that interests us most.
The deeply hidden esoterism o f the number 7 (as it relates
to Is-Ra-El) may be further emphasized by the Cosmic relations
o f the planet Saturn to the Universe, reflected into our solar
system and converged upon the points o f its square. The revolu
tion o f Saturn in its orbit takes approximately 28 to 30 years,
the minimum being 28, that is four times seven; thus it takes
about seven years for Saturn to make 90 degrees o f the circle;
14 to 15 years to make 180 degrees; 21 to 22 years to make 270
degrees, and at 28 to 29 years returns to the place in the circle
from whence it started at birth to begin another revolution. It is
an established fact o f Nature that the seven year period is one
o f unusual transition, that the life forces “ run out” so to speak,
or are so changed that bodies at the end o f seven years contain no
particle o f their original substance. Farmers well know that land
becomes “ sterile” after seven years. Nature in her exclusive do
mains is self-renewing; but if Man exhausts her resources she
refuses to yield her fruits unless renewed by him; so the seven
year period is a cycle o f completeness in Nature’s evolution just as
it was in Genesis, an end o f completed conditions that made
preparations for the new. Now just as the points o f the Trine
were found to be expressive o f a constructive, expansive, benefic
law in the evolution o f life, so the Square— or tetragon— indicates
a law that binds, contracts and restricts; a law that is cohesive of
the elements that are concentrated into its form for structural
purposes; the Square is therefore the antipodes o f the Trine as
matter in its concreteness is the antipodes o f Spirit.
AZOTH 279
In the human life the seven year period marks the most im
portant transitions from childhood to girlhood and boyhood,
womanhood and manhood, and these points o f transition are defi
nitely recorded in the Cosmos through the medium of the Grand
Symbol and have their direct bearings by sympathy and corre
spondence upon the scheme of individual human soul evolvement.
Now let us see if a diagram will not make this
plainer to the non-student. If the planet Saturn is
at the east point o f the Square when one is born,
then at seven to eight years it will have progressed
to the dexter (north) point 90 degrees distant on
the circle; at fourteen to fifteen it will have progressed to the point
at the west which is 180 degrees of the circle and is also at “ oppo
sition” with the place it was in at birth; and at 21 to 22 it has
progressed to 270 degrees of the circle which is the sinister point
of the Square, and at 28 to 29 years it will have returned to the
point where it was at birth. The years after 28 that Saturn passes
the points o f the Square are approximately 35, 42, 49, 56, 63, 70,
77, 84, and so forth. Sometimes these years lap over into the next
ones. These are all more or less transitional and crucial years
in the lives o f every one.
The planet Saturn in the divine economy o f our solar system
concentrates out o f the Cosmos the qualities we call truth, faith,
reverence, sagacity, industry and stability; hence its vibrations
are constructive o f these qualities and as it passes the points o f its
Square at the seven year periods, these qualities become more and
more dominant in the individual and at 28 to 30 are made perma
nent; hence we have a strong, upright, conscientious, reverent,
dependable character; one that may always be found in the most
responsible positions o f trust in any community.
But if another planet is at, or near any o f the points of this
Square when one is born, then as Saturn crosses any of these
points at the seven year periods, the vibrations engendered thereby
are “ malefic” and destructive, according to the nature of the plane
tary influences affecting the points or “ angels,” and these influ
ences and vibrations reflect the Law of Life expressing through
the human soul.
It is then the Astrologer looks for the perversions of those
estimable qualities o f Saturn and finds that they are in accord with
the nature o f the Square which we have found to be binding, con
tracting and restricting, but these qualities o f themselves are not
“ malefic” for they may be often the stabilizing qualities o f any
character or situation, yet when co-operating with human perver-
28C AZOTH
sions their vibrations become most undermining and disastrous to

one’s character, happiness and welfare. W hy? Does some one
ask! Because the Soul has made this Law o f Life for itself
through its transgressions in some past incarnation and is drawn
to earth at a time when planetary positions correspond in vibra
tion to its own discordant vibrations and subsequently into such
experiences as this Law o f Life demands. TH ERE IS NO
“ C H A N C E ” A L L IS L A W ! Souls that are expressing the per
versions o f Saturn are born in poverty or are otherwise restricted,
often surrounded by falsehood and dishonesty, become fearful,
slothful, intemperate, morose, miserly and suspicious, get into
debt, commit crimes and unless there are strong offsetting influ
ences for good— which happily is often the case— o f such are the
prisons filled.
(T o be continued)
A M ESSAGE FROM A F A R
Salutation, oh w eary voyager, traversing seas uncharted!

Let m y w ords refresh you as music from realms o f harmony,
Let them be as balm to soothe your puzzled mind,
Let them rest you r jaded spirit, learning hard lessons in a restless world.
Y o u are not seen by me, yet all m y love and cheer would seek com
munion.
Y ou are as a flame to which, mothlike, m y spirit flies,
R eaching it on ly to be scorched by earthly passions.
A nd you, lone writer, w ho records m y w o r d s :

F or the love you bear the poet w ho strove to show the truth,
Put these few lines o f mine before the world,
T o reassert that reason, mind and soul are each imperishable;
That man is not a mere reflection o f a fleeting day,
But shares a life which reaches far beyond the distant stars.
Strive, oh voyager, to realize this truth,

W eathering the gales and steering a straight co u rse ;
F or onw ard lies a harborage secure,
T o w hich, as storm -racked vessels, human souls are struggling,
W h ere each shall learn the meaning of its voyage,
A n d leave the burdens it has brought from earth.
W alt W h itm an .
(Automatically Received)
AZOTH 281
3 n Sntrobuction to tfje g>tubp of tfje 'Carot

By Paul F. Case
Chapter 8 .
To begin his study o f the triad trumps bearing the num
bers 9, 10, and 11, let the student add the ninth and tenth cards
to the tableau given in preceding chapters, thus:
0
1
3
5 6
8
9
10
This completes the Tree of the Sephiroth. The number 9 is
Tesod, the Foundation, and 10 is Malkuth, the Kingdom
lesod, spelt ISV D in Hebrew, combines the letter Yod, I,
with word SVD, Sod, “ a mystery.” Thus the secret meaning
of lesod is “ the mystery o f Yod.” The Sephra Dtzenioutha says:
“ Yod is above all (symbolizing the Father), and with him is
none other associated.” This doctrine is implied by the title and
symbolism o f the ninth trump, which also corresponds to Yod
in the Hebrew alphabet. The Hermit lives alone, isolated; and
the picture shows him “ above all,” on a snowy mountain-peak.
His white beard suggests that he is the “ Most Holy Ancient
One,” so often mentioned in the Zohar; and the gray, cowled robe
recalls the name, “ Concealed with all Concealment.” These epi
thets are applied by Kabalists both to Ain Suph and to Kether,
which are held to be identical in all but name. Here they refer
to the correspondence between lesod, the Foundation, and Ain
Suph, the Source of all.
That correspondence will be better understood after a study
of the analogies between 9 , the number of lesod, and 0 , which
symbolizes Ain Suph. The sign o f that which precedes all mani
festation is 0 ; and 9 , the last figure in the integral series, denotes
completeness, perfection, realization. The only perfect Being
must be the Absolute, and the Absolute is No-thing, 0. Perfec
tion, morevover, is beyond and above all manifestation, for mani
festation is a process that ends with the realization o f the Perfect.
9, therefore, represents the Absolute as the Goal o f all existence,
while 0 typifies It as the Source of all. Consequently, in the Tarot
0 is a youth, looking upward, in the morning light; but 9 is a
282 AZOTH
bearded ancient, looking down, at night. Again, the mathematical

properties o f 9 are similar to those o f 0. Multiply any number by
9, and the product gives 9 as the least number o f its reduction.
Substitute 9 for 0 in a complex number, and the reduction will
give the same least number. Thus 259 reduces to 7, and so does
250. Hence, in reducing a complex number composed of several
figures, 9 is regarded the same as 0, and only the other figures
are added to find the least number. Finally, the extension of 9
is 45, which reduces to 9, so that 9, like 0, always produces itself
by evolution.
In brief, then, the Hermit and the Fool are two aspects of
one principle, which is the “ foundation” o f all things. The Hermit
is the Ancient One, the Source o f all existence, above all things,
yet supporting all. He precedes everything, and is forever young,
as in the symbolism o f the Fool; yet He will continue when all
else has passed away, and He is the Goal o f all our hopes. Thus
He may be represented as a bearded ancient, the Hermit. He
is shrouded in mystery; but the key to that mystery, and to all
that we can apprehend concerning it, is the doctrine emphasized
by Jesus, that the Absolute is the Father, or Progenitor, of all
beings.
From this, by a series o f deductions, we derive the idea of
the Sonship o f man, with its corollary o f Brotherhod. From it,
also, depends the hypothesis upon which all magical practice is
founded, that the powers o f Spirit are reproduced in man, that
the difference between man and God is not one o f kind, but of
degree o f expression. Hence the Hermit holds a lantern over
the path, as if he were lighting the way for others making their
painful journey up the mountain-side. Here is the Great Promise.
In humanity are the potencies o f Divinity, to be evolved by climb
ing the steeps o f experience; and the end o f the Path is union
with our Source.
The tenth trump, the Wheel o f Fortune, is Malkuth, the
Kingdom. As the Parables o f Jesus plainly show, that Kingdom
is not a state o f life after death; nor is it, except in a very limited
sense, a social order. It is the method o f Spirit in self-expression;
and because cyclicity is characteristic o f that method, the Tarot
symbolizes the Perfect Law as Buddha did, by a Wheel.
Around the wheel are four letters o f the Roman alphabet.
From left to right, beginning at the bottom, they spell the word
R O T A , the Latin for “ wheel.” Starting from T, and reading
from left to right, they form TA RO . Read from right to left,
beginning with O, they spell ORAT, the present tense o f the Latin
AZOTH 283
verb meaning “ to speak.” Read in the same direction, beginning

with T, the word is TO R A , the phonetic equivalent of the Hebrew
Torah, the Law. And from the letter A, reading from right
to left, they form A TO R , Hathor, the name o f the Egyptian
goddess corresponding to the Empress in the Tarot. Thus these
four letters make a complete sentence, as follows:
R O TA T A R O O R A T TORO ATOR, which may be trans
lated thus:
(T he) W H E E L, TARO, SPEAKS (the) L A W (o f)
HATHOR.
Now, the Empress, who corresponds to Hathor, is the num
ber 3; the sum o f the numbers o f the major trumps is 231 ; and 6 ,
the reduction o f 231, is the extension o f 3. Thus, in a sense, the
whole series is summed up by the Empress, and thus it is literally
true that the Wheel o f the Tarot speaks, or reveals, the Law
of Hathor.
Hathor, moreover, by her connection with the Empress,
corresponds to Binah, the third Sephirah ; and because BINH, by
reduction, gives the number 4, it is evident that Kabalists con
ceive Understanding to be represented by that number, as well
as by 3. For although 4 is the number o f Chesed, Beneficence,
it is taught that Chesed proceeds from Binah, so that the potency
of Chesed must be supposed to reside in Binah. I have already
given some intimation o f this in my endeavors to explain how the
Fatherhood o f the Emperor is the consequence o f the Empress'
Motherhood. The concealed significance o f Binah, then, is con
nected with 4, which reminds us that the Kabalah declares
the universe to be composed of four elements, manifested in four
worlds, and producing four principles in the constitution of man.
From 4, moreover, by extension, 10, the number o f Malkuth, the
Kingdom, is evolved.
To this fourfold scheme the symbolism of the Wheel of
Fortune refers in various ways. It shows the four living crea
tures of Ezekiel and the Apocalypse— Taurus, Leo, Scorpio, and
Aquarius, the second, fifth, eighth, and eleventh signs o f the
zodiac, the sum of whose numbers is 26, the Tetragrammaton,
IHVH. This Name is written on the wheel, its letters alter
nating with those that form the occult sentence just explained.
On four arms o f a double cross inscribed within the wheel are
the alchemical symbols o f Sulphur, Mercury, Salt, and Water.
The cross itself represents the Tetragrammaton, for it has eight
arms, the number given by the reduction of 26, the value of
IHVH.
284 AZOTH
On the left o f the wheel descends the golden serpent of the

Astral Light. From its tail to its head are ten curves. Beginning
at the tip o f the tail, thirteen points are formed, including the head.
Besides the various meanings o f 13 mentioned in connection with
the word Binah, is that o f unity, because 13 is the numeration
o f the Hebrew word AChD, Achad, “ one.” Thus the descending
serpent signifies the tenfold emanation o f the One Spirit of Life.
On the right o f the wheel a red Hermanubis rises. His
color is that o f the lion in Strength, o f the Emperor’s robe, and
o f the outer garment o f the Magician. He is one form of the
Egyptian god Thoth, or Mercury, whom we have identified with
the Magician. A s represented here, he denotes the evolving
Spirit, before it is liberated, hence he has a human body and a
dog’s head. This represents the human organism subordinated
to the desire nature; but at the same time, by an analgoy derived
from the dog’s keen scent, and his faithfulness, suggests that
within the desire nature are the potencies that make for liberation.
At the top o f the wheel is a Sphinx, the synthesis o f the four
living creatures at the corners o f the picture. It remains unmoved
while the wheel turns, and symbolizes liberated humanity. To
show that both sexes are included in this figure, it has a man’s
face and a woman’s breasts. For the Kabalah emphasizes the
truth that though man and woman are different, so that each
is especially qualified for certain forms o f self-expression, they
are at the same time equal, and necessary to each other.
Let the student now lay aside the trumps from 0 to 8 , in
clusive, and place 11 with 9 and 10, so that it bears to 10 the same
relation that 2 does to 1 on the Tree o f the Sephiroth. I need not
elaborate, upon the similarities between justice and the High
Priestess, for they will be apparent to the most casual observer.
But because Evolution is the reverse o f Involution, the details
o f the eleventh card oiler certain contrasts to those o f the second.
Thus the hair o f Justice is yellow, while that o f the High Priestess
is black; and the High Priestess’ robe is blue, but justice is clad
in red, like the Emperor.
Her sword suggests the same ideas as the letter Zain, which
»corresponds to the Lovers. It implies division, separation, classi
fication, and the like; and all these are connected with the occult
•meaning o f the duad, o f wdiich Justice is a symbol, because her
number, 11, reduces to 2. She is the aspect o f Chokmah, Wisdom,
that analyzes, separates things into their component parts, weighs
and measures, and so discovers the workings o f nature. Her
purpose is the adjustment o f man to his environment, and the
AZO TH 285
modification and improvement o f all the conditions of that en

vironment, through the intelligent direction (o f natural forces
according to their laws.
Justice, therefore, is a deduction from the Wheel o f Fortune.
She symbolizes the practical application o f the law o f action and
reaction implied in the doctrine o f cycles. In a sense she typifies
the Law o f Karma, since the primitive meaning o f Karma is
“action;” and in this connection it should be observed that the
Sepher Yetzirah attributes Work, or Action, to Lamed, her cor
respondence in the Hebrew alphabet. Lamed is the “ oxgoad,”
symbolizing the means whereby the “ Ox,” ( Aleph, the Fool,) is
guided and directed. In other words, the action o f evolving
humanity, (and action, be it remembered, includes thought and
speech,) gives tendency, or definite purpose to the manifestation
of the limitless possibilities o f the Absolute.
This is a cardinal doctrine o f the Ancient Wisdom, and all
sacred writings elaborate it. As the Psalmist says, man is “ but
a little lower than God,” and all things are under his feet; because
he is a center o f expression for Absolute Wisdom and Limitless
Power, able to discover the laws of the universe in which he
lives, and able, also, to adapt those laws by his thought, his
words, and his works, so as to produce better conditions than
those provided by nature unmodified by the introduction of the
human personal factor.
THE C H R IS T W IT H IN
W h a t though Christ com e a thousand times
U pon this earth to re ig n ;
Unless H e live within your breast,
H e com es, for you, in vain.
W h at though Christ die, a thousand times,
U pon an outstretched C ross;
Unless you too can die to self,
His death means but your loss.
W h at though Christ rise a thousand times
O ’er com ing death and s in ;
Unless you too can rise o ’er self,
His victory you ’ll ne’er win.
His birth, His death, upon the Cross,
H is victory o ’er Sin,
Means naught to you unless you find
That Living Christ within. LouISE R. Waite.
286 AZOTH
®fje Jfuntmmental $rimipiesi of tfce

^ t-E in g ® ao
A N D T H E C A B B A L A S OF EGYPT, IN DIA AND
TH E HEBREW S
„ By Z e o l ia J. B o y il e
( Continued)
40.
Careful with money though fond o f investing it. Frequently
connected with printing and libraries. Literary lines and art.
Also successful in business and mechanical lines. Love o f travel,
especially by water. Has a temper. Circulation o f the blood.
Hebrew Cabbala:
Men o f letters and artists. Dominates printing and libraries.
Honor, confidence, consideration. Sometimes a tendency to som
bre spirits and shunning society.
Lowest Form: Strife, opposition, differences, disputes.
Chinese Tao and Yi-king:
Escape from peril; advantage in the southwest. The move
ment will win all. Successful operations. Buds o f plants and
trees begin to burst and produce fruit. Denotes relaxation and
ease. Forgives errors deals gently with crime. Removes re
bellion.
41.
Religious. Energy. Versatility. Fine speakers and writers.
Control o f the tempers and the passions. Successful in politics
and literary lines. Trouble through the liver.
Hebrew Cabbala:
Energy. Occupied with political affairs. (It may be well
to mention here that W oodrow, in the name o f President Wilson,
is 41; also the name o f ex-President Roosevelt, as is also Purroy
in the name of Mayor Mitchel, one time Mayor o f New York.)
Heads o f diplomats.
Lowest Form: Apostates, renegades.
Restrains wrath; represses desires; diminishes the ailment
under which he labors. Gives to others without decreasing his
own. Obtains his wish on a grand scale. Cultivation o f virtue.
Difficulty in the beginning, but ease in the end. Keeping what is
harmful at a distance.
AZOTH 287
42.
Religious. Often clergymen. Musical talent. Quiet, calm;
artists, singers.
The Heart : Good for marriage, but not especially good for
health.
Hebrew Cabbala:
Grandeur o f soul. Energy. Consecrated to the service of
God. Dominates religion.
Lowest Form: Traitors.
Diminution and increase. Overflowing and emptiness.
Should be employed in sacrifice. The violent or strong do not die
a natural death.
43
Displacing or removing love for military life, though danger
in war or from firearms for this particular number.
Bilious troubles.
Hebrew Cabbala:
Love glory and the military state. Many projects.
Lowest form : discord: revolution.
Chinese Tao and Yi-King:
Overcomes by softness. Advantage in non-action. Bestows
emoluments on those below him. Is not in the place appropriate
to him. Misery in having none on whom to call. Written char
acters and bonds. Officers regulated and people accurately exam
ined. Displacing or removing. Danger from war or arms.
For making one’s name known.
44
Success in useful enterprises. Dominates b o y ages espe
cially those made for instruction. Love for military life. Brave,
may win military distinction.
Circulation o f the blood and stomach.
Hebrew Cabbala:
Success in useful enterprises; distinguished for military
talent and bravery; becomes celebrated within the records o
glory- .
Lowest form: domineering; wyar; revolution. Imagining
one’s self distinguished.
Chinese Tao and Yi-King: .
Seeks fame and riches to his own detriment. Delivers his
charges; promulgates his announcements throughout the our
quarters. Keeps himself too much aloof from people. Exhauste
----------------------------------------- -------
288 AZOTH
at his greatest height. Self-restraint. Excessive love of name

will be attended with much personal sacrifice. Excessive hoard
ing will be followed by great ruin. If one knows where to stop
there is no danger.
(It will be seen that the dominant tendency o f this number
is to make its owner distinguished. As examples we give Car
negie, Gertrude Atherton, Gertrude Vanderbilt (Mrs. Harry
Payne W hitney), Thomas Jefferson.)
45
Dominates love o f instructing; facility in learning; vegeta
tion. Union. Often early marriage. Successful teachers, in
leading multitudes or in anything connected with many people.
Genital organs and stomach.
Hebrew Cabbala:
For confounding wickedness and arrogance and relieving
those who are humiliated and declining. Dominates vegetation;
love o f instructing; learns with facility. Union; marriage.
Lowest form : revolution, false projects.
Chinese Tao and Y i-K ing:
Great or overflowing virtue. Puts the weapons o f war in
good repair to be prepared against contingencies.
Theodore Roosevelt is a striking example o f this, as wit
nessed by his articles and speeches for preparedness.
46
Very high ideals. Steady upward advancement. Flexibility;
obedience. Successful with those in power. Psychic number of
which has strong intuition often amounting to presentiments.
Fortitude; discretion. Should live in the south. Sometimes make
great discoveries. Must guard the lungs.
Usually acquires money but generally loses it through sacri
ficing it to high ideals.
Hebrew Cabbala:
Power to see in dreams. Discovers secrets o f nature. For
titude; subtle ideas; new and sublime thoughts; discretion.
Lowest form ; ennui; displeasure; discontent; dissatisfac
tion.
Chinese Tao and Yi-K ing:
Moderating o f desire or ambition. When this prevails at
its best, the swift horses draw dung carts (agriculture), when
disregarded they breed war horses. The fault is to sanction am
bition and desire to get. When correct develops virtue until
high and great. Succeeds in his aim but will not preserve his
riches.
AZO TH 289
47
Agreeable. Most successful line is in handling money for,
or through, the people. Philosophical. Excellent bankers and
brokers. Danger from water and multitudes o f people. Nerves.
Hebrew Cabbala:
Dominates justice. Agreeable character. Passion for
acquiring the secrets o f light, in a material as well as a mental
sense. Quick, especially in business; celerity; vigilance. Usually
successful.
Lowest form; immoral actions; scandal.
The strong covered by the weak. Perilousness going on to
satisfaction.
Should not make speeches, argue nor plead. Surveying
what is far off. Without going out the door one understands
all that takes place. The farther one goes out the less he knows.
Accomplish their purpose without really intending to do so. Will
sacrifice life in order to carry out project. Extreme difficulty
ending in free course. Exercise o f discrimination; diminution
of resentment. Surveying what is far off. Viewing the distant.
48
Affectionate nature, very fond o f pleasure. Psychic; some
times has prophetic dreams or presentiments. Faithful in part
nerships and marriage. Sometimes difficulty in finishing under
takings. Success in lines connected with entertainment and
amusements.
The throat.
Hebrew Cabbala:
Love; frendship; sincerity; affection. Tries to preserve
the union between husband and wife. Gives presentiments and
secret inspirations. Passion for love. Fond o f pleasures.
Lowest form; inconstancy; too great love o f luxury.
Well which supplies nourishment and is not exhausted.
290 AZOTH
© m ilt i§>torp
T H E E Y E OF ID
By L aurell E. S mall
( Continued,)
On and on the figure came, looking neither to the right nor

to the left. When it passed them, so close that the sodden
clothing almost brushed theirs, they gasped as they distinguished
the features o f the truant they sought, and saw that his wide-
open, staring eyes never winked as he walked, and if they saw
anything, it was not o f the objective world. As he neared the
cat, the creature darted on again.
In this somnambulistic state, Robert and the cat understood
each other perfectly in a common psychism, so that with unseeing
physical eyes he was following exactly in the feline’s footsteps.
Was the animal leading him? W as he seeing with the Eye
o f Intuition? W as the Eye o f Intuition, then, analogous to the
age-old Eye o f Id, which never ceased to see all that was, all
that is, and all that is ever to be?
What was this Eye o f Intuition the instrument o f? Since
the physical eyes were the instruments o f the brain, or objective
mind, surely the Eye o f Intuition must be the “ instrument” of
another mind, which could not possibly be individual, as the ob
jective is, since it contained all the ideas that were, are and will
ever be. Is all existence, then, united in a common mind— a com
mon medium— which serves all things animate and inanimate
as a sort o f Cosmic Museum o f Ideas? Could anything rightly
be called inanimate, since we are one with all things in this uni
versal mind o f the Subjective W orld? If it were represented
by an idea in a state o f mind, then it lived and thought, other
than on the plane o f ordinary reason, and therefore, if the word
inanimate be permissible, in regard to “ things,” it must surely
have a more subtle meaning within it than is generally applied.
Then again, here was Robert and the cat, evidently thinking
together in a mind, which was certainly other than and beyond
the one o f objective and every-day usage among average folk.
Thus Pheron ruminated during the short space o f time they
watched developments. Ever since his first psychic experience
made such a startling impression upon him, he had been think
ing and speculating along psychological lines, and had rummaged
among books on the subject for some definite understanding of it.
AZOTH 291
It was Tascia’s intention to rush on and catch up with

Robert fearing she might lose him again, but Pheron reminded
her that it was dangerous to a sleep-walker to awaken him sud
denly that it would be best for them to follow the boy and his
strange guide, within a safe distance, to see where the cat would
lead him.
Robert walked very slowly, picking his footsteps with the
greatest care. He did not seem to tire, nor did he hesitate, or
seem in any way uncertain o f his route. It was a long and diffi
cult journey for the excited pair following cautiously. By the
time they reached the stump where they first encountered the
cat licking its paws, the dawn had broken rosily, purpling the hills
around Point Lawrence, and early morning mists were hastening
away to make room for the rising sun.
Safely passing around and over all obstacles, Robert made
his way, led by the cat, straight through the kitchen o f Lawrence
House, and up the stairs into his own little bedroom. Pheron
and Tascia, stealthily following, did not enter but watched him
through the half-opened door, and as they watched, a furry
streak slipped through Pheron’s legs and bounded down the
stairs.
Still with unblinking, staring eyes, the boy stripped off his
damp clothing, deliberately hung them over a chair, sought his
pajamas in the usual place, put them on and got into bed. It
was then that Tascia tiptoed into the room and softly pulled
down the shade, that the nocturnal wanderer might get some rest
after his strange adventure.
For the first time Pheron was afforded a chance to get a
good look at the face o f the sleeper, and when they were outside
o f the room, Tascia quietly closing the door behind them, he,
quite stirred up over his discovery, informed Tascia that her
Robert was the very boy o f his dreams who had escorted him,
a number o f times, to the Temple o f Id.
“ I know,” answered Tascia, with provoking calmness. “ That
was the surprise I had for you last night, when we went to his
room and found him gone.”
The night with its anxiety and their battle with the ele
ments had left them both rather dishevelled in appearance, and the
damp hair falling loosely around Tascia’s pale face, gave her a
Madonna-like and pathetic look, which, though Pheron thought
adorable, it also touched his heart in a manner he had never
experienced before. For the moment he imagined he could read
upon her face all the unspoken anguish o f heart she had bravely
292 AZOTH
and silently suffered during the years o f their cruel separation.

Tenderly he pushed the soft hair back from her forehead, and
fervently kissing the smooth brow, he begged her to go to bed at
once, and sleep the whole morning.
A few minutes later found Pheron stretched out on the
couch in the living room, armed with a fat cigar. He had just
about settled himself for what he termed a restful smoke, when
Martha descended upon him.
W hat! You up so early?” she cried, in surprise. “ Sakes
alive!” noticing his crumpled look in the morning light. “ What
have you been doing to yourself? You don’t look as if you had
a wink o f sleep all night.”
And because she was Martha and must therefore always
see that every one was all right every minute o f the day, she
reached out intuitive hands and felt o f his coat sleeve.
“ Well,” she exploded. “ I f I were not in my right mind,
I would begin to suspect that there was a conspiracy o f some sort
between you and my cat. Do you know that wretched creature
yielded to the call o f the wild last night, and sneaked out, and
stayed out all night, for the first time in its life— and I should
know since I raised it from a kitten. Then it had the imperti
nence to hop upon my bed this morning, wet and dirty, to dress
its ragged-looking fur, trying to remove thq evidence of its
night’s debauch. But here, you get right out o f that wet coat
this minute, and go upstairs to your room. Hang the trousers
outside the door and get in bed; by the time you get that cigar
smoked I’ll have them dried and pressed for you; they look a
•sight.”
As she spoke, Martha was relieving him o f the coat against
his protests.
“ I am all right, Martha, thank you,” he assured her. “ Per
haps you are right; the cat and I might have taken an early
morning ramble and got caught in the rain. You know, it is
not so long ago that it rained. There is a good girl now,” patting
her hand. “ Just let me lie here like this and don’t you be worry
ing about my clothes.”
“ Do as T say.” Martha was determined. “ I know what’s
best for all you children. I will send Robert up with them as soon
as possible.”
But Pheron was equally firm, and so they finally compro
mised on the coat, Martha bearing that garment off to the kitchen
in triumph. She returned in about ten minutes with a cup of
coffee, steaming hot, which she commanded him to sit up “ that
AZOTH
minute” and take, before he caught the cold, the grip, the quinsy,
and heaven knows what else; all o f which she threatened would
overcome him if he refused.
He promised obedience if she would join him in a brotherly
kiss. This she blushingly did, warning him that should he dare,
a second time, to take such an advantage o f an elderly and de
fenseless spinster, she would instantly expose him to Tascia. He
patted her cheek, calling her “ an old dear” ; all o f which pleased
Martha immensely, but left her wondering if this sudden, affec
tionate appreciation o f her had anything to do with a certain
letter, and if so, how could she ever square herself with Tascia
in the matter.
Guiltily, she sped kitchenward, to prepare the breakfast, as
well as her own case for Tascia.
. An hour later, at the breakfast table, while Mar
tha pampered him with eggs, toast, marmalade and every known
breakfast dainty, Pheron was amazed to see Tascia walk in, look
ing as fresh and sweet as a new blown rose. He swallowed his
surprise, but as he stood up to greet her, his eyes said to her
eyes: “ You naughty girl, how dare you disobey me; and how do
you contrive to look so charming after such a night?”
And her eyes answered to his eyes: “ The man persons we
love are ours to honor and disobey; and what does a poor male
thing know o f the subtle arts o f women at their toilet? Give a
pretty woman but five minutes alone with a mirror and a few
necessary adjuncts to feminine art, and she will successfully com
bat and remove the traces o f any imaginable variety of tired
feeling and jaded looks.” Then audibly, to Martha: “ What a
glorious morning, Martha. Did you hear the storm last night?”
“ No,” she replied, “ but judging by the looks o f my night-
prowling cat this morning, when she came in and had the cheek
to jump upon my bed, I should say it must have rained little
locusts. Why, the fur on that cat’s back was literally knotted in
hard lumps.” She gave a stern look at the cat squatting at her
elbow complacently licking up a saucer o f cream.
“ She looks perfectly all right now,” remarked Tascia, try
ing to keep the conversation on the cat.
“ All right now, but good gracious! You ought to have
seen the fight the miscreant put up while I combed and brushed
her into sightliness again.”
{T o be concluded)
294 AZOTH
Ancient Craft Jfflasonrj»

Edited by FRANK C. HIGGINS, 32°
T H E SYM B O L A N D T H E REALITY
C O M PARED
The two pillars which stood before the entrance door of

not only “ King Solomon’s” Temple, but o f all the ancient Egyp
tian and Semetic fanes, were really emblematical of the two
Solstices, Winter and Summer, with usually a symbol of the Sun
between them.
pole- star
Both are hypothetical opposite points on the circle of the

Ecliptic. The Earth touches each once a year.
As we are now situated, they are represented by the poles
A -A , A -A .
Owing to the gyroscopic motion o f the Earth’s axis, they
will, in 12,960 years, at the same seasons, incline at the angles
B-B, B-B. The immovable (presumably) point, about which
this turns is the Sun, upon a cross consisting o f the “ pole” and
“ plane” o f the Ecliptic.
The names o f these pillars correctly spelled, in Hebrew, con-
AZOTH 295
stituted a curious arithmetical puzzle relating to their function,

by use o f the number-letter system o f the Jews.
The words Ikin and Boas, “ halved” into IK-IN and BO-AZ,
respectively, are 30-60 and 72-8, the added digits o f which are 26,
equivalent to 1 0 + 5 + 6 + 5 , JE H O V A H ; but multiplied separately
and then together, amount to 1,036,800, which, in years, equals
forty complete Precessions o f the Equinoxes or two complete
Hindu Kali Yugas (with accompanying “ twilights” ), the first
agreement o f these periods in round numbers.
The lines C-B, C-B, are the present inclination o f the Equa
tor. The lines D-A, D-A, are what it has been and will be again.
It will be seen that these lines meet at acute angles, which
define an oblong o f 3 X 4, with the Sun in its centre.
Our Lodge floors are imitative o f the ancient Temple pave
ments, which were o f alternating black and white squares, serv
ing for what in technical language is called the equation of loci.
Of 3 x 4 dimensions and oriented from east to west, a pillar
in the northeast corner threw its shadow to the southwest cor
ner on the morning o f the Summer Solstice, while its mate threw
a similar shadow, at another angle, on the day o f the Winter
Solstice. Thus the celestial facts corresponded with these crude
terrestrial registrations thereof, and the two were by our ancient
brethren made the subject o f learned trigonometrical calcula
tions, by which they arrived at a knowledge of the exact truth.
( lose study o f all the angles and geometrical proportions involved
in this diagram will prove indispensible to the Masonic student,
for in them will be found the chief elements o f Ancient Craft
Masonry as a whole. The universal ancient symbol for the
Sun and two Solstices were three crosses.
TH E ZO D IA C IN RELIGION AND FREEM ASONRY

In that which concerns their material interests, men judge
and act by what they have been led to believe from personal
observation. In that which concerns their spiritual contempla
tions, most men are content with that which they are assured that
others believed in remote times, and no tale o f a miraculous past
seems too wild or improbable so long as it is placed at a suffi
ciently distant date for all eye witnesses to have passed to their
rewards. The most startling thing tbout our dogmatic religions
is their ingratitude to the means by which they have climbed into
prominence. Practically all have kicked over the ladders o f their
ascent from obscurity and have reserved their choicest anathemas
for the very parentage o f their most solemn credos.
/
296 A ZO TH
To assert the Zodiac in particular, and Astrology in general,

to have constituted the original founts o f all o f the classic re
ligions, from Brahmanism to Christianity, is no argument in
detraction o f or in defense o f any. It is merely to revert to sub
jects o f speculation which have occupied the human mind from a
period far beyond the memory o f history or tradition. If there
is anything older in the domain o f human classification than the
twelve stations or signs o f the Ecliptic, with their accepted animal
figured constellations, there is no record or survival of it, for the
Zodiacal circle stands absolutely alone and unrivalled as a monu
ment to man’s earliest essays o f flight in the direction of the in
finite. The fact that Astrology has been miserably, nay wickedly
misused and profaned by the charlatan and cheat, is the real
reason for its still enduring disrepute among many who know
not to what extent they are depriving themselves and the world
o f a perfect angle o f vision in the study o f the world’s ancient
cults and mythologies.
Without the slightest hesitation it may be loudly affirmed
that the truth concerning the development o f the religious dogma
never will be arrived at, no matter how learned the research
along other lines o f examination be, until the student acquaints
himself with at least the main features o f Astrological (involving
also Astronomical) lore, as the Key to the mystery science of other
days. If one will examine into the peculiar tenets o f the faith
to which he proffefs his assent, he will find that it descends from
teachers o f an age when Astrological practices were universal
and all things o f a spiritual nature colored by them. He will
even be forced to admit that the sacred books o f all faiths are
replete with imageries and portents o f an Astrological nature.
Millennia ago, when the great primitive Key religion was
being formulated, when Sabean scholars were honestly and rev
erently attempting to fathom the mystery o f the Universe and
soaring to the stupendous truth that it is a gigantic organism,
alive and sentient in every part, the circle o f the Zodiac with its
twelve major and three hundred and sixty minor divisions, was
determined to be not only a convenient but a natural feature
o f the celestial mechanism. Our ancient forefathers knew, not
three or five hundred years ago, but at least five or six thousand
years ago, all o f the principal physical facts concerning the globe
on which we live and its immediate cosmic environment. They
had also discovered that these physical facts were determinedly
law and not by chance. Certainly they lacked the observatories,
the laboratories and the scientific instruments at our disposal, but
AZOTH 297
they had profoundly apprehended mathematical and geometrical

science and though ignorant— as we still are— in most particulars,
of the true nature o f the forces involved, they were able to detect
and record the unerring accuracies of the heavenly movements
and appreciate their divine harmonies, perhaps even more than
ourselves.
The Universe, which we inhabit, was seen by our primitive
forefathers as a stupendous cone, the base o f which was the
plane of the Ecliptic, bounded by the Zodiacal circle. The apex
of this cone was the pole star o f its day, and the Sun o f our
system occupied the centre o f its base, around which the planets
continued their measured progressions. The ignorant theory of
a flat earth and a revolving Sun was the product o f Priestcraft,
the ancient symbols show that the Seer knew better. A minutely
detailed compendium o f Zodiacal lore will be one o f the most
valuable adjuncts to the study o f Archaeology, History and com
parative Religion ever conceived. It will furnish the most re
liable manner o f establishing dates in the past and of determining
the eras o f the symbolisms which have, at one and the same time,
evoked the reverence of multitudes and supplied the inspiration
of poet, painter, architect, sculptor, smith and potter. One of
the most valuable works dealing with the Zodiac which we pos
sess at the present time, is the book called “ Ancient Calendars
and Constellations” by an English lady, the Hon. Emmeline M.
Plunket, who has been at great pains to establish the ancient
Aryan origin o f the Zodiac and the many proofs that it was
well known to the ancient Sumerians o f A K K A D , long ante
dating the Babylonians, to the ancient Hindus and to the an
cient Medes and Persians, its Greek and Roman period belong
ing to comparatively modern times.
The student o f ancient Zodiacal data will do well to remem
ber certain essential principles which must positively be heeded
unless he is willing to have his investigations come to naught, as
those o f hundreds o f others have done. The ancients were
acquainted with three motions of the earth, its diurnal revolution
of twenty-four hours, its annual voyage around the Sun estimated
at precisely three hundred and sixty-five days and six hours and
the retrogression of the equinoctial and solstitial points around
the Circle of the Ecliptic, due to the gyroscopic “ wobble” o f the
Earth’s axis, called the precession of the Equinoxes, at the rate
o f seventy-two years per degree.
Although scientific analysis with high-powered instruments
has demonstrated slight differences to the above computations.
298 AZOTH
which may always have existed, or which may be due to slow

alterations and perturbations, we are not dealing with the find
ings o f exact modern science, but with the crude science of
antiquity, and these arithmetical quantities were what they knew

and made the basis o f their religious symbolisms, referring to
Nature and Nature’s God, on a mathematical plan which must
be studied as a whole, with its parts untampered with, if we are
to reconstruct the indispensable ancient viewpoint. Our sense
o f values will also be greatly aided by a just comprehension
o f the exact dates o f great changes. One o f the peculiar and
seldom explained symbols o f Freemasonry is the employment
of the four Zodiacal figures, the Bull, Lion, Eagle (Scorpio),
and Man (Aquarius), on its armorial bearings, with the motto
“ Holiness to the Lord” and the addition o f four thousand years
to the current date (1919+4000=5919) to secure the Masonic
date. The foolish interpretation o f these things is that the
“ beasts” represent the four Gospels and the date the length of
time since the Biblical creation o f the World. But since this
trash was promulgated, it has been established that there already
existed civilization which were ancient six thousand years ago,
not to speak o f geological evidence as to the age o f our Earth.
“ Holiness to the Lord” is a translation o f the ancient Ara
maic inscription on the mitre o f the Jewish High Priest, which was
AZOTH 299
“ KDSH L JH V H ,” which being translated into numbers was

324-30-10, 5, 6, 5. Now, 10, 5, 6, 5 divided successively through
thirty gives us 3, 6, 5, 6, which means the Solar year of three
hundred and sixty-five days, six hours, while 324 is the sum of
144+180, which multiplied, gives us 25,920, the duration in years
of a Precession o f the Equinoxes. The precise date at which
the spring Equinoctial point entered the Constellation Aries, by
the back door or final degree, retrograding from Taurus, the
true “ Passover” o f the Jews, was B. C. 3995, or within five years
of B. C. 4000.
The foregoing is the fixed and inalterable law on which
ancient religions, symbolism and dogma are founded, and was
only abrogated in A. D. 325, when, for the subjugation o f the
World, Constantine “ The Great” convoked the Priests of Mithra
and Serapis, together with the Gnostics or Neo Platonists of
Alexandria in that great Council of Nicaea, held on the occasion
of the “ Passover” from Aries to Pisces, and from which this
motley array o f Pagans and Jews, Sun Worshippers and Phil
osophers emerged Christian Bishops, who proceeded to ascribe
their origin to “ The days o f Herod the King.” 1 know that
this ascription o f dates will be bitterly received by many who
figure that we are already in the Aquarian era, yet one hundred
and forty-one years in the future (A . D. 2060), but I have cited
the findings o f Hon. Mrs. Plunket, who in turn based her pre
mises upon the calculations and observations o f her celebrated
German savants, Epping and Sfrassmeyer, and which can be
readily consulted.
Her statement is that “ The Autumnal Equinoctial point was
situated in Sagittarius, speaking in round numbers, from 6000
to 4000 B. C.” (true dates B. C. 6155 to B. C. 3995), and that
“ The great importance o f Tauric symbolism in Medean art seems
to point to the fact that when the equinoctial year zuas first estab
lished, the Spring Equinoctial point was in the constellation
Taurus. Astronomy teaches us that was the case, also speaking
in round numbers, from 4000 to 2000 B. C.” (true dates, B. C.
3995 to B. C. 1835). This is the implied teaching o f Masonic sym
bolism, claiming to be that of the Seer who builded King Solo
mon’s wonderful temple o f JHVH, at Jerusalem. The ancient
Zodiacal religions possessed a number of aspects— the Astro
nomical, which dealt with the various fixed star groups or con
stellations o f the Zodiac and the wandering planets paying them
their periodical visits.
The Mathematical, dealing with the time, periods, or cycles
of the terrestrial and planetary revolutions and the production
300 AZOTH
o f cosmic quantities. The Geometrical, relating to lines of force

and direction, axial and equatorial inclinations, and the evolu
tion o f figures embodying Cosmic quantities in proportions. The
Physical, concerning the revolution o f the seasons and their varied
manifestations and effects, the creation and maintenance of life
and intelligence upon the Earth. The Symbolic, based upon the
possibility o f constructing emblems, diagrams and pictures
embodying the previously named elements in such a manner
that they could be read at a glance by the initiate alone, and finally
the Mystical, demonstrating the existence and attributes of Deity
in, from and by the laws made manifest throughout the whole,
vast universal expanse and the analogies thereto presented by
the complex constitution o f Man, which scripture has summed
up in the phrase— “ made in the image o f JH V H .”
W e are made aware o f many things by logical deductions.
The Precession o f the Equinoxes cannot be determined in any
other manner than by the measurement o f the Solar progress
upon a circular path. The “ Precession” is not viewed as a
continuous movement like the triumphant advance o f the seasons,
but is a minute, almost imperceptible failure to reach a given
point, in a given time, each year. The fifty seconds of delay
in such annual revolution eventually travels around the entire
Ecliptic, replacing Summer by Winter and vice versa, in the
same signs. When we find all o f the ancient Hindu and
Babylonian cycles, the Kali-Yugas, Yugas, Manavataras and the
Saros and Naros, calculated in multiples o f 72, 216, 432, etc.,
we know that a Zodiacal circle must have been employed. Add
ing to this the unvarying duodenary o f the months and septenary
o f the planets as well as the correspondences in numbers and
names o f gods and genii, we are assured o f the authentic antiquity
o f the whole system.
In the domain o f Archaeology the entire realm of ancient
art, extending back into the so-called bronze age, is filled with
palpable representations o f the same familiar figures by which
we classify the constellations, signs and planets to this day.
W e find a Key to the ancient Number philosophies in the curious
arithmetical properties o f the special formulas forced upon our
attention as we register divisions o f time, angles o f space and
-contents o f solid figures involved in our speculations. When we
¡translate the sacred Names and mystic words o f vanished races
iinto their numerical equivalents and find them to be the identical
cosmic quantities in question, then no doubt remains to us of
the conscious intentions underlying, o f God, the revealer, and
Man, the transmitter.
AZOTH 301
f&pcijical Hesearcf)
SOME E XPER IM EN TS IN T E L E P A T H Y
By G eorge R obert H arris
R h y t h m — A dividing into short, regular successions of mo
tion, sound or impulses— Webster’s Revised Unabridged Dic
tionary.
The fact o f mental telepathy has been demonstrated by the
writer and a companion, whom I will call “ Pole-x” hereafter in
this article, in a series o f experiments extending over a period of
four years and based upon the law o f rhythm.
Pole-x and myself were separated at the start o f our work
by two short city blocks and later by distances ranging from one
to two thousand miles. At first our efforts to communicate failed.
After several attempts we decided that absolute mental concentra
tion was essential and about two months were spent in lessons on
concentration with the result that we were able to eliminate stray
thoughts, in fact to practically make our minds a blank and to
assume the mental attitude o f one who is just on the borderland of
slumber.
I shall never forget the first night on which we renewed our
efforts to establish telepathic correspondence. Pole-x was sep
arated from me by two blocks and we arranged for a trial at two
o’clock in the morning because that hour seemed the quietest of
any in the twenty-four. I might add in this connection that all
our telepathic work has since been done between the hours of
two and four o’clock in the morning with one notable exception
for the same reason, i. e., quietness— it has proved a great help.
Pole-x and myself had arranged for a color test. I was to
recline on a couch in my room, attain a state of mental repose
and Pole-x was to transmit a color to me. At two o’clock that
morning I made myself ready for the message but about five
minutes after the hour a sudden summer thunder-shower came up
and at three o ’clock I confessed to myself that the experiment
had again failed and I fell asleep much disappointed.
In the morning I reached the conclusion that the meteorolog
ical conditions in the territory that separated Pole-x and myself
had interfered with our experiment, my collaborator agreed with
me and we abandoned all attempt at communication when the
weather reports indicated atmospheric disturbances in the terri
tory intervening between us.
The next night we repeated the experiment and with entirely
302 AZOTH
different results. I had read so much about thought transference,

telepathy and mental suggestion that I had surrounded myself
with every safeguard I could think o f to prevent myself, even
subconsciously, from getting a hint o f what the message would
be. Pole-x promised not to select a color, for it was to be a color
test, until five minutes o f two o’clock the next morning and I went
to my room determined to drop the entire subject if the effort this
time ended in failure.
This night I drew the couch near a large French window
which I threw open and reclining there let the cool breeze from the
Palisades blow across my head. I remember that the tiny French
clock chimed twice as 1 grew quiet and then the familiar room
under the glow o f my nightlight grew strange and suddenly I
realized that the room, everything in it, had turned green; a green
o f many shades, the rugs dark, the walls and draperies light, the
furniture another shade, everything was green, and then I awoke
with the noon-day sun shining on my face.
Rushing to the telephone I called Pole-x and my co-worker
told me she had retired to sleep at half past two o’clock firmly
convinced, just why she could not tell, that I had received her
thoughts on the color green.
New experiences are always weird and I well remember the
rush o f a feeling I cannot describe, over my whole being as I told
o f my message, dream or call it what you will, in that early morn
ing hour. Pole-x was also somewhat excited at the success of
our experiment and puzzled, as was I, at the peculiar manner in
which I received the message. A fter later exchanges of messages
we both discovered that many times when a thought was some
what complex it always was received in the form o f a symbol, pic
ture or even experience— in short while Pole-x and myself have
transmitted direct sentences to each other and they have been
received word for word, our messages have also taken the form of
what many would call dreams.
The night following our first success, I was unable to trans
mit a message to Pole-x who confessed the next day that her
excitement over our work had not been fully under control. Later
experiments proved that absolute quiet and half an hour’s medi
tation on some philosophic subject were essential to success.
As we progressed, Pole-x and I arranged the same diets--
discarded meats for forty-eight hours before attempting telepathic
intercourse and arranged to simultaneously start a rhythmic
breathing exercise to bring us nearer ATTU N E M E N 1 (I can
find no better word to describe the action). W e do not claim that
AZOTH 303
vegeterianism is essential to telepathic communication but it has

seemed an aid to us. The rhythmic breathing for half an hour
before sending or receiving messages is, however, absolutely
necessary.
When first separated, Pole-x was in the middle west, about
one thousand two hundred miles from New York and our first
effort came to naught because Pole-x had forgotten to change her
timepiece and we were working with a difference o f an hour to
overcome. It proved impossible. This showed to our satisfaction,
that the time element did not count in mental telepathy; that mes
sages were sent and received instantaneously.
It has always been necessary for each o f us to visualize the
other when either sending or receiving messages. The strong
mental picture, the more clear and distinct the better, has, it seems
to me, been the cause of half our success in this work. The work
has not been easy. The struggles and disappointments have been
many, but with each step forward our success has been ample
payment for all our labors. It has been our contention with each
other that our work has been on the physical plane and that the
astral plane has been non-existant in so far as this particular
work had taken us. We now think that perhaps our next step
is on the astral. Time will tell.
Perhaps the strangest o f all our experiences was that which
occurred while I was in a far western state looking up some legal
matters in connection with property belonging to Pole-x, but at
that time in the courts on a question of ownership put forward
by a distant relative of Pole-x.
It was January and the country was swept by blizzards. The
question o f ownership hinged upon several papers which Pole-x
had lost somewhere. She insisted they had been sent to the at
torney handling the case for her, but he insisted both to her in his
letters and to me in person that he had never received them.
The case seemed certain to go against Pole-x and I had re
turned to my room in the hotel after a bitter legal battle in the
courtroom, weary and in a very downcast mood. It seemed to
me that Pole-x was bound to lose her case. The matter would
go into the jury’s hands on the next day and without the missing
papers it was lost.
As I sat there, my mind as_ directionless as the snow being
driven against the windows by the winds, I seemed to hear Pole-x s
voice saying: “ Old house, old house.” I closed my eyes and, in
tune with the wind, I again heard “ old house, old house. ’ There
was no “ old house” mixed up in the case whatever, but after much
304 AZOTH
thought and fearing that Mr. Y — , the attorney, would laugh at a

“ wild dream” for arousing him, it now being after midnight, I
called him on the telephone and told him what I had heard. Mr.
Y — was not an occultist in any sense o f the word, but after I had
insisted he think it over, the expression, because I was certain
it meant something, he said, “ Why, I can’t think where ‘old house’
has anything to do with the case. But, say,” and his voice rose
in excitement, “ I did move my family last month. Could that
be it ?” “ Perhaps the papers are there in the ‘old house’ ; that may
be the word I heard,” I replied, and the upshot o f the matter was
that after protesting he had never received the papers while living
in his old home, Mr. Y — came down to the hotel, took me in his
car and we went out to his other place which was still unrented.
A fter a search o f the house by the light o f matches and find
ing nothing, we had given up in despair and were going out the
door when the letter-box attracted my attention; in went my hand
and out came a wet envelope containing the missing links in
Pole-x’s case.
Upon my return to report the success o f the case to Pole-x
in person, I was told that about six o’clock on the evening that I
received the message, Pole-x, in reading over a late letter from
Mr. Y — , remembered that he had moved and that her letter with
the missing and much needed memoranda was sent to his old
address.
She had tried to send a telegram to me but the companies
reported all wires down because o f the great blizzard and then in
a forlorn hope she had concentrated for practically the entire night
on that one expression, “ old house,” taking to bed for three days
afterward from nervous exhaustion.
T h e Great Triangle com es in view

Each point to blaze with lessons new.
It lifts the veil o f m ystery
R equiring four to make the three.
For one the three and four is given,
E m bracing earth with sign o f heaven.
The
sacred
seven.
Dudley Dorn.
AZOTH 305
SMafler ®fjougfjt
T H E L A W OF CORRESPONDENCE
By E u g e n e D el M ar
Essentially man is spiritual, a soul, an individualized portion
of Universal Spirit; expressed mentally and manifested phys
ically. The physical is the vehicle whereby the mental is made
manifest; the outer effect o f the inner cause, the exoteric appear
ance o f the esoteric principle.
The physical interpretation is a complete identification o f
the mental expression. From the point o f view o f the Universal,
the mental and physical are identical; for the two are aspects
of the One Substance, and are neither separated nor separable.
From the two contrasted viewpoints of energy and matter, or
of the parts rather than the Whole, apparently they are sep
arated, though always in complete correspondence. Looking
either from the mental or physical plane alone, there is evident
separation, suggesting contrast and opposition.
The mental is the realm of cause and the physical that of
effect; and yet they are so perfectly interblended that they change
or alter together. Contrasted, the mental is the positive pole of
cause and the physical the negative pole o f effect; yet they com
bine as a unit, for cause and effect are one.
Each personality is a temporary manifestation o f an eternal
individuality. Each physical body is the visible translation of an
invisble entity. As the soul unfolds to greater harmonies, the
growth o f the physical instrument gives manifestation o f this
higher development.
The physical form being denser than the mental, the physical
requires a longer time within which to respond to a given stimu
lus than does the mental. Excitations or sensations from with
out pass through the physical instrument, by way o f the brain
to the mental receptacle or “ central office,” from whence they
are forwarded or transmitted over the area o f the physical
organism. In doing this, their activities take the line o f least
resistance, or greatest attraction.
The finer the physical organism, the more sensitive and
responsive it is to mental suggestion, and the less obstruction
is there to mental influence. But however delicate the physical
constituents, some time must elapse before the physical effect
o f the mental cause becomes apparent to our finite vision and
interpretation. The physical must be affected internally before
external symptoms make their appearance.
306 AZO TH
To the extent that one knows the self, does he recognize

and interpret the self in others. The possession of universal
experience and wisdom would enable one infallibly to interpret
the physical in terms o f the mental, and to read in physical form
its exact correspondence to the spiritual development of which it
is a manifestation.
The outer form registers the inner life. Each person pre
sents his spiritual credentials in his physical form, and the pene
trating vision o f the serene and poised soul renders all attempt
at disguise unavailing. Each individual wears a mask of con
ventionality, o f finer or coarser texture; but it is transparent
to the extent that another has awakened to an understanding
o f the Law o f Correspondence.
Disguise or distort the conscious thought as one may, the
unconscious prevailing thought dominates and moulds the physical
to its likeness. Control the muscles o f the face, assume feel
ings and attitudes foreign to the animating consciousness, and
one’s dominant thought continues to reveal itself. Every pose
and every movement o f the body exhibits it; the face proclaims
it, the hands show it, the mental atmosphere betrays it.
Each individual is a law unto himself. He makes his own
limitations, and he occupies the position that his ideals and
understanding entitle him to. The mental and physical bear the
conscious relation and importance that he assigns to them. But
.whichever one may exalt as the superior, it is the mental that
moulds the physical and uses it as its vehicle o f manifestation.
One’s understanding, development and condition are pri
marily mental. One grows from within, as a result of absorbed
and assimilated sensations and influences from without. Exter
nal conditions afford the occasions and opportunities for mental
action, but externals are never causes. External influences affect
the being exactly as its mentality interprets them.
A draught does not cause a cold. It is an occasion and
opportunity for the mentality to place its own interpretation
and meaning upon a condition o f the atmosphere. If in his
thought one has endowed a draught with the power o f unpleas
ant or painful influences, the mind so translates it and the body
follows the lead o f the mind.
But if the mind recognizes in the draught a beneficent stir
ring o f the Eternal Spirit, a zephyr o f pleasant messages, the
breath o f a loved one cooling the fevered brow, the creative
agency that gives life to the flowers, the trees and the animals,
then— there are no malevolent draughts; there is fresh air only.
AZOTH 307
The mental and the physical are in complete correspond

ence at all times. This is seldom apparent outwardly, for it takes
time for inner changes and disturbances to manifest externally.
But as man is a unit and mind and body are one, not only are
they in correspondence ever, but, from the point o f view o f Uni
versal Substance, they are identical. Neither can lack in its
harmony with the other, for both are one. The only lack is in
the individual conception and consciousness o f their correspond
ence and identity.
Harmony o f mind and health o f body are dependent upon
a normal circulation, a free giving and receiving. All mental
inharmonies and physical diseases are the result of interference,
either with the outgoing or incoming currents o f thought or their
correlated physical activities. The tendency to hoard and the
disposition to repress are well-nigh universal, and mental inhar
monies and their consequent physical diseases are almost always
the evidences o f repression.
Nearly everyone refuses to express himself freely. Most
people do not permit the unimpeded outward operation o f that
which is in consonance with the impelling thought. Instead of
the thought manifesting in physical activity, which is its legiti
mate process and channel, it recoils upon itself, obstructs the
passage to the exterior o f newly arriving thought, and throws
the entire machine out o f order.
The result is a forced and discordant internal convulsion;
the physical being obliged to adjust itself, as best it can, to condi
tions o f contraction and compression. Double duty is thus
imposed upon the body. It must continue to record and manifest
the incoming thought, and at the same time readjust the inhar-
monv resulting from refusal to manifest the old.
Each physical disorder is the symptom of mental disorder,
and there is an exact relation and correspondence. Each physical
condition records a mental condition, and the physical is capable
o f diagnosis in terms o f the mental. The perplexities of diagnos
ing are largely due to the combination o f the myriad mental
causes, which interfere, neutralize or counteract each other. But
each well-defined physical disease is the result of an equally
well-defined general trend o f mental inharmonies.
For an example, take lung trouble. That condition, the
physical aspect o f which is termed consumption, is the manifesta
tion o f inordinate and continuous repression o f the love nature.
Love is consciousness o f harmony, o f mutuality; that inner con
dition which prompts a free giving out, an unobstructed expres
sion, and a general expansion o f the impulses and desires of
308 A ZO TH
the being. Emotion and passion are incidents and accompani

ments o f love, and in their intenser forms denote outbursts of
accumulated energy that has been denied expression.
The consciousness o f harmony impels a free giving out, a
pressing-out o f one’s fullest development o f self. This leads to
a condition o f receptivity which establishes free circulation of
the currents o f life, the expression o f which is mental harmony
and the manifestation o f which is physical health.
The consumptive is usually o f a sensitive, high-strung tem
perament; o f fine texture, thoughtful, quiet and introspective.
But his environment fails to strike a responsive chord within
him. His home, his family, his friends, his environment, his
life, do not meet the requirements o f his nature; his desires, his
loves, are thwarted; his tastes are unsatisfied. He receives
neither mental nor spiritual nourishment. Consequently his
physical food does not nourish his physical body; and, as he
receives nothing satisfactory from his environment, he gives out
nothing to it. The mental activity o f his starved nature recoils,
and turning inward for the sustenance it fails to obtain from
without, consumes itself.
The physical symbol o f life’s inspiration and expiration—
the lungs— gradually cease to manifest, because there is not that
in the life which nourishes or keeps alive. They cease to mani
fest, because the cravings o f the harmonies which are in con
junction with their correspondences in the outer world are not
satisfied.
Consumption is the physical manifestation o f a mental con
dition ; and, from the view o f correspondence, the mental is the
cause and the physical the effect. There is no essentially physical
cure for consumption; nor, indeed, for any other disease. But
the physical must be communicated with on its own plane, and
mental energy must use physical channels for its suggestions.
It is because the physical and the mental are inseparable,
and the higher vibrations o f the mental control the vibrations
o f the physical, that the latter may be made amenable to mental
treatment.
The mental treatment o f consumption consists in the inculca
tion o f those principles o f life which lead to self-expression, and
to a greater consciousness o f harmony with others and with
environment. As a consequence, one is enabled to find in and
extract from his environment that which his nature craves. A
change o f physical environment is o f importance only as it pro
motes greater opportunity for self-expression, or greater recep
tivity to uplifting or more harmonious mental influences.
AZOTH 309
The lungs build themselves anew, as the consumptive comes

into more harmonious action and reaction with environment,
and as his love nature is responded to. As he receives from
without the oil that his lamp o f life requires, the drain on the
within ceases, and the physical organism reasserts its tendency
to assume normal conditions o f harmony.
All diseases may be diagnosed mentally, and an effective
course o f mental treatment prescribed for them. All physical
symptoms have mental origin and significance. The mind is
capable always o f being attuned to its normal harmonies; and,
as physical disease is the manifestation o f mental inharmonies,
all diseases are amenable to mental treatment.
All inharmony and disease result from the conception of
separation, o f duality, o f opposition. The natural rhythm of life
is disturbed, and giving and receiving cease to co-operate. Fear
is the accompaniment and stimulant o f duality and separation,
and the fear o f death— especially when accompanied by the
thought o f eternal punishment— is the fundamental and Master
Fear.
With an intensifying consciousness o f Unity, fear is elimi
nated, death is seen to be a benificent incident of eternal life,
everlasting punishment is recognized as a nightmare of the
imagination, the conception o f duality fades away and life be
comes joyous. There is not only a vision o f the Brotherhood
of Man but o f all nature, and the activities o f the Universe are
found to be the expression and manifestation o f a profound
and wondrous harmony.
With the consciousness of a universe o f perfect harmony,
the Self consciously participates in that harmony, expresses itself
in mental peace, and manifests itself in physical health. And
throughout the transmutations of life runs the principle of iden
tity which has been formulated as the Law of Correspondence,
110 AZO TH
®o tf)r Sp iran t
B y T h e T o r c h B earer
Heavy weigh the faults o f mankind and brilliant must be

the light which shall illumine the clouds they create. Therefore
each light is vital to perfect success.
See that yours is always burnished, the wick trimmed, and
a supply o f oil ever at hand, for dark is the day and sudden
the call. So prepare! Be ready!
The hour approaches when mankind will feel the full weight
o f their misdeeds. They have grown too heavy and must precipi
tate themselves.
When this occurs, the only light that will penetrate the dark
ness will be the Light o f Truth and Love.
Be you, therefore, a ray o f this Great Light shining on the

work given you to do; and by keeping your place bright you will
help to illumine the Path for others and eliminate all shadow-
places.
Go forth joyfully and proclaim by your works that Truth is
yours. It is W O R K S, not words, that radiate the light o f vour
Father.
When you are firmly on the path o f Aspiration, the goal is

sure if you stumble not. Straight is the way if you look upward
and outward, heeding not the elements o f discord that in alluring
form beckon to you.
Test all with the unfailing test o f Love, thus protecting your
self and attracting from them only the best they are capable of
expressing.
Joy and sunshine are life-giving. Revel in them often.
Learn to express and reflect them. They are weapons o f the Soul
and should always be at hand. Allow them not to become tar
nished nor touched with rust.
Narrow is the path. Stray not over the edge, where de
struction lies in pleasing garb. It is only a mask, behind which
lies corruption.
AZOTH 311
®f)toaop!)tcal ®alfcs
By A seka
No. 4
W e had intended finishing with Dr. Rudolph Steiner in last
month’s installment, but in order to show to what extremes the
human mind will go bolstering up a teaching we have decided to
touch upon Steiner’s exposition of the historical ( ? ) Jesus Christ.
In a pamphlet, “ The Turning Point of Evolution,” by Baron
C. A. Walleen, based on the Unpublished Works o f Dr. Rudolph
Steiner, and published in England in 1913, we find something
new in the way o f occult statements.
Baron Walleen says in the preface: “ The content o f this
pamphlet represents in strongly condensed form the teachings on
an all-important subject, gradually given out by Dr. Rudolph
Steiner during a period o f about twelve years.” Again on page
3: “ In the following pages I shall endeavor to give an account
of what my reason has been able to understand of the immensely
deep teaching regarding the Christ, as it is given through the
words o f Dr. Rudolph Steiner.”
A fter giving a brief resumé of Steiner’s teaching regarding
the incarnations o f the Earth, the author asks: “ What is now
the object o f all this? What are all these tremendous cosmic
efforts aiming at? They represent, in short, a new step in the
hierarchic development o f our spiritual Cosmos, the adding o f a
new spiritual hierarchy, the Hierarchy o f Love, which is going
to be formed by mankind in its final state of perfection.” Then
to account for “ Evil” in the world, he proceeds: “ . . . i n the
interval between the Solar and Lunar Earth a divine impulse
was given to certain groups within the Hierarchies, and princi
pally to some Spirits o f Motion, and this impulse made them
take up such a position to the general trend o f evolution as to
act against it and hinder the harmonious, unimpeded, one-lined
track o f divine manifestation and fight those spirits who con
tinued to work in the original direction. These Gods o f Hin
drance were called Luciferian Spirits after Lucifer, the greatest
and mightiest o f these cosmic revolutionaries. We must keep
in mind that these Luciferian Spirits were no evil spirits; they
acted according to Divine Will, although the fact that other
beings who from weakness or egotism gave themselves over to
these hindering influences gave rise to what we call Evil.” (This
is a fine specimen o f the Jesuit working through the ponderous
German logical ( ? ) mind! ‘Lucifer,’ according to Steiner, ‘was
312 AZOTH
a cosmic revolutionary’— against the harmonious divine manifes

tation— but, at the same time, was not ‘Evil’ ! (Yes he was, no
he wasn’t kind o f thing.)”
T hen: “ Humanity eventually had arrived at a most critical
point of its evolution, and had reached the stage when it indeed
ran the risk o f identifying itself with matter— and perishing with
it. To save Humanity from this overwhelming calamity, an event
o f even greater importance had to take place . . . To attain
this end the greatest event in the history o f evolution took place.
“ The W ord became flesh and dwelt among us.” A Divine Being,
descending from above, poured out, in an immense outburst of
Love, His own essence into the bosom o f earth-bound Humanity
. . .” (W hich was the Christ.) He goes on to say that this
descent o f the Christ had been long foreseen and known to the
Rishis o f ancient India, and that Vishvakarma was Christ.
Zarasthustra knew o f the coming, and resolved that “ he him
self, his own Ego, passing through lives o f upward struggle and
purification, should shape some day that earthly human frame
which could hold within its rhythmic form the love-fraught Being
o f the Sun-God” (Christ). “ Hence it happened that, after many
incarnations running through thousands o f years, one night, at
mid-winter, in the Land o f the Chosen People o f God, Zara-
thustra was reborn in the little town o f Bethlehem.”
The author tells us that “ it was not until during the Greco-
Roman civilization that He (Christ) came so near that he could
descend into humanity,” and explains that the descent was “an
exposition o f cosmic love-power drenching the Earth in divine
essence.”
The student o f history will be hard put to it to find any
traces o f this “ explosion o f cosmic love-power drenching the
Earth” at that period or any other period o f the world’s history
since the alleged time o f Christ. The only “ love” the student will
find is the fanatic’s love o f shedding his fellow-man’s blood; the
“ love” o f intolerance; o f Constantine, Alexander V I and the rest
o f the vile brood o f Popes and their satellites; of Bishop Cyril
and Torquemada; o f Calvin and others o f the same ilk all the
way up to our own Pilgrim Fathers who have helped to blight
the world with this Christianity.
T o proceed: “ In the Gospel according to St. Matthew we
find that Jesus descends from Solomon, the Son of David. But
in St. Luke, it is said that Jesus descended from Nathan,^ son
o f David. In other words, the line o f generation from David to
Joseph is different in the two Gospels. This apparent contra-
AZO TH 313
diction, however, is explained by the fact that not only one but
two Jcsus-children were born from two different couples of
parents, each o f which consisted o f a Joseph and a Mary.” (What
a remarkable coincidence!) “ The descendant o f Solomon was
born in Bethlehem; the descendant of Nathan in Nazareth. (Is
not that simple? And it was left for Steiner to discover this!
Steiner should have been born a few centuries ago, then gallons
of blood that were shed in controversies on this point might have
been saved.) “ The Bethlehem Jesus was a reincarnation of
Zarathustra; the Nazareth Jesus was an ego kept free from
Luciferian influence, and guarded in the centers of Initiation
under the name o f “ The Tree o f Life.” “ The astral body of
this Jesus-child was permeated by the forces o f Gautama Buddha,
and its etheric forces were the same as those which had been
active in the etheric body of Moses. When these two children
were about twelve years old— they were not exactly of the same
age— the Zarathustra Ego left the Bethlehem Boy and entered
into the being o f the Nazareth Boy. His Ego remained in this
body until the Baptism o f Jordan, when he left it, and Christ
took possession o f this human form.” (It reads like an up-to-
date movie-picture scenario.) “ He (Christ) did not come to
teach . . . He came to earth in order to sacrifice His life to
save humanity, which was spiritually dying,” (the results being
a putting back of civilization 2,000 years), . . . the crowning
deed . . . was His death upon the Cross o f Golgotha, where
through His blood the surplus o f human egotism was sacrificed,
and the upward road towards divinely human evolution was
opened to mankind. But He did not die to leave us, He died in
order to remain. For in His death Christ penetrated Earth itself
with His essence . . . ” Anyone can see this is a fact (? ) by
comparing the age o f Pericles (450 B. C.) with our Christian
‘today’. The time o f Pericles was noted for construction, con
struction o f magnificent temples, statues, philosophies; our time
will go down in history as being noted more especially for de
struction o f beautiful things, animate and inanimate; as being
the day o f Krupp, the ‘chosen people o f God’— Germhun, the
armed legions (penetrated by Christ’s essence) murdering each
other in HIS N AM E!
“ Christ has actually penetrated the earth, He is actually
here . . . Mankind will very soon have reached a stage of
evolution in which the vanguard o f humanity . . . will be able
to perceive the etheric plane and there see Christ. In fact, man
kind is standing just before this second meeting with Christ which,
314 AZO TH
for the most advanced, will take place about the year 1930. This
etheric seeing o f Christ will not be the result o f any special train
ing, normal evolution will lead up to this point.” (N o wonder
that the “ Gott mit Huns” savages thought they were the very
creme de la creme!) And then the author comes to THE point
— and which gives the whole Steiner Jesuitical scheme away.
The reader should note it carefully, and remember: “ . . . And
when by and by a growing number o f human individuals shall
have experienced the presence o f this cosmic Individual within
the spiritual realms o f the earth, this religion will spread over
the earth. . . . It was such a religion that the old Rosicrucians
called the true Christian Religion, which is only another name
for the World-Religion . . . ” The clue is found in the words
which we have italicized. What group o f men teach that Christ
was— or is— an individual? What cult or religion teaches that
that individual died to save the world, taking on his shoulders
the sins o f humanity and who suffered as a vicarious atonement
for those sins? Does the Ancient Wisdom teach it? Most em
phatically no! H. P. Blavatsky, the Messenger o f that Ancient
Wisdom in our times, repudiated the idea o f a ‘carnal Christ’ as
she called it, and constantly reiterated the teaching that every
man was his own savior, that no other could save him but himself.
T o return to our first questions: The answers are— The
Christian Churches are based on the proposition that Adam fell,
and in order to appease the wrath o f God a part o f Him descended
on to this earth to suffer and thereby redeem the world. The Son
suffered for the mistakes o f the Father. As the Roman Catholic
Hierarchy has always insisted that the Roman Church is the
only one having “ authority,” the Protestant sects not being con
sidered— for they, in the opinion o f the Roman Church, are out
side the pale, a lot o f heretics— it is obvious that the Church
Steiner (through his mouthpiece Walleen) hints at, can be no
other than the Roman. That supposition is strengthened and all
doubts on the matter settled by perusing the other occult (?)
books o f Steiner. They all point to the same thing, viz.: his
writings are merely camouflage, the lamb’s-skin o f near-occultism
hiding the wolf o f Jesuitry.
Steiner claims to be an Initiate. He may be one, but whether
o f the White Lodge or o f the Brothers o f the Shadow can be sur
mised when we are informed that he sided with the “ blood and
ironmongers” (as a brilliant Irishman calls the modern followers
o f Bismarck’s policy) and that a lot o f his disciples in this country
were interned as German spies.
AZO TH 315
gtetrologp
SOME H IN TS ON ASTROLOGICAL DELINEATION
By W yx
( C on tin u ed f r o m A p r il N u m b e r )
The astrologer who has been a student o f human nature

before acquainting himself with the art is likely, other things
being equal, to be more accurate in his delineations than one
whose only human nature study has been obtained through the
text-books. In fact, the wider general and specific knowledge
of any and all sciences one has, the better one’s judgment should
be, if one has unfolded to any degree the faculties of comparison
and deduction, or if his past has been such as to give him that
concrete essence o f experience we call intuition, for planetary
vibration rules all things and there is One Law, and the apt
student who keeps himself unfettered by academic chains will
leadily see correlation and intercorrelation in many supposedly
widely different branches o f knowledge.
Take the law o f Saturnian vibration, for instance, and the
metallurgist who has both theoretical and practical acquaintance
with the nature and qualities o f lead will without giving rein
to his fancy see unmistakable correspondences between the Sa
turnian types he comes across and its typical metal; and so with
the chemist, the physician and others. One must learn, indeed,
if he would avoid frequent errors and absurdities, not only to
have a grasp o f the special meanings or indications o f the vari
ous positions and angles, but why these are so, and what corre
sponding conditions or consequences may be looked for elsewhere
in the map because o f them. Take Saturn again for example,
say in the sixth house in Virgo, somewhat afflicted. This will
denote almost inevitably obstruction o f some sort in the bowels,
varying from impaction to cancerous growths. Now from a
medical standpoint this condition, according to its severity and
frequency, will tend to diminish the health by impairing the assimi
lative function, so that unless other indications give good recu
perative qualities, we might look for the physical self to be pre
maturely weakened— or “ old” , a well-known Saturnian stigma.
With this function operating below normal, all parts, particularly
those bony and limiting parts (skin, etc.), which are especially
under Saturnian rule, would be undernourished and fail to per
form their offices in the high degree o f efficiency essential to a
truly “ normal” existence. Unless other indications o f a power-
316 AZO TH
ful mental nature were found in the map, the mind would also
function in a limited sphere from these causes, easily adopting
routine habits, leaning on old conventional beliefs and doctrines
— reactionaries— which are the death o f original, penetrative,
constructive, evolutionary thought. A person with a Saturn po
sition o f this kind, with a fair mentality otherwise, would incline
toward “ collecting” other men’s thoughts and things, become an
antiquarian or curator in a museum, etc., and might pass for a
“ learned” man— something quite different from a thinking man.
With only a fair mentality his interest in his hobby or occupation
would be circumscribed by ideas o f perfect classification and
arrangement and the vast, ancient, seething history of human
evolution attached to some “ relic” would remain a closed book
to him.
Impaction o f the bowels always implies some degree of in
testinal fermentation, a pathological condition invariably accom
panied by a gloomy, despondent, sour outlook— “ one who is always
taking the joy out o f life” — fearful o f the new and untried but
perhaps pleasanter ways, yet “ grousing” the hardships and in
justice o f the old and present.
Now the general text-book reading for Saturn in this posi
tion would give little indication o f what extent or limitations
assigned readings would have (the subject is too voluminous to
allow it), and however correct in themselves, reason and thought
and observation and experience must all be brought to bear before
more than mere “ hits” can be made. The reading for the rising
sign, or planet, or ruler in such a map as this would read quite
different from the preceding notes and in themselves would prob
ably be approximately correct, nevertheless Saturn’s effect would
most likely be found more noticeably in the personality than any
o f these and would leave the student mystified, unless he brought
thought, deep thought, no snap judgment, to the map as a whole.
The asc. and M.C. are powerful indicators ofttimes, but as
Ptolemy says, the “ whole ambient” is the indicator o f the man,
and the astrologer is called upon perhaps more than others “ not
to believe and take for granted but to weigh and consider ’ the
accumulated experiences o f others that are recorded for his use
and assistance.
The hints given above on Saturn in sixth in Virgo are merely
suggestions along the lines o f a wider appreciation of the possi
bilities o f the art. They o f course only scratch the surface of
the subject, for there is no limit to the application of rational
deduction except such as we have set ourselves, consciously or
AZO TH 317
otherwise. Many interesting sidelights on one’s own character

will be found in this way that would be missed by strict adherence
to the rules. It all comes back to a thorough understanding of the
natures o f the planets and signs and their positions and aspects
and the utilization o f all one’s faculties in arriving at conclusions
in regard to the map, instead of applying specific rules to a very
variable problem.
Another instance which sometimes puzzles astrologers might
be mentioned in hinting at methods o f arriving at more correct
judgments. Uranus in the fifth or seventh houses, according to
the text-books, causes, among other things, impulsive hasty at
tachments followed, if afflicted, by estrangement, separation, death
or loss o f partner or loved one. When we remember that the two
houses are especially concerned with the emotional and affection
side of the character and come to consider the peculiar qualities
o f Uranus as given in the text-books, we begin to get light that
will guide us in delineating a map in this respect more according
to its inherent indications than by strict rules, to which there are
many exceptions. Uranus is “ electric, positive, direct, cold, bar
ren, spasmodic,” etc. Love to be abiding must be based on mag
netic attraction. Uranus being electric is repellent. Considered
alone therefore Uranus in these houses would tend toward an
independence o f thought, feeling and action that is incompatible
with union through the emotions or even through thought. In
knowledge and consideration o f these facts we have the key to
the situation in a horoscope in this matter. None of us, however,
is wholly Uranian or wholly any other planet in any department
o f our nature, and accordingly when Venus, Moon, Sun or any
planet ruling the affairs are active in the progressed chart, no
matter whether aspecting Uranus or not, at birth or in the pro
gressed chart, the Uranian independent tendency in emotional
affairs is modified for the time being, but as the period of pro
gressed activity wanes, the basic nature begins to assert itself
again and Uranus, “ electric (repellent), cold, positive, barren,”
resumes control o f the affectional nature and the end is accord
ing to the text-books, because o f its inherent qualities, except as
they may be modified by other indications. Uranus in fifth and
seventh well aspected by Venus and Moon in harmonious signs
would o f course be modified in its expression by a good balance
o f qualities and particularly if Mercury or Saturn cast a ray also,
and such a union would be unique in its love and liberty and its
endurance— realizing the poetic ideal. Few people with Uranus
in the fifth or seventh, however, have this fine balance of forces
318 AZOTH
and qualities. The ascribed delineation o f divorce, separation and

sorrow from this position sometimes fails also because of the
nature when it came to a real choice and the native never mar
ried on that account. As a matter o f observation, Uranus is the
indicator o f more cases o f bachelor men and women than any
other planet. Several o f the prominent socialists— sane as well
as wild eyed— have Uranus in the fifth, which, when we consider
the nature o f the planet (when afflicted) accounts for the
unsocial temperament exhibited by some. The finer type of
socialist has his Uranus well balanced by the magnetic emotional
Neptune.
Another point which is sometimes referred to in the text
books without sufficient emphasis, as it has an important bearing,
is that separating aspects in the natal chart show traits already
acquired and inherent, those applying show qualities to be wrought
upon in this life. The former class will be much more intensive
in expression, as might be expected from larger experience!—
less liable to failure in the ordinary acceptance o f the word,
whether benefic or malefic aspects. It is desirable to put a small
“ a” or “ s” after marking the aspect in the table o f aspects of a
map. The quicker moving planet, o f course, always applies or
separates to or from the slower except in some cases of retro-
graduation. How far this applies to cusp aspects has not been
satisfactorily determined.
*By an error the signs were omitted from the house cusps
in the map o f Theodore Roosevelt in last month’s issue. They
are as follows: X =£= X I ut X II t I V? II III X . With 0
and $ in TTL, $ in f , S in VS, ^ in X , V in 11, 3) in 95,
I? in S I .
A CH IN ESE A ST R O L O G IC A L B IR T H D A Y
PLEASANTRY
The Chinese have not until very recent years experienced
the requirement o f historical precision which is insisted upon by
the western peoples. They would say— such a man lived during
the Sung dynasty, which would place his identity anywhere within
three hundred and nineteen years. Perhaps the characters of
the particular Emperor’s reign name would be given, but the
actual year was o f little importance.
The Chinese peasant o f the present day says o f an event:
“ It happened the year before the rebellion” or “ the year after the
AZO TH 319
famine,” but he will be able to tell his age exactly by means of

the cycle o f twelve animals.
The Chinese Calendar token may be anything from the size
of a “ ten cash” piece up to four or five inches in diameter. Its
main feature is the Chinese Zodiac of twelve animals, with or
without the names o f the twelve hours (120 minutes long) o f the
day, which are, however, not those o f the animals. The beasts
themselves are as follows:
1 Chou, the Rat 7 Ma, the Horse
2 Niou, the Ox 8 Yang, the Ram
3 Hou, the Tiger 9 Heou, the Ape
4 Tou, the Hare 10 Ki, the Cock
5 Ta Lung, the big Dragon 11 Keou, the Dog
6 Siao Loueu, the little Snake 12 Tcheou, the Swine
This arrangement is quite sufficient for the requirements of

the Chinese peasant. One asks him, “ From what animal do you
come?” and his reply may be, “ I belong to the Dragon.” Now,
as the Dragon belongs to the years 1808, 1820, 1832, 1844, 1856.
1868, 1880, 1892, 1904, 1916, and his appearance being that o f a
man about thirty, one readily sets him down as having been born
in 1880.
A humorous allusion to a birthday is frequently based upon
this popular token by printing a representation of it with the
name o f the person referred to, his tutelary animal being depicted
as taking a stroll out in the open as shown above.
F. C. H.
320 AZO TH
® bt Calbron
M y dear M r. W h itty:
C a n y o u s p a r e s p a c e in t h e C a l d r o n f o r a f e w r e m a r k s concerning
t h e c o n t r o v e r s y b e t w e e n M i s s B o y i l e a n d M r . H i g g i n s ? P e r h a p s I may
d r a w th e fir e o f b o t h ; b u t it s e e m s t o m e t h a t n e it h e r h a s b r o u g h t ou t the
m a in p o i n t , w h i c h , a s I s e e it, is t h i s :
S t r i c t l y s p e a k in g , t h e r e is o n l y one K a b a l a h , a n d th a t is, as the
d e r i v a t i o n o f t h e w o r d s h o w s , “ t h e r e c e i v e d t r a d i t i o n ” o f Israel, as
d e v e l o p e d in t h e Sepher Yetzirah, t h e Zohar, a n d e ls e w h e r e . W hether
th a t t r a d i t i o n b e t r u e o r fa l s e , f a c t o r t h e o r y , w i s d o m o r f o lly , is beside
th e q u e s tio n . B u t i f w e a p p l y t h e n a m e K a b a l a h t o a n y sy stem of
n u m e r a t i o n o r s y m b o l i s m , w e a r e o b l i g e d , i f w e c a r e a n y t h in g fo r accu
r a c y , t o l i m it o u r s e l v e s t o H e b r e w id e a s a n d m e t h o d s . T h e G nostics
t r e a t e d t h e G r e e k a l p h a b e t in a m a n n e r s im il a r t o t h e u s e m a d e o f the
H e b r e w le t t e r s b y t h e K a b a l i s t s ; b u t t h e G n o s t i c s y s t e m is n o t Kabalah,
n o r a r e a n y o f t h e m a n y m e t h o d s o f e x t r a c t i n g n u m b e r s fr o m th e Latin
a n d E n g l i s h a lp h a b e t s .
C o n s e q u e n t l y , I m u s t c o n f e s s t h a t I a m q u it e a t a lo s s to understand
w h y M i s s B o y i l e , o n t h e o n e h a n d , a s s i g n s t h e n u m b e r 13 t o th e letter M,
in the Hebrew Kabalah, o r w h y M r . H i g g i n s , o n th e o t h e r , w o u ld have
t h e t o l e r a b l y f a m ili a r w o r d , Binah, U n d e r s t a n d i n g , s p e lle d w ith the
l e t t e r Y od . N o r c a n I a c c e p t M r . H i g g i n s ’ n u m b e r i n g o f Resh as 100,
in s t e a d o f 2 0 0 . E q u a l l y d if f ic u lt f o r m e is M i s s B o y i l e ’ s in c lu s io n o f the
l e t t e r R in a C h i n e s e s y s t e m ; s in c e t h e C h i n e s e h a v e n o R in th eir lan
g u a g e , a n d it is t h e e x c e p t i o n a l C h in a m a n , e v e n a m o n g th e w e ll-e d u ca te d
in A m e r i c a n a n d E u r o p e a n u n i v e r s it ie s , w h o s u c c e e d s in m a s t e r in g the
p r o n u n c i a t i o n o f t h is le t t e r .
A s f o r t h e q u e s t i o n o f f a c t a n d t h e o r y , is it n o t t r u e th a t o u r m odern
s c i e n t i s t s d e v o t e q u it e a s m u c h a t t e n t io n t o t h e o r ie s a s t o fa c t s , depend
i n g u p o n o b s e r v a t i o n o f m a n y f a c t s t o s u g g e s t a t h e o r y th a t w ill enable
t h e m t o m a k e e x p e r i m e n t s t h a t w i ll b r i n g n e w f a c t s t o l i g h t ? A n d is not
t h e t r u e s e n s e o f “ o c c u l t , ” s i m p l y hidden— w h e t h e r it r e fe r t o th in g s kept
s e c r e t b y t h e f e w w h o k n o w , o r t o t h i n g s u n p e r c e i v e d b e c a u s e o f our
p r e s e n t li m it e d m e a n s o f o b s e r v i n g o u r e n v i r o n m e n t ?
S in c e r e ly y o u r s ,
P a u l F. C ase.
Dear M r. W h itty:
B e f o r e w e c a n p l a c e c o n f i d e n c e in t h e s t a t e m e n t s m a d e b y “ J a son "
w e s h o u ld k n o w w h o h e is , o r w a s w h e n h e li v e d o n e a r th . It s e e m s alto
g e t h e r p r o b a b le th at w h a t w e h a v e in A p r i l A zoth came f r o m th e mind
o f W . E . C . o r fr o m s o m e o t h e r m in d . A r e th e v ie w s s u c h as W . E. G
e n t e r t a i n s o r h a s m e t w i t h in h is r e a d i n g ? I f s o , m a y w e n o t th in k that
p e r h a p s s u b c o n s c i o u s n e s s is th e a g e n t ? A s k J a s o n f r o m w h o m h e re
c e i v e d h is i n f o r m a t i o n . H e g i v e s u s t h e la s t w o r d s J e s u s s p o k e b e fo r e he
w a s “ s t o n e d .” D id J a so n h e a r th e m ? I f n o t , w h o d id , a n d w h o told
J a s o n a b o u t i t ? E it h e r J a s o n is s t a t i n g s o m e t h i n g f r o m h is o w n e x p e r i
e n c e , o r e ls e h e is s t a t i n g w h a t h e h a s h e a r d , a n d h e s h o u ld in fo r m us o f
t h e s o u r c e . H e a ls o g i v e s u s t h e la s t w o r d s s p o k e n t o h is d is c ip le s b y
AZO TH 321
J e su s, ju s t b e f o r e h e d is a p p e a r e d . H e s a y s t h e s e w o r d s w e r e in th e
o r ig in a l g o s p e l o f M a t t h e w . A s k h im f o r h is a u t h o r it y , p le a s e .
S k e p tic a lly y o u rs ,
W . S . B rowne .
To the E d ito r o f A z o t h :
I n c o n t r ib u t in g the S t o r y o f J e s u s t o A zoth it w a s m y d e s ire t o sub
m it it s i m p l y a s a r e m a r k a b le p r o d u c t o f a u t o m a t ic w r i t i n g , a n d t o le a v e
it t o y o u r r e a d e r s t o d e c id e w h e t h e r th e m a t te r w a s d ic t a t e d b y a s p ir it o r
c a m e f r o m s o m e o t h e r s o u r c e . A s y o u k n o w , I a m v e r y s k e p t ic a l c o n c e r n
in g s o - c a l l e d s p ir it m e s s a g e s , e v e n w h e n a c e r t a in a m o u n t o f p r o o f o f
a u t h e n t ic it y h a s b e e n p r e s e n t e d .
A s t o t h e c o m m u n i c a t i o n b e i n g a p r o d u c t o f m y s u b - c o n s c i o u s m in d ,
I a m in c l in e d t o d o u b t it. I n th e fir s t p la c e , s o m e o f th e s t a t e m e n t s m a d e
b y J a s o n in t h is c o m m u n i c a t i o n a n d in o t h e r s a r e c o n t r a r y to id e a s th a t
I h a v e h e l d ; a n d , fu r t h e r m o r e , I h a d o n l y a s u p e r fic ia l k n o w l e d g e o f
g o s p e l h is t o r y .
I m a y a d d t h a t t h e r e s e e m s t o b e a t e n d e n c y o n th e p a r t o f m o s t
o r t h o d o x s e c t s t o k e e p t h e ir f o l l o w e r s in ig n o r a n c e r e g a r d in g g o s p e l
o r ig i n s a n d t h e e v i d e n c e o n w h i c h c e r t a in d o c t r i n e s o f C h r is t ia n it y a r e
b a s e d . B r o u g h t u p in o n e o f th e o ld e r fa ith s , I a c t u a lly s u p p o s e d , u n til
m a t u r e y e a r s , t h a t th e g o s p e l s w e r e w r it t e n b y th e d is c ip le s , M a t t h e w ,
M a r k , L u k e a n d J o h n . I b e li e v e th a t m a n y o r t h o d o x p e o p le o f c o n s id
e r a b le in t e l l i g e n c e h a v e th e s a m e im p r e s s io n . I n e v e r t o o k th e t r o u b le to
in v e s t i g a t e , h a v i n g o t h e r t h in g s t o th in k a b o u t .
O n t h e o t h e r h a n d , I d o n o t b e li e v e th a t m y a u t o m a t ic c o m m u n ic a
t io n w a s u n c o n s c i o u s l y d e r iv e d f r o m th e m in d o f s o m e o t h e r p e r s o n ,
b e c a u s e I h a v e a s t r o n g c o n v i c t i o n th a t s u c h a le n g t h y , d e ta ile d s ta t e
m e n t c o u l d n o t h a v e b e e n t r a n s m it t e d t e l e p a t h ic a ll y o r in a n y s im ila r
w a y . T h e c o m m u n i c a t i o n , h o w e v e r , m u s t s p e a k f o r its e lf. A s f o r J a s o n ,
th e f o l l o w i n g r e p ly ( a u t o m a t i c a l l y r e c e i v e d ) g iv e s h is v i e w s :
W - E . C.
J A S O N ’S A N S W E R
S t a t e m e n t s b a s e d o n s u b s t a n t ia l e v id e n c e a re a c c e p t e d b y e v e r y
l o g i c a l m in d , b u t t h o s e r e s t i n g o n s h a d o w y g r o u n d s a r e n a t u r a lly v ie w e d
w it h s u s p ic i o n . N o w , m o s t s t a t e m e n t s e m a n a t in g fr o m th e u n s e e n w o r l d
a r e in c a p a b le o f b e i n g p r o v e d b y s u b s t a n t ia l e a r t h ly s ta n d a r d s . The
w it n e s s e s a n d th e r e c o r d s a r e a ll o u t s id e e a r t h ly j u r is d i c t io n a n d , fig u r a
t i v e ly s p e a k in g , c a n n o t b e p r o d u c e d in c o u r t . T h a t is w h y fa ith h as
p la y e d s u c h a n im p o r t a n t p a r t in a ll r e li g io n s o r s p ir itu a l c u lts .
Y o u r c r i t i c is ju s t i fie d in m a k in g h is c r it ic is m . E v e r y s ta t e m e n t
e m a n a t i n g fr o m s p ir it s o u r c e s s h o u ld b e p r o v e d , if p r o o f is p o s s ib le .
B u t h o w c a n th a t b e d o n e ? F o r e x a m p le , th e c r it ic a s k s : “ W h o is
J ason ?” I n r e p ly , J a s o n , i f u n t r u t h fu l, m i g h t s a y th a t h e w a s o n c e o n
e a r th as S o c r a t e s o r P l a t o o r s o m e o t h e r r e n o w n e d p h ilo s o p h e r , b u t w h a t
p r o o f c o u l d h e g i v e t o s u p p o r t s u c h a s t a t e m e n t , e v e n if h e d ic t a t e d an
e s s a y c o n t a in i n g s o m e n e w a n d r e m a r k a b le p h i l o s o p h y ?
T h e tr u th is th a t J a s o n w a s o n e a r th in s e v e r a l liv es- H e li v e d in
E g y p t s o m e d e c a d e s a ft e r th e e ra o f M e n e s , w h e n h e w a s a s e e r, p h i l o s o
p h e r a n d p r ie s t . A g a i n a s a s e e r a n d a m a n o f le a r n in g , h e liv e d in
322 AZO TH
G r e e c e , a g e s b e f o r e t h e S t o i c s , A t o m i s t s , E p i c u r e a n s a n d o t h e r s had their
day. H e is n o w l i v i n g o n a n o t h e r p la n e , a n d w a s n e v e r le d to return,
b e c a u s e h e h a d n o fu r t h e r a t t r a c t i o n t o e a r t h li fe . H e h a s rem ain ed on
a m e n t a l a n d s p ir i t u a l p la n e a s a w o r k e r a n d h e lp e r , s t r iv in g to bring
l i g h t t o t h o s e in d a r k n e s s . H i s n a m e w a s n e v e r J a s o n . T h a t is simply
a t e r m u s e d t o in d ic a t e a fin d e r o f t h e g o l d e n t r u t h . H i s fo r m e r names
a r e n o t m a t e r ia l a n d w o u l d m e a n n o t h i n g , e v e n i f g iv e n , because
n o e a r t h ly r e c o r d o f t h e m e x i s t s . T h a t is J a s o n ’ s e x p la n a t i o n — a shadow y
o n e , it m u s t b e a d m i t t e d , b u t o n e w h i c h c a n n o t b e p r o v e d b y ordinary
m e a n s , a n d m u s t t h e r e f o r e b e t a k e n f o r w h a t it is w o r t h .
T h e s p ir i t u a l n a t u r e o r m o t i v e f o r c e k n o w n a s J a s o n s e t in operation
t h e t r a in o f t h o u g h t w h i c h r e s u lt e d in t h e S t o r y o f J e s u s . B u t how,
a s k s t h e c r i t i c s , d id J a s o n g e t h is f a c t s ? J a s o n r e p lie s th a t h e had ac
c e s s t o th e r e c o r d s o f t h e t i m e s o f J e s u s , f o r e v e r y t h o u g h t a n d utterance
is i n s c r i b e d o n a n o t h e r p la n e , t o b e r e a d b y t h o s e w h o a r e a b le to read.
T h e s t o n i n g o f J e s u s , h is la s t w o r d s a n d h is f a r e w e l l t o h is follow ers
a r e a ll r e c o r d e d . J a s o n , f u r t h e r m o r e , h a d r e c o u r s e t o th e sta te m e n ts of
t h o s e w h o w i t n e s s e d t h e e v e n t s h e d e s c r i b e d , f o r s o m e a r e h e re and are
a b le t o t e s t ify -
T h e s e a r e a ll s h a d o w y a s s e r t i o n s , h o w e v e r , a n d y o u m u s t have
p r o o f . N o w , t h e n , h o w c a n p r o o f h e o b t a i n e d ? O n l y b y th e e x e rcis e of
r e a s o n a n d b y t h o u g h t f u l i n v e s t i g a t i o n , a l t h o u g h e v e n th a t w ill reveal
t h e t r u t h o n l y in p a r t . R e a d t h e s t a t e m e n t s o f u n b ia s e d g o s p e l his
t o r i a n s , a n d y o u w i l l fin d t h a t t h e y h a v e r e a c h e d s im ilia r c o n clu sio n s
r e g a r d i n g t h e f i c t i o n s a n d i n t e r p o l a t i o n s w h i c h m a k e u p s o la r g e a part
o f th e fo u r g o s p e ls . T h e s e h is t o r i a n s h a d s im p l y r e a s o n a n d h istory
t o g u i d e t h e m , b u t t h e y f o u n d th e t r u t h .
M a t t h e w ’ s o r i g i n a l g o s p e l d o e s e x is t , a n d w i ll b e f o u n d in th e not
d is t a n t f u t u r e , w h e n s o m e fu r t h e r t r u t h w i l l b e r e v e a le d , a lth ou gh
b i g o t s , e v e n t h e n , w i l l p r o n o u n c e t h e r e c o r d s p u r io u s .
A s t o t h e g o s p e l s t o r i e s — t h e e r r o r s , in v e n t i o n s a n d e x a g g e r a tio n s
o f t h e i r c o m p i l e r s d o n o t a lt e r t h e n a t u r e o f w h a t e v e r is tr u e a n d up
l i f t i n g . T h e m e s s a g e o f J e s u s , w h e n r i g h t l y i n t e r p r e t e d , is p a r t o f the
tru th s e tern a l w h ic h n o th in g ca n d e s tr o y . T h e t r u e s t o r y o f h is life
o f r i g h t e o u s n e s s , p a t i e n t s e r v i c e , l o v e f o r t h e h e lp le s s , o p p o s i t i o n to the
fa ls e , t o i l a n d s e lf s a c r if ic e n e e d s n o d i s t o r t i o n o r f i c t it io u s e m b e llis h
m e n t t o r e n d e r it m o r e s u b li m e .
I n c o n c l u s i o n , it m a y b e s a id t h a t if t h e f a c t s p r e s e n t e d in th e story
o f J e s u s c a n n o t b e f u l l y p r o v e d , a t le a s t t h e y c a n n o t b e d is p r o v e d b y any
s a t is fa c t o r y e v id e n c e . Y o u r c r i t i c w o u l d d o w e l l t o p o n d e r th is , to be
m o r e o p e n t o t h e d i c t a t e s o f r e a s o n a n d le s s s w a y e d b y th e in flu en ce
o f t r a d i t io n .
H e r e w e r e s t o u r c a s e , a n d c a n a p p r o p r i a t e l y e n d t h is com m unica
t i o n b y q u o t i n g t h e r e c o r d e d a n s w e r o f J e s u s t o N i c o d e m u s , w h o also
w a n t e d m o r e e v id e n c e .
“ I f I h a v e t o l d y e o f e a r t h ly t h in g s a n d y e b e li e v e n o t , h o w sh a ll ye
b e l i e v e i f I t e ll y e o f h e a v e n l y t h i n g s ? ”
R e a d , m a r k , le a r n a n d i n w a r d l y d i g e s t t h is s h a d o w y s t a t e m e n t , deal
c r i t i c , r e c e i v e t h e t r u t h w h e n e v e r it is r e v e a le d , b u t s e a r c h , th in k , and
u s e t h e r e a s o n t h a t h a s b e e n g i v e n t o y o u . S u c h is th e p a r t i n g a d v ic e ol
th e t r a n s m i t t e r o f t h is m e s s a g e , w h o h a s a d o p t e d th e n a m e o f
Jaso n .
AZO TH 323
M y d ea r M r . W h i t t y :
Y o u r e d it o r ia l, “ N e w W o r l d C r is is ,” is m o s t e x c e ll e n t . Y o u o n ly
fa ile d t o r e m a r k t h a t t h e i g n o r a n t c la s s e s a r e f i g h t i n g t h e d e v il w it h
th e d e v il’ s o w n w e a p o n s , w h e n , a f t e r c e n t u r ie s a ll o t h e r m e a n s fa ile d .
A s r e a c t i o n c a m e t o t h e o n e , it w ill c o m e t o th e o t h e r , a s y o u s a y , u n
fo r t u n a t e ly , it d o e s n o t c o m e t o th e o f f e n d i n g g e n e r a t io n s .
I s u p p o s e t h is J a s o n w h o t e lls a b o u t J e s u s is o n e o f t h o s e f e l l o w s
fr o m E ly s ia . H e o u g h t t o b e i n f o r m e d th a t t h e s t o r y o f J e s u s h a s b e e n
e la b o r a t e d in a b o o k p u b lis h e d in N e w Y o r k in a b o u t 1897, a n d th a t w h a t
J a s o n s a y s is b y n o m e a n s n e w . B u t , t h e b o o k in s o m e w a y h a s b e e n
su ppressed. I f o r t u n a t e l y p o s s e s s in b r ie f , th e m a in fa c t s , a n d m o s t
h ig h ly e n d o r s e d . T h e r e a r e m u c h e a s ie r w a y s to t a b u la t e th e a s t r o n o m i c
fa c t o r s f o r a s t r o l o g e r s th a n th e w a y p r e s e n t e d b y W y x . H i s w a y is a ll
r ig h t b u t b y n o m e a n s n e w , it h a s b e e n s u p e r c e d e d .
R e l a t i v e t o th e e n q u i r y b y C . A . S-, I c la im th a t if t h e h o r o s c o p e
c lo c k tim e o f b irth is n o t p o s it iv e ly k n o w n , th e re is N O M E T H O D b y w h ic h
it m a y b e f o r m e d . M i g h t a s w e l l t r y t o fin d th e h o le in t h e o c e a n t h a t
th e Lusitania m a d e w h e n sh e san k.
T h e r e a r e a n y q u a n t it y o f M o o n C h a r t s s u c h a s is c a ll e d f o r . S o
m a n y a n d s o s im p le th a t o n l y th e w is e a s t r o l o g e r s e v e r t h in k o f u s in g
th e m . T h e O c c u l t A s t r o l o g e r s , “ s tr a in a t a g n a t a n d s w a l l o w a c a m e l .”
D o e s G o d p l a y th e g a m e o f D r . J e k y ll a n d M r . H y d e ? I g u e s s n o t.
H e is a lw a y s “ R i g h t o n d e c k ,” a n d H e d o e s n o t o b j e c t t o u n c o u t h la n
g u a g e e x c e p t w h e n e x p r e s s i n g H i m s e l f t h r o u g h t h e in s t r u m e n t a lit y o f
a d u d e . G o d l o v e s R o u g h D i a m o n d s b e s t . Y e t , a ll h a v e t h e ir m is s io n in
m a t h e m a t ic a l s e q u e n c e s - P rofessor H enry .
D ear M r. W h itty :
I k n o w th a t th e e d it o r o f A zoth a n d h is c o n tr ib u to r s g e t ju m p e d
o n o c c a s i o n a l l y , a n d I m u s t p le a d g u i l t y t o h a v in g h a d a s h a r e in th is .
S o , a s a n o f f s e t , le t m e s a y th a t I c o n s id e r th e a r t ic le b y A s e k a in th e
A p r il A zoth o n e o f th e fin est p re s e n ta tio n s I h a v e seen o f ce rta in
p o in t s w h i c h s h o u ld b e b a n g e d in t o e v e r y t h e o s o p h is t t o d a y . I do
n o t r e f e r s o m u c h t o h is c r it ic is m s o f D r . S t e in e r , a s I a m n o t s u ffic ie n t ly
fa m ilia r w i t h h is w r i t i n g s , b u t t o t h e c o n c l u d i n g p a r a g r a p h s , p a g e s 2 4 7 ,
2 4 8 . T h e r e y o u h a v e th e re a l T h e o s o p h y o f B la v a t s k y , th e d o c t r i n e o f
K a r m a in it s p u r e a n d s im p le f o r m — u n a lt e r a b le p e r s o n a l r e s p o n s ib i lit y .
It is j u s t s u c h s im p le p r e s e n t a t io n s w h ic h a r e n e e d e d t o d a y , w h e n th e
T h e o s o p h i c a l S o c i e t y is b e i n g h o n e y c o m b e d w it h th e t e a c h in g s o f m en
w h o a r e t o a ll in t e n t s a n d p u r p o s e s , n o m a t t e r w h a t t h e y c a ll t h e m
s e lv e s , R o m a n C a t h o lic s . T h e s e p a g e s s h o u ld b e r e a d in e v e r y t h e o
s o p h ic a l l o d g e o n W h i t e L o t u s D a y , M a y 8 th , w it h a p p r o p r ia t e q u o t a
t i o n s f r o m B la v a t s k y c o n f ir m in g th e m , a n d w i t h p a s s a g e s f r o m B is h o p
L e a d b e a t e r o n a p o s t o l ic s u c c e s s io n a n d th e p o w e r o f p r ie s t s t o fo r g i v e
s in s , s h o w i n g th e in r o a d s w h i c h C a t h o lic is m h a s m a d e in t o th e T h e o
s o p h ic a l S o c ie t y .
C o r d i a ll y y o u r s ,
E ditor of the O . E. L ibrary Critic .
324 AZO TH
&etrietosi
T h e Six Steps in Mental Mastery. B y H e n r y H a r r is o n B row n ;
p a p e r , 105 p p ., p r i c e 5 0 c e n t s ; p u b l i s h e d b y N o w C o ., 5 8 9 H a ig h t Street!
San F r a n c i s c o , C a l.
T h i s is t h e la s t w o r d o f t h a t w e l l - k n o w n a u t h o r , w h o p a ssed away
o n l y la s t y e a r . H e w a s t h e e d i t o r a n d p u b l i s h e r o f t h e m o n t h ly maga
z in e N o w f r o m 1 9 0 0 t o 1 9 1 8 , a n d w r o t e q u it e a n u m b e r o f pu blication s.
H e is a l w a y s c l e a r a n d r e a s o n a b l e a n d e s p e c i a l l y s t r o n g in affirmative
p o in ts o f v ie w .
T h e “ S i x S t e p s ” h e g i v e s a r e T h e I d e a l, I C a n , I O u g h t , Thou
M u s t , I W i l l , a n d I A m . A f t e r e x p l a i n i n g e a c h o f t h e s e in s o m e detail,
t h e a u t h o r o f f e r s d e fin it e a ff ir m a t i o n s d e s i g n e d t o a s s is t in th e ir realiza
tio n , th r o u g h th e a g e n c y o f m e n ta l s u g g e s tio n .
H e n r y H a r r i s o n B r o w n a l w a y s s t a n d s f o r g o o d , s t e r lin g , com m on
s e n s e , f o r l o g i c a l r e a s o n i n g , a n d a w o r k a b l e p h i l o s o p h y o f life. His
l i t t l e b o o k is c o m m e n d e d t o a ll w h o w o u l d d i r e c t t h e ir t h o u g h t along
p r a c t i c a l a n d c o n s t r u c t i v e lin e s . E. D.
Architecture and Democracy. B y C la u d e B r a g d o n ; c lo t h , 213 pp.,

il lu s t r a t e d , p r i c e $ 2 .0 0 n e t ; p u b l i s h e d b y A l f r e d A . K n o p f , N e w York
City.
T h e a u t h o r r e a li z e s t h a t in t h e n e w w o r l d o r d e r t h a t is a t hand,
n e c e s s a r i l y a r c h i t e c t u r e w i ll e v i n c e t h e n e w s p ir it o f s e r v ic e in striking
c o n t r a s t w i t h t h e p r e s e n t d o m i n a n t n o t e o f “ u n k e m p t in d iv id u a lis m ."
H e s h o w s h o w a r c h i t e c t u r e is b u t o n e o f t h e m a n y o u t e r m a n ifesta tion s
o f in n e r r a c ia l d e v e l o p m e n t . T h e i n d e x o f t h e in n e r li fe o f th o s e who
p r o d u c e d it, a n d p r e d i c t s n e w d e v e l o p m e n t s a l o n g lin e s o f th e “ fourth
d i m e n s i o n s o f s p a c e ,” in m o b i l e c o l o r s , e t c .
T h e a u t h o r d e a ls c l e v e r l y w i t h n u m b e r s a n d m e t a p h y s i c s an d is
t h o r o u g h l y c o n v e r s a n t w i t h th e s c ie n t i f i c a s p e c t s o f c o l o r a n d sound
v i b r a t i o n s , t h e ir a n a l o g i e s , e t c ., a n d h e s u g g e s t s m a n y in t e r e s t in g ideas
in t h e s e c o n n e c t i o n s . M o r e th a n t h is , t h e a u t h o r e v id e n c e s a spiritual
u n d e r s t a n d i n g o f a h ig h o r d e r , a n d w h i l e h is w o r k is d e s ig n e d esp ecia lly
t o a p p e a l t o a d v a n c e d s t u d e n t s o f a r c h it e c t u r e , it s h o u l d p r o v e equ ally
i n t e r e s t i n g t o t h e t r u t h s t u d e n t w h o h a s n o s u c h t e c h n ic a l k n o w le d g e .
E . D.
Life of Emanuel Swedenborg, H is Life, Teachings and Influence.

B y G e o r g e T r o b r i d g e . F i r s t A m e r i c a n E d i t io n . F o r e w o r d b y C harles
W . H a r v e y . 2 4 7 p a g e s , $ 1 .0 0 . T h e N e w C h u r c h P r e s s , I n c ., N e w Y ork .
T h i s , t h e fir s t A m e r i c a n e d it io n o f th e “ L i f e ” b y G e o r g e T r o b r id g e ,
is o n e o f t h e b e s t — if n o t t h e b e s t — b i o g r a p h i e s o f a m a n w h o w a s a great
s c i e n t i s t a n d s e e r ; a g r e a t “ d o e r ” o n t h e p h y s i c a l p la n e , a n d a great
“ s e e r ” o f h i g h e r p la n e p h e n o m e n a .
W r i t t e n in a m o s t d e l i g h t f u l s t y l e , th e b o o k s h o u ld a p p e a l to stu
d e n t s o f m y s t i c i s m n o t o n l y f o r it s c a lm , w e l l - p o i s e d a c c o u n t o f S w e d e n
b o r g , b u t a ls o f o r t h e l u c i d i t y o f t h e p r e s e n t a t i o n .
Q u o t i n g f r o m t h e “ F o r e w o r d ” b y C . W . H a r v e y : “ T r o b r i d g e pre
s e n t s n o s t r a n g e , m y s t ic a l b e i n g , b u t a r e a l m a n , v i g o r o u s l y a n d a ttra c
t i v e l y d r a w n . A n y r e a d e r o f in t e l l i g e n c e c a n k n o w h im a s p e r s o n a lly as
AZO TH 325
d id h is o l d s e r v a n t s a n d y e t b e s p e l l b o u n d b y h is p r o d i g i o u s a t t a in
m e n ts , a lik e a s s c ie n t i s t , m e t a p h y s i c ia n , s t a t e s m a n a n d t h e o lo g i a n . He
is p r e s e n t e d t r u ly a s t h e s c h o l a r , t h e fr ie n d o f t h e k in g s , th e c o m m o n
p e o p le a n d e v e n t h e c h i l d r e n o f t h e n e i g h b o r h o o d in w h i c h e v e r o f th e
g r e a t c it ie s o f E u r o p e h e w a s m a k in g h is h o m e . W e s e e h im a g r e a t
m a n a m o n g th e g r e a t m e n o f h is tim e s . W e c a n f o l l o w h is e x t r a o r d in a r y
e x p e r ie n c e a s it m i g h t h a v e h a p p e n e d t o a n y o n e o f u s .” T h a t in a
n u t s h e ll d e s c r ib e s t h e b o o k .
T w o q u o t a t i o n s f r o m t h e t e x t : “ S w e d e n b o r g ’ s c a s e is in d e e d
u n iq u e . W e c a n u n d e r s t a n d a m o n k o r a n u n , o r e v e n a P r o t e s t a n t en
t h u s ia s t , d r e a m i n g d r e a m s a n d s e e i n g v i s i o n s ; b u t f o r a m a n l i v i n g a n
a c t i v e l i f e in t h e w o r l d , a m a t h e m a t ic ia n a n d lo g i c ia n , a n d a d e v o t e e o f
n a tu r a l s c ie n c e , t o s u c c u m b t o m e n t a l il lu s io n s s e e m s m o s t u n lik e ly .
. . W e r e t h e s e e x p e r ie n c e s , th e n , a n in d ic a t io n o f m e n t a l d is
o r d e r ? I f t h e y w e r e , w e a g a in h a v e a c a s e a b s o lu t e l y u n iq u e , f o r a t th e
tim e t h e s e s t r a n g e e v e n t s w e r e h a p p e n in g , h e w a s e n g a g e d in w r i t i n g a n d
p u b lis h in g p h ilo s o p h ic a l w o r k s w h ic h h a v e b e e n a c k n o w le d g e d b y s o m e
o f t h e m o s t b r il li a n t in t e l le c t s o f o u r t im e a s r e v e a li n g a s t o u n d in g m e n
ta l p o w e r s ; a n d h e c o n t i n u e d t o w r it e a n d p u b lis h f o r n e a r ly t h ir t y y e a r s
o t h e r w o r k s , w h i c h a r e t h o r o u g h l y s a n e a n d c o n s is t e n t , a n d , t o t h o s e
w h o h a v e m o s t c a r e f u l l y e x a m i n e d t h e m , b e a r e v id e n c e o f m o r e th a n
m o r t a l w i s d o m . I le a v e t h e c a s e in t h e h a n d s o f s k e p t ic s t o e x p la in a s
t h e y c a n .” A l s o : “ A t r u e p h i l o s o p h y m u s t ta k e c o g n i z a n c e o f s p ir it a s
w e ll a s m a t t e r , a n d s h o w t h e r e la t io n in w h i c h th e t w o s t a n d t o e a c h
o t h e r . S w e d e n b o r g is u n iq u e a m o n g p h i l o s o p h e r s in c o m b i n i n g a h ig h
d e g r e e o f s p ir it u a l e n li g h t e n m e n t w it h a p r o f o u n d a c q u a in t a n c e w i t h th e
fa c t s o f n a t u r e .”
A t t h is t im e , w h e n th e w o r l d is g o i n g t h r o u g h th e b ir t h t h r o e s o f a
n e w e r a ; w h e n a p p a r e n t ly e v e r y t h i n g is t e n d i n g t o a s ta t e o f “ j a z z v—
t o b o r r o w a d e s c r ip t iv e w o r d f r o m t h e s la n g l e x i c o n o f u p -t o -d a t e
m u s ic — t h is “ L i f e ” w i t h it s s a n it y , it s p o is e , its m e s s a g e r e it e r a t in g th e
t e a c h i n g o f h ig h e r t h in g s , is m o r e th a n w e l c o m e . W h e n th e s t u d e n t
r e a d s it ( a n d it is t o b e h o p e d S w e d e n b o r g ’ s o w n w r i t i n g s ) h e w i ll
d i s c o v e r th e s o u r c e o f a lo t o f m o d e r n - d a y p s y c h i c r e v e la t io n s w h i c h a r e
n o w b e i n g g iv e n o u t in a g a r b le d s ta t e b y a ll e g e d p s y c h i c s , le a d e r s ( ? )
o f t h e o s o p h ic a l s o c ie t ie s , N e w ( ? ) T h o u g h t , a n d o t h e r c u lt s t o o n u m e r o u s
t o t a b u la t e in t h e s m a ll s p a c e a t o u r p r e s e n t d i s p o s a l ; fa k ir s w h o h a v e
m o r e g a ll th a n G n o s is , a n d w h o in lie u o f r e a l k n o w l e d g e p o s s e s s th e
g i f t o f th e g a b a n d n e r v e o f s o lid b ra s9 — in c h u n k s . T h e stu d e n t o f
m y s t ic is m s h o u ld p o s s e s s th e b o o k .
■V.
326 AZO TH
Statement of the ownership, managament, circulation, etc., required by the

Act of Congress of August 24, 1912, of “Azoth,” published monthly at New
York, N. Y „ for April 1, 1919.
State of New York, I

County of New York, [ss‘
Before me, a Notary Public in and for the State and county aforesaid, per
sonally appeared Michael Whitty, who, having been duly sworn according to
law, deposes and says that he is the editor of the “Azoth,” and that the follow
ing is, to the best of his knowledge and belief, a true statement of the owner
ship, management, etc., of the aforesaid publication for the date shown in the
above caption, required by the Act of August 24, 1912, embodied in section 443,
Postal Laws and Regulations, printed on the reverse of this form, to wit:
1. That the names and addresses of the publisher, editor, managing editor,
and business managers are: Publisher, Azoth Publishing Co., Inc., 1400 Broad
way, New York, N. Y .; editor, Michael Whitty, 1400 Broadway, New York,
N. Y .; managing editor, none; business managers, none.
2. That the owners are: Azoth Publishing Co., Inc., 1400 Broadway, New
York, N. Y .; Michael Whitty, 1400 Broadway, New York, N. Y.; Mabel E. L
Whitty, 1400 Broadway, New York, N. Y.
3. That the known bondholders, mortgagees, and other security holders
owning or holding one per cent or more of total amount of bonds, mortgages,
or other securities are: None.
4. That the two paragraphs next above, giving the names of the owners,
stockholders, and security holders, if any, contain not only the list of stock
holders and security holders as they appear upon the books of the company,
but also, in cases where the stockholder or security holder appears upon the
books of the company as trustee or in any other fiduciary relation, the name of
the person or corporation for whom such trustee is acting, is given; also that
the said two paragraphs contain statements embracing affiant’s full knowledge
and belief as to the circumstances and conditions under which stockholders and
security holders who do not appear upon the books of the company as trustees,
hold stock and securities in a capacity other than that of a bona fide owner;
and this affiant has no reason to believe that any other person, association,
or corporation has any interest direct or indirect in the said stock, bonds, or
other securities than as so stated by him.
M IC H A E L W H IT T Y , Editor.
Sworn to and subscribed before me this 19th day of March, 1919.
P. M. SIMON,
[SEAL] Notary Public, Westchester Co.,
New York County No. 12, New York Register No. 10002,
Certificate filed in New York County.
(My commission expires March 30th, 1920.)

Azoth, May 1919

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olume Four M A Y , 1919 Num ber Five

The Occult Magazine o f America

■HI PRAYER FROM THE VIEWPOINT OF IMPERSONAL GOD

THE ZODIAC IN RELIGION AND FREEMASONRY

SOME EXPERIMENTS IN TELEPATHY

A CHINESE ASTROLOGICAL BIRTHDAY PLEASANTRY

For full Content* tee Inside Cover

.00 per year 25 cento per copy $1.50 six months

A z o t h is not established to propagate any special teaching.

MAY 14 ¡'319 ' 88

Published by T H E A ZO T H P U B L I S H IN G CO., Inc., 1400 Broadway, N. Y.

Vol. 4. MAY, 1919 No. 5

The results o f the investigations o f the Genetic Society will

His showing o f the Church, the Roman Church in particular,

thoughtless and unheeding people believe that this new spirit

draper from tf)t iJietopoint of impersonal

“ Whose secret presence through creation’s veins

“ Religion is perception of our relation to the principle of the

Religious experience is inevitably o f triangular content.

Natural Science is purely objective and limits its power by

The Hebrew concept was anthropomorphic albeit the lyric

turous coloratura music touches his sensitive soul. All nature

All is life! and that named death

®fje tffrue is>torj> of JeSuS as Betlareb

Q. Did Jesus appear to Mary Magdalen in the sepulchre and

Q. Are there any other facts regarding the life of Jesus

Q. Where is it? Give the locality.

Egyptians o f the poorer classes praying to their gods, with fre­

believable. A great man said: “ Surely, surely do men love the

Mr. Whitcomb has offended some followers o f Freud, Jung,

served from the higher position of occult science, as taught by the

American Academy o f Astrologians

The word Is-Ra-El in relation to the Trinity is four times

sions their vibrations become most undermining and disastrous to

Salutation, oh w eary voyager, traversing seas uncharted!

A nd you, lone writer, w ho records m y w o r d s :

Strive, oh voyager, to realize this truth,

3 n Sntrobuction to tfje g>tubp of tfje 'Carot

bearded ancient, looking down, at night. Again, the mathematical

verb meaning “ to speak.” Read in the same direction, beginning

On the left o f the wheel descends the golden serpent of the

modification and improvement o f all the conditions of that en­

®fje Jfuntmmental $rimipiesi of tfce

at his greatest height. Self-restraint. Excessive love of name

On and on the figure came, looking neither to the right nor

It was Tascia’s intention to rush on and catch up with

and silently suffered during the years o f their cruel separation.

Ancient Craft Jfflasonrj»

The two pillars which stood before the entrance door of

Both are hypothetical opposite points on the circle of the

stituted a curious arithmetical puzzle relating to their function,

TH E ZO D IA C IN RELIGION AND FREEM ASONRY

To assert the Zodiac in particular, and Astrology in general,

they had profoundly apprehended mathematical and geometrical

which may always have existed, or which may be due to slow

antiquity, and these arithmetical quantities were what they knew

“ KDSH L JH V H ,” which being translated into numbers was

o f cosmic quantities. The Geometrical, relating to lines of force

different results. I had read so much about thought transference,

vegeterianism is essential to telepathic communication but it has

thought and fearing that Mr. Y — , the attorney, would laugh at a

T h e Great Triangle com es in view

To the extent that one knows the self, does he recognize

The mental and the physical are in complete correspond­

Egyptians o f the poorer classes praying to their gods, with fre

modification and improvement o f all the conditions of that en

The mental and the physical are in complete correspond

the being. Emotion and passion are incidents and accompani

a cosmic revolutionary’— against the harmonious divine manifes