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principles. Unless the real points of divergence between Spiritualism and Theosophy in their fundamental doctrines are first settled, there will be little or no profit in stating merely the conclusions arrived at by Theosophists about the séance-room phenomena. Conclusions based on the systematic investigation and discoveries made by the brightest intellects of Asia, for thousands of years, are liable to be often mistaken for idle speculations and whimsical hypotheses, if the ground, on which they rest, is masked from view. I can hardly be expected to undertake a complete discussion of the subject within the limits of one article. I have already given a brief and general statement of my views about Spiritualism in a paper published in the "Theosophist."
As the present review has already reached an inordinate length, I shall now bring it to a close. The author's views about the Astro-Masonic basis of the Bhagvatgita and his elucidation of some of its imporatant doctrines will be examined in my next paper.
An article by Mr. W. Oxley, under the above heading, has appeared in the Theosophist. It is intended to be a reply to the strictures contained in my review of "The Philosophy of Spirit," published in the Theosophist; but a considerable portion of it is devoted to the exposition of some of the important doctrines of what is termed "Hierosophy and Theosophy," as understood by the author. I shall first examine the author's defence of Busiris and the statements contained in his treatise on "The Philosophy of Spirit" regarding the authorship of Mahabharata, and then proceed to point out his misconceptions of the real doctrines of "Theosophy," and the fanciful nature of his speculations on the doctrines of the new system of Esoteric Philosophy and Science, which, it is confidently predicted, will soon supplant the existing systems of Eastern Brotherhoods, and which is hereafter to be known under the name of "Hierosophy."
