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The author confesses that he and his associates are ignorant of the said art.
(2.) Those who are acquainted with the Mighty Law embodied in the "Lost Word" will never affirm that the "Infinite Monad receives influx of energy from the Planetary Spirits" as stated by the author.
(3.) The author's assertion about the flow of energy from solar angles shows that he is not acqnainted with the real source of creative energy indicated by the Name.
Here ends Mr. Oxley's reply to my criticisms. He then proceeds to explain the doctrines of Hierosophy. I shall examine the author's theories in the continuation of this article which will appear in the Theosophist.
In continuation of my article on the "Philosophy of Spirit," published in the October issue of the Theosophist, I shall now examine Mr. Oxley's notions of Theosophy and Hierosophy. It is not easy to understand his definitions of the two systems of philosophy thus indicated; and no definite issue or issues can be raised regarding the important distinction between the said systems from the meaning conveyed by these definitions. But he has explained some of the important doctrines of theosophy and hierosophy from his own stand-point for the purpose of comparing the two systems. Though he believes that "it will be admitted" that he has "not either under-or over-stated the case for theosophy," I respectfully beg to submit that he has entirely misunderstood the main doctrines inculcated by it.
The learned writer says that theosophists teach that in the instance of wicked and depraved people, the spirit proper at death takes its final departure. This statement is certainly correct; but the conclusions drawn from it by Mr. Oxley are clearly illogical. If this doctrine is correct, says the author, then it will necessarily follow that to all intents and purposes to plain John Brown "life eternal is out of the question." He then expresses his sympathy for pariahs, vagabonds, and
