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amount to any concession to the claim of the Spiritualists as is supposed by him.
The esteemed author then proceeds to explain some of the important doctrines of Hierosophy, which, he takes particular care to add, are not to be considered "by his readers as mere" fancies and speculations. Hierosophists seem to believe that the influx of life flows from the "Infinite monad" mentioned by me in the first part of my review on "The Philosophy of Spirit." Mr. Oxley's conceptian of this monad is not, then, quite consistent with the views of Eastern occultists. Properly speaking, this monad or centre is not the source of cosmic energy in any one of its form, but it is the embodiment of the great Law which nature follows in her operations.
The learned author then asserts that "Esoteric Theosophists" and their great leaders have admitted that there is an "influx" of energy from the planetary spirits to the manad abovementioned. Here, again, I am sorry to say, Mr. Oxley is misrepresenting the views of Theosophists according to his own imagination. And the statement itself is thoroughly unphilosophical. This transmission of energy from the planetary spirits to the Great Law that governs the Universe, is inconcievable to every ordinary mortal. It does not appear that the monad referred to by Mr. Oxley is a different entity from the monad alluded to in my article. He himself says that it is not so. Then the only conclusion to which I can come under the circumstances of the case is, that Mr. Oxley has put forward these strange and groundless statements about the action and reaction of cosmic energy between the Infinite Monad and the planetary spirits without having any clear and definite ideas about these entities. The truth of this statement will be confirmed on examining his views about the nature of the work done by the planetary spirits. These spirits, it would appear, "detain myriads of elementals in the spheres of interior Nature, i. e., the next plane of life immediately contiguous to this; and compel them in the most
