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the state characteristic of, and peculiar to, its nature. My senses would thus receive the subtle 
impressions which I had trained them to record, so becoming cognizant of the phenomena of those 
worlds as ordinary men are of this. I would describe what I saw and repeat what I heard and Frater 
O.V. would write down my words and incidentally observe any phenomena which struck him as 
peculiar. (For instance: I would at times pass into a deep trance so that many minutes might elapse 
between two successive sentences.) 
Such observations may be contemptuously dismissed as imaginary; but having already shown that all 
knowledge is equally an illusion, the thought is no inhibition. Yet there are different degrees of 
falsity and critical methods which are valid within their capacity. Thus we trust our experience of 
perspective to correct the crude statement of our eyesight that the furthest house in a suburban 
street is smaller in various ways. They may also verify our visions in various ways. They must be 
coherent and consistent with themselves; 
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they must not contradict the conclusions of other experiences whose warrants are identical; and 
before we admit that they possess any value, they must increase our knowledge in such ways as 
would convince us in ordinary life that our interlocutor was an individual other than ourselves, and 
his information verifiably such as we could not have gained otherwise. It may seem as if such 
conditions could never be fulfilled, but it is quite easy to formulate them, and such visions as these 
under discussion are full of internal evidence of their authenticity. 
Let me give one example. The Angel of the twenty-seventh Aethyr said: "The word of the Aeon is 
MAKHASHANAH." I immediately discredited him; because I knew that the word of the Aeon was, on 
the contrary, ABRAHADABRA. Inquiry by the Holy Cabbala then showed me that the two words had 
the same numerical value, 418. The apparent blunder was thus an absolute proof that the Angel was 
right. Had he told me that the word was ABRAHADABRA, I should have thought nothing of it, arguing 
that my imagination might have put the words in his mouth. 
Let me illustrate the strength of such proof by material analogy. Suppose I receive a telegram, 
signed Jobson (my lawyer), "Your house has been burnt down." If I already know this from the 
caretaker, Jobson is merely confirming a known fact of which he and many others may be aware. 
The telegram might have been forged. Equally, if I have not heard from other sources, or if I have 
heard, on the contrary, that all is well, the telegram carries no conviction; it establishes a prima 
facie case for inquiry: no more. But if such inquiry confirms the telegram, it becomes probable that 
Jobson really dispatched it, though not with complete certainty; short of seeing him personally, the 
genuiness of the message is only a presumption. 
Suppose, however, that I read "London is burnt down. Jobson." The statement is incredible as it 
stands. Jobson and I, however, have a secret understanding known to nobody else that any proper 
name in our communications shall stand for something else, discoverable by taking a = 1, b = 2, and 
so on, thus giving a number whose meaning is to be bound in a code, in which each item of my 
estate represents a number. He has never used the word "London" before. I add it up, refer to the 
code and learn that London must mean my house. Now, whether I have already heard the news or 
no, and even if investigation proves the information to be false, I may at least feel sure that Jobson 
himself, and nobody else, was the author, If, in addition, it proves true, I may be sure that on this 
point his knowledge exceeds my own. Suppose, then, that the telegram proceeds to inform me of a 
number of other matters which I have no immediate means of verifying. I shall nevertheless be 
justified in assuming their authenticity and acting on the advice in just the measure of my 
confidence in Jobson's integrity and ability. 
Such is one of the simplest methods of criticizing the data afforded by 
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visions. An isolated case need not convince one completely, and it would be ridiculous to argue 
from a single test, however striking, that all communications purporting to come from the same