Only those, who put themselves in the same conditions which enabled me to make my observations, have a right to criticise those observations. To criticise without experience is unreasonable, and I recognise no competence in those judges whose decisions are made without preliminary information. For the rest, I have no wish to convert any one to my ideas, and am indifferent—respectfully indifferent, if you like—to the judgment which may be formed about me. The methods recommended by diverse occult schools vary a great deal. Theosophists do not reveal to the profane the means they use to obtain supernormal facts. This discretion astonishes me, for the theosophical society is filled with a lively spirit of propagandism. It has its chief centre at Adyar, and lodges or branches everywhere. The theosophical reviews venture to discuss the most elevated problems of philosophy, and are not at all sparing of the most extraordinary revelations of esoteric teaching; but they are remarkably sparing of practical indications. Theosophical phenomenonalism appears to derive inspiration from Hindu-Yogism. I do not know the rules of training to which Yogis submit themselves. The most severe abstinence seems to be recommended them. Adepts are generally initiated by their Gurus or masters, and I have not been fortunate enough to be the chela of an initiated. The French occultists who are connected with Eliphas Levy by Papus (Dr. Encausse), Guaita, Haven, Barlet, Sédir, recommend the practice of magic. Descriptions of the necessary magical material will be found in treatises by Papus and Eliphas Levy. The results which the Magi relate having been obtained are so vague, that I have had no curiosity to put into practice the strange proceedings of magic ceremonial recommended by them. These have a serious inconvenience; namely, to strike the imagination of credulous folk, and to facilitate auto-suggestion, sensorial illusions, and hallucinations. To accomplish the rites, moreover, it is necessary to dispose of rooms arranged in a particular way, and to submit oneself to a severe diet for a certain time. This makes it a complicated matter. Well, I must admit I was ashamed to try these methods. I lacked the courage to don the cloak and the linen robe, to trace the circle, and with lighted lamp and sword in hand await visions about to appear in the smoke arising from the burning incense. I own I was perhaps wrong not to try what are apparently the less rational methods. Only caring for the result obtained, I certainly would not have hesitated to resort to white or even black magic, had I had any reason whatsoever to anticipate a positive result. In order to obtain an observable fact, I would not have hesitated laying myself open to ridicule. But the statements of experimenters of the occult school seemed to imply a poverty of practical results. If the magi of the present day had realised some operation easily accessible to