Following Plato, Aristotle explained that the term στοιχεῖα was understood only as meaning the incorporeal principles placed at each of the four great divisions of our cosmical world, to supervise them. Thus, no more than Christians do Pagans _adore_ and _worship_ the Elements and the (imaginary) cardinal points, but the “gods” that respectively rule over them. For the Church, there are two kinds of Sidereal Beings, Angels and Devils. For the Kabalist and Occultist, there is but one class, and neither Occultist nor Kabalist makes any difference between the “Rectors of Light” and the “Rectores Tenebrarum,” or Cosmocratores, whom the Roman Church imagines and discovers in the “Rectors of Light,” as soon as any one of them is called by another name than the one she addresses him by. It is not the Rector, or Mahârâjah, who punishes or rewards, with or without “God’s” permission or order, but man himself—his deeds, or Karma, attracting individually and collectively (as in the case of whole nations, sometimes) every kind of evil and calamity. We produce _Causes_, and these awaken the corresponding powers in the Sidereal World, which are magnetically and irresistibly attracted to—and reäct upon—those who produce such causes; whether such persons are practically the evil‐doers, or simply “thinkers” who brood mischief. For thought is matter, we are taught by Modern Science; and “every particle of the existing matter must be a register of all that has happened,” as Messrs. Jevons and Babbage in their _Principles of Science_ tell the profane. Modern Science is every day drawn more into the maëlstrom of Occultism; unconsciously, no doubt, still very sensibly. “Thought is matter”: not of course, however, in the sense of the German Materialist Moleschott, who assures us that “thought is the movement of matter”—a statement of almost unparalleled absurdity. Mental states and bodily states are utterly contrasted as such. But that does not affect the position that every thought, in addition to its physical accompaniment (brain‐change), exhibits an objective—though to us supersensuously objective—aspect on the astral plane.(225) The two main theories of Science as to the relations between Mind and Matter are Monism and Materialism. These two cover the whole ground of negative psychology with the exception of the quasi‐occult views of the German Pantheistic schools. The views of our present‐day scientific thinkers as to the relations between mind and matter may be reduced to the following two hypotheses. These show that both views equally exclude the possibility of an independent soul, distinct from the physical brain through which it functions. They are: