principles whose interplay învolves different orders of idea 
connected with each other in a way beyond our présent 
compréhension. 
(Illustration: We are able to light cities by rule-of-thumb 
methods. We do not know what consciousness is, or how it is 
connected with muscular action ; what electricity is or how it is 
connected with the machines that generate it; and our methods 
dépend on calculations involving mathematical ideas which hâve 
no correspondence in the Universe as we know it. *) 
(12) Man is ignorant of the nature of his own being and 
powers. Even his idea of his limitations is based on 
expérience of the past, and every step in his progress 
extends his empire. There is therefore no reason to assign 
theoretical limits 1 2 to what lie may be, or to what he may do. 
(Illustration: A génération ago it was supposed theoretically 
impossible that man should ever know the Chemical composition of 
the fixed stars. It is known that our senses are adapted to receive 
only an infinitésimal fraction of the possible rates of vibration. 
Modem instruments hâve enabled us to detect some of these supra- 
sensibles by indirect methods, and even to use their peculiar qualities 
in the service of man, as in the case of the rays of Hertz and 
Rôntgen. As Tyndall said, man might at any moment learn to 
perceive and utilise vibrations of ail conceivable and inconceivable 
kinds. The question of Magick is a question of discovering and 
employing hitherto unknown forces in nature. We know that they 
exist, and we cannot doubt the possibility of mental or physical 
instruments capable of bringing us into relation with them.) 
(13) Every man is more or less aware that his individu- 
ality comprises several orders of existence, even when he 
maintains that his subtler priciples are merely symptomatic 
of the changes in his gross vehicle. A similar order may be 
assumed to extend throughout nature. 
(Illustration: One does not confuse the pain of toothache with 
1. For instance, “irrational”, “unreal”, and “infinité” expressions. 
2. i.e., except — possibly — in the case of logically absurd questions, 
such as the Schoolmen discussed in connection with “God”. 
— XX —