The Lost Word

Through the influence Emmanuel Swedenborg, the Left-Hand Tantra taught a repudiation of conventional morality, where the Sabbateans could see a similarity to their own doctrine of the “Holiness of Sin,” which contributed to the legend of an “Oriental Kabbalah” into Freemasonry. Swedenborg explains that the Lost Word, an important symbol in Freemasonry, existed in Asia long before the Israelites. Freemasonry attains its climax in the symbolism of the Lost Word, and a quest for its recovery. The mythical history of Freemasonry claims that there once existed a Word of great power, which was known only to a few, but was eventually lost during the building of Solomon’s Temple.[1] According to Swedenborg:

Respecting this ancient Word, which was in Asia before the Israelitish Word… It is still preserved among the peoples who inhabit Great Tartary. I have conversed with spirits and angels who were in the spiritual world from that country, who said that they possess a Word, and have possessed it from ancient times… Moreover, they related that they do not suffer foreigners to come among them, except the Chinese, with whom they cultivate peace… Inquire for it in China, and perhaps you may find it among the Tartars.[2]

In the 1880s, the Theosophical Society adopted a swastika as part of its seal, along with an Om, a hexagram or star of David, an Ankh and an Ouroboros. In the Western world, the swastika symbol experienced a resurgence following the archaeological work of Heinrich Schliemann who, during his excavations of the ancient city of Troy between 1871–73 and 1878–79, discovered the symbol in the site and associated it with the ancient migrations of Proto-Indo-Europeans. Schliemann linked his findings to the Sanskrit swastika.[3] He connected it with similar shapes found on ancient pots in Germany, and theorized that the swastika was a “significant religious symbol of our remote ancestors,” linking Germanic, Greek and Indo-Iranian cultures. Used by Hindus, Buddhists, and Jains for thousands of years, it became widespread in Tibet as well. The swastika has also appeared in most other ancient cultures of the world. The swastika is also a traditional symbol of the Old Norse God of Thunder and Might. In 1882, Ignatius L. Donnelly published Atlantis: The Antediluvian World, according to which a lost landmass had once existed in the Atlantic and was the home of the Aryan race, a theory he supported by reference to the distribution of swastika motifs.

Blavatsky and her followers had moved to India in 1879, and eventually established the International Headquarters at Adyar, in Madras. Once in India, Blavatsky became inspired to see the East rather than Egypt as the fount of the Ancient Wisdom. From 1867 to 1870, she had studied Tibetan Buddhism with Indian masters, purportedly at a monastery in Tibet. Blavatsky encountered Tibetan Buddhism at a time when European scholarship on the subject was still in its infancy, and she did much to awaken interest in it—though, through the confused version of her teachings. According to Blavatsky, Tibetan Buddhism in particular was “incomparably higher, more noble, more philosophical and more scientific than the teaching of any other church or religion.”[4]

Blavatsky mentioned the mythical lost city of Shambhala in her main work, The Secret Doctrine, the teachings for which she said she received telepathically from her teachers in Tibet. There are many legends associated with the location of Shambhala. The Zhang Zhung scriptures of the Böb tradition mention that Shambhala is located in the Sutlej Valley in Punjab, while the Mongolians believe that it is located in a valley in Southern Siberia. Altai folklore has it that the gateway to Shambhala is located on Mount Belukha, and modern Buddhist scholars believe that Shambhala is located in the high reaches of the Himalayas in the Dhauladhar mountains around Mcleodganj from where the current Dalai Lama manage the Tibetan government in exile.[5] The geographical teachings in the Kalachakra Tantra indicate that Shambhala is located to the north of India, and according to the measurements provided by these teachings, this pure land is located in a sacred place for Buddhists, Hindus, Bön and Jains, Mount Kailash in southwestern Tibet.

The first to report of the legend of Shambhala in the West, was Sandor Csoma de Körös (1784 – 1842), a Hungarian Orientalist from Transylvania, who had travelled to Kashmir to trace the origin of the Hungarians under British assistance in 1820. De Körös located Shambhala in “the land of the Yugurs (Uighurs)” in Xinjiang, a province of Northwestern China. In a 1825 letter, Csoma de Körös wrote that Shambhala is like a Buddhist Jerusalem, and he believed it would probably be found in Kazakhstan, close to the Gobi Desert—where it would later be situated by H.P. Blavatsky, regarded as the godmother of the New Age movement.[6]

The notion of an “Oriental Kabbalah,” following Swedenborg, was taken up by H.P. Blavatsky, to advance the interest in Eastern mysticism which characterizes the New Age movement. Blavatsky elaborated on the burgeoning race theories by linking the Aryans as the source of the Bön tradition, which she refers to as an “Aryan-Chaldeo-Tibetan” doctrine. Blavatsky considered Bön to be a “degenerate remnant of the Chaldean mysteries of old, now a religion entirely based upon necromancy, sorcery and soothsaying.”[7] As she asserted, “Were our Orientalists to know more of them, and compare the ancient Babylonian Bel or Baal worship with the rites of the Böns, they would find an undeniable connection between the two.”[8] According to Blavatsky:

It is in the chief lamaseries of Mongolia and Tibet that it has taken refuge; and there Shamanism, if so we must call it, is practiced to the utmost limits of intercourse allowed between man and “spirit.” The religion of the lamas has faithfully preserved the primitive science of magic, and produces as great feats now as it did in the days of Kublai-Khan and his barons.[9]

According to Blavatsky, “no wonder that the Northern seer, Swedenborg, advises people to search for the LOST WORD among the hierophants of Tartary, China and Thibet; for it is there, and only there now, although we find it inscribed on the monuments of the oldest Egyptian dynasties.” She further explains:

The grandiose poetry of the four Vedas; the Books of Hermes; the Chaldean Book of Numbers; the Nazarene Codex; the Kabala of the Tanaim; the Sefer Jazira; the Book of Wisdom, of Schlomah (Solomon); the secret treatise on Muhta and Badha attributed by the Buddhist kabalists to Kapila, the founder of the Sankhya system; the Brahmanas; the Stan-your, of the Thibetans; all these volumes have the same ground-work. Varying but in allegories they teach the same secret doctrine which, when once thoroughly eliminated, will prove to be the Ultima Thule of true philosophy, and disclose what is this LOST WORD.[10]

In The Secret Doctrine, published in 1888, Blavatsky described human evolution in terms of root races. First were the Hyperboreans, who according to Greek mythology were a mythical people who lived far to the north of Thrace. According to Blavatsky, the Hyperboreans lived several hundred million years ago at the North Pole, and were formless spiritual essences called “Self-born.” The civilization of the Hyperboreans was destroyed and sank beneath the ocean. The Third race resided in Lemuria. However, because they mated with inferior beings, their civilization was also destroyed, and also sank beneath the ocean eighteen million years ago. They were followed 850,000 years ago by the Atlanteans, a race of giants who were highly developed spiritually, and who built enormous temples and pyramids, but who eventually misused their skills. When Atlantis sank as well, an elite priesthood escaped and fled to the Gobi desert and then into the Himalayas, where they took refuge in the Tibetan kingdom of Shambhala. From there, they passed their wisdom to the new emergent race, the Aryans, who began to spread south and west, producing the Sixth Sub Race of the Anglo-Saxons.

Parliament of the World’s Religions

The methods of the Kalachakra Tantra of Tibetan Buddhism are based on practical knowledge of Kundalini yoga. An important source of knowledge about Kundalini experience in the West was derived from the influence of Neo-Vedanta, also called neo-Hinduism. During the nineteenth century, Hinduism developed a large number of new religious movements, partly inspired by the European Romanticism, nationalism, scientific racism and Theosophy. With the rise of Hindu nationalism, several contemporary Indian movements, strove to introduce revival and reform to Hinduism.

However, the Tantra adopted in the West through the filter of this occult tradition is really the Left-Hand Tantra (Vamachara), and is referred to as Neotrantra. In Hindu Tantra, the goal of the practitioner is to “awaken” Shiva, the masculine principle, which lies dormant at the base of the spine. This results in the rise of the latent power called “Kundalini,” envisioned as a sleeping, coiled serpent. When the Kundalini serpent rises through the system of chakras, it culminates in a union with the final and seventh crown chakra, Sahastrara, or the “thousand-petalled lotus”; located at the top of the head, it represents the feminine energy of the universe. The aspirant then becomes engrossed in deep meditation and infinite bliss.

The Kundalini energy system is often identified with the Caduceus of the Greek god Hermes, which today is depicted even in modern medical iconography as two snakes spiraling a central staff. It has been noted by many, such as in Charles Ponce’ Kabbalah, that Sahasrara expresses is similar to Kether, the topmost of the Sephirot of the Kabbalistic tree of life, which also rests at the head of the tree, and represents pure consciousness and union with God. The Kundalini process is often identified with the Caduceus of the Greek god Hermes, which today is depicted even in modern medical iconography as two snakes spiraling a central staff.

Neo-Vedanta, which became an important influence on western spirituality, was a modern religious movement inspired by the ecstatic visionary experiences of Sri Ramakrishna (1836 – 1886) and his beloved disciple Swami Vivekananda (1863 – 1902). Vivekananda taught the doctrine of the unity of all religions, and is perhaps best known for a speech at the Parliament of the World’s Religions in Chicago in 1893, the first attempt to create a global dialogue of faiths. In addition to Vivekananda, the Parliament of the World’s Religions was dominated by the Theosophists and their counterparts among the representatives of neo-Vedanta and Buddhist Modernism. According to K. Paul Johnson, the Parliament gave Theosophists “a breakthrough into public acceptance and awareness which had hardly seemed possible a few years before.”[11] Colonel Olcott shared his sentiments in Old Diary Leaves, “How great a success it was for us and how powerfully it stimulated public interest in our views will be recollected by all our older members.” Several of the World Parliament’s speakers on behalf of international religions had been Theosophists, such as Dharmapala and Kinza Hirai, who represented Buddhism, Mohammed Webb for Islam, and Chakravarti for the Hindus. In his 1921 history of the Theosophical movement, René Guénon wrote that after the 1893 Parliament, “the Theosophists seemed very satisfied with the excellent occasion for propaganda afforded them in Chicago, and they even went so far as to proclaim that “the true Parliament of Religions had been, in fact, the Theosophical Congress.”[12] In his famous speech, Vivekananda called for an end to religious conversions, and instead for each to “assimilate the spirit of the other,” and said, “The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each religion must assimilate the spirit of the others and yet preserve its own individuality and grow according to its own law of growth.”[13] Commenting on the Parliament, Max Müller told an audience at Oxford University:

Such a gathering of representatives of the principal religions of the world has never before taken place; it is unique, it is unprecedented; nay, we may truly add, it could hardly have been conceived before our own time… It established a fact of the greatest significance, namely, that there exists an ancient and universal religion, and the highest dignitaries and representatives of all the religions in the world can meet as members of one common brotherhood, can listen respectfully to what each religion had to say for itself, nay, can join in a common prayer and accept a common blessing, one day from the hands of a Christian archbishop another day from a Jewish Rabbi, and again another day from a Buddhist priest.[14]

It was Vivekananda who coined the term “Hinduism” to describe a faith of diverse and myriad beliefs of Indian tradition. As explained by Hugh Urban in Tantra Sex, Secrecy, Politics, And Power In The Study Of Religion, “If Hinduism and the Indian nation were to be defended as strong, autonomous, and independent of Western control, then the profound stench of Tantra would have to be ‘deodorized,’ as it were—either by rationalization and purification, or by concealment and denial.”[15] The two most important figures in this process, according to Urban, were Vivekananda and Sir John Woodroffe (1865 – 1936), Supreme Court Judge at Calcutta, who wrote under the pen-name of Arthur Avalon.[16] Woodroffe’s The Serpent Power – The Secrets of Tantric and Shaktic Yoga is a source for many modern Western adaptations of Kundalini yoga practice. According to Urban, “Woodroffe was also an apologist, seeming to bend over backward to defend the Tantras against their many critics and to prove that they represent a noble, pure, and ethical philosophical system in basic accord with the Vedas and Vedanta.”[17]

In 1896, Serbian-American inventor Nikola Tesla met Vivekananda, who introduced him to the Vedantic concepts of prana and akasha. In a posthumously published article called Man’s Greatest Achievement, which was written in 1907, Tesla wrote:

Long ago… [mankind] recognized that all perceptible matter comes from a primary substance, or tenuity beyond conception, filling all space, the Akasha or luminiferous ether, which is acted upon by the life giving Prana or creative force, calling into existence, in never ending cycles all things and phenomena. The primary substance, thrown into infinitesimal whirls of prodigious velocity, becomes gross matter; the force subsiding, the motion ceases and matter disappears, reverting to the primary substance.[18]

Like Woodroffe, the famous Harvard psychologist William James (1842 – 1910), labeled the “Father of American psychology,” was also an admirer of Vivekananda, and wrote, “The paragon of all Unity systems is the Vedanta philosophy of India, and the paragon of Vedanta missionaries was the late Swami Vivekananda. The man is simply a wonder for oratorical power. …The swami is an honor to humanity in any case.”[19] James inherited an interest in religion from his Swedenborgian father.[20] William and his brother, the famous author Henry James (1843 – 1916), were the sons of Henry James Sr., a theologian and adherent of Swedenborgianism. Henry James Sr. had been introduced to Swedenborg by Ralph Waldo Emerson, who became William’s godfather. William James was a protégé of French Jewish philosopher Henri Bergson, whose sister Moina married McGreggor Mathers, a founder of the Golden Dawn. James joined the Theosophical Society in 1882.[21] He interacted with a wide array of personalities throughout his life, including Bertrand Russell, John Dewey, Mark Twain, Horatio Alger, Carl Jung and Sigmund Freud. Among his students at Harvard were Theodore Roosevelt, W.E.B. Du Bois, Gertrude Stein, Horace Kallen and Walter Lippmann.

James helped inspire the mystique around the mind-expanding possibilities of psychoactive substances that characterized the widespread experimentation found among bohemians. James’ interest in drug-induced religious experiences stemmed from the “laughing gas craze” of the nineteenth century.[22] With the publication of The Varieties of Religious Experience, James introduced the study of “religious experience.” James suggested that the intense varieties of experience should be sought by psychologists, because they represent the closest thing to a microscope of the mind. James went so far as to try to induce the equivalent of a “religious” experience by experimenting with chloral hydrate, amyl nitrite, nitrous oxide, and even peyote. James claimed that it was only when he was under the influence of nitrous oxide that he was able to understand Hegel.[23] When the Parliament of the World’s Religions of 1893 spurred the creation of a dozen privately funded lectures, with the intent of informing people of the diversity of religious experience, among these was William James, who travelled to England beginning in 1889, to deliver the Gifford Lectures, from which his The Varieties of Religious Experience (1902) were based.[24]

Maitreya

At the Parliament, Vivekananda’s speech also made a profound impression on Blavatsky’s successor Annie Besant (1847 – 1933), the sister-in-law of Sir Walter Besant, a founding member of the Quatuor Coronati Lodge. In 1893, soon after becoming a member of the Theosophical Society, Besant went to India for the first time. After a dispute, the American section of the Theosophical Society split into an independent organization. The original Society, then led by Henry Steel Olcott and Besant, based in Chennai, India, came to be known as the Theosophical Society Adyar. Besant’s partner in running the Theosophical Society was Charles Leadbeater, a known pedophile.[25]

Leadbeater expanded on her writings about the Spiritual Hierarchy and the Masters. Leadbeater formulated a Christology in which he identified Christ with the Theosophical representation of the Buddhist messiah, Maitreya. Leadbeater believed that Maitreya-as-Christ had manifested on Earth in several occasions, using a specially prepared person as a “vehicle,” who assumed the role of World Teacher of Humankind. Besant had also developed an interest on the advent of the next emissary from the Spiritual Hierarchy. During the decades of the 1890s and 1900s, along with Leadbeater and others, Besant became progressively convinced that this advent would happen sooner than Blavatsky’s proposed timetable.

In 1909, Leadbeater claimed to have “discovered” the new Messiah in the person of a handsome young Indian boy named Jiddu Krishnamurti. In April 1911, Besant founded the Order of the Star in the East, named after the Star of Bethlehem, signifying the proclaimed approach of the new manifestation of Christ-Maitreya. Krishnamurti was installed as Head of the Order. Krishnamurti gained international acceptance among followers of Theosophy as the new savior, but the boy’s father nearly ruined the scheme when he accused Leadbeater of corrupting his son. Almost two decades later, Krishnamurti also rejected his designated role, and spent the rest of his life travelling the world and becoming in the process widely known as an unaffiliated speaker.

Mahatma

As President of the Theosophical Society, Besant became involved in Indian politics and she and Blavatsky met Gandhi in 1889.[26] In 1888, Gandhi had travelled to London, England, to study law at University College London, when he met members of the Theosophical Society. They encouraged him to join them in reading the Bhagavad Gita. As a result, despite not having shown any interest in religion before that, Gandhi began his serious study of the text, which was to become his acknowledged guide throughout his life. According to Kathryn Tidrick, Gandhi’s approach to the Gita was theosophical.[27] Gandhi later credited Theosophy with instilling in him the principle of the equality among religions. As he explained to his biographer, Louis Fischer, “Theosophy… is Hinduism at its best. Theosophy is the brotherhood of man.” The organization’s motto inspired Gandhi to develop one of his central principles, that “all religions are true.”[28]

Gandhi had met Blavatsky and Besant in 1889.[29] And when Gandhi set up his office in Johannesburg, among the pictures he hung on his walls were those of Tolstoy, Jesus Christ and Annie Besant, and in a letter he wrote to her in 1905 he expressed his “reverence” of her.[30] Besant bestowed on him the title by which he became famous, “Mahatma,” a Hindu term for “Great Soul,” and the same name by which Theosophy called its own masters.

Despite his popular image as holy man, Joseph Lelyveld’s Great Soul: Mahatma Gandhi And His Struggle With India, according to his reviewer, reveals Gandhi was a “sexual weirdo, a political incompetent and a fanatical faddist—one who was often downright cruel to those around him. Gandhi was therefore the archetypal 20th-century progressive intellectual, professing his love for mankind as a concept while actually despising people as individuals.”[31] According to Lelyveld, Gandhi also encouraged his ­seventeen-year-old great-niece to be naked during her “nightly cuddles,” and began sleeping with her and other young women. He also engaged in a long-term homosexual affair with German-Jewish architect and bodybuilder Hermann Kallenbach, for whom Gandhi at one point left his wife in 1908.[32]

Though Gandhi was concerned for the plight of the Indians of South Africa, he shared the racist beliefs of the Theosophists. Of white Afrikaaners and Indians, he wrote: “We believe as much in the purity of races as we think they do.” Gandhi lent his support to the Zulu War of 1906, volunteering for military service himself and raising a battalion of stretcher-bearers. Gandhi complained of Indians being marched off to prison where they were placed alongside Blacks, “We could understand not being classed with whites, but to be placed on the same level as the Natives seemed too much to put up with. Kaffirs [Blacks] are as a rule uncivilized—the convicts even more so. They are troublesome, very dirty and live like animals.”[33]

Gandhi and Mussolini became friendly when they met in December 1931, with Gandhi praising the Duce’s “service to the poor, his opposition to super-urbanization, his efforts to bring about a coordination between Capital and Labour, his passionate love for his people.” He also advised the Czechs and Jews to adopt nonviolence toward the Nazis, saying that “a single Jew standing up and refusing to bow to Hitler’s decrees” might be enough “to melt Hitler’s heart.”[34]

William James and Henri Bergson also heavily influenced the thought of Mussolini and the Italian fascists.[35] James and Bergson were in close contact with Italian protofascists such as Giovanni Papini.[36] Mussolini himself cited James as an important influence, and central to the fascist vision.[37] But it was not just the Italian fascists who admired James. He was admired in Germany, in Britain amongst Oswald Mosley’s Union of British Fascists, and also among American fascists.

Archived documents have revealed that in 1917, Mussolini was hired by MI% for £100 a week (the equivalent of about £6,000 today), to ensure Italy continued to fight at the side of the allies in World War I, by publishing propaganda in his paper. Mussolini's payments were authorized by Sir Samuel Hoare, an MP and MI5’s representative in Rome. After the war, through electoral fraud and the violence of his infamous blackshirts, Mussolini began his rise to power, establishing his fascist dictatorship by the mid-1920s. Mussolini‘s colonial ambitions in Africa brought him into contact with Hoare, now the British foreign secretary, and signed the Hoare-Laval pact in 1935, that gave Italy control over Abyssinia. The unpopularity of the pact in Britain, however, forced Hoare to resign. Nevertheless, Mussolini built on his new colonial power to ally himself with Hitler.[38]

[1] Albert G. Mackey. The Symbolism of Freemasonry (1882); George Mather & Larry A. Nichols. Masonic Lodge (Zondervan Academic, 2016).

[2] Swedenborg. Apocalypse Revealed (British & Foreign Swedenborg Society, 1876), p. 31.

[3] Bernard Thomas Mees. The Science of the Swastika (Central European University Press, 2008). pp. 57–58.

[4] David L. McMahan. The Making of Buddhist Modernism, (Oxford University Press, 2008) p. 98.

[5] John Chyan. I Spy Hidden Angels from Shambhala (PublishAmerica, 2012).

[6] Alexander Berzin. “The Nazi Connection with Shambhala and Tibet,” The Berzin Archives, (May 2003)

[7] H.P. Blavatsky. Collected H.P. Blavatsky. Collected Writings, Vol. ``08765432|”{;loZ/’
“?Writings, Vol. 4. p. 15.

[8] H.P. Blavatsky. Collected Writings, Vol. 3, p. 419.

[9] Isis Unveiled (Theosophical University Press Online Edition, Vol. 2), p. 616.

[10] H.P. Blavatsky. Isis Unveiled: Vol. I & II (Simon and Schuster, 2013).

[11] K. Paul Johnson, Initiates of Theosophical Masters (State University of New York Press, 1995) p. 97

[12] Guénon, Theosophy.

[13] quoted in Celia and David Storey, eds., Visions of an Interfaith Future (International Interfaith Centre, 1994) p. 39.

[14] quoted in Gomes, The Dawning of the Theosophical Movement, p. 17; cited in Lee Penn, False Dawn: The United Religions Initiative, Globalism, And The Quest For A One-World Religion (Hillsdale, NY: Sophia Perennis, 2004) p. 41.

[15] Hugh B. Urban. Tantra Sex, Secrecy, Politics, And Power In The Study Of Religion (Dehli: Motilal Banarsidass, 2007) p. 135

[16] Kathleen Taylor. “Sir John Woodroffe, Tantra and Bengal: ‘an Indian soul in a European body?’” SOAS London studies on south Asia (Routledge, 2001), p.148.

[17] Urban. Tantra Sex, p. 135.

[18] Subhash Kak. “The Connection Between Vivekananda, Tesla, And The Akashic Field,” Swarajya Magazine (January 30, 2016).

[19] Swami Vivekananda. Vivekananda, World Teacher: His Teachings on the Spiritual Unity of Humankind (SkyLight Paths Pub, 2006), p. 187.

[20] Reinhold Niebuhr. Varieties of Religious Experience, Introduction (Simon & Schuster, 1997).

[21] Antony Lysy. “William James, Theosophist,” The Quest, Volume 88, number 6 (November–December 2000).

[22] Dmitri Tymoczko. “The Nitrous Oxide Philosopher.” The Atlantic (May 1996).

[23] William James. “Subjective Effects of Nitrous Oxide.”

[24] Tomoko Masuzawa, The Invention of World Religions. (Chicago, 2005) pp. 270–281.

[25] Mary Lutyens. Krishnamurti: The Years of Awakening (New York, Farrar Straus and Giroux, 1975).

[26] Charles Freer Andrews (Hrsg.): Mahatma Gandhi, Mein Leben. Suhrkamp, Frankfurt a.M. 1983.

[27] Kathryn Tidrick. Gandhi: A Political and Spiritual Life, (London: I.B. Tauris, 2006) p. 63.

[28] Mitch Horowitz. Occult America: White House Seances, Ouija Circles, Masons, and the Secret Mystic History of Our Nation (New York: Bantam Books, 2009), p. 189.

[29] Charles Freer Andrews (Hrsg.). Mahatma Gandhi, Mein Leben (Suhrkamp, Frankfurt a.M. 1983).

[30] Kathryn Tidrick. Gamdhi: A Political and Spiritual Life (London: I.B. Tauris, 2006) p. 60-61.

[31] Andrew Roberts. “Among the Hagiographers,” Wall Street Journal (March 26, 2011)

[32] Ibid.

[33] Ibid.

[34] Cited in Joseph Lelyveld. Great Soul: Mahatma Gandhi and His Struggle with India (Vintage Books, 2012), p. 256.

[35] Jonah Goldberg. Liberal Fascism: The Secret History of the American Left, From Mussolini to the Politics of Meaning (Doubleday, 2008) p. 423 n. 21.

[36] William James. “G. Papini and the Pragmatist Movement in Italy,” Journal of Philosophy (1906) 3, p. 340.

[37] A. Revesz. “Fascism’s Indelible Mark on History,” Sunday Times, (April 11, 1926), p. 15.

[38] Tom Kington. “Recruited by MI5: the name's Mussolini. Benito Mussolini" (The Guardian, Tuesday 13 October 2009).

Volume Two

1. The Elizabethan Age

2. The Great Conjunction

3. The Alchemical Wedding

4. The Rosicrucian Furore

5. The Invisible College

6. 1666

7. The Royal Society

8. America

9. Redemption Through Sin

10. Oriental Kabbalah

11. The Grand Lodge

12. The Illuminati

13. The Asiatic Brethren

14. The American Revolution

15. Haskalah

16. The Aryan Myth

17. The Carbonari

18. The American Civil War

19. God is Dead

20. Theosophy

21. Shambhala