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INTRODUCTORY AND GENERALThe pathology of the poet says that "the undevout astronomeris mad"; the pathology of the very plain man says that "the geniusis mad"; and between these extremes, which stand for ten thousand analogous excesses, the sovereign reason takes the part of amoderator and does what it can. I do not think that there is apathology of the occult dedications, but about their extravagancesno one can question, and it is not less difficult than thankless toact as a moderator regarding them. Moreover, the pathology, ifit existed, would probably be an empiricism rather than a diagnosis, and would offer no criterion. Now, occultism is not likemystic faculty, and it very seldom works in harmony either withbusiness aptitude in the things of ordinary life or with a knowledge of the canons of evidence in its own sphere. I know thatfor the high art of ribaldry there are few things more dull thanthe criticism which maintains that a thesis is untrue, and cannotunderstand that it is decorative. I know also that after long dealing with doubtful doctrine or with difficult research it is alwaysrefreshing, in the domain of this art, to meet with what is obviously of fraud or at least of complete unreason. But the aspectsof history, as seen through the lens of occultism, are not' as arule decorative, and have few gifts of refreshment to heal thelacerations which they inflict on the logical understanding. Italmost requires a Frater Sapiens dominabitur astris in the Fellowship of the Rosy Cross to have the patience which is not lostamidst clouds of folly when the consideration of the Tarot isundertaken in accordance with the higher law of symbolism. Thetrue Tarot is symbolism; it speaks no other language and offersno other signs. Given the inward meaning of its emblems, theydo become a kind of alphabet which is capable of indefinite combinations and makes true sense in all. On the highest plane it offer


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