Martin Lings discusses the symbolism of several Lithuanian songs passed down through oral tradition. Though part of the “Lithuanian folklore” tradition, these songs contain symbolism from diverse spiritual, cultural, and religious traditions. He addresses the misconception that folklore in general is “popular” in origin, emphasizing that a great deal of folklore is derived from preserved relics of former traditions. The selected Lithuanian songs are used to illustrate his points about the diverse origins of folklore traditions and the “subconscious collective memory” that often informs them.

Lord Northbourne summarizes the “nature of the… changes brought about in agriculture by the rise to dominance of the modern outlook.” His concerns for the future of agriculture include the use of chemical methods, the loss of economic independence for farmers, and the standardization of products using preservatives and substitutes. This agricultural revolution has brought about “a divorce between man and nature” and furthermore a loss of the view that all natural things are interrelated, moving “together toward the fulfillment of the plan of [God].” Lord Northbourne asserts that the man who uses his “God-given dominion over nature” for his own “aggrandizement” might soon find himself struggling against the forces of Nature.

René Guénon discusses the symbolism of the fish and its centrality to the beginnings of several religions. A symbol of northern origins, its presence having been noted in North Germany and Scandinavia, the fish soon made its way to Central Asia and was directly related to the starting point of the Primordial Tradition. Guénon first focuses on its symbolism in the Hindu and Christian traditions as representative of a preserver or savior figure. He then presents the symbolism of the fish as a common thread among multiple traditions, including those of the Greeks and Chaldaeans.

Philip Sherrard examines the religious convictions of psychologist C.G Jung. According to Sherrard, Jung “denied the objective existence of those metaphysical or meta-psychical realities which theological statements presuppose”, yet his argument that there is no truth but purely subjective truth is itself one of the “categorical statements lacking all so-called empirical basis” that he criticizes religions for. Thus, Sherrad concludes, Jung’s statements point to a religious viewpoint of his very own. Jung felt that “God Himself had disavowed theology and the Church founded upon it,” and Sherrard postulates that Jung saw himself as a religious leader for the new, scientific, modern era.

Michael Negus presents “an interpretation of the fossil record within the framework of cycles and principles rather from a viewpoint of accidentals and ‘progress’ which characterize the profane mentality.” Negus presents fossil science with the guiding theme it has its first principle in God.

Gai Eaton reviews Sacred Art in East and West: Its Principles and Methods by Titus Burckhardt, a book he calls “a study of what real art has been in the past and of what it still is in those few regions of the world that have not yet been completely overrun by modernism.” The book focuses on the sacred art of Hinduism, Christianity, Islam, Buddhism and Taoism.

A series of new books reviewed by J. C. Cooper, including Crisis in Consciousness; Religion in Practice; Man in Search of Immortality; The World's Living Religions; The Meaning and End of Religion; Movement and Emptiness; Meditation; The English Presbyterians; The Church Unbound; Septem Sermones ad Mortuos; Being-in-the-World; Bible of the World; The Song Celestial

Petrae Defensor writes in response to a letter from John Sanderson (regarding an article by Lois Lang-Sims which criticized the modern Catholic Church). Patrae Defensor agrees with Sims, arguing that while the Church will remain to the end of time, that does not mean that strong action is not required to preserve large sections of the tradition from being invalidated. “If he cannot follow Christ's precedent and drive out the desecrators, then let him stay at home and pray for himself and for the Church… If Christ is an example to be followed, let the Church judge and condemn our times as he did his.”

C.P. Mathews writes in response to Sanderson’s letter, focusing on Sanderson’s suggestion that Christian society could function in a technological future with ease so long as its participants are dedicated to God. Mathews writes that “in all traditional activities sacred symbolism is omnipresent: every step is pregnant with metaphysical meaning at the same time as it is a step towards the fulfilment of a material achievement. Modern technology is not only completely devoid of higher content, but by its very nature suggests the opposite.” Mathews goes on to discuss how the modern world, in its anti-traditionalist mindset, is a detriment to any spiritual seeker.

H.F. Rubinstein writes in defense of Teilhard de Chardin (author of The Phenomenon of Man), citing less well-known literary works by Teilhard, as well as character references, to promote a more ‘tolerant’ view of Teilhard and his ideas.