Yussif Abdulhayy responds to a previous letter regarding the African tradition as animism. He suggests that this term cannot be comprehensive in its description. He continues to offer a question regarding a tribe of white men in South Africa and multiple attempts to trace them without any success.

H. F. Rubinstein offers a defense of Teilhard De Chardin in response to several articles. Rubinstein supplies three “tentative inferences” that characterize his view on Chardin’s evolutionary theory, and the relationship between God and man as affected by the fall, and the reconciliatory role of religion.

FS writes to the editor in this letter to clarify an inconsistency within a previous article titled “The Ancient Wisdom of Africa” he wishes to point out a contradictory statement that the author made regarding the profound wisdom of traditional African people, profound enough even to equal the Asians. However, FS also points out that the author later makes a statement regarding the potential Jewish origins of a Zulu medicine man. FS wishes to draw attention to this statement and further examines the issue of different races and intelligences within his letter.

Mr R Bolton addresses the article by Guenon titled The Symbolism of the Fish with some criticisms of aspects relating to the zodiac that need to be clarified. He argues that because of the actual position of the sun “whatever is referred to a sign in the (traditional) Zodiac must now be referred to the sign immediately before it in order”.

Ms Maria Warren writes to the Editor regarding some letters on the subject of “Changes in the Catholic Church”. Although Ms Warren agrees that the changes in mass and other progressive developments within Catholicism are regrettable, she still wishes to point out that it does not make the mass itself, or the people within Catholicism, invalid.

Mr. Robert Bolton writes to the editor on the topic of the universality of different religions; he says that the doctrines of different religions can be different without one being superior to another. Despite the fact that different religions can all be respected Mr Bolton does not mean that one can believe or use different doctrines simultaneously. He also discusses his impressions on the difference between theology and metaphysics, with the latter being more universal than the former. Finally, Mr Bolton argues of orthodoxy that “to be joined to a tradition while implicitly denying its total adequacy seems to me a false and unintelligible position, though I have long tried to see how it could be otherwise.”

Titus Burckhardt responds to a letter written in defense of Teilhard De Chardin, condemning Teilhard’s thesis; calling it “a Trojan horse to introduce materialism and progressism into the very bosom of the religion.”

Philip Sherrard responds to a letter written by Mr. Bolton regarding Sherrard’s article Man and the presence of evil in Christian and Platonic Doctrine. “It is so easy to appeal to "complete principles" of "true metaphysics" [Ed: as Bolton does in his letter rebutting Sherrard’s article] while forgetting that this appeal begs an endless number of questions… I cannot answer Mr. Bolton's letter without first going into the whole question of the nature and authority of the principles of the doctrine he asserts—obviously something that cannot be done in a letter.”

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.

R. Bolton’s letter is in response to Philip Sherrard’s article, "Man and the presence of Evil in Christian and Platonic Doctrine.” Bolton strongly objects to Sherrard’s assertion that there is a conflict between Platonic ideals and Christian philosophy on several subjects, to begin with that there is a conflict between the ideas of emanation and creation. Second, Bolton disputes the claim by Sherrard that Platonism does not admit anything above intellect. Thirdly, Bolton objects to the idea that emanation and creation are equal. Bolton goes on to discuss the “irreversibility" of all relationships between the Infinite and the finite.”

John Sanderston’s letter is in response to a letter from Lois Lang-Sims (in the Winter 1968 issue) which was critical of the Roman Catholic Church. Sanderson writes in defense of the church, stating that while he agrees with many of the specifics, the Church itself is still valid.

F. W. McMorran also writes in response to Lang-Sims’, also in defense of the church. McMorran disputes several assertions (presumably made by Lang-Sims), including the idea that the change from Latin to the vernacular in the Mass invalidates either the service or the priesthood. He concludes citing the Pope’s own criticism of the mania for “change and novelty” and assertion “that the traditional doctrines of the Church still stand,” as evidence that the Church remains valid.

Abu Bakr Siraj ad-Din rebuts the error in the article "Forgiveness in Religious Thought" by Professor Donald H. Bishop that Christianity alone is a religion of forgiveness and compassion whereas Islam is a religion of retribution. He shows through many examples from the life of the Prophet Muhammad that the Prophet was unsurpassed in his "multiple and unlimited forgiveness of enemies" and that the Qur’an abounds in such verses as, “Let them forgive and show indulgence. Do ye not long that God should forgive you? God is Forgiving, Merciful." Above all the writer shows that all religions conceive of God “as He is” having both Rigor and Mercy –but that as the Qur’an says "My Mercy taketh precedence over My Anger."

In this letter, Lois Lang-Sims lists some “general tendencies” of the Roman Catholic Church with which she is concerned. Her anxiety regarding the deviation from traditional ideas to more modern practices is expressed throughout the letter. This includes the leadership of the Church, as the writer believes the “lay person is more obviously incapable than ever before.”

In this letter Mr Osborne addresses the article titled “Reincarnation” by Rene Guenon, and requests a clarification of some information regarding the topic. In his opinion neither the article “Reincarnation” nor the article “The Mountain Path” really explained this topic sufficiently. The response of the Maharshi in this topic was disappointing in Mr Osborne’s opinion because he brushed aside questions regarding the existence of knowledge as an essential part of human beings. According to Mr Osborne “It is rather disturbing to find a spiritual writer discussing the subject (of reincarnation) without even referring to the deeper question of whether there is an ego to reincarnate.”

Noted traditionalist author Marco Pallis responds to a previous issue's correspondence on reincarnation. He begins with an objective look at Guénon's tendency to use a harsh tone when attacking modern tendencies, but also charmingly notes this necessary mission requires "special qualities, in the man, such as rarely go with delicately adjusted expression." Pallis makes some very interesting points in his response to Mr. Calmeyer's correspondence, summarized in the phrase that "human birth is a rare and correspondingly precious opportunity." Pallis suggests several corrections to Guénon's conclusions on reincarnation, and offers some thought-provoking insights on the subject in general.