ndeed he
cannot." And that is to be seen everywhere, all over the world, and
not only among those people who were clinging blindly to a blind
faith, desperately sticking to it as the only raft which remained for
them to save them from being submerged in materialism. It is
recognised now on all hands; literature is full of it; and it is not
without significance that some months ago _The Hibbert Journal_--which
has in it so much of the advanced thought of the day, for which
bishops and archbishops and learned clerics write--it is not without
significance that that journal drew its readers' attention to "the
value of the God-idea in Hinduism." And the only value of it was
this, for man: that man is God, and therefore can know God; and the
writer pointed out that that was the only foundation on which, in
modern days, an edifice that could not be shaken could be reared up
for the Spirit in man. That is the religion of the future, the
religion of the Divine Self; that the common religion, the universal
religion, of which all the religions that are living in the world will
be recognised as branches, as sects of one mighty religion, universal
and supreme. For just as now in Christianity you have many a sect and
many a church, just as in Hinduism we find many sects and many
schools, and as in every other great religion of the world at the
present time there are divisions between the believers in the same
religion, so shall it be--very likely by the end of this century--with
all the religions of the world; there will be only one religion--the
knowledge of God--and all religious sects under that one mighty and
universal name.

And then, naturally, out of this knowledge there must spring a large
number of other knowledges subservient to it, that which you hear so
much about in Theosophical literature, of other worlds, the worlds
beyond the physical, worlds that are still material, although the
matter be of a finer, subtler kind; all that you read about the
astral, and mental, and buddhic planes, and so on--all these
lower knowledges find their places naturally, as growing out of the
one supreme knowledge. And at once you will ask: "Why?" If you are
really divine, if your Self is the same Self of which the worlds are a
partial expression, then it is not difficult to see that that Self in
you, as it unfolds its divine powers, and shapes the matter which it
appropriates in order to come in contact with all the different parts
of the