as a possible key to the problems of life and evolution. We find a modern philosopher like Professor McTaggart taking this doctrine among the doctrines of immortality and declaring, as Hume had declared before him, that it is the only doctrine that offers a reasonable view of immortality; and I find that at the next Church Congress, in Weymouth, Archdeacon Colley is going to lecture on Re-incarnation. So that it is finding its way pretty definitely within the English Church itself.
Now I do not claim that, as though Theosophy had invented the doctrine; but I do say it has made it real and actual to the modern world, as a theory to be studied instead of a superstition to be derided; and what it has done in that case it is doing for many another long-forgotten truth, every one of which is in the Wisdom of the Ancients. And that is another part of the work of Theosophy in the world — to bring the old jewels again into sight, and clear away from them the dust of ages.
Let us pass from that and see its next step: the declaration of practical methods whereby man may evolve himself and unfold his consciousness. Now in all the religions one way has been taught; and I would not say anything against that way, for many saintly feet have trodden it, and reached the goal they sought. It is the way of prayer. Prayer is a mightier force in the world than modern thinkers are inclined to admit, although the ever-increasing recognition of the energy of thought by Psychology lends a new support to the old religious doctrine of prayer. But to that method we add another. Prayer is the method for the devotional temperament; but for the more purely intellectual nature, for the man who demands to know and not only to feel, there is [Page 10] another road, the road of intense concentration of the mind, of deep, profound, and strenuous meditation, which, by intensifying the force of consciousness, enables it to transcend the garment of the senses and to know itself to exist in higher worlds than this. Those who do not care to pray may think themselves into the higher consciousness. The goal is the same, whether by prayer or concentration, the road differing according to the temperament of the one who seeks to tread it.
But along these roads you will see we have no conflict with any religion; for all religions use prayer, and the more philosophic use concentration and meditation as well. We do not strive at any time to make one convert from any faith. On the contrary, we advise people to stay in the religion which suits them best, and that is generally the religion into which they were born. And part of our work is peace-making among the religions of the world. To use the great words of Muhammed in Alkorân: " We make no difference between the prophets." We see them all as teachers of the Most High. And I notice with something of amusement that this view is not very readily grasped, either in the modern East or in the West. I read in newspaper criticisms in the East: " Mrs. Besant says that Theosophy is esoteric Hinduism." I read in the newspapers of the West: " Mrs. Besant says that Theosophy is mystical Christianity," each reporter leaving out the religions that are not the religion of his own land. So that when I say: "Theosophy is the basis of Hinduism, of Buddhism, of mystical Christianity", in the Christian country Hinduism and Buddhism are left out, and only the mystical Christianity remains, and in the Hindu country Buddhism and Christianity are left out, and only Hinduism remains. It does not much matter. To us all religions are sacred. They all lift the heart to the Supreme, console in sorrow, and steady in prosperity; and our work is not to set faith against faith, but to cry everywhere: "Ye are founded on the same basis of eternal Truth. Why, then, do ye fall out by the way ? " That, [Page 11] then, is another part of the work of Theosophy — peacemaking among the religions of the world.
I want next to show you how these theosophical ideas, as they are called, are permeating all thought—scientific, artistic, literary, theological. I do n