and the
By
Annie
Besant
From
a series of Lectures delivered in
I want to put
before you clearly and plainly what Theosophy means, and what
is the function of the Theosophical Society.
For we notice very often, especially with regard to the Society, that there is
a good deal of misconception touching it, and that people do not realise the
object with which it exists, the work that it is intended to perform.
It is very
often looked upon as the expression
of some new
religion, as though people in becoming Theosophists must leave the religious
community to which he or she may happen to belong. And so a profound
misconception arises, and many people imagine that in some way or other it is
hostile to the religion which they profess.
Now Theosophy, looked at
historically or practically, belongs to all the religions of the world, and
every religion has an equal claim to it, has an equal right to say that
Theosophy exists within it. For Theosophy,
as the name implies, the Divine
Wisdom, the
Wisdom of God, clearly cannot be appropriated by any body of people, by any
Society, not even by the greatest of the religions of the world. It is a common property, as free to
everyone as the sunlight and the air. No one can claim it as his, save by
virtue of his common humanity; no one can deny it to his brother, save at the
peril of destroying his own claim thereto. Now the meaning of this word, both
historically and practically, the Wisdom, the Divine Wisdom, is a very definite
and clear meaning; it asserts the possibility of the knowledge of God. That is
the point that the student ought to grasp; this
knowledge of
God, not the belief in Him, not the faith in Him, not only vague idea
concerning Him, but the knowledge of Him, is possible to man. That is the
affirmation of Theosophy,
that is its root-meaning and its essence.
And we find,
looking back historically, that this has been asserted in the various great
religions of the world. They all claim that man can know, not only that man can
believe.
Only in some
of the more modern faiths, in their own modern days, the knowledge has slipped
into the background, and the belief, the faith, looms very-large in the mind of
the believer. Go back as far as you will in the history of the past, and you
will find the most ancient of religions affirming this possibility of
knowledge. In
So, again,
classical students may remember that among the Greeks and the early Christians
there was what was called the Gnosis, the knowledge, the definite article
pointing to that which, above all else, was to be regarded as knowledge or
wisdom. And when you find among the Neo-Platonists this word Gnosis used, it
always means, and is defined to mean, " the knowledge of God," and
the "Gnostic" is "a man who knows God." So, again, among
the early Christians. Take such a man as Origen. He uses the same word in
exactly the same sense; for when Origen is declaring that the Church
hasmedicine for the sinner, and that
Christ is the Good Physician who heals the diseases of men, he goes on
to say that the Church has
also the Gnosis for the wise,
and that you cannot build the Church out
of sinners; you must build it out of Gnostics.
These are the
men who know, who have the power to help and to teach; and there can be no
medicine for the diseased, no upholder of the weak, unless, within the limits
of the religion, the Gnostic is to be found. And so Origen lays immense stress
on the Gnostic, and devotes page after page to a description of him: what he
is, what he thinks, what he does; and to the mind of that great Christian
teacher, the Gnostic was the strength of the Church, the pillar, the buttress
of the faith. And so, coming down
through the centuries, since the Christian time, you will find the word
Gnostic used every now and again, but
more often the term " Theosophist" and " Theosophy " ; for
this term came into use in the later school, the Neo-Platonists, and became the
commonly accepted word for those who claimed this possibility of knowledge, or
even claimed to know. And a phrase
regarding this is to be found in the mystic
Fourth Gospel, that of S. John, where into the mouth of the Christ
the words are put, that the " knowledge of God is eternal life "— not
the faith, nor the thought, but the knowledge—again declaring the possibility
of this "Gnosis. And the same
idea is found along the line of the Hermetic Science, or Hermetic Philosophy,
partly derived from
The Hermetic
philosopher also claimed to know, and claimed that in man was this divine
faculty of knowledge, above the reason, higher than the
intellect. And whenever, among the thoughtful and the
learned, you find reference made to " faith," as where, in the
Epistle to the Hebrews, it is said to be " the evidence of things not
seen," the same idea comes out, and Faith, the real Faith, is only this
intense conviction which grows out of the inner spiritual being of man, the
Self, the Spirit, which justifies to the intellect, to the senses, that there
is God, that God truly exists.
And this is
so strongly felt in the East that no one there wants to argue about the
existence of God; it is declared that that existence cannot be proved by
argument. " Not by argument," it is written, " not by reasoning,
not by thinking, can the Supreme Self be known." The only proof of Him is
"the conviction in the Spirit, in the Self." And thus Theosophy, then, historically,
as you see, always makes the affirmation that man can know; and after that
supreme affirmation that God may be known, then there comes the secondary
affirmation, implied really in that, and in the fact of man's identity of
nature with the Supreme, that all things in the universe can be known— things
visible and invisible, subtle and gross. That is, so to speak, a secondary
affirmation, drawn out of the first; for clearly if in man resides the faculty
to know God as God, then every manifestation of God may be known by the faculty
which recognises the identity of the human Spirit with the Supreme Spirit that
permeates the universe at large. So in dictionaries and in encyclopedias you
will sometimes find Theosophy
defined as the idea that God, and angels, and spirits, may hold direct
communication with men; or sometimes, in the reverse form, that
men can hold communication with
spirits, and angels, and even with God Himself; and although that definition be
not the best that can be given, it has its own truth, for that is the result of
the knowledge of God, the inevitable outcome of it, the manifestation of it.
The man who knows God, and knows all things in Him, is evidently able to
communicate with any form of living being, to come into relation with anything
in the universe of which the One Life is God.
In modern
days, and among scientific people, the affirmation which is the reverse of this
became at one time popular, widely accepted — not Gnostic but "
Agnostic," " without the Gnosis " ; that was the position taken
up by Huxley and by many men of his own time of the same school of thought. He
chose the name because of its precise signification; he was far too scientific
a man to crudely deny, far too scientific to be willing to speak positively of
that of which he knew nothing; and so, instead of taking up the position that
there is nothing
beyond man,
and man's reason, and man's senses, he took up the position that man was
without possibility of knowledge of what there might be, that his only means of
knowledge were the senses for the material universe, the reason for the world
of thought.
Man, by his
reason, could conquer everything in the realm of thought, might become1"
mighty in intellect, and hold as his own domain everything that the intellect
could grasp at its highest point of growth, its highest possibility of
attainment. That splendid avenue of progress Huxley, and men like Huxley,
placed before humanity as the road along which it might hope to walk, full of
the certainty of ultimate achievement. But outside that, beyond the reason in
the world of thought and the senses in the material world, Huxley, and those
who thought like him, declared that man was unable to pierce—hence "
Agnostic," " without the Gnosis," without the possibility of
plunging deeply into the ocean of Being, for there the intellect had no
plummet. Such, according to science at one* time, was man; and whatever man
might hope for, whatever man might strive for, on, as it were, the portal of
the spiritual universe was written the legend " without
knowledge."
Thither man
might not hope to penetrate, thither man's faculties might never hope to soar;
for when you have defined man as a reasoning being, you have given the highest
definition that science was able to accept, and across the spiritual nature was
written : " imagination, dream, and phantasy."
And yet there
is much in ordinary human history which shows that man is something more than
intellect, as clearly as it shows that the intellect is
greater than
the senses; for every statesman knows that he has to reckon with what is
sometimes called "the religious instinct" in man, and that however
coldly
philosophers may reason, however sternly science may speak, there is in man
some upwelling power which refuses to take the agnosticism of the intellect, as
it refuses to accept the positivism of the senses ;*and with that every ruler
of men has to deal, with that every statesman has to reckon.
There is
something* in man which from time to time wells up with irresistible power,
sweeping away every limit which intellect or senses may strive to put in its
path—the religious instinct.
And even to
takethat term, that name, even that is to join on this part of man's nature to
a part of nature universal, which bears testimony in every time, and in every
place, that to every instinct in the living creature there is some answer in
the nature outside itself. There is no instinct known in plant, in animal, in
man, to which nature does not answer; nature, which has woven the demand into
the texture of the living creature, has always the supply ready to meet the
demand; and strange indeed it would be, well-nigh incredible, if the
profoundest instinct of all in nature's highest product on the physical plane,
if that ineradicable instinct, that seeking after God and that thirst for the
Supreme, were the one and only instinct in nature for which there is no answer
in the
depths and
the heights around us. And it is not so.
That argument
is strengthened and buttressed by an appeal to experience; for you cannot, in
dealing with human experience and the testimony of the human consciousness,
leave entirely out of court, silenced, as though it were not relevant, the
continual testimony of all religions to the existence of the spiritual nature
in man. The spiritual consciousness proves itself quite as definitely as the
intellectual
or the sensuous consciousness proves itself—by the experience of the
individual, alike in every religion as in every century in which humanity has
lived, has thought, has suffered, has rejoiced".
The
religious, the spiritual nature, is that which is the strongest in man, not the
weakest; that
which breaks
down the barriers of the intellect, and crushes into silence the imperious
demands of the senses; which changes the whole life as by a miracle, and turns
the face of the man in a direction contrary to that in which he has been going
all his life. Whether you take the facts of conversion, or whether you take the
testimony of the saint, the prophet, the seer, they all speak with that voice
of authority to which humanity instinctively bows down; and it was the mark of
the spiritual man when it was said of Jesus, the Prophet: " He taught them
as one having authority, and not as the scribes." For where the spiritual
man speaks, his appeal is made to the highest and the deepest part in every
hearer that he addresses, and the answer that comes is an answer that brooks no
denial and permits no questioning. It shows its own imperial nature, the
highest and the dominant nature in the man, and where the Spirit once has
spoken the intellect becomes obedient, and the senses begin to serve.
Now Theosophy, in declaring
that this nature of man can know God, bases that statement on identity of
nature. We can know—it is our continual experience— we can know that which we
share, and nothing else. Only when you have appropriated for yourself something
from the outside world can you know the similar things in the outside world.
You can see because your eye has within it the ether of which the waves are
light; you can hear because your ear has in it the ether and the air whose
vibrations are sound; and so with everything else. Myriads of things exist
outside you, and you are unconscious of them, because you have not yet
appropriated to your own service that which is like unto them in outer nature.
And you can
know God for exactly the same reason that you can know by sight or
hearing—because you are part of God; you can know Him because you share His
nature. " We are partakers of the Divine Nature," says the Christian
teacher "Thou art That," declares the Hindu. The Sufi cries out that
by love man and God are one, and know each other. And all the religions of the
world in varied phrase announce the same splendid truth of man's Divinity.
It is on that
that Theosophy founds its
affirmation that the knowledge of God is possible to man; that the foundation,
then, of Theosophy,
that the essence of its message.And the value of it at the time when it was
re-proclaimed to the world was that it was an affirmation in the face of a
denial. Where Science began to cry " agnosticism," Theosophy came to cry out
" gnosticism." At the very same time the two schools were born into
the modern world, and the re-proclamation of Theosophy, the supreme
knowledge, was the answer from the invisible worlds to the nescience of
Science. It came at the right time, it came in the right form, as in a few
moments we shall see; but the most important thing of all is that it came at
the very moment when Science thought itself triumphant in its nescience.
This
re-proclamation, then, of the most ancient of all truths, was the message of Theosophy to the modern
world. And see how the world has changed since that was proclaimed ! It is
hardly necessary now to make that affirmation, so universal has become the
acceptance of it. It is almost difficult to look back to the year 1875, and
realise how men were thinking and feeling then. I can remember it, because I
was in it. The elder amongst you can remember it, for the same reason.
But for the
younger of you, who have begun to think and feel in the later times, when this
thought was becoming common, you can scarcely realise the change in the
intellectual atmosphere which has come about during these last two and-thirty
years. Hardly worth while is it to proclaim it now, it is so commonplace. If
now you say: " Man can know God," the answer is: " Of course he
can." Thirty-two years ago it was: " Indeed 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 religions 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 universe, that that
Self, creating for itself bodies, will be able to know every material thing in
the universe, just as you know the things of the physical plane through the
physical body. For it is all on the same lines: that which enables you to know
is not only body—that is the« medium between you and the physical world—but the
Knower in you is that which enables you to know, the power of perception which
is of consciousness, and not of body.
When
consciousness vanishes, all the organs of consciousness are there, as perfect
as ever, but the Knower has left them, and know-ledge disappears with him; and
so, whether it be in a swoon, in a fainting fit, in sleep, or in death, the
perfect instrument of the physical body becomes useless when the hand of the
master workman drops it. The body is only his tool, whereby he contacts the
things in a universe which is not himself; and the moment he leaves it, it is a
mere heap of matter, doomed to decay, to destruction. But just as he has that
body for knowledge here, so he has other bodies for knowledge everywhere, and
in every world he can know, he who is the Knower, and every world is made up of
objects of knowledge, which he can perceive, examine, and understand.
And the world
into which you shall pass when you go through the portal of death, that is
around you at every moment of your life here, and you only do not know it
because your instrument of knowledge there is not yet perfected, and ready
there to your hand; and the heavenly world into which you will pass out of the
intermediate world next to this, that is around you now, and you only do not
know it because your instrument of knowledge there has not yet been fashioned.
And so with
worlds yet higher, knowledge of them is possible, because the Knower is
yourself and is God, and you can create your instruments of knowledge according
to your wisdom and your will.
Hence Theosophy includes the
whole of this vast scheme or field of knowledge; and the whole of it is yours,
yours to possess at your will. Hence Theosophy should be to you
a proclamation of your own Divinity, with everything that flows
therefrom;
and all the knowledge that may be gathered, all the investigations that may be
made, they are all part-t of this great scheme. And the reason why all the
religions of the world teach the same, when you come to disentangle the essence
of their teaching from the shape in which they put it, the reason that they all
teach the same is that they are all giving you fragments of knowledge of the
other worlds, and these worlds are all more real than the world in which you
are; and they all teach the same fundamental truths, the same fundamental moral
principles, the same religious doctrines, and use the same methods in order
that men may come into touch with the other worlds.
The
sacraments do not belong to Christianity alone, as sometimes Christians think;
every religion has its sacraments, some more numerous than others, but all have
some. For what is a sacrament? It is the earthly, the physical representative
of a real correspondence in nature; as the catechism of the Church of England
phrases it: " An outward and visible sign of an inward and spiritual
grace." It is a true definition.
A sacrament
is made up of the outer and inner, and you cannot do without either. The outer
thing is correlated to the inner, and is a real means of coming into touch with
the higher, and is not only a symbol, as some imagine.
The great
churches and religions of the past always cling to that reality of the
sacrament, and they do well. It is only in very modern times, and among a
comparatively
small number of Christian people, that the sacrament has become only a symbol,
'instead of a channel of living and divine power.
And much is
lost to the man who loses out of his religion the essential idea of the
sacrament; for it is the link between the spiritual and the physical, the
channel whereby the spiritual pours down into the physical vehicle.
Hence the
value that all religions put upon sacraments, and their recognition of their
reality, and their priceless service to mankind. And so with many other things
in ceremonies and rites, common to all the different faiths—the use of musical
sounds, a use which tunes the bodies so that the spiritual power may be able to
manifest through them and by them. For just as in your orchestra you must tune
the instruments to a single note, so must you tune your various bodies in order
that harmoniously they may allow the spiritual force to come through from the
higher to the lower plane. It is a real tuning, a real making of harmonious
vibrations; and the difference between the vibrations that are harmonious and
the vibrations that are discordant, from this point of
view, is this
: when all the bodies vibrate together, all the particles and their spaces
correspond, so that you get solid particles, then spaces, and then
solid
particles, and spaces again, corresponding through all the bodies; whereas in
the normal condition the bodies do not match in that way, and the spaces of one
come against the solid parts of the other, and so you get a block.
When sounds
are used, the mystical sounds called mantras in Hinduism, the effect of those
is to change the bodies from this condition to that, and so the forces from
without can come into the man, and the forces in him may flow out to others.
That is the value of it. You are able to produce mechanically a result which
otherwise has to be produced by a tremendous exertion of the will; and the man
of knowledge never uses more force than is necessary in order to bring about
what he desires, and the Occultist —who is the wise man on many planes—he uses
the easiest way always to gain his object. Hence the use of music, or mantras,
in every faith. Pythagoras used music in order to prepare his disciples to
receive his teachings.
The Greek and
the Roman Catholic Churches use special forms of music to produce a definite effect
upon the worshippers who hear them. All of you must be aware that there are
some kinds of music which have the remarkable effect upon you, of lifting you
higher than you can rise by your own unassisted effort.
Even the
songs of illiterate Christian bodies do have some effect upon them, in raising
them to a higher level, although they possess little of the true quality of the
mantra. In Theosophy
you find all these things dealt with scientifically—a mass of knowledge, but
all growing out of the original statement that man can know God.
Now it is
clear that in all that, there is nothing which a man of any faith cannot
accept, cannot study. I do not mean that he will accept everything that a
Theo-sophist would say; but I mean that the knowledge is knowledge of a kind
which he will be wise to study, and to appropriate so far as it recommends
itself to his reason and his intuition. And that is all the man need do—study.
All this
knowledge is spread out for you freely: you can take it, if you will.
The Theosophical
Society, which spreads it broadcast everywhere, claims in it no
property, no proprietary rights, but gives it out freely everywhere. The books
in which much of it is written are as free to the non-Theosophist as to the
Theo-sophist. The results of Theosophical investigation
are published freely that all who choose may read. Everything is done that can
be done by the Society to make the whole thing common property ; and nothing
gives
the true
Theo-sophist more delight than when he sees the Theosophical teachings coming
out in some other garb which gives them a different name, but hands them on to
those who might be frightened perhaps by the name " Theosophy." And so,
when we find a clergyman scattering broadcast to his congregation Theosophical
teaching as Christian, we say: " See, our work is bearing fruit"; and
when we find the man who does not label himself " Theosophist" giving
any of these truths to the world, we rejoice, because we see that our work is
being done.
We have no
desire to take the credit of it, nor to claim it as ours at all; it belongs to
every man who is able to see it, quite as much as it does to anyone
who may call
himself " Theosophist." For the possession of truth comes of right to
the man who can see the truth, and there is no partiality in the world of
intellect or of Spirit. The only test for a man's fitness to receive is the
ability to perceive; and the only claim he has to see by the light is the power
of seeing.
And that,
perhaps, may explain to you what some think strange in our Society—we have no
dogmas. We do not shut out any man because he does not believe Theosophical
teachings. A man may deny every one of them, save that of human
brotherhood,
and claim his place and his right within our ranks. But his place and his right
within our ranks are founded on the very truths that he denies; for if man
could not know God, if there were no identity of nature in every man with God,
then there would be no foundation for our reception of him, nor any reason for
welcoming him as a brother. Because there is only one life, and one nature,
therefore the man who denies is God, as is he who affirms. Therefore each has a
right to come; only the one who affirms knows why he welcomes his brother, and
the one who denies is ignorant, and knows not why he has a right within our
ranks. But those of us who try to be Theosophists in reality, as well as in
name, we understand why it is that we make him welcome, and it is based on this
sane idea, that a man can see the truth best by studying it, and not by
repeating formula that he does not understand. What is the use of putting a
dogma before a man and saying: " You must repeat that before you can come
into my Church " ?
If the man
repeats it not understanding it, he is outside, no matter how much you bring
him in ; and if he sees it, there is no need to make that as a portal to your
fellowship. And we believe, we of the Theosophical
Society, that just because the intellect can only do its best work
in its own atmosphere of freedom, truth has the best chance of being seen when
you do not make any conditions as to the right of investigation, as to the
claim to seek. To us, truth is so supreme a thing that we do not desire to bind
any man with conditions as to how, or where, or why, he shall seek it. These
things, we say, we know are true; and because we know they are true, come
amongst us, even though you do not believe them, and find out for yourself
whether they be true or not. And the man is better worth having when he comes
in an unbeliever, and wins to the knowledge of the truth, than is the facile
believer who acknowledges everything and never gets a real grip upon truth at
all.
We believe that
truth is only found by seeking, and that the true bond is the love of truth,
and the effort to find it; that that is a far more real bond than the
repetition of a common creed. For the creed can be repeated by the lips, but
the seeing of truth as true can only come from the intellect and the spirit,
and to build on the intellect and the spirit is a firmer foundation than to
build on
the breath of
the lips. Hence our Society has no dogmas. Not that it does not stand for any
truths, as some people imagine. Its name marks out the truth for which it
stands: it is the Theosophical
Society ; and that shows its function and its place in the world—a
Society that asserts the possibility of the knowledge of God; that is its
proclamation, as we have seen, and all the other truths that grow out of that
are amongst our teachings. The Society exists to spread the knowledge of those
truths, and to popularise those teachings amongst mankind. " But,"
you may say, " if it be the fact that you throw out broadcast all your
teachings, that you write them in books that every man can buy, what is, then,
the good of being a member of the Theosophical
Society ?
We should not
have any more as members than we have as non-members." That is not quite
true, but it may stand as true for the moment. Why should you come in ? For no
reason at all, unless to you it is the greatest privilege to come in, and you
desire to be among those who are the pioneers of the thought of the coming
days. No reason at all: it is a privilege. We do not beg you to come in; we
only say: " Come if you like to
come, and share the glorious privilege that we possess; but if you would
rather not, stay outside, and we will give you everything which we believe will
be serviceable and useful to you."
The feeling
that brings people into our Society is the feeling that makes the soldier spring
forward to be amongst the pioneers when the army is going
forth. There
are some people so built that they like to go in front and face difficulties,
so that other people may have an easier time, and walk along a
path that has
already been hewn out for them by hands stronger than their own.
That is the
only reason why you should come in : no other. Do not come to " get"
; you will be disappointed if you do. You can " get" it outside. Come
in to give, to work, to be enrolled amongst the servants of humanity who are
working
for the dawn
of the day of a nobler knowledge, for the coming of the recognition of a
spiritual brotherhood amongst men. Come in if you have the spirit of the
pioneer within you, the spirit of the volunteer; if to you it is a delight to
cut the way through the jungle that others may follow, to tread the path with
bruised feet in order that others may have a smooth road to lead them to the
heights of knowledge. That is the only advantage of coming in : to know in your
own heart that you realise what is coming, and are helping to make it come more
quickly for
the benefit of your fellow-men; that you are working for" humanity; that
you are co-workers with God, in making the knowledge of Him spread abroad on
every side; that you are amongst those to whom future centuries will look back,
thanking you that you saw the light when all men thought it was dark, and that
you recognised the coming dawn when others believed the earth was sunk in
midnight. I know of no inspiration more inspiring, of no ideal that lifts men
to greater heights, of no hope that is so full of splendor, no thought that is
so full of energy, as the inspiration, and the ideal, and the hope, and the
thought, that you are working for the future, for the day that has not yet come.
There will be so many in the days to come who will see the truth, so many in
the unborn generations who will live from the hour of their birth in the light
of the Divine Wisdom. And what is it not to know that one is bringing that
nearer ? to feel that this great treasure is placed in your hands for the
enriching of humanity, and that the bankruptcy of humanity is over and the
wealth is being spread broadcast on every side ?
What a
privilege to know that those generations in the future, rejoicing in the light,
will feel some touch of thanks and gratitude to those who brought it when the
days were dark, to those whose faith in the Self was so strong that they could
believe when all other things were against it, to those whose surety of the
divine knowledge was so mighty that they could proclaim its possibility to an
agnostic world. That is the only reason why you should come into the vanguard,
that the only reason why you should join the ranks of the pioneers. Hard work
and little reward, hard words and little praise, but the knowledge that you
work
for the
future, and that with the co-operation of Deity the final result is sure.
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