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 India, for instance, with its antique civilisation, you find that the very central idea of Hinḍuism is this supreme knowledge, the knowledge of God. As I pointed out to you the other day with regard to this old Eastern religion, all knowledge is regarded in a higher or a lower degree as the knowledge of God; for there is no division, as you know, in that ancient faith, between the secular and the sacred. That division is a modern division, and was unknown in the ancient world. But they did make a division in knowledge between the higher and the lower; and the lower knowledge, or the lower science, called the "lower divine science," was that which you will call "science" nowadays, the study of the external world. But it also included all that here we speak of as Literature, as Art, as Craft--everything, in fact, which the human brain can study and the human fingers can accomplish--the whole of that, in one grand generalisation, was called "Divine Wisdom," but it was the lower divine Wisdom, the inferior knowledge of God. Then, beside, or rather above that, came the Supreme Knowledge, the higher, the superior, that beyond which there was no knowledge, which was the crown of all. Now, that supreme knowledge is declared to be "the knowledge of Him by Whom all things are known"--a phrase indicating the Supreme Deity. It was that which was called the supreme knowledge, or, _par excellence_, the Divine Knowledge, and that old Hinḍu thought is exactly the same as you have indicated by the name Theosophy.