In trying to appraise the truth of Theosophy we have to disentangle the system and the needs and the seekings which lead its adherents to accept it. These needs and seekings are, after all, near and familiar; they are only our old questions Whence? and Whither? and Why? Theosophy is at least the attempt to really answer some of the questions which Western science is either content or compelled to leave unanswered. The creative point of contact between personality and matter and force is deeply enwrapped in mystery. Orthodox Christianity has been content to affirm the facts of creation without asking any questions at all as to its methods. It has affirmed the omnipotence of the Creator and has found in His omnipotence a satisfactory resting place. God is great enough to do what has been done and the detail of it is rather an affair for God than man. Scientific speculation generally has gone back as far as it can go in the resolution of its forces and laws and recognized its own limitations, leaving the rest to the theologian and the philosopher. The result has been a gap which has not been bridged over. Theosophy has undertaken to bridge that gap. But, examined more carefully, one sees that the abyss has been crossed by nothing more solid than a fabric of cloudy speculation. True enough these speculations are ingenious and touched with suggestive light, but they are strangely insubstantial. After all they do absolutely nothing more than our Western affirmation of the immanence of God in life and force and law, and our Western thought has the advantage alike in simplicity, in scientific basis and reverent self-restraint. We might as well recognize, and be done with it, that there are questions here which in all human probability are insoluble. There are elements of mystery in life and the universe beyond our present and likely our future power to definitely resolve. In the end faith can do nothing more than rest in God and accept as an aspect of life itself the necessary limits of our position. Our organized knowledge all too quickly brings us to regions where faith and faith alone completes the inquiry. But on the other hand, a faith which too far outruns either in the reach or audacity of its speculation those elements which organized knowledge supplies and reason validates, loses itself in futilities or else misleads us altogether. Eastern speculation is too far beyond either ordered knowledge or right reason to be of any practical use in the fruitful conduct of life. Believing too much does just as much harm as believing too little.