Now in trying to do this work—which, of course, is taken in detail when one is dealing only with that side of thought—Theosophy is preparing for that common spiritual religion, the one Divine Wisdom, of which all the religions of the world shall see themselves as branches, while the trunk and root of truth are one. That is the great work, then, in the coming civilisation, which it is the duty of Theosophy to labour at; and hence, in one of its early teachings, it was said it was to be the corner-stone of the religion of humanity. For the religion of humanity will be the Brotherhood of Religions that I have been describing, where no religion can be spared, for each has something special, but where all religions will be seen as one, because they give similar truths in different forms. Let us pass from that, and ask what Theosophy is to do in the coming civilisation, in the science of that time. Science in the coming days will pass into subtler worlds, or subtler matter. It has practically conquered the grosser, denser forms of matter; it is now going onward to the subtler and the finer. And there lies its difficulty: that the methods which did for the grosser, the apparatus that measured the grosser, are not applicable for the subtler. And when I say “the gross,” think how fine even its apparatus is, for quite lately I had sent to me an article in a scientific journal which spoke of an apparatus that could measure the forty-millionth of an inch, and yet that is coarse compared with the subtleties of the matter that lies beyond that, which science must conquer in the coming days. Now of what value can Theosophy be there? It is bringing, by training, the possibility to man in our modern days of quickening his own evolution, and running ahead of the slow working of the laws of nature unguided by human intelligence. It is bringing, and proclaiming everywhere, a system by which man can more rapidly unfold the powers of his consciousness, and also may more rapidly develop the organs of finer matter that are related to those worlds of finer matter which science will soon enter and begin to conquer. It is telling people how to develop the finer senses, and showing them the line along which the very few have gone in the past, but along which myriads shall tread in the future, the next great stage of human evolution, the organising of the finer body in man. It is bringing that to the help of science in order that by the evolution of the finer body the finer world may become the object of observation, exactly on the same lines, exactly by the same laws, that your grosser physical bodies to-day enable you to investigate the grosser physical world around you. There are eyes that are keener than these organs evolved from the pigment spots of the medusa; there are ears finer and subtler than those of our body, exquisite as they are in their mechanism and in their delicacy; there are organs of sense transcending the physical. Within the physical brain is