Let us pass on from principles to practice, and see which of the social problems shows good hope of resolution by applying this principle of Brotherhood, with its corollaries of reincarnation and karma. Evidently our first tool is education. In the plastic bodies and brains of the young there lies the greatest possibility of a speedy upbuilding of a noble social feeling. As I pointed out in the first of this course of lectures, the attempt that is being made in many directions now to separate religion and morals, and to give an education from which religion shall be excluded—that, for the reasons which I then gave you, and need not repeat, is foredoomed to failure. Now, it is quite clear why politicians and the public, impatient of the quarrels of many sectarians and denominations, want to throw religion aside altogether, and not bring religious controversies into the schools. But if you apply the principle of Brotherhood to religion, it surely is not too much to hope that in a country where the vast majority are at least nominally Christian, some sort of agreement might be come to on essentials for the teaching of the young. In India you have sectarian religions as you have here, great divisions in the schools of religious thought; and it was said some dozen years ago in India, quite as strongly as you hear it said now in England: It is impossible to teach religion to Indian boys and girls, for the strife of sects makes unity impossible, and how should you teach the children without deciding on what to teach them? That seemed, as it seems over here, a great obstacle in the way of religious teaching, and yet in four or five years that question was solved in India so far as concerns Hindūism, the religion of the enormous majority of the people. What was done? The principle of Brotherhood was applied. Some of us, in concert with some theosophical Hindūs, gathered together a small committee to mark out what were the essential doctrines of Hindūism, and what were unessential and sectarian. After that sketch had been made, we set to work to get scholars to collect from Indian scriptures passages which bore upon these doctrines characteristic of Hindūism, and, with that material gathered together, a Theosophist sat down and wrote a text-book of Hindūism. Having written it, a hundred copies were drawn in proof, and sent to the heads of all the great Hindū sects and schools of philosophy. They were asked to read it through, to strike out anything they objected to, to mark in anything they thought essential; and when these books had travelled round in that way the whole circle of the quarrelling Hindū sects, they came back again into our hands with all the emendations and suggestions. Once more we sat round the book, examined the criticisms, adopted the widely supported suggestions, with such success that, when the elementary and the advanced text-books on Hindūism were issued, they were taken up by all the sects over India and adopted as a fair