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 religious 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.