and
the
By
Annie
Besant
From
a series of Lectures delivered in
I want to put
before you clearly and plainly what Theosophy means, and what is the function of the Theosophical
Society. For we notice very often, especially with regard to the
Society, that there is a good deal of misconception touching it, and that
people do not realise the object with which it
exists, the work that it is intended to perform.
It is very
often looked upon as the expression
of some new religion, as though people in becoming
Theosophists must leave the religious community to which he or she may happen
to belong. And so a profound misconception arises, and many people imagine that
in some way or other it is hostile to the religion which they profess.
Now Theosophy, looked at
historically or practically, belongs to all the religions of the world, and every
religion has an equal claim to it, has an equal right to say that Theosophy
exists within it. For Theosophy,
as the name implies, the Divine
Wisdom, the
Wisdom of God, clearly cannot be appropriated by any body of people, by any
Society, not even by the greatest of the religions of the world. It is a common property, as free to
everyone as the sunlight and the air. No one can claim it as his, save by virtue
of his common humanity; no one can deny it to his brother, save at the peril of
destroying his own claim thereto. Now the meaning of this word, both
historically and practically, the Wisdom, the Divine Wisdom, is a very definite
and clear meaning; it asserts the possibility of the knowledge of God. That is
the point that the student ought to grasp; this
knowledge of God, not the belief in Him, not the faith in
Him, not only vague idea concerning Him, but the knowledge of Him, is possible
to man. That is the affirmation of Theosophy, that is its root-meaning and its essence.
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
So, again,
classical students may remember that among the Greeks and the early Christians there
was what was called the Gnosis, the knowledge, the definite article pointing to
that which, above all else, was to be regarded as knowledge or wisdom. And when
you find among the Neo-Platonists this word Gnosis used, it always means, and
is defined to mean, " the knowledge of God,"
and the "Gnostic" is "a man who knows God." So, again, among the early Christians. Take such a man as Origen. He uses the same word in exactly the same sense;
for when Origen is declaring that the Church hasmedicine for the sinner, and that Christ
is the Good Physician who heals the diseases of men, he goes on to say that the
Church has also the Gnosis for the wise,
and that you cannot build the Church out
of sinners; you must build it out of Gnostics.
These are the
men who know, who have the power to help and to teach; and there can be no
medicine for the diseased, no upholder of the weak, unless, within the limits
of the religion, the
Gnostic is to be found.
And so Origen lays immense stress on the Gnostic, and
devotes page after page to a description of him: what he is, what he thinks,
what he does; and to the mind of that great Christian teacher, the Gnostic was
the strength of the Church, the pillar, the buttress of the faith. And so, coming down through the centuries,
since the Christian time, you will find the word Gnostic used every now and again, but more often the
term " Theosophist" and " Theosophy " ; for
this term came into use in the later school, the Neo-Platonists, and became the
commonly accepted word for those who claimed this possibility of knowledge, or
even claimed to know. And a phrase
regarding this is to be found in the mystic
Fourth Gospel, that of S. John, where into the mouth of the Christ
the words are put, that the " knowledge of God is eternal life "— not
the faith, nor the thought, but the knowledge—again declaring the possibility
of this "Gnosis. And the same
idea is found along the line of the Hermetic Science, or Hermetic Philosophy,
partly derived from
The Hermetic
philosopher also claimed to know, and claimed that in man was this divine
faculty of knowledge, above the reason, higher than the
intellect. And
whenever, among the thoughtful and the learned, you find reference made to
" faith," as where, in the Epistle to the Hebrews, it is said to be
" the evidence of things not seen," the same idea comes out, and
Faith, the real Faith, is only this intense conviction which grows out of the
inner spiritual being of man, the Self, the Spirit, which justifies to the
intellect, to the senses, that there is God, that God truly exists.
And this is
so strongly felt in the East that no one there wants to argue about the existence
of God; it is declared that that existence cannot be proved by argument. " Not by argument," it is written, " not by
reasoning, not by thinking, can the Supreme Self be known." The only proof
of Him is "the conviction in the Spirit, in the Self." And thus Theosophy, then,
historically, as you see, always makes the affirmation that man can know; and
after that supreme affirmation that God may be known, then there comes the
secondary affirmation, implied really in that, and in the fact of man's
identity of nature with the Supreme, that all things in the universe can be
known— things visible and invisible, subtle and gross. That is, so to speak, a
secondary affirmation, drawn out of the first; for clearly if in man resides
the faculty to know God as God, then every manifestation of God may be known by
the faculty which recognises the identity of the
human Spirit with the Supreme Spirit that permeates the universe at large. So
in dictionaries and in encyclopedias you will sometimes find Theosophy defined as the
idea that God, and angels, and spirits, may hold direct communication with men;
or sometimes, in the reverse form,
that men can hold communication with spirits, and
angels, and even with God Himself; and although that definition be not the best
that can be given, it has its own truth, for that is the result of the
knowledge of God, the inevitable outcome of it, the manifestation of it. The
man who knows God, and knows all things in Him, is evidently able to
communicate with any form of living being, to come into relation with anything
in the universe of which the One Life is God.
In modern
days, and among scientific people, the affirmation which is the reverse of this
became at one time popular, widely accepted — not Gnostic but "
Agnostic," " without the Gnosis " ; that was the position taken
up by Huxley and by many men of his own time of the same school of thought. He
chose the name because of its precise signification; he was far too scientific
a man to crudely deny, far too scientific to be willing to speak positively of
that of which he knew nothing; and so, instead of taking up the position that
there is nothing
beyond man,
and man's reason, and man's senses, he took up the position that man was
without possibility of knowledge of what there might be, that his only means of
knowledge were the senses for the material universe, the reason for the world
of thought.
Man, by his
reason, could conquer everything in the realm of thought, might become1"
mighty in intellect, and hold as his own domain everything that the intellect
could grasp at its highest point of growth, its highest possibility of
attainment. That splendid avenue of progress Huxley, and men like Huxley,
placed before humanity as the road along which it might hope to walk, full of
the certainty of ultimate achievement. But outside that, beyond the reason in
the world of thought and the senses in the material world, Huxley, and those
who thought like him, declared that man was unable to pierce—hence "
Agnostic," " without the Gnosis," without the possibility of
plunging deeply into the ocean of Being, for there the intellect had no
plummet. Such, according to science at one* time, was man; and whatever man
might hope for, whatever man might strive for, on, as it were, the portal of
the spiritual universe was written the legend " without
knowledge."
Thither man
might not hope to penetrate, thither man's faculties might never hope to soar;
for when you have defined man as a reasoning being, you have given the highest
definition that science was able to accept, and across the spiritual nature was
written : " imagination, dream, and phantasy."
And yet there
is much in ordinary human history which shows that man is something more than
intellect, as clearly as it shows that the intellect is
greater than
the senses; for every statesman knows that he has to reckon with what is
sometimes called "the religious instinct" in man, and that however
coldly
philosophers may reason, however sternly science may speak, there is in man
some upwelling power which refuses to take the agnosticism of the intellect, as
it refuses to accept the positivism of the senses ;*and with that every ruler of
men has to deal, with that every statesman has to reckon.
There is
something* in man which from time to time wells up with irresistible power,
sweeping away every limit which intellect or senses may strive to put in its
path—the religious instinct.
And even to takethat term, that name, even that is to join on this part
of man's nature to a part of nature universal, which bears testimony in every
time, and in every place, that to every instinct in the living creature there
is some answer in the nature outside itself. There is no instinct known in
plant, in animal, in man, to which nature does not answer; nature, which has
woven the demand into the texture of the living creature, has always the supply
ready to meet the demand; and strange indeed it would be, well-nigh incredible,
if the profoundest instinct of all in nature's highest product on the physical
plane, if that ineradicable instinct, that seeking after God and that thirst
for the Supreme, were the one and only instinct in nature for which there is no
answer in the
depths and the heights around us. And it is not so.
That argument
is strengthened and buttressed by an appeal to experience; for you cannot, in
dealing with human experience and the testimony of the human consciousness,
leave entirely out of court, silenced, as though it were not relevant, the
continual testimony of all religions to the existence of the spiritual nature
in man. The spiritual consciousness proves itself quite as definitely as the
intellectual
or the sensuous consciousness proves itself—by the experience of the
individual, alike in every religion as in every century in which humanity has
lived, has thought, has suffered, has rejoiced".
The
religious, the spiritual nature, is that which is the strongest in man, not the
weakest; that
which breaks
down the barriers of the intellect, and crushes into silence the imperious
demands of the senses; which changes the whole life as by a miracle, and turns
the face of the man in a direction contrary to that in which he has been going
all his life. Whether you take the facts of conversion, or whether you take the
testimony of the saint, the prophet, the seer, they all speak with that voice
of authority to which humanity instinctively bows down; and it was the mark of
the spiritual man when it was said of Jesus, the Prophet: " He taught them
as one having authority, and not as the scribes." For where the spiritual
man speaks, his appeal is made to the highest and the deepest part in every
hearer that he addresses, and the answer that comes is an answer that brooks no
denial and permits no questioning. It shows its own imperial nature, the
highest and the dominant nature in the man, and where the Spirit once has
spoken the intellect becomes obedient, and the senses begin to serve.
Now Theosophy, in declaring
that this nature of man can know God, bases that statement on identity of
nature. We can know—it is our continual experience— we can know that which we
share, and nothing else. Only when you have appropriated for yourself something
from the outside world can you know the similar things in the outside world.
You can see because your eye has within it the ether of which the waves are
light; you can hear because your ear has in it the ether and the air whose
vibrations are sound; and so with everything else. Myriads of things exist
outside you, and you are unconscious of them, because you have not yet
appropriated to your own service that which is like unto them in outer nature.
And you can
know God for exactly the same reason that you can know by sight or
hearing—because you are part of God; you can know Him because you share His
nature. " We are partakers of the Divine
Nature," says the Christian teacher "Thou art That," declares
the Hindu. The Sufi cries out that by love man and God are one, and know each
other. And all the religions of the world in varied phrase announce the same
splendid truth of man's Divinity.
It is on that
that Theosophy founds its
affirmation that the knowledge of God is possible to man; that the foundation,
then, of Theosophy,
that the essence of its message.And the value of it
at the time when it was re-proclaimed to the world was that it was an
affirmation in the face of a denial. Where Science began to cry " agnosticism," Theosophy came to cry out
" gnosticism." At the very same time the
two schools were born into the modern world, and the re-proclamation of Theosophy, the supreme knowledge,
was the answer from the invisible worlds to the nescience of Science. It came
at the right time, it came in the right form, as in a few moments we shall see;
but the most important thing of all is that it came at the very moment when
Science thought itself triumphant in its nescience.
This
re-proclamation, then, of the most ancient of all truths, was the message of Theosophy to the modern
world. And see how the world has changed since that was proclaimed
! It is hardly necessary now to make that affirmation, so universal has
become the acceptance of it. It is almost difficult to look back to the year
1875, and realise how men were thinking and feeling
then. I can remember it, because I was in it. The elder amongst you can
remember it, for the same reason.
But for the younger
of you, who have begun to think and feel in the later times, when this thought
was becoming common, you can scarcely realise the
change in the intellectual atmosphere which has come about during these last
two and-thirty years. 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 religions 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. And at
once you will ask: " Why ?" If you are
really divine, if your Self is the same Self of which the worlds are a partial
expression, then it is not difficult to see that that Self in you, as it
unfolds its divine powers, and shapes the matter which it appropriates in order
to come in contact with all the different parts of the universe, that that
Self, creating for itself bodies, will be able to know every material thing in
the universe, just as you know the things of the physical plane through the
physical body. For it is all on the same lines: that which enables you to know
is not only body—that is the« medium between you and the physical world—but the
Knower in you is that which enables you to know, the power of perception which
is of consciousness, and not of body.
When
consciousness vanishes, all the organs of consciousness are there, as perfect
as ever, but the Knower has left them, and know-ledge disappears with him; and
so, whether it be in a swoon, in a fainting fit, in sleep, or in death, the
perfect instrument of the physical body becomes useless when the hand of the
master workman drops it. The body is only his tool, whereby he contacts the
things in a universe which is not himself; and the moment he leaves it, it is a
mere heap of matter, doomed to decay, to destruction. But just as he has that
body for knowledge here, so he has other bodies for knowledge everywhere, and
in every world he can know, he who is the Knower, and every world is made up of
objects of knowledge, which he can perceive, examine, and understand.
And the world
into which you shall pass when you go through the portal of death, that is
around you at every moment of your life here, and you only do not know it
because your instrument of knowledge there is not yet perfected, and ready
there to your hand; and the heavenly world into which you will pass out of the
intermediate world next to this, that is around you now, and you only do not know
it because your instrument of knowledge there has not yet been fashioned.
And so with
worlds yet higher, knowledge of them is possible, because the Knower is
yourself and is God, and you can create your instruments of knowledge according
to your wisdom and your will.
Hence Theosophy includes the
whole of this vast scheme or field of knowledge; and the whole of it is yours,
yours to possess at your will. Hence Theosophy should be to you
a proclamation of your own Divinity, with everything that flows
therefrom; and all the knowledge that may be gathered, all
the investigations that may be made, they are all part-t of this great scheme.
And the reason why all the religions of the world teach the same, when you come
to disentangle the essence of their teaching from the shape in which they put
it, the reason that they all teach the same is that they are all giving you
fragments of knowledge of the other worlds, and these worlds are all more real
than the world in which you are; and they all teach the same fundamental
truths, the same fundamental moral principles, the same religious doctrines,
and use the same methods in order that men may come into touch with the other
worlds.
The
sacraments do not belong to Christianity alone, as sometimes Christians think;
every religion has its sacraments, some more numerous than others, but all have
some. For what is a sacrament? It is the earthly, the physical representative
of a real correspondence in nature; as the catechism of the Church of England
phrases it: " An outward and visible sign of an
inward and spiritual grace." It is a true definition.
A sacrament
is made up of the outer and inner, and you cannot do without either. The outer
thing is correlated to the inner, and is a real means of coming into touch with
the higher, and is not only a symbol, as some imagine.
The great
churches and religions of the past always cling to that reality of the sacrament,
and they do well. It is only in very modern times, and among a
comparatively small number of Christian people, that the
sacrament has become only a symbol, 'instead of a channel of living and divine
power.
And much is lost
to the man who loses out of his religion the essential idea of the sacrament;
for it is the link between the spiritual and the physical, the channel whereby
the spiritual pours down into the physical vehicle.
Hence the
value that all religions put upon sacraments, and their recognition of their
reality, and their priceless service to mankind. And so with many other things
in ceremonies and rites, common to all the different faiths—the use of musical
sounds, a use which tunes the bodies so that the spiritual power may be able to
manifest through them and by them. For just as in your orchestra you
must tune the instruments to a single note, so must you tune your various
bodies in order that harmoniously they may allow the spiritual force to come
through from the higher to the lower plane. It is a real tuning, a real making
of harmonious vibrations; and the difference between the vibrations that are
harmonious and the vibrations that are discordant, from this point of
view, is this : when all the bodies vibrate together,
all the particles and their spaces correspond, so that you get solid particles,
then spaces, and then
solid
particles, and spaces again, corresponding through all the bodies; whereas in
the normal condition the bodies do not match in that way, and the spaces of one
come against the solid parts of the other, and so you get a block.
When sounds
are used, the mystical sounds called mantras in Hinduism, the effect of those
is to change the bodies from this condition to that, and so the forces from
without can come into the man, and the forces in him may flow out to others.
That is the value of it. You are able to produce mechanically a result which
otherwise has to be produced by a tremendous exertion of the will; and the man
of knowledge never uses more force than is necessary in order to bring about
what he desires, and the Occultist —who is the wise man on many planes—he uses
the easiest way always to gain his object. Hence the use of
music, or mantras, in every faith. Pythagoras used music in order to
prepare his disciples to receive his teachings.
The Greek and
the Roman Catholic Churches use special forms of music to produce a definite
effect upon the worshippers who hear them. All of you must be aware that there
are some kinds of music which have the remarkable effect upon you, of lifting
you higher than you can rise by your own unassisted effort.
Even the
songs of illiterate Christian bodies do have some effect upon them, in raising
them to a higher level, although they possess little of the true quality of the
mantra. In Theosophy
you find all these things dealt with scientifically—a mass of knowledge, but
all growing out of the original statement that man can know God.
Now it is
clear that in all that, there is nothing which a man of any faith cannot
accept, cannot study. I do not mean that he will accept everything that a Theo-sophist
would say; but I mean that the knowledge is knowledge of a kind which he will
be wise to study, and to appropriate so far as it recommends itself to his
reason and his intuition. And that is all the man need do—study.
All this
knowledge is spread out for you freely: you can take it, if you will.
The Theosophical
Society, which spreads it broadcast everywhere, claims in it no
property, no proprietary rights, but gives it out freely everywhere. The books in
which much of it is written are as free to the non-Theosophist as to the
Theo-sophist. The
results of Theosophical investigation are published freely that all who choose
may read. Everything is done that can be done by the Society to make the whole
thing common property ; and nothing gives
the true
Theo-sophist more delight than when he sees the Theosophical teachings coming
out in some other garb which gives them a different name, but hands them on to
those who might be frightened perhaps by the name " Theosophy." And so,
when we find a clergyman scattering broadcast to his congregation Theosophical
teaching as Christian, we say: " See, our work is bearing fruit"; and
when we find the man who does not label himself " Theosophist" giving
any of these truths to the world, we rejoice, because we see that our work is
being done.
We have no
desire to take the credit of it, nor to claim it as
ours at all; it belongs to every man who is able to see it, quite as much as it
does to anyone
who may call himself " Theosophist." For
the possession of truth comes of right to the man who can see the truth, and
there is no partiality in the world of intellect or of Spirit. The only test
for a man's fitness to receive is the ability to perceive; and the only claim
he has to see by the light is the power of seeing.
And that,
perhaps, may explain to you what some think strange in our Society—we have no
dogmas. We do not shut out any man because he does not believe Theosophical
teachings. A man may deny every one of them, save that of human
brotherhood, and claim his place and his right within our
ranks. But his place and his right within our ranks are founded on the very
truths that he denies; for if man could not know God, if there were no identity
of nature in every man with God, then there would be no foundation for our
reception of him, nor any reason for welcoming him as a brother. Because there
is only one life, and one nature, therefore the man who denies is God, as is he
who affirms. Therefore each has a right to come; only the one who affirms knows
why he welcomes his brother, and the one who denies is ignorant, and knows not
why he has a right within our ranks. But those of us who try to be Theosophists
in reality, as well as in name, we understand why it is that we make him
welcome, and it is based on this sane idea, that a man can see the truth best
by studying it, and not by repeating formula that he does not understand. What
is the use of putting a dogma before a man and saying: "
You must repeat that before you can come into my Church " ?
If the man
repeats it not understanding it, he is outside, no matter how much you bring
him in ; and if he sees it, there is no need to make
that as a portal to your fellowship. And we believe, we of the Theosophical
Society, that just because the intellect can only do its best work
in its own atmosphere of freedom, truth has the best chance of being seen when
you do not make any conditions as to the right of investigation, as to the
claim to seek. To us, truth is so supreme a thing that we do not desire to bind
any man with conditions as to how, or where, or why, he shall seek it. These
things, we say, we know are true; and because we know they are true, come
amongst us, even though you do not believe them, and find out for yourself
whether they be true or not. And the man is better worth having when he comes
in an unbeliever, and wins to the knowledge of the truth, than is the facile
believer who acknowledges everything and never gets a real grip upon truth at
all.
We believe
that truth is only found by seeking, and that the true bond is the love of
truth, and the effort to find it; that that is a far more real bond than the repetition
of a common creed. For the creed can be repeated by the lips, but the seeing of
truth as true can only come from the intellect and the spirit, and to build on
the intellect and the spirit is a firmer foundation than to build on
the breath of the lips. Hence our Society has no
dogmas. Not that it does not stand for any truths, as some people imagine. Its
name marks out the truth for which it stands: it is the Theosophical
Society ; and that shows its function and its place in the world—a
Society that asserts the possibility of the knowledge of God; that is its
proclamation, as we have seen, and all the other truths that grow out of that
are amongst our teachings. The Society exists to spread the knowledge of those
truths, and to popularise those teachings amongst
mankind. " But," you may say, " if it be the fact that you throw
out broadcast all your teachings, that you write them in books that every man
can buy, what is, then, the good of being a member of the Theosophical
Society ?
We should not
have any more as members than we have as non-members." That is not quite
true, but it may stand as true for the moment. Why should you come in ? For no reason at all, unless to you
it is the greatest privilege to come in, and you desire to be among those who
are the pioneers of the thought of the coming days. No reason at all: it
is a privilege. We do not beg you to come in; we only say: " Come if you
like to come, and share the glorious
privilege that we possess; but if you would rather not, stay outside, and we
will give you everything which we believe will be serviceable and useful to
you."
The feeling
that brings people into our Society is the feeling that makes the soldier
spring forward to be amongst the pioneers when the army is going
forth. There are some people so built that they like
to go in front and face difficulties, so that other people may have an easier
time, and walk along a
path that has already been hewn out for them by hands
stronger than their own.
That is the
only reason why you should come in : no other. Do not
come to " get" ; you will be disappointed if
you do. You can " get" it outside. Come in
to give, to work, to be enrolled amongst the servants of humanity who are
working
for the dawn of the day of a nobler knowledge, for
the coming of the recognition of a spiritual brotherhood amongst men. Come in
if you have the spirit of the pioneer within you, the spirit of the volunteer;
if to you it is a delight to cut the way through the jungle that others may
follow, to tread the path with bruised feet in order that others may have a
smooth road to lead them to the heights of knowledge. That is the only advantage
of coming in : to know in your own heart that you realise what is coming, and are helping to make it come
more
quickly for
the benefit of your fellow-men; that you are working for" humanity; that
you are co-workers with God, in making the knowledge of Him spread abroad on
every side; that you are amongst those to whom future centuries will look back,
thanking you that you saw the light when all men thought it was dark, and that
you recognised the coming dawn when others believed
the earth was sunk in midnight. I know of no inspiration more inspiring, of no
ideal that lifts men to greater heights, of no hope that is so full of
splendor, no thought that is so full of energy, as the inspiration, and the
ideal, and the hope, and the thought, that you are working for the future, for
the day that has not yet come. There will be so many in the days to come who
will see the truth, so many in the unborn generations who will live from the
hour of their birth in the light of the Divine Wisdom. And what is it not to
know that one is bringing that nearer ? to feel that this great treasure is placed in your hands for
the enriching of humanity, and that the bankruptcy of humanity is over and the
wealth is being spread broadcast on every side ?
What a
privilege to know that those generations in the future, rejoicing in the light,
will feel some touch of thanks and gratitude to those who brought it when the
days were dark, to those whose faith in the Self was so strong that they could
believe when all other things were against it, to those whose surety of the divine
knowledge was so mighty that they could proclaim its possibility to an agnostic
world. That is the only reason why you should come into the vanguard, that the
only reason why you should join the ranks of the pioneers. Hard work and little
reward, hard words and little praise, but the knowledge that you work
for the future, and that with the co-operation of
Deity the final result is sure.
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