for blind faith. Naturally, beginners in the study cannot yet _know_ for
themselves, so they are asked to read the results of the various
observations and to deal with them as probable hypotheses--provisionally to
accept and act upon them, until such time as they can prove them for
themselves.

Secondly, Theosophy never endeavours to convert any man from whatever
religion he already holds. On the contrary, it explains his religion to
him, and enables him to see in it deeper meanings than he has ever known
before. It teaches him to understand it and live it better than he did, and
in many cases it gives back to him, on a higher and more intelligent level,
the faith in it which he had previously all but lost.

Theosophy has its aspects as a science also; it is in very truth a science
of life, a science of the soul. It applies to everything the scientific
method of oft-repeated, painstaking observation, and then tabulates the
results and makes deductions from them. In this way it has investigated the
various planes of Nature, the conditions of man's consciousness during life
and after what is commonly called death. It cannot be too often repeated
that its statements on all these matters are not vague guesses or tenets of
faith, but are based upon direct and oft-repeated _observation_ of what
happens. Its investigators have dealt also to a certain extent with
subjects more in the range of ordinary science, as may be seen by those who
read the book on _Occult Chemistry_.

Thus we see that Theosophy combines within itself some of the
characteristics of philosophy, religion and science. What, it might be
asked, is its gospel for this weary world? What are the main points which
emerge from its investigations? What are the great facts which it has to
lay before humanity?