have adopted the principles of Buddhistic faith. Theosophy, mental science (sometimes called “Christian science”), esoteric Christianity and Buddhistic metaphysics are, we believe, substantially one and the same thing, and we may also include their intimate relative, known here as Modern Spiritualism, the difference between them being no greater than that which invariably arises from different interpretations of the same idea by different individuals under differing environment. To compare these differences with the differences of the Protestant sects would be exalting the sects, for sectarian Christianity is hardly worthy of association with the exalted teachings of Buddha, the theosophists, and the finer conceptions of our modern metaphysicians and Spiritualists, yet we make the comparison for the sake of illustration.

Counting the philosophical modern Spiritualists we may say that the number of people in this country who, without knowing it, perhaps, are reasoning themselves into acceptance of Buddhistic teachings, may be placed in the hundreds of thousands. A modified, spiritualized, and improved form of Buddhism is, we suppose, likely to unite the liberalized minds of this country (normal Christians and Infidels alike) into a common and highly intellectual and spiritual faith, opposed to which will be the less advanced people under the leadership of the Roman Catholic church, representing the temporal power of Christian priestcraft and the mythological superstitions which have attached themselves to the precepts and teachings of the Christ man of 1800 years ago.

Certainly no intelligent observer can look out upon the tremendous upheaval of religious thought which is now taking place in this country, without seeing that a new era has dawned in the spiritual life of the American people and foreseeing a readjustment of religious lines on a more elevated, less dogmatic and less antagonistic plane. We have been passing through the very same experiences that preceded a downfall of the polytheistic mythology, followed by the new era of Christian mythology in one part of the world and Buddhistic mythology in another. Jesus and Buddha both came to deliver exalted teachings which would lift the world out of bondage to an older faith and its more cruel superstitions and the corruptions of priestcraft and gross ceremonials; both were reformers of substantially the same abuses; both suffered for humanity, both lived humble and inspired lives, both were interpreters of the same truths to different peoples, both were good men, and both have come down to us with their greatness exaggerated by their followers beyond anything they claimed for themselves, while the personal existence of each is shrouded in the same mystery and covered with the same doubt. That these two men did exist as men we may well believe, but that as personages they were incarnated on earth is a matter of small importance compared with the consequences which have followed their supposed embodiment.

The decline of faith in the old theology and the silent acceptance of new ideas by the church people of America, the rapid spread of infidelity and aggressive agnosticism, and the hold which Modern Spiritualism under various disguises now has upon the people, premise tremendous changes, and indicate a new era of spiritual thought—an era of better and sweeter life for mankind we trust.

Men and women who think alike will act together when prejudices born of old names, partisan rivalries and personal animosities are outgrown. A new philosophy with a new name, made up of the old truths with new refinements and elaborations, will unite the liberal-minded in a fraternity of thought based on a better understanding of spiritual truths, and clearer comprehension of the importance to humanity, of liberty, justice and love.

This new religion, if we mistake not the signs of the times, will or does partake largely of theosophic and Buddhistic metaphysics and is not, therefore, to be despised by our best thinkers. Buddhism corrupted by Brahmic theocracy—as Christianity by Mosaic rites, by papistic theology and sectarian piety—has come to us as a morbid asceticism or worse, delighting in self-inflicted individual tortures and revelling in unthinkable contradictions. This conception of it is probably false and due more to deficiencies of language and unreceptive habit of metaphysical thought than to perversity of ideas. A system of highest ethics, and a religion without a personal God, Buddhism deifies the soul of man and exalts the individual through countless experiences of physical embodiment into a position of apparently infinite wisdom—a condition beyond phenomenal existence and of course indescribable. It neither annihilates life in nirvana nor admits immortal existence as we understand existence—i.e., in a perpetually objective form of some sort. It is better in some respects, though older, than Christism. Buddhas and Christs alike, we are taught, are only men sent from celestial congress to direct their fellow men into higher paths leading to incomprehensible perfections, and they are not more “gods” than other men, save in their greater experience.

Theosophy is to Buddhism what Modern Spiritualism is to Christianity—an acceptance of fundamental truths and rejection of priestly ceremonials; an adoption of the spirit and denial of the letter; an application of principles and ideas to real life and claiming not only to have new light but to be ever progressive. It is highly and intensely spiritual, and develops in some most marvellous powers over natural forces. Its spirituality, however, does not leave the earth untouched and mortal needs unrecognized. It is an advance movement in the East, bringing substance and actuality to much that in Buddhism is but vaporous ideality and bewildering prefiguration. It claims that intervening land or water is no barrier to close personal association of its brotherhood, and that they are confined to no land or clime. Here in America it has followers who walk by its light, we are told, without knowing it, and many students trying to encompass the mysteries of the occult science, which claims only to be like other science, the fruit of study and discovery, giving mastery over subtle forces of nature which physical scientists fail to recognize. Its ethics are the highest conceivable, and the individual existence of the soul apart from the body a matter of commonest demonstration among the adepts.

Mental science so closely resembles theosophy, as we understand it, that we hardly know the difference, save that of immaturity. It is theosophy in its infancy, adapted to the status of American thought in the psychological direction. Confined though it is at present chiefly to the curing of the sick it is by no means admitted that this is the limit or more than the beginning of its adaptation to human needs. It is spending in this country with amazing rapidity, and though yet a child is certain to bring about a great change in the ideas of many regarding mind, its power over and priority to matter. So far as its students devote their attention to other than such comprehension of its postulates as is necessary to become healers, they are Buddhistic in thought and expression, and some even accept a modified theory of metempsychosis known as reincarnation. Still they reject the philosophy of Spiritualism respecting spirit life, and appear to be all at sea as regards the immediate future of the individual. In their utterances on this they are more Buddhist than Christian, as in other respects. They doubt or deny individual existence of the soul. The Spiritualist believes that his soul will have for all time a body of some sort, spiritual or physical, and his spirit-world and life are filled with very human occupations, thoughts and desires, carried on amid familiar scenery in a very substantial and earth-like manner. He believes in progress eternal, and the possibility of final mergement of his