Take Psychology.

What a confusion; what a mass of facts want arrangement; what a chaos of facts out of which no cosmos is built! Theosophy, by its clear and accurate definition of man, of the relation of consciousness to its bodies, of Spirit to its vehicles, arranges into order that vast mass of facts with which psychology is struggling now.

It takes into that wonderful "unconscious" or "sub-conscious"-- which is now, as it were, the answer to every riddle; but it is not understood--it takes into that the light of direct investigation; divides the "unconscious" which comes from the past from that which is the presage of the future, separates out the inheritance of our long past ancestry which remains as the "sub-conscious" in us; points to the higher "super-conscious," not "sub-conscious," of which the genius is the testimony at the present time; shows that human consciousness transcends the brain; proves that human consciousness is in touch with worlds beyond the physical; and makes sure and certain the hope expressed by science, that it is possible that that which is now unconscious shall become conscious, and that man shall find himself in touch with a universe and not only in touch with one limited world.
That which Myers sometimes spoke of as the "cosmic consciousness," as against our own limited consciousness, is a profound truth, and carries with it the prophecy of man's future greatness.

Just as the fish is limited to the water, as the bird is limited to the air, so man has been limited to the physical body, and has dreamed he had no touch with other spaces, to which he really belongs.

But your consciousness is living in three worlds, and not in one, is touching mightier possibilities, is beginning to contact subtler phenomena; and all the traces of that are found in your newest psychology, and are simply proofs of those many theories about man which Theosophy has been teaching in the world for many a century, nay, for many a millennium.
And physics and chemistry is there anything of value along Theosophical lines of thought and investigation, which might aid our physicists and our chemists, puzzled at the subtlety of the forces with which they have to deal?
Has it never struck some of the more intuitive physicists and materialists that there may be subtler senses which may be used for investigation of the subtler forces?
That man may have in himself senses by the evolution of which he will able to pierce the secrets that now he is striving vainly to unveil?
Has it never even struck a physicist or a chemist that, if he does not believe in the possibility of himself developing those subtler forces, he might utilise them in others in order to prosecute further his own investigations?
They are beginning to to do that in France.