The third kind of reverence is directed toward the undeveloped, among whom I include the young, the backward groups among civilized peoples, and the uncivilized peoples. We are to reverence that which is potential in all of these individuals and groups, and we do so by fitting ourselves to help them actualize their spiritual possibilities. Reverence of the third kind takes the highest rank among the three. The spiritual life of the world is a deep mine as yet explored only near the surface. The unrealized possibilities of mankind are the chief asset. But in order to effectuate our purpose with respect to the undeveloped, we must have reverence toward the great Old Masters, to gain a certain standard of excellence; and reverence towards unlikeness in others to become ourselves differentiated individualities, and in order to respect the unlikeness which we shall presently likewise find in the backward and the young. So that the three reverences play into one another and are inseparable from one another, the first two being indispensable to the third. They are in truth a “trinity in unity.” But the third reverence is the supreme one. The chief objective must be the undeveloped, because our face must be turned toward the future, because the task of mankind is as yet in its early stages. The third reverence is supreme. Now it is only when we have grasped the meaning of the triple reverence that we can fully appreciate the significance of the family as the first matrix in which the reverential attitudes are to be acquired. It is only then that we can rightly conceive of the organs of education, and of the end upon which the activities of school and university should converge. And similarly we shall find our interpretation of the vocation, the state, and the international society illuminated by this conception of the three-fold reverence.