The chief barrier in the way of spiritual unity among the people of India, is religion. Hinduism and Mohammedanism are the dominant religions of the country. The main portion of the population is Hindu, but seventy millions of Mohammedans are scattered over the whole country in small groups. The Mohammedans came to India originally as invaders and conquerors, and now occupy a position in the country of mixed authority and subjection. Wherever they form the majority group, they dominate the followers of other religions; while in other places they are held down as minorities. Since the beginning of their contact the Hindus and the Mohammedans of India have never agreed. Intervals of peace and harmony between the two communities have occurred occasionally during the reigns of benevolent emperors like Akhbar and Shah Jahan; but their hearts were never joined in true companionship even before the beginning of English influence. The modern rulers of India have helped to strengthen the differences between the Hindus and the Mohammedans in so far that the animosities between the two religious groups were no less bitter in 1918 than they were three hundred years ago. Since the days of Gandhi’s leadership, however, a great deal has been accomplished in building up a feeling of genuine comradeship and love between the Hindus and Mohammedans of India. When the Moslems all over the world were in a state of deep distress at the Khilafat issues after the Severes treaty, the Hindus of India made common cause with the Moslems of the world. Khilafat was included in the Congress program as one of India’s main issues. This liberality helped to win the hearts of the Mohammedan population of India toward their Hindu compatriots, and the Hindu Gandhi was idolized by both religious groups, as leader and savior. It was an auspicious beginning of friendship between these two isolated factions in India, and ever since it has been enthusiastically followed up by the younger generation of the country. It may be confidently expected that as the youth of India acquire influence in the affairs of the country, the friction between the Hindus and the Mohammedans will cease, and their age-long battles based upon superstition and error will come to an end. Worse still in their ethical and spiritual significance are the differentiations between the caste groups among the Hindus. Numerous social reform societies are working at the present time to remove the barriers of caste within Hindu society; and until the work of building up a human fellowship among the different caste and religious groups of India, based upon the highest moral teachings of the Hindu sages, is completed, the political as well as spiritual regeneration of the country will remain an idle dream.