changed and the greater Self has taken the place of the smaller self, out of those the sixth sub-race, which has pure Reason for its dominating principle, will gradually appear. When in yourselves you find the germs of compassion, and know that that is to be part of the dominating characteristic of the coming sub-race, then cherish these germs to the utmost. But remember that they must grow out of the germinal feeling of sympathy into the strong power to uplift and to save; for compassion is the great mark of the Saviour. And the Saviour is never weak, but strong, and out of his strength grows his compassion. You can test it for yourself. Having to deal with someone who is very slow, you are impatient. Why? Because you are weak. You are not strong enough to make a question clear with slow and deliberate intent, not strong enough to bear with the stupidity and feebleness. The next great thing you want is the sense of unity, and that you can never have unless you are strong. There is nothing harder in the world than to pierce through a man’s weakness and his poor qualities, which are on the surface, and to see within the growing power of the God. Yet that is what you have to do if you would be truly wise. You see in the people around you to-day a large number of faults. How far do you see behind every fault the seed of divinity which will develop into a virtue? Has the old Platonic idea ever struck you, that there is no strong dividing line between the vice and virtue except the quantity which is present? The undeveloped virtue is a vice; the virtue in excess is also a vice. The golden mean between the two is the virtue. Take a common illustration—cowardice on one side, recklessness on the other. Courage is the mean between the two. And so in everything excess is vice, whether a defect or a surplusage, and the perfect equilibrium between them alone is virtue. If you would realise that for yourselves, wherever you see a vice in your neighbour, you will look through the vice to the virtue that shall be, and in the greatest faults of the present you learn to see the promise of the future. You find a person intolerant. He thinks you are a fool because you cannot see the same way as he. This is apt to wake in you a similar intolerance. But if you saw through the intolerance the growing though undeveloped love of virtue, if you saw through the intolerance the passionate desire to find the right and do it, the passionate hatred of all that does not seem right, you would be very patient; for presently the flower of the virtue will blossom out and show the beauty which all the time was within. You hear abuse, or slander, or calumny. You think it is hateful. But the person who is doing it in his ignorance is mistaken, and that is a reason for compassion, and not for anger. The more cruel the ignorance may make a person, the greater the demand for the compassion, which, because it understands all, overcomes all; nay, does not even overcome, because to