The old mystics were fond of saying that “Man is a made trinity, like to the unmade Blessed Trinity.” That particular form of words comes to us from Julian of Norwich; but it expresses a thought which we often meet in the spiritual writers of the Middle Ages. Further, these writers were disposed to find in man’s nature a reflection of the three special characters which theology attributes to the Christian Godhead. They thought that the power of the Father had its image in the physical nature of man: the wisdom of the Son in his reason: the creative vigour of the Holy Spirit in his soul. Some taught also that each of these three aspects of humanity corresponded with one aspect of the triune reality of the universe: the physical world of nature, the mental world of idea, the ultimate world of spirit. The sceptic of course would express this differently, and see in it but one more illustration of the fact that man always makes God in his own image. But without scepticism I think we may explain it thus: that those who have pondered most deeply on the Divine Nature have most easily found in its richness, and have best understood, just those attributes which are most clearly marked in human nature. Man has inevitably been for them a key to God. These speculations seem at first sight to have little bearing upon the problems of education. But they are in reality intimately connected with it: for their consideration leads us back to the central fact out of which they have arisen—namely, the abiding truth that man’s deepest exploration of his own nature gives again and again this threefold result, that he feels that his real self-hood and real possibilities are not wholly exhausted by the terms “body” and “mind.” He knows in his best moments another vivid aspect of his being, as strong as these, though often kept below the threshold of his consciousness: the spirit, which informs, yet is distinct from both his body and his mind. Now the question which all serious educationalists are called upon to ask themselves is this: To what extent does that three-fold analysis of human personality influence our educational schemes? The object of education is to bring out the best and highest powers of the thing educated. Do we, in our education, even attempt to bring out the best and highest powers of the spirit, as we seek to develop those of the body and the mind? The child as he comes to us is a bundle of physical, mental, and spiritual possibilities. He is related to three distinct yet interpenetrating worlds; all accessible to him, since he is human, and all offering endless opportunities of adventure to him. “Heaven lies about us in our infancy, Shades of the prison-house begin to close About the growing boy.”