Now this indifference means, of course, that we do not as educators, as controllers of the racial future, really believe in the spiritual foundations of our personality as thoroughly and practically we believe in its mental and physical manifestations. Whatever the philosophy or religion we profess may be, it remains for us in the realm of idea, not in the realm of fact. In practice, we do not aim at the achievement of a spiritual type of consciousness as the crown of human culture. The best that most education does for our children is only what the devil did for Christ. It takes them up to the top of a high mountain and shows them all the kingdoms of this world; the kingdom of history, the kingdom of letters, the kingdom of beauty, the kingdom of science. It is a splendid vision, but unfortunately fugitive: and since the spirit is not fugitive, it demands an objective that is permanent. If we do not give it such an objective, one of two things must happen to it. Either it will be restless and dissatisfied, and throw the whole life out of key; or it will become dormant for lack of use, and so the whole life will be impoverished, its best promise unfulfilled. One line leads to the neurotic, the other to the average sensual man, and I think it will be agreed that modern life produces a good crop of both these kind of defectives. But if we believe that the permanent objective of the spirit is God--if He be indeed for us the Fountain of Life and the sum of Reality--can we acquiesce in these forms of loss? Surely it ought to be our first aim, to make the sense of His universal presence and transcendent worth, and of the self's responsibility to Him, dominant for the plastic youthful consciousness confided to our care: to introduce that consciousness into a world which is really a theocracy and encourage its aptitude for generous love? If educationists do not view such a proposal with favour, this shows how miserable and distorted our common conception of God has become; and how small a part it really plays in our practical life. Most of us scramble through that practical life, and are prepared to let our children scramble too, without any clear notions of that hygiene of the soul which has been studied for centuries by experts; and few look upon this branch of self-knowledge as something that all men may possess who will submit to education and work for its achievement. Thus we have degenerated from the mediaeval standpoint; for then at least the necessity of spiritual education was understood and accepted, and the current psychology was in harmony with it. But now there is little attempt to deepen and enlarge the spiritual faculties, none to encourage their free and natural development in the young, or their application to any richer world of experience than the circle of pious images with which "religious education" generally deals. The result of this is seen in the rawness, shallowness and ignorance which characterize the