Instinct is the source of vitality, the bond that unites the life of the individual with the life of the race, the basis of all profound sense of union with others, and the means by which the collective life nourishes the life of the separate units. But instinct by itself leaves us powerless to control the forces of Nature, either in ourselves or in our physical environment, and keeps us in bondage to the same unthinking impulse by which the trees grow. Mind can liberate us from this bondage, by the power of impersonal thought, which enables us to judge critically the purely biological purposes towards which instinct more or less blindly tends. But mind, in its dealings with instinct, is _merely_ critical: so far as instinct is concerned, the unchecked activity of the mind is apt to be destructive and to generate cynicism. Spirit is an antidote to the cynicism of mind: it universalizes the emotions that spring from instinct, and by universalizing them makes them impervious to mental criticism. And when thought is informed by spirit it loses its cruel, destructive quality; it no longer promotes the death of instinct, but only its purification from insistence and ruthlessness and its emancipation from the prison walls of accidental circumstance. It is instinct that gives force, mind that gives the means of directing force to desired ends, and spirit that suggests impersonal uses for force of a kind that thought cannot discredit by criticism. This is an outline of the parts that instinct, mind, and spirit would play in a harmonious life. Instinct, mind, and spirit are each a help to the others when their development is free and unvitiated; but when corruption comes into any one of the three, not only does that one fail, but the others also become poisoned. All three must grow together. And if they are to grow to their full stature in any one man or woman, that man or woman must not be isolated, but must be one of a society where growth is not thwarted and made crooked.