ocial justice, every increase of the arc over
which our obligations to other men obtain. They must now disguise
themselves as patriotic or economic necessities, if we are to listen to
them: as, in the Freudian dream, our hidden unworthy wishes slip through
into consciousness in a symbolic form. But when their energy has been
fully sublimated, the social action will no longer be a conflict but a
harmony. Then we shall live the life of Spirit; and from this life will
flow all love-inspired reform.

Yet we are, above all, to avoid the conclusion that the spiritual life,
in its social expression, shall necessarily push us towards mere change;
that novelty contains everything, and stability nothing, of the will of
the Spirit for the race. Surely our aim shall be this: that religious
sensitiveness shall spread, as our discovery of religion in the universe
spreads, so that at last every man's reaction to the whole of experience
shall be entinctured with Reality, coloured by this dominant
feeling-tone. Spirit would then work from within outwards, and all life
personal and social, mental and physical, would be moulded by its
inspiring power. And in looking here for our best hope of development,
we remain safely within history; and do not strive for any desperate
pulling down or false simplification of our complex existence, such as
has wrecked many attempts to spiritualize society in the past.

Consider the way by which we have come. We found in man an instinct for
a spiritual Reality. A single, concrete, objective Fact, transcending
yet informing his universe, compels his adoration, and is apperceived by
him in three main ways. First, as the very Being, Heart and Meaning of
that universe, the universal of all universals, next as a Presence
including and exceeding the best that personality can mean to him, last
as an indwelling and energizing Life. We saw in history the persistent
emergence of a human type so fully aware of this Reality as to subdue to
its interests all the activities of life; ever seeking to incarnate its
abiding values in the world of time. And further, psychology suggested
to us, even in its tentative new findings, its exploration of our
strange mental deeps, reason for holding such surrender to the purposes
of the Spirit to represent the condition of man's fullest psychic
health, and access to his real sources of power. We found in the
universal existence of religious institutions further evidence of this
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