reason for this appearance, a reason that results from thought, he will likewise grasp, even if only in general. Further, he will perceive that, amid the various forms which it received, not by chance, but according to a law founded in God Himself, the spiritual life which alone really exists is one, the divine life itself, which exists and manifests itself only in living thought. He will thus learn to know and keep holy his own and every other spiritual life as an eternal link in the chain of the manifestation of the divine life. Only in immediate contact with God and in the direct emanation of his life from Him will he find life, light, and happiness, but in any separation from that immediate contact, death, darkness, and misery. In a word, this development will train him to religion; and this religion of the indwelling of our life in God shall indeed prevail and be carefully fostered in the new era. On the other hand, the religion of the past separated the spiritual life from the divine, and only by apostasy against the divine life could it procure for the spiritual life the absolute existence which it had ascribed to it. It used God as a means to introduce self-seeking into other worlds after the death of the mortal body, and through fear and hope of these other worlds to reinforce for the present world the self-seeking which would otherwise have remained weak. Such a religion, which was obviously a servant of selfishness, shall indeed be borne to the grave along with the past age. In the new era eternity does not dawn first on yon side of the grave, but comes into the midst of the present life; while self-seeking is dismissed from serving and from ruling, and departs, taking its servants with it.
Education to true religion is, therefore, the final task of the new education.
Whether in the creation of the necessary image of the
