This glance backward I have made; because in our work to-day for the attainment of ideals, though many of the barriers have been swept away, we must recognize that a new civilization, a new religion, a new conception of Truth, have also, with the blessings they bring, reared new barriers to intellectual progress. Everything that endures in creed and civilization does so because it possesses some truth. It should not receive, therefore, wholesale condemnation - cherish its truth, and weed out its errors. I speak for upliftment to man 's possibilities; and, recognizing some truth in each and every of the many vagaries called philosophies, I hurl at them no bolts of destruction. Error often seems to have a slow death, but it must die. Only truth can live. Error must gradually pass to oblivion as man unfolds. It is of the negatives of life; and the denials or "nots" of existence are destructive, not constructive. Upbuilding follows right thinking, and right thinking has no harmony with the negatives of forbidding. Our problem is to know what to do, not what we should not do. I study the lessons given childhood with pity and sympathy for children, for their lessons each begin with a "don't." Worse than that, each "don't" is intensified with a penalty following it. This, at least, suggests that there may be something delectable in doing the thing forbidden; and the price to be paid for the doing is expressed in the penalty. Even the "do" that follows the later sections of the lessons is linked with a command and implies some sacrifice if faithfully observed. Thus we see the ancient meaning of the word work - the meaning before man had evolved to ideality - still clings to us, and is especially manifest in our training of children. We begin wrong. Incentives to right action, right doing, right thinking, can never be stimulated by centering instruction on pointing out the forbidden ways and lines.

Out of this false training, one might conclude that to follow and pursue right action and duty was contrary to desire, and, therefore, burdensome and full of self-sacrifice. The battle of mentality was to force action on lines or paths that appeared to be and were called uninviting and uninteresting. Why, it is only within the last thirty years that we began to allow election in studies to be offered for the degree of Bach elor of Arts; and only within the last ten or fifteen years that we have learned that this election has brought about a higher standard for admission to college, a higher rank in college and a higher average range of scholarship among our college graduates. By that, we opened the way for the student to recognize joy in work. The work now is substantially on lines selected - to do this means steps upward to mental heights longed for and desired. It is right action on positive lines, where not even a vista of a negative can appear. More and more wisdom is being shown by educators, appreciating the benefits this elective system has brought about, and even greater and better results will follow, directly and indirectly, these truer methods of mental training.

Could we go back to early childhood and start training with suggestions of what to do, and fill the child-mind with these, every lesson would prompt to advancement. Could we leave out entirely the forbidden, every lesson would point to action progressive and constructive. The forbidden ways, coupled with penalties if pursued, thrust upon consciousness a choice; and the fact of penalties rather suggests there must be delight in following these ways, that will compensate even if one is forced to pay the affixed charges.

The child-mind, seeing delight in the forbidden, does not recognize the work in those paths as wearisome; but work in the line of duty or command becomes drudgery, because of the fascination offered in the forbidden. With parents and teachers I leave this problem, believing it may be solved, and the child-mind never disturbed, puzzled or outraged by the negatives of the forbidden. It is not a simple one, yet we have advanced part way in its solution. Shall we solve it step by step, or by a single stroke that means revolution? Time must answer.

Unfortunately, we ourselves are not the product of such early training; and so, to make work a delight, we have a thousand doubts and fears to overcome. These doubts and fears were grafted in our minds by the early lessons, and they blossomed into trees bearing unwholesome fruit through the nourishment given by the false philosophies of life. Still, we are what we are, through the evolution of the past, and through the fruits of early discipline, of study, of experience and of association of ideas; and now, with that past behind us and the future before us, ideals may yet be grasped, if only we can make work one continued dream of delight. Is this possible? Is this too much to hope for?

To appreciate beauty in nature or art, one must not content himself with hurried glances. He must view the panorama of nature or the object of art somewhat passively - contemplate it leisurely. Now as one approaches this task, let him first clearly define his purpose. Let him, for a moment, withdraw his gaze from the mountain of work between him and the goal. Let him rest the eyes of his soul on the heights he seeks to climb. Let him examine his conscious self through the mystic counsel of the ideal, or subliminal selfhood. Let the conscious or objective self view, under this able counselor, the path to the end with all its formidable barriers. Let one also, under the guidance of that wise counselor, note the glorious rewards to consciousness in the mental unfoldment to be gained by doing the work. Pausing there, in the still hour, let consciousness decide the question. Does it feel the labor too great, the devotion to purpose a sacrifice, then wait a little. At another time, and perhaps still another and another, try the same experiment. Let weeks or months go by, if you will, between them; then, if each and every time, the feeling in contemplating the tasks is one of dread, accompanied by regret of so much self-sacrifice, why do not attempt that work. Seek some other, making tests in a similar way. Work you must - that you cannot free yourself from, even m your games of exercise. He who seeks idleness for a time often does well, for that quiet gives the subliminal selfhood an opportunity to speak when the conscious may listen. This other selfhood, which has several names and is frequently spoken of by our superficial writers as the nobler self, I designate, following Flournoy, Professor of Psychology in the University of Geneva, Switzerland, as the subliminal selfhood. It must be remembered, however, that it acts in degree as nerves or muscles, in performing their purpose, in the economy of life. The heart's beatings are not always uniform, and brain centers respond to calls with varying intensities of action. The subliminal self cannot be comprehended in its entirety - the Hindus call it the super-conscious, it forming the link between man and God. Still, it is a part of us - our better, truer selfhood, which the coward, conscious self stupidly battles with, as if it were an enemy. Man creates his own doubts and fears, because of this warfare of the selves. He attributes his change of attitude to moods - to bad logic, or to impulsiveness. Let him harmonize his selfhoods in those quiet hours when decision is to be made. Let him recognize that the subliminal selfhood is the real suggester, though the conscious will claim the honor. Action works through the objective or conscious mind; back of it, however, is the silent mainspring of all life's activity and force.