it grows up small, then grows larger, becomes a tree, and bears fruit. We open our eyes early upon loyalty to our family; then this feeling extends to our school or institute; then it widens to the greater homeland, and in its natural extension it embraces all human values together.

Fifth, self-mastery and command of the passions: there is no being in the world who is not exposed, in ordinary life, to trials and hardships, or who is not confronted by contingencies never reckoned on. But the enlightened, balanced mind is able to master itself whatever the circumstances. Self-mastery demands the capac-ity to distinguish between the essential, abiding matters and the temporal, passing ones.

What is the positive solution

toward which we must direct our eyes?

Let us now, in spite of these abnormal conditions, look toward the future with hearts overflowing with optimism and hope. What can we do at this stage of our independent life? Where shall we begin, if not with the school? What social cell is worthier than this one, in which all the classes of the people are fused together and in whose shade all their moral and spiritual powers grow?

Intellectual liberation is the first manifestation of liberation.

It is clear from the foregoing that we cannot build personalities of real weight unless we succeed in creating, as the West has created, clear atmospheres in which to work, first of all.

First: we must free ourselves completely from the intellectual and cultural confusion that sweeps our educational institu-tions, so that the Ministry of Education takes a course by which it can supervise the curricula with a concrete, practi-cal supervision.

Second: let us draw inspiration from our culture and our language in grounding our educa-tional philosophy and directing it.

We cannot be bearers of a mission unless we live in the atmosphere of our language, believing that it is, for us, the best of the world's languages, and pass it on to our children out of conviction and faith. Our schools, however many; our universities, however far they expand; our students, however they multiply; our teachers, how-ever they specialize — all are of no worth unless we feel, in the depths of their hearts, the gravity of this responsibility and work to enlighten public opinion on the necessity of upholding it.

Third: let us uproot every trace of sectarianism from our schools and our institutions of learning. Did not the West do just this? Europe has been free, since the sixteenth century, of the influence of the Church's authority over its schools, and the principle was established of respecting all religions and creeds in an atmosphere of peaceableness, forbearance, and tolerance.

I once leafed through a book placed in the hands of children

in England, containing selections of spiritual teachings drawn from the world's great religions: it included a generous portion of India's spiritual culture, alongside a large share of the parables and sayings of Jesus Christ, and delightful selections from the noble Prophetic traditions. There is no sectarian problem in England; the people is forbearing, generous of heart, and great, and it wants its children to know the loftiness of religious teaching in every age, without any fear of spiritual decline. And we here want to pour the personalities of our students, while they are still on their school benches, into harsh iron molds, and to draw curtains that shut the light from their eyes. In such an atmosphere, do not wonder that anxiety and confusion enslave us. Is it not natural that sectarian and racial rifts and divisions should cut Lebanon to the heart, that her sons should fight over the world's absurdities and delusions, and that the flames of hatred, loathing, and rancor should blaze in their hearts?

Fourth: let us free learning from the aristocracy

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