A development in the methods necessary for attaining the ideal of Green Acre could be noted from year to year under Miss Farmer's guidance, withdrawn forever shortly before the war. This development was away from days filled entirely with lectures and addresses (more than once the program included over fifteen lectures a day) to a more well-balanced program. The “war period” permanently altered the character of these Conferences by abruptly emphasizing reality as the criterion of truth as well as of usefulness. At present the expressed purpose of the Green Acre committee is to concentrate on fewer speakers, but give each one an adequate opportunity to develop his subject and leave premanent influences behind.

Those who would compare Green Acre with any foundation which began from the material end—that is, with adequate equipment for public lectures, private instruction or even entertainment and general recreation—are unaware of its true spirit. Green Acre began with a vision rather than with a purse. Its appeal has been greatest to those who appreciate the rare opportunity of participating in a living, growing center rather than in a formally institutionalized regime. The material equipment necessary for Miss Farmer’s objectives is being slowly but surely provided, but Green Acre is still inspiringly fluid and informal, responding to every sympathetic and creative thought.

Green Acre, in fact, came into being at just about the time when American life began to create impressive “foundations” in the fields of education, art and science corresponding to the earlier bequests and gifts to churches. These great financial foundations have accomplished invaluable good. None of them, however, occupies the particular niche filled by Green Acre, whose supreme function is not to give opportunities to the exceptionally trained specialist, but to manifest the reality of world unity. Green Acre’s difficulty never has been the raising of funds, but the finding of people capable of remaining true to this vision.

Thus it was inevitable that Green Acre should, for a time at least, lose much of that brilliance characterizing its conferences during the earlier years, for this brilliance reflected the facets of individualism brought into the intense light of a world ideal. As the fruit slowly matures after the passing of the flower, so Green Acre has been learning how to discipline and unify its own workers rather than to attract the few leaders who tarry but for the passing day. More powerful than any financial budget is that foundation consisting of men and women rid at last of secret ambition, false pride and useless sensibilities. When this unity is thoroughly established, brilliance—so often the flickering torch—becomes illumination—the steady glow of dawn.

It is in the roll of Green Acre Fellowship, listing many friends and workers associated with Miss Farmer’s purposes for twenty, even twenty-five or thirty years, that Green Acre’s treasure and wealth must be sought, for their faithfulness has created the only condition wherein can be realized the logical conclusion of these Conferences: “a universal platform for all mankind, irrespective of race, religion or nationality . . . . that the influence of the confederation of religions and sects may permeate to all parts of the world from Green Acre, and Green Acre for future ages and cycles may become the standard-bearer of the oneness of humanity.”