has got his physical brain completely under his control-suppressing its too-great receptivity, its tendencies to reproduce idly the thoughts of others, and to be swayed by every passing gust of emotion

I hold that he cannot do a tenth part of the work that he would then be able to perform with little or no effort. Moreover, work apart, he has not entered upon his kingdom, and unlimited possibilities of future development are barred to him. Mental efficiency can be gained by constant practice in meditation-i. e., by concentrating the mind, say, for but ten minutes daily, but with absolute regularity, on some of the highest thoughts of which it is capable. Failures will be frequent, but they must be regarded with simple indifference and dogged perseverance in the path chosen. If that path be followed without intermission even for a few weeks the results will speak for themselves." I thoroughly agree with what this correspondent says, and am obliged to him for having so ably stated the case. But I regard such a practice of meditation as he indicates as being rather an "advanced" exercise for a beginner. After the beginner has got under way, and gained a little confidence in his strength of purpose, and acquired the skill to define his

thoughts sufficiently to write them down- then it would be time enough, in my view, to undertake what "An Oxford Lecturer" suggests. By the way, he highly recommends Mrs. Annie Besant's book, Thought Power: Its Control and Culture. He says that it treats the subject with scientific clearness, and gives a practical method of training the mind. I endorse the latter part of the statement.

So much for the more or less technical processes of stirring the mind from its sloth and making it exactly obedient to the aspirations of the soul. And here I close. Numerous correspondents have asked me to outline a course of reading for them. In other words, they have asked me to particularize for them the aspirations of their souls. My subject, however, was not self-development. My subject was mental efficiency as a means to self-development. Of course, one can only acquire mental efficiency in the actual effort of selfdevelopment. But I was concerned, not with the choice of route; rather with the manner of following the route. You say to me that I am busying myself with the best method of walking, and refusing to discuss where to go. Precisely. One

man cannot tell another man where the other man wants to go.

If he can't himself decide on a goal he may as well curl up and expire, for the root of the matter is not in him. I will content myself with pointing out that the entire universe is open for inspection. Too many people fancy that selfdevelopment means literature. They associate the higher life with an intimate knowledge of the life of Charlotte Brontë, or the order of the plays of Shakespeare. The higher life may just as well be butterflies, or funeral customs, or county boundaries, or street names, or mosses, or stars, or slugs, as Charlotte Brontë or Shakespeare. Choose what interests you. Lots of finely-organized, mentally-efficient persons can't read Shakespeare at any price, and if you asked them who was the author of The Tenant of Wildfell Hall they might proudly answer Emily Brontë, if they did n't say they never heard of it. An accurate knowledge of any subject, coupled with a carefully nurtured sense of the relativity of that subject to other subjects, implies an enormous self-development. With this hint I conclude.

32

A

II

EXPRESSING ONE'S

INDIVIDUALITY

MOST curious and useful thing to realize

is that one never knows the impression

one is creating on other people. One may often guess pretty accurately whether it is good, bad, or indifferent-some people render it unnecessary for one to guess, they practically inform one but that is not what I mean. I mean much more than that. I mean that one has one's self no mental picture corresponding to the mental picture which one's personality leaves in the minds of one's friends. Has it ever struck you that there is a mysterious individual going around, walking the streets, calling at houses for tea, chatting, laughing, grumbling, arguing, and that all your friends know him and have long since added him up and come to a definite conclusion about him without saying more than a chance, cautious word to you; and that that person is you? Supposing that you came into a

drawing-room where you were having tea, do you think you would recognize yourself as an individuality? I think not. You would be apt to say to yourself, as guests do when disturbed in drawing-rooms by other guests: "Who's this chap? Seems rather queer. I hope he won't be a bore." And your first telling would be slightly hostile. Why, even when you meet yourself in an unsuspected mirror in the very clothes that you have put on that very day and that you know by heart, you are almost always shocked by the realization that you are you. And now and then, when you have gone to the glass to arrange your hair in the full sobriety of early morning, have you not looked on an absolute stranger, and has not that stranger piqued your curiosity? And if it is thus with precise external details of form, colour, and movement, what may it not be with the vague complex effect of the mental and moral individuality?

A man honestly tries to make a good impression. What is the result? The result merely is that his friends, in the privacy of their minds, set him down as a man who tries to make a good impression. If much depends on the result of a