Happiness in the main is a pleasant, contented condition of the mind; that is to say, "a state of mind." To be perfect, as appears from an enlarged study of all things or phenomena in their relations (since every part must harmonize with the whole), this happiness implies duty and altruism, every whit as much as self-enjoyment. This agrees with and results from scientific experience. Under the old a priori psychologic system, selfishness (which meant that every soul was to be chiefly or solely concerned in saving itself, guided by hope of reward and fear of punishment), was naturally the basis of morality.

Now, accepting the definition of Happiness as a state of mind under certain conditions, it follows that it can be realized to a great degree, and in all cases to some degree, firstly by forethought or carefully defining what it is or what we desire, and secondly by making a fixed idea by simple, well-nigh mechanical means, without any resource to les grands moyens. According to the old and now rapidly vanishing philosophy, this was to be effected by sublime morality, prayer, or adjuration of supernatural beings and noble heroism, but what is here proposed is much humbler, albeit more practical. Reading immortal poetry or prose is indeed a splendid power, but to learn the letters of the alphabet, and to spell, is very simple and unpoetic, yet far more practical. What I have described has been the mere dull rudiments. It is most remarkable that the world has always known that the art of Raffaelle, Michael Angelo, and Albert Durer was based, like that of the greatest musicians, on extensive rudimentary study, and yet has never dreamed that what far surpasses all art in every way. and even includes the desire for it, may all proceed from, or be developed by, a process which is even easier than those required for the lesser branches.

He who can control his own mind by an iron will, and say to the Thoughts which he would banish, "Be ye my slaves and begone into outer darkness," or to Peace "Dwell with me for ever, come what may," and be obeyed, that man is a mighty magician who has attained what is worth more than all that Earth possesses. Absolute self-control under the conditions before defined - since our happiness to be true must agree with that of others - is absolutely essential to happiness. There can be no greater hero than the man who can conquer himself and think exactly as he pleases. That which annoys, tempts, stirs us to being irritable, wicked, or mean, is an aggregate of evil thoughts or images received by chance or otherwise into the memory, developed there into vile unions, and new forms like coalescing animalculae, and so powerful and vivid or objective do they become that men in all ages have given them a real existence as evil spirits.

Every sane man living, can if he really desires it, obtain complete absolute command of himself, exorcise these vile demons and bring in peace instead, by developing with determination the simple process which I have described. I have found in my own experience a fierce pleasure in considering obnoxious and pernicious Thoughts as imps or demons to be conquered, in which case Pride and even Arrogance become virtues, even as poisons in their place are wholesome medicines. Thus, he who is haunted with the fixed idea, even well nigh to monomania, that he will never give way to ill temper, that nothing shall disturb his equanimity, need not fear evil results any more than the being haunted by angels. Now we can all have fixed or haunting ideas, on any subject which we please to entertain - but the idea to create good and beneficent haunt-ings has not, that I am aware, been suggested by philosophers.

That mental influence can be exerted hypnotically most directly and certainly by one person upon another is undeniable, but this requires, firstly, a susceptible subject, or only one person in three or four, and to a degree a specially gifted operator, and very often "heaven-sent moments."

"However greatly mortals may require it, All cannot go to Corinth who desire it."

But forethought, self-hypnotism, and the bringing the mind to dwell continuously on a subject are absolutely within the reach of all who have any strength of mind whatever, without any aid. Those of feebler ability yield, however, all the more readily (as in the case of children) to the influence of others or of hypnotism by a master. Therefore, either subjectively or with assistance, most human beings can be morally benefited to a limitless degree, "morally" including intellectually.

We often hear it said of a person that he or she would do well or succeed if that individual had "application." Now, as Application, or "sticking to it," or perseverance in earnest faith, is the main condition for success in all that I have discussed, I trust that it will be borne in mind that the process indicated provides from the first lesson or experiment for this chief requisite. For the fore-thinking and hypnotizing our minds to be in a. certain state or condition all the next day, by what some writers, such as Hartmann, treat as magical process - but which is just so much magical as the use of an electrical machine - is simply a beginning in Attention and Perseverance.

"So, like a snowball rolled in falling snow, It gathers size as it doth onward go."

When we make a wish or will, or determine that in future after awaking we shall be in a given state of mind, we also include Perseverance for the given time, and as success supposes repetition in all minds, it follows that Perseverance will be induced gradually and easily.

And here I may remark that while all writers on ethics, duty or morals, cry continually "Be persevering, be honest, be enterprising, exert your will!" and so on, and waste thousands of books in illustrating the advantages of all these fine things, there is not one who tells us how to practically execute or do them. To follow the hint of a quaint Sunday School picture, they show us a swarm of Be's, with hive and honey, but do not tell us how to catch one. And yet a man may be anything he pleases if he will by easy and simple practice as I have shown, make the conception habitual. I do not tell you as these good folk do, how to go about it nobly, or heroically, or piously; in fact, I prescribe a method as humble as making a fire, or a pair of shoes, and yet in very truth and honour I have profited far more by it than I ever did from all the exhortations which I ever have read.