loss. Miss Call quotes to the same effect Ruskin's "not great effort but great power," which recalls Dr. Bushnell's saying that, if he had his life to live over, he would "push less." This wearing sense of hurry, of effort, of push, is wholly within the power of one's will, and needs to be resisted especially by Americans.

In Meeting the Special Conditions of Surplus Nervous Energy.- Dr. Corning's rules for those of scanty mental reserve power enjoin avoidance of "(1) excessive emotion, (2) of frantic attempts to accomplish in one hour work appropriate to two, (3) of every species of excess which experience has proved leads to general constitutional drain, (4) of attempting to do two things at one and the same time, (5) of petty engagements which interfere with sleep." But every one of these rules calls for the exercise of will power. So do the positive conditions of surplus nervous energy already discussed.

In Control of the Emotions.- No single result of the study of nervous diseases seems to me more significant than that nerve specialists generally recognize, as one of the main factors in nervous health, the necessity of the proper and habitual limitation of the

emotions; especially, Richardson says, "those most destructive passions-anger, hate, and fear," and worry may well be added to the list. "Brain-work," Dr. Granville says, "in the midst of worry is carried on in the face of ceaseless peril." And Miss Call lays special emphasis on the "nervous strain from sham emotions." It is a specialist on brain exhaustion who writes, "Habits of consistent intellectual supervision of the emotions when once formed are one of the most precious acquisitions of life." But this requires habitual volitional control in a particularly difficult field. It is possible, however, and not only mental health but bodily health requires it. The antithesis of this volitional self-control is letting oneself go, which means wreckbodily and mental. But power of self-control is a fact, and a fact which physiological psychology makes as clear as bodily influence on the mind. No weakling can legitimately quote physiological psychology in his defense.

"The physiological effect of faith" is to be directly connected with this control of the emotions. As Dr. George E. Gorham says,3 1 Power Through Repose, pp. 57 ff. 'Corning, Brain Exhaustion, p. 178. The Outlook, Aug. 19, 1899.

"one

"the functional activities of the unconscious life are not under control of the will, save as the emotions are affected by will." "One cannot will the heart to cease or increase its regular beat. One cannot will that the process of digestion shall not go on." "The processes of unconscious life are under control of the sympathetic nervous system, and most of them go on independent of thought and unrecognized by it." As fear especially interferes with the normal on-going of these processes, so a faith that expels fear promotes them. "Suppose," Dr. Gorham says, comes into the presence of a sympathizing friend who excites all the ennobling emotions of love, trust, hope, and courage. None of the crippling effect of fear is in the body, but the whole life is stimulated by the faith and trust one has in the friend. Thoughts come quickly and freely. The body is at ease and its functions go on steadily and well. The unconscious processes of the body are only doing their best when they feel the throb of a great faith, a great hope, love and courage." By rational control of the emotions, thus, through putting ourselves in the presence of the great objective interests and personalities that naturally call out

faith and hope and love, we may profoundly affect even the unconscious bodily functions. This means that control of the emotions must be indirect and objective, not direct and subjective.

And this suggests, what should be always in mind, that control of the body, like all self-control, must be positive in its method, not negative-fear and worry, for example, expelled by bringing in faith. This emphasis upon the necessary positive character of selfcontrol is most important, especially in the emotional life, and will be more fully considered later.

III. MUTUAL INFLUENCE OF BODY AND MIND

HABITS

We have been considering phenomena, that led us to think now of the influence of body on mind, and now of the influence of mind on body; but the very idea of the unity of man in mind and body-the indissoluble way in which they are knit up together-indicates that the influence in every case is, at least, to some degree, mutual. Each constantly affects the other. And the phenomena of habit especially enforce this

view. For, manifest as the physical basis of habit is, it is still a basis which it is quite possible for us to use in different lines, according to the direction of our attention. And, while there are natural time-limits in the formation of habits, within these limits we have the power to determine what our habits shall be. The nervous system simply comes in to second powerfully whatever we do, and to make it more certain that we shall do it again. The mind as certainly affects the body here, as the body the mind.

The Significance of Habit for Mental Life.It surely is not necessary to dwell at length upon the significance of habit for the entire intellectual, moral, and spiritual life— its enormous hindrance or help throughout. Professor James puts the heart of the matter in these few sentences: "The great thing, then, in all education, is to make our nervous system our ally instead of our enemy. It is to fund and capitalize our acquisitions, and live at ease upon the interest of the fund. For this we must make automatic and habitual, as early as possible, as many useful actions as we can, and guard against the growing into ways that are likely to be disadvantageous to us, as we should guard