that the increased restlessness is largely illusory. The feeling of such increased restlessness is chiefly due to the opposition suddenly set up between the Self, willing steadiness, and the mind in its normal condition of mobility. The Self is accustomed to being carried about by the mind in all its swift movements, as a man is ever being carried through space by the whirling earth. He is not conscious of movement; he does not know that the world is moving, so thoroughly is he part of it, moving as it moves. If he were able to separate himself from the earth and stop his own movement without being shivered into pieces, only then would he be conscious that the earth is moving at a high rate of speed. So long as a man is yielding to every movement of the mind, he does not realize its continual activity and restlessness, but when he steadies himself, when he ceases to move, then he feels the ceaseless motion of the mind he has hitherto obeyed.

"If the beginner knows these facts, he will not be discouraged at the very commencement of his efforts by meeting with this universal experience but will, taking it for granted, go quietly on with his task.

"When a man concentrates his mind, his body puts itself into a state of tension, and this is not noticed by him, is involuntary so far as he is concerned. This following of the mind by the body may be noticed in many things: an effort to remember causes

a

wrinkling of the forehead, fixing of the eyes, and drawing down of the brows; anxiety is accompanied by a characteristic expression. For ages, effort of the mind has been followed by effort of the body, the mind being directed entirely toward the supply of bodily needs by bodily exertions, and thus a connection has been set up which works automatically.

"When concentration is begun, the body, according to its wont, follows the mind and the muscles become rigid and the nerves tense; hence, physical fatigue, muscular and nervous exhaustion and headache, sometimes follow in the wake of concentration, and thus people are led to give it up, believing that these effects are inevitable.

"As a matter of fact, they can be avoided by a simple precaution. The beginner should now and again break off his concentration sufficiently to notice the state of his body, and if he finds it strained, tense, or rigid, he should at once relax it; when this has been done several times, the connection will be broken, and the body will remain pliant and resting while the mind is concentrated.

"Concentration should be practiced very sparingly at first, and should never be carried to the point of brain fatigue. A few minutes at a time is enough for a beginning, the time being lengthened gradually as the practice goes on. But however short the time which is given, it should be given regularly.

Steady and regular, but not prolonged practice ensures the best results and avoids strain." (Besant.)

ASSOCIATION

The word associate comes from the Latin, and means to unite to. Our thoughts or ideas are united to one another.

"Every thought involves a whole system. of thoughts, and ceases to exist if severed from its various correlatives. As we cannot isolate a single organ of a living body, and deal with it as though it had a life independent of the rest, so, from the organized structure of our cognitions, we cannot cut out one and proceed as though it had survived the separation. The development of formless protoplasm into an embryo is a specialization of parts, the distinctness of which increases only as fast as their combination increases; each becomes a distinguishable organ only on condition that it is bound up with others, which have simultaneously become distinguishable organs; and similarly, from the unformed material of consciousness, a developed intelligence can arise only by a process which in making thoughts defined, also makes them mutually dependentestablishes among them certain vital connections, the destruction of which causes instant death of the thoughts." (Spencer.)

The elementary law of association may be stated as follows:

When two ideas have been present in the mind together or in immediate succession, one of them, on recurring, tends to revive the other.

While from the standpoint of the psychologist, association is between ideas, from a practical standpoint it is more satisfactory to speak of the association of objects or of qualities.

Association may be divided into three general classes:

Association by

(1) Inclusion, or similarity;
(2) Exclusion, or contrast;

(3) Concurrence, or coexistence. (1) Under the head of inclusion we have the following relations:

(a) Whole and part (ship, rudder.)
(b) Genus and species (animal, dog.)
(c) Abstract and concrete (cold, ice.)
(d) Similarity of sound (bell, dell).
(e) Any other relation in which there
is something in common between
two objects or qualities.

(2) The relation of exclusion or contrast is one of the strongest and most powerful of all the association networks in consciousness. It is invariably present, and tends to become predominant. Things may be unlike in (a) time, (b) relation, (c) space relation, or in all three. When anything is thought of, the opposite state of mind is almost conscious.

The idea of heat has no meaning from the standpoint of consciousness unless there has been something in consciousness that is not heat. The latent consciousness of cold is what gives the meaning to the consciousness of heat. Unless both have been experienced, either one means nothing. Pain cannot exist unless there has been pleasure: the mind could not be aware of one without the other. Such fundamental couplets as these are present in all consciousness, and it is only because things are unlike that we are conscious at all. Every idea in consciousness has no meaning apart from its exact opposite: unless both have been experienced, either one has no meaning.

"The very conception of consciousness, in whatever mode it may be manifested, necessarily implies distinction between one object and another. To be conscious we must be conscious of something, and that something can only be known as that which it is by being distinguished from that which it is not . one object must possess some form of existence which the other has not, or it must not possess some form which the other has." (Mansel.)

(3) The relation of concurrence is between things which occur together or in sequence. (Pipe, tobacco; lightning, thunder.) When one attribute of an object is thought of, all other attributes of the object tend to follow in consciousness. All of the