Nor can it be done indirectly. For to do it indirectly, would be to bring influences to bear upon the state of mind or the sensitivity; but the choice and volition of these influences would require a motive--but the motive to change the state of mind must pre-exist in the state of mind itself. And thus we have on the one hand, to show the possibility of finding a principle in the state of mind on which to bring about its change. And then if this be shown, the change is not really a change, but a new developement of the long chain of the necessary causes and volitions. And on the other, if this be not shown, we must find a motive to change the state of mind in order to a change of the state: but this motive, if it exist, must pre-exist in the state of mind. If it pre-exist, then no change is required; if it do not; then we must seek still an antecedent motive, and so in endless retrogression. If the problem be to change both subject and object, the same difficulties exist in two-fold abundance. The grand difficulty is to find a _primum mobile_, or first mover, when the very act of seeking implies a _primum mobile_, which the conditions of the act deny. Any new discipline, therefore, intellectual or moral, a discipline opposite to that which the present state of the mind would naturally and necessarily bring about, is impossible. Of course, it is impossible to restrain passion, to deny or mortify one's self. The present volition is as the strongest present desire--indeed, is the strongest present desire itself. "Will and desire do not run counter at all." "A man never in any instance, wills anything contrary to his desires, or desires anything contrary to his will." (p. 17.) Hence to restrain a present passion would be to will against will--would be to desire opposite ways at the same moment. Desires may be relatively stronger and weaker, and the stronger will overcome the weaker; but the strongest desire must prevail and govern the man; it is utterly impossible for him to oppose any resistance, for his whole power, activity, and volition, are in the desire itself. He can do nothing but will; and the nature and direction of his volitions are, at least in reference to any effort of his own, immutable as necessity itself.