In the mean time, every source of happiness would be full and overflowing. All sensitive enjoyments that would not cause suffering, nor interfere with the happiness of others, would be gained; admiration and affection would be given and reciprocated; the powers of body and mind would be actively employed in giving and acquiring happiness; the pleasure resulting from the exercise of physical and moral power would be enjoyed, and employed to promote the enjoyment of others; the peace of conscious rectitude would dwell in every bosom; the consciousness of being the cause of happiness to others would send joy to the heart, while sympathy in the general happiness would pour in its unmeasured tide. But this happiness could not be perfect except in a commonwealth where _every_ individual was perfectly conformed to the laws of rectitude. A single mind that violated a single law would send a jar through the whole sphere of benevolent and sympathizing beings. The next question is, How can mind be most successfully influenced to right action? To answer this we must refer again to _experience_, and inquire as to the methods which have been found most successful in influencing the mind to right action. The first thing which experience teaches is, that it is indispensable to right mental action that there should be _a knowledge and belief of the truth_. We must have _true conceptions_ of reality of things, and of the right mode of promoting the greatest possible happiness, before we have power to pursue this course. But each mind, as it comes into existence, is a perfect blank in regard to knowledge or experience of any kind. The only way to gain knowledge is by experience and instruction. The knowledge secured by experience as to the laws of a system so vast and complicated comes very slowly and imperfectly. The chief reliance in the beginning of existence is on the instructions of other minds. _Infallible teachers, and perfect faith or belief in such teachers_, then, is the grand necessity of mind as it begins existence. The next thing which experience shows to be effective in securing the right action of mind is the _formation of right habits_. For this, also, the new-made being is entirely dependent on those to whom is given its early training. It comes into life without any knowledge and without any habits, a creature of mere impulses and instincts. Its very first want is not only infallible teachers, but patient educators, who shall, by constant care and effort, form its physical, intellectual, social, and moral habits. The next indispensable requisite to the right action of mind is the existence of _a ruling generic purpose_ to obey all the laws of rectitude. It has already been shown how all the powers of the mind are regulated and controlled by the leading purpose, and that it is impossible to bring all the desires, emotions, and subordinate volitions into right action except by the power of such a principle.