conscious control. I believe I have at last laid myself quite open to the attack of the habitual objector, a person I am really anxious to conciliate. I have given him the opportunity of pointing a finger at my last paragraph and saying, “But you only want to change one habit for another! If, as you have implied, the habit of mind is bad, why encourage habits at all, even if they are as you say, ‘correct and beneficial’?” Now this is a point of the first importance. But in the first place it is essential to understand the difference between the habit that is recognised and understood and the habit that is not. The difference in its application to the present case is that the first can be altered at will and the second cannot. For when real conscious control has been obtained a “habit” need never become fixed. It is not truly a habit at all, but an order or series of orders given to the subordinate controls of the body, which orders will be carried out until countermanded. It will be understood, therefore, that the word “habit” as generally understood, does not apply to the new discipline which it is my aim to establish in the ordinary subconscious realms of our being. The reasons for this are two: (1) The conscious, intelligently realised, guiding orders are such as may be continued for all time, becoming more effective year by year until they are established as the real and fundamental guidance and control necessary to that which we understand by the words growth and evolution. (2) The stimuli to apprehension, or excitement of the fear reflexes, are eliminated by a procedure which teaches the pupil to take no thought of whether what he calls “practice,” is _right or wrong_. This second statement, however, requires further elucidation; and I feel that a lay description by a pupil of mine may present the case more clearly to the untrained reader than any technical account. The excerpt is from a letter written by the Rev. W. Pennyman, M.A. “One great feature of Mr. Alexander’s system as seen in practical use is that the individual loses every suggestion of _strain_. He becomes perfectly ‘lissom’ in body; all strains and tensions disappear, and his body works like an oiled machine. Moreover, his system has a reflex result upon the mind of the patient, and a general condition of buoyancy and freedom, and indeed of gaiety of spirit takes the place of the old jaded mental position. It is the pouring in of new wine, but the bottles must also be new or they will burst, and this is exactly what Mr. Alexander’s treatment does. It creates the new bottles, and then the new wine can be poured in, freely and fully.”