And but a few weeks (now years) ago, I saw with dismay in a popular illustrated daily paper a truly pathetic picture of a class of schoolboys with hollowed backs and protruding chests looking like nothing so much as very ruffled pouter pigeons. And the master was commended for his zeal in producing such results by “deep breathing.” (See photographs facing this page.) Is it, I would ask, likely on the face of it that the right position in which a man or woman should stand for health’s sake should be one needing positive strain to preserve? The thing is preposterous, and I am convinced that nothing can result from the application of such principles but complete chaos, physical and mental. To return to my general theory of training, I fear I must not particularise too definitely in some directions, but my instance of right-handedness has its application. On the one hand we are willing to sacrifice reason for such a tradition and convention as this; on the other for an untried and possibly illogical idea. The defence for the latter sacrifice is generally based either on the need for enthusiasm or the necessity for proceeding by a system of trial and error. Well, as to enthusiasm, I will claim that no one is a greater enthusiast than I am myself, but I will not permit my enthusiasm to dominate my reason. One day I hope to write an account of how I arrived at the practical elucidation of my principles of conscious control, and when I do, I shall show very plainly how one of the greatest, if not _the_ greatest danger against which I had to fight was my own enthusiasm. It is as vivid and keen to-day as it was over twenty years ago, but I should never have worked out my principles, if I had allowed it to dominate my reason. Again, as to the argument pleading the necessity for empiricism, I admit also that my own methods have been and still are, in some directions, experimental. But with regard to the “free expression” movement, I claim that the error in practice has been sufficiently demonstrated, and further than that, I must insist that we are not justified in experimenting on children. I have never done that inasmuch as I have realised that the error may be irreparable. Could any fault weigh heavier on a human conscience than that by which, however unwittingly, another human life had been distorted?