mind and the wisely ordered life. His love is for ease and enjoyment, and not for Truth. He who, deep in his heart, adores Truth, and aspires to know it, will consider no labor too great to be undertaken, but will adopt it joyfully and pursue it patiently, and by perseverance in practice he will come to the knowledge of Truth. The necessity for this preliminary discipline of the body and tongue will be the more clearly perceived when it is fully understood that all these wrong outward conditions are merely the expressions of wrong conditions of heart. An indolent body means an indolent mind; an ill-regulated tongue reveals an ill-regulated mind, and the process of remedying the manifested condition is really a method of rectifying the inward state. Moreover, the overcoming of these conditions is only a small part of what is really involved in the process. The ceasing from evil leads to, and is inseparably connected with, the practice of good. While a man is overcoming indolence and self-indulgence, he is really cultivating and developing the virtues of abstinence, temperance, punctuality, and self-denial, and is acquiring that strength, energy, and resolution which are indispensable to the successful accomplishment of the higher tasks. While he is overcoming the vices of speech, he is developing the virtues of truthfulness, sincerity, reverence, kindliness, and self-control, and is gaining that mental steadiness and fixedness of purpose, without which the remoter subtleties of the mind cannot be regulated, and the higher stages of conduct and enlightenment cannot be reached. Also, as he has to do right, his knowledge deepens, and his insight is intensified, and as the child's heart is glad when his school task is mastered, so with each victory achieved, the man of virtue experiences a bliss which the seeker after pleasure and excitement can never know.