Special forms of pleasure that have to be prepared for attract us less but we find soul-filling satisfaction in just living, contemplating nature wherever we happen to be, eating, sleeping, and in common converse. All these things acquire a charm unknown before, while “occasions,” events, and sights that are rare and afar lose their charm. Thus we come to love each hour of each day and the most wonted and commonplace experiences, while our work (for no one can be happy without some task) even though it seemed drudgery before becomes attractive because we can do it when and as we will and as much or little of it as our strength permits or inclination impels. Meanwhile friends grow nearer and dearer, enmities fade, and we enjoy converse with those toward whom we were formerly indifferent or even averse. Thus old age may become the most satisfying and deeply enjoyable stage of life. Hitherto the rest cures we prescribed have been more or less reversionary to youthful or even primitive scenes and activities. It may be that this is wrong and that for all such cases we should prescribe for the young or middle-aged the occupations, attitudes and regimen of the old and that this would be more therapeutic. Sensations and movements are the basis of mind and when these are reduced, as in old age, we often have the phenomena of mental starvation because the supplies of mental pabulum are lowered. If the old have little society and do not read, their psychic powers of digesting their experience run down, not from any inherent weakness but because they are on short rations for data. The mills could often grind as fine and as much as ever, and possibly more so, but the grist is lacking. Thus there are two opposite trends in the old. On the one hand, their physical state demands attention to themselves so that they tend to have “too much ego” in their cosmos, grow subjective, and may become hypochondriacal or preoccupied with their own personal problems. The simple decree of nature is that we must give more care to our health and morale and it is excess, defect, or perversion of this deep instinct that causes so many of our pains and our ill repute. Here lies our chief need of personal study, psychoanalysis, and reëducation. The other trend is in the opposite direction, toward depersonalization. We need to look out, not in; to forget self and to be absorbed in objectives. We are impelled to escape our environment and interest ourselves in things that are remote in space and time, in nature, the stars, great causes and events, personalities, masterpieces, to escape from our miserable selves by their contemplation. We cannot see the countenance of things for their soul. It is this fugue from self that perhaps impels us to so many of our petty pastimes and diversions: solitaire, idle reveries, our predilection for amusements, fussiness about our things; as well as, on the negative side, to neglect our