character of the person with whom you come into touch. I might go through the whole string of the virtues; the principle is the same everywhere. In addition to meditation, you must practise. You must practise in your daily life the keenest sympathy that you are able to develop; by deliberate effort, force yourself into sympathy with everyone whom you may happen to meet; make yourself feel as that person feels; and above all, practise it with those who are lower in evolution than yourself, for there sympathy becomes most useful, and the practise of feeling as the less-evolved feel enables you to lift them up nearer to your own level. You must not only practise sympathy, too, in your daily life; you must practise the absence of the sense of separateness, the most difficult thing in the world to do for all of us who belong to this Teutonic sub-race. Our sense of individuality is so strong that in everything we feel “my,” “mine,” “my property,” “my books,” “my house,” “my friends”—a continual repetition of the “my.” You must get rid of that; you must get rid of the feeling which instinctively claims something that you call your own as against other people. Now, it is not an easy thing to do; and the first stages are very disagreeable, jarring the fifth sub-race type of mind. Try to get rid of your sense of individual ownership in the things that are yours. How often you hear a generous-tempered man say: “Oh, I would have given it to him at once if he had asked for it, but I did not like his taking it!” Why not? Because you feel separate; because of “I” and “he,” “mine,” “his.” The next Race is not going to have that sense so strongly developed; and if you want to take part in the building of it, the sooner you get rid of it the better for yourselves. Practise not minding having your things taken away and used by anybody who wants to use them. It sounds strange to you, but it is a commonplace in India. My Indian friends, when I first knew them, used to be astonished when I said to them: “May I use such-and-such a thing?” “Why, of course, if you want it,” was the invariable answer; and at last I got to realise that that was a very much higher position towards objects of property than the self-assertive owning. Similarly, in India, when you have a garden, anybody who likes comes in, sits under your trees, lights a little fire, and cooks his dinner there if he likes. When one day, again, in my very early days, before I understood this, I said to somebody: “Oh, but do you like people coming into your garden like that without asking permission?” “What else is a garden for?” was the reply. That is the natural feeling there because of the communal life which has been universal for thousands of years. You think of the use of the thing and the man who wants to use it; that he wants it is the reason why he should have the use of it. That is a very long way from our fifth sub-race way of looking at property. Practise that, then, in order to get rid of this