The habit of our day has been such as to create in us a marked pathological consciousness. The very process which, by slow degrees, has been driving disease to the wall, has produced in us a sensitiveness to the idea of disease that is inimical to health. The discovery of the causes of disease has peopled the imagination, even of those who have never looked through a microscope, with an army of hostile germs to the obscuration of those superior influences which conduce to well-being, until we have become chronically nervous of the hidden perils which beset our path. Insignificant pains are construed into the symptoms of the last disease discussed in the papers or the advertisement of a proprietary nostrum. Momentary fluctuations in health send us tripping with anxious brow to the doctor. Dabbling in pathology is an undesirable occupation, especially for the young. The wrappers of patent medicines, let alone the medicines themselves, have caused more agony than peace of mind and have been more provocative of disease than of health. Happily we are emerging from the patent medicine stage. A therapeutic consciousness ought to be the normal consciousness. The forces which make for life are in excess of those which make for death. The universe would go into steady decline were not the dominant forces salutary, and life would flicker out like the wick of a candle guttered in its socket. There is an inexhaustible fund of vitality open to man and we are competent to draw upon it so that we shall receive a maximum rather than a minimum. Part of the function of science is to put man into such a relation to the nature outside of him as to place the wholesome and remedial at his disposal, preventing disease by immunizing him from it. It is the common laws of health which are the most important. With the curious inconsistency which characterizes many human beings, we frequently see men adhering to some vigorous regimen of secondary or doubtful importance, while all the time they are flagrantly disobeying some primary law of health. The unity between the outer and the inner necessitates not only an intelligent and scientific treatment but also that which is mystical and more or less mysterious. Prayer, which is at once an appeal to the Source of Life to let loose saving health in our direction and an opening up of our being for the reception of hidden and unknown aid, is a higher form of psychic effort than either suggestion or auto-suggestion in that it includes both, though not precluding the concurrent use of either. Auto-suggestion looks only for self-induced benefit to the patient by application to an impersonal ideal; prayer does not think merely to apprehend a passive or indifferent remedy, but also to be apprehended by healthful, forceful Personality, like but superior to our own. A prayer to the ether would have in its reflex effect a totally different influence on the petitioner from a prayer to what was conceived to be a personal God.