disobedience, and he can force himself to obey. Man can see the good and wholesome animal instincts in himself that lead to lasting health and strength, and he can make them all the good servants of his soul. He can see the tendency to overindulgence, and how it leads to disease and to evil, and he can refuse to permit that wrong tendency to rule him.

Every man has his own power of distinguishing between right and wrong, and his own power of choosing which way he shall follow. He is left free to choose God's way or to choose his own. Through past and present perversions, of natural habit he has lost the delicate power of distinguishing the normal from the abnormal, and needs to be educated back to it. The benefit of this education is an intelligent consciousness of the laws of life, which not only adds to his own strength of mind and body, but increases immeasurably his power of use to others. Many customs of to-day fix and perpetuate abnormal habits to such an extent that, combined with our own selfish inheritances and personal perversions, they dim the light of our minds so that many of us are working all the time in a fog, more or less dense, of ignorance and bondage. When a man chooses the right and refuses the wrong, in so far as he sees it, he becomes wise from within and from without, his power for distinguishing gradually improves, the fog lifts, and he finds within himself a sure and delicate instinct which was formerly atrophied for want of use.

The first thing to understand without the shadow of a doubt, is that, man is not in freedom when he is following his own selfish instincts. He is only in the appearance of freedom, and the appearance of freedom, without the reality, leads invariably to the worst bondage. A man who loves drink feels that he is free if he can drink as much as he wants, but that leads to degradation and delirium tremens. A man who has an inherited tendency toward the disobedience of any law feels that he is free if he has the opportunity to disobey it whenever he wants to. But whatever the law may be, the results have only to be carried to their logical conclusion to make clear the bondage to which the disobedience leads. All this disobedience to law leads to an inevitable, inflexible, unsurmountable limit in the end, whereas steady effort toward obedience to law is unlimited in its development of strength and power for use to others. Man must understand his selfish tendencies in order to subdue and control them, until they become subject to his own unselfish tendencies, which are the spiritual laws within him. Thus he gradually becomes free,—soul and body,—with no desire to disobey, and with steadily increasing joy in his work and life. So much for the bondage of doing wrong, and the freedom of doing right, which it seems necessary to touch upon, in order to show clearly the bondage of doing right in the wrong way, and the freedom of doing right in the right way.

It is right to work for our daily bread, and for the sake of use to others, in whatever form it may present itself. The wrong way of doing it makes unnecessary strain, overfatigue and illness. The right way of working gives, as we have said before, new power and joy in the work; it often turns even drudgery into pleasure, for there is a special delight in learning to apply one's self in a true spirit to "drudgery." The process of learning such true application of one's powers often reveals new possibilities in work.

It is right for most people to sleep eight hours every night. The wrong way of doing it is to go to sleep all doubled up, and to continue to work all night in our sleep, instead of giving up and resting entirely. The right way gives us the fullest possible amount of rest and refreshment.

It is right to take our three meals a day, and all the nourishing food we need. The wrong way of doing it, is to eat very fast, without chewing our food carefully, and to give our stomachs no restful opportunity of preparation to receive its food, or to take good care of it after it is received. The right way gives us the opportunity to assimilate the food entirely, so that every bit of fuel we put into our bodies is burnt to some good purpose, and makes us more truly ready to receive more.

It is right to play and amuse ourselves for rest and recreation. We play in the wrong way when we use ourselves up in the strain of playing, in the anxiety lest we should not win in a game, or when we play in bad air. When we play in the right way, there is no strain, no anxiety, only good fun and refreshment and rest.

We might go through the narrative of an average life in showing briefly the wonderful difference between doing right in the right way, and doing right in the wrong way. It is not too much to say that the difference in tendency is as great as that between life and death.

It is one thing to read about orderly living and to acknowledge that the ways described are good and true, and quite another to have one's eyes opened and to act from the new knowledge, day by day, until a normal mode of life is firmly established. It requires quiet, steady force of will to get one's self out of bad, and well established in good habits. After the first interest and relief there often has to be steady plodding before the new way becomes easy; but if we do not allow ourselves to get discouraged, we are sure to gain our end, for we are opening ourselves to the influence of the true laws within us, and in finding and obeying these we are approaching the only possible Freedom of Life.

II

How to Sleep Restfully

IT would seem that at least one might be perfectly free in sleep. But the habits of cleaving to mistaken ways of living cannot be thrown off at night and taken up again in the morning. They go to sleep with us and they wake with us.

If, however, we learn better habits of sleeping, that helps us in our life through the day. And learning better habits through the day helps us to get more rest from our sleep. At the end of a good day we can settle down more quickly to get ready for sleep, and, when we wake in the morning, find ourselves more ready to begin the day to come.

There are three things that prevent sleep,—overfatigue, material disturbances from the outside, and mental disturbances from, within.

It is not uncommon to hear people say, "I was too tired to sleep"—but it is not generally known how great a help it is at such times not to try to sleep, but to go to work deliberately to get I rested in preparation for it. In nine cases out of ten it is the unwillingness to lie awake that keeps us awake. We wonder why we do not sleep. We toss and turn and wish we could sleep. We fret, and fume, and worry, because we do not sleep. We think of all we have to do on the following day, and are oppressed with the thought that we cannot do it if we do not sleep. First, we try one experiment to see if it will not make us sleep, and when it fails, we try another, and perhaps another. In each experiment we, are watching to see if it will work. There are many things to do, any one of which might help us to sleep, but the watching to see if they will work keeps us awake.

When we are kept awake from our fatigue, the first thing to do is to say over and over to ourselves that we do not care whether we sleep or not, in order to imbue ourselves with a healthy indifference about it. It will help toward gaining this wholesome indifference to say "I am too tired to sleep, and therefore, the first thing for me to do is to get rested in order to prepare for sleep. When my brain is well rested, it will go to sleep; it cannot help it. When it is well rested, it will sleep just as naturally as my lungs breathe, or as my heart beats."

In order to rest our brains we want to lie quietly, relaxing all our muscles, and taking even, quiet breaths. It is good when we can take long, full breaths, but sometimes that is too fatiguing; and then we must not only take