It is not as if, in this business of daily living, we were seriously hampered¹ by ignorance either as to the results which we ought to obtain, or as to the general means which we must employ in order to obtain them. With all our absorption in the mere² preliminaries to living, and all our carelessness about living itself, we arrive pretty soon at a fairly accurate notion of what satisfactory living is, and we perceive with some clearness the methods necessary to success. I have pictured the man who wakes up in the middle of the night and sees the horrid³ semi-fiasco of his life. But let me picture the man who wakes up refreshed early on a fine summer morning and looks into his mind with the eyes of hope and experience, not experience and despair. That man will pass a delightful⁴ half-hour in thinking upon the scheme of the universe as it affects himself. He is quite clear that contentment depends on his own acts, and that no power can prevent him from performing those acts. He plans everything out, and before he gets up he knows precisely⁵ what he must and will do in certain foreseen crises and junctures⁶. He sincerely desires to live efficiently—who would wish to make a daily mess of existence?—and he knows the way to realise the desire.  
And yet, mark me! That man will not have been an hour on his feet on this difficult earth before the machine has unmistakably gone wrong: the machine which was designed to do this work of living, which is capable of doing it thoroughly⁷ well, but which has not been put into order! What is the use of consulting the map of life and tracing the itinerary⁸, and getting the machine out of the shed, and making a start, if half the nuts are loose, or the steering⁹ pillar is twisted, or there is no petrol in the tank? (Having asked this question, I will drop the mechanico-vehicular comparison, which is too rough and crude for the delicacy¹⁰ of the subject.) Where has the human machine gone wrong? It has gone wrong in the brain. What, is he 'wrong in the head'? Most assuredly, most strictly¹¹. He knows—none better—that when his wife employs a particular tone containing ten grains of asperity¹², and he replies in a particular tone containing eleven grains, the consequences will be explosive. He knows, on the other hand, that if he replies in a tone containing only one little drop of honey, the consequences may not be unworthy of two reasonable beings. He knows this. His brain is fully¹³ instructed. And lo! his brain, while arguing that women are really too absurd (as if that was the point), is sending down orders to the muscles of the throat and mouth which result in at least eleven grains of asperity, and conjugal¹⁴ relations are endangered for the day. He didn't want to do it. His desire was not to do it. He despises himself for doing it. But his brain was not in working order. His brain ran away—'raced'—on its own account, against reason, against desire, against morning resolves—and there he is!
 
That is just one example, of the simplest and slightest. Examples can be multiplied. The man may be a young man whose immediate¹⁵ future depends on his passing an examination—an examination which he is capable of passing 'on his head,' which nothing can prevent him from passing if only his brain will not be so absurd as to give orders to his legs to walk out of the house towards the tennis court instead of sending them upstairs to the study; if only, having once safely lodged¹⁶ him in the study, his brain will devote itself to the pages of books instead of dwelling¹⁷ on the image of a nice girl—not at all like other girls. Or the man may be an old man who will live in perfect comfort if only his brain will not interminably run round and round in a circle of grievances¹⁸, apprehensions¹⁹, and fears which no amount of contemplation can destroy or even ameliorate.
 
The brain, the brain—that is the seat of trouble! 'Well,' you say, 'of course it is. We all know that!' We don't act as if we did, anyway. 'Give us more brains, Lord!' ejaculated a great writer. Personally, I think he would have been wiser if he had asked first for the power to keep in order such brains as we have. We indubitably possess quite enough brains, quite as much as we can handle. The supreme²⁰ muddlers of living are often people of quite remarkable²¹ intellectual faculty²², with a quite remarkable gift of being wise for others. The pity is that our brains have a way of 'wandering,' as it is politely called. Brain-wandering is indeed now recognised as a specific disease. I wonder what you, O business man with an office in Ludgate Circus, would say to your office-boy, whom you had dispatched on an urgent message to Westminster, and whom you found larking²³ around Euston Station when you rushed to catch your week-end train. 'Please, sir, I started to go to Westminster, but there's something funny in my limbs that makes me go up all manner of streets. I can't help it, sir!' 'Can't you?' you would say. 'Well, you had better go and be somebody else's office-boy.' Your brain is something worse than that office-boy, something more insidiously²⁴ potent²⁵ for evil.
 
I conceive the brain of the average well-intentioned man as possessing the tricks and manners of one of those gentlemen-at-large who, having nothing very urgent to do, stroll along and offer their services gratis²⁶ to some shorthanded work of philanthropy. They will commonly demoralise and disorganise the business conduct of an affair in about a fortnight. They come when they like; they go when they like. Sometimes they are exceedingly industrious²⁷ and obedient, but then there is an even chance that they will shirk and follow their own sweet will. And they mustn't be spoken to, or pulled up—for have they not kindly²⁸ volunteered, and are they not giving their days for naught²⁹! These persons are the bane of the enterprises in which they condescend³⁰ to meddle³¹. Now, there is a vast deal too much of the gentleman-at-large about one's brain. One's brain has no right whatever to behave as a gentleman-at-large: but it in fact does. It forgets; it flatly ignores orders; at the critical moment when pressure is highest, it simply lights a cigarette and goes out for a walk. And we meekly³² sit down under this behaviour! 'I didn't feel like stewing,' says the young man who, against his wish, will fail in his examination. 'The words were out of my mouth before I knew it,' says the husband whose wife is a woman. 'I couldn't get any inspiration to-day,' says the artist. 'I can't resist Stilton,' says the fellow who is dying of greed. 'One can't help one's thoughts,' says the old worrier. And this last really voices the secret excuse of all five.
 
And you all say to me: 'My brain is myself. How can I alter myself? I was born like that.' In the first place you were not born 'like that,' you have lapsed³³ to that. And in the second place your brain is not yourself. It is only a part of yourself, and not the highest seat of authority. Do you love your mother, wife, or children with your brain? Do you desire with your brain? Do you, in a word, ultimately and essentially³⁴ live with your brain? No. Your brain is an instrument. The proof that it is an instrument lies in the fact that, when extreme necessity urges, you can command your brain to do certain things, and it does them. The first of the two great principles which underlie³⁵ the efficiency of the human machine is this: The brain is a servant, exterior³⁶ to the central force of the Ego³⁷. If it is out of control the reason is not that it is uncontrollable, but merely that its discipline has been neglected. The brain can be trained, as the hand and eye can be trained; it can be made as obedient as a sporting dog, and by similar methods. In the meantime the indispensable preparation for brain discipline is to form the habit of regarding one's brain as an instrument exterior to one's self, like a tongue or a foot.