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Table of Contents

INTRODUCTORY

§ 1

Prelude (1932)

I need freedom of mind. I want peace for work. I am distressed by immediate circumstances. My thoughts and work are encumbered by claims and vexations and I cannot see any hope of release from them; any hope of a period of serene and beneficent activity, before I am overtaken altogether by infirmity and death. I am in a phase of fatigue and of that discouragement which is a concomitant of fatigue, the petty things of to-morrow skirmish in my wakeful brain, and I find it difficult to assemble my forces to confront this problem which paralyses the proper use of myself.

I am putting even the pretence of other work aside in an attempt to deal with this situation. I am writing a report about it—to myself. I want to get these discontents clear because I have a feeling that as they become clear they will either cease from troubling me or become manageable and controllable.

There is nothing I think very exceptional in my situation as a mental worker. Entanglement is our common lot. I believe this craving for a release from—bothers, from daily demands and urgencies, from responsibilities and tempting distractions, is shared by an increasing number of people who, with specialized and distinctive work to do, find themselves eaten up by first-hand affairs. This is the outcome of a specialization and a sublimation of interests that has become frequent only in the last century or so. Spaciousness and leisure, and even the desire for spaciousness and leisure, have so far been exceptional. Most individual creatures since life began, have been "up against it" all the time, have been driven continually by fear and cravings, have had to respond to the unresting antagonisms of their surroundings, and they have found a sufficient and sustaining interest in the drama of immediate events provided for them by these demands. Essentially, their living was continuous adjustment to happenings. Good hap and ill hap filled it entirely. They hungered and ate and they desired and loved; they were amused and attracted, they pursued or escaped, they were overtaken and they died.

But with the dawn of human foresight and with the appearance of a great surplus of energy in life such as the last century or so has revealed, there has been a progressive emancipation of the attention from everyday urgencies. What was once the whole of life, has become to an increasing extent, merely the background of life. People can ask now what would have been an extraordinary question five hundred years ago. They can say, "Yes, you earn a living, you support a family, you love and hate, but—what do you do?"

Conceptions of living, divorced more and more from immediacy, distinguish the modern civilized man from all former life. In art, in pure science, in literature, for instance, many people find sustaining series of interests and incentives which have come at last to have a greater value for them than any primary needs and satisfactions. These primary needs are taken for granted. The everyday things of life become subordinate to these wider interests which have taken hold of them, and they continue to value everyday things, personal affections and material profit and loss, only in so far as they are ancillary to the newer ruling system of effort, and to evade or disregard them in so far as they are antagonistic or obstructive to that. And the desire to live as fully as possible within the ruling system of effort becomes increasingly conscious and defined.

The originative intellectual worker is not a normal human being and does not lead nor desire to lead a normal human life. He wants to lead a supernormal life.

Mankind is realizing more and more surely that to escape from individual immediacies into the less personal activities now increasing in human society is not, like games, reverie, intoxication or suicide, a suspension or abandonment of the primary life; on the contrary it is the way to power over that primary life which, though subordinated, remains intact. Essentially it is an imposition upon the primary life of a participation in the greater life of the race as a whole. In studies and studios and laboratories, administrative bureaus and exploring expeditions, a new world is germinated and develops. It is not a repudiation of the old but a vast extension of it, in a racial synthesis into which individual aims will ultimately be absorbed. We originative intellectual workers are reconditioning human life.

Now in this desire, becoming increasingly lucid and continuous for me as my life has gone on, in this desire to get the primaries of life under control and to concentrate the largest possible proportion of my energy upon the particular system of effort that has established itself for me as my distinctive business in the world, I find the clue to the general conduct not only of my own life and the key not only to my present perplexities, but a clue to the difficulties of most scientific, philosophical, artistic, creative, preoccupied men and women. We are like early amphibians, so to speak, struggling out of the waters that have hitherto covered our kind, into the air, seeking to breathe in a new fashion and emancipate ourselves from long accepted and long unquestioned necessities. At last it becomes for us a case of air or nothing. But the new land has not yet definitively emerged from the waters and we swim distressfully in an element we wish to abandon.

I do not now in the least desire to live longer unless I can go on with what I consider to be my proper business. That is not to say that the stuff of everyday life has not been endlessly interesting, exciting and delightful for me in my time: clash of personalities, music and beauty, eating and drinking, travel and meetings, new lands and strange spectacles, the work for successes, much aimless play, much laughter, the getting well again after illness, the pleasures, the very real pleasures, of vanity. Let me not be ungrateful to life for its fundamental substances. But I have had a full share of all these things and I do not want to remain alive simply for more of them. I want the whole stream of this daily life stuff to flow on for me—for a long time yet—if, what I call my work can still be, can be more than ever the emergent meaning of the stream. But only on that condition. And that is where I am troubled now. I find myself less able to get on with my work than ever before. Perhaps the years have something to do with that, and it may be that a progressive broadening and deepening of my conception of what my work should be, makes it less easy than it was; but the main cause is certainly the invasion of my time and thought by matters that are either quite secondary to my real business or have no justifiable connection with it. Subordinate and everyday things, it seems to me in this present mood, surround me in an ever-growing jungle. My hours are choked with them; my thoughts are tattered by them. All my life I have been pushing aside intrusive tendrils, shirking discursive consequences, bilking unhelpful obligations, but I am more aware of them now and less hopeful about them than I have ever been. I have a sense of crisis; that the time has come to reorganize my peace, if the ten or fifteen years ahead, which at the utmost I may hope to work in now, are to be saved from being altogether overgrown.

I will explain later what I think my particular business to be. But for it, if it is to be properly done, I require a pleasant well-lit writing room in good air and a comfortable bedroom to sleep in—and, if the mood takes me, to write in—both free from distracting noises and indeed all unexpected disturbances. There should be a secretary or at least a typist within call and out of earshot, and, within reach, an abundant library and the rest of the world all hung accessibly on to that secretary's telephone. (But it would have to be a one-way telephone, so that when we wanted news we could ask for it, and when we were not in a state to receive and digest news, we should not have it forced upon us.) That would be the central cell of my life. That would give the immediate material conditions for the best work possible. I think I would like that the beautiful scenery outside the big windows should be changed ever and again, but I recognize the difficulties in the way of that. In the background there would have to be, at need, food, exercise and stimulating, agreeable and various conversation, and, pervading all my consciousness, there should be a sense of security and attention, an assurance that what was produced, when I had done my best upon it, would be properly significant and effective. In such circumstances I feel I could still do much in these years before me, without hurry and without waste. I can see a correlated scheme of work I could do that would, I feel, be enormously worth while, and the essence of my trouble is that the clock ticks on, the moments drip out and trickle, flow away as hours, as days, and I cannot adjust my life to secure any such fruitful peace.

It scarcely needs criticism to bring home to me that much of my work has been slovenly, haggard and irritated, most of it hurried and inadequately revised, and some of it as white and pasty in its texture as a starch-fed nun. I am tormented by a desire for achievement that overruns my capacity and by a practical incapacity to bring about for myself the conditions under which fine achievement is possible. I pay out what I feel to be a disproportionate amount of my time and attention in clumsy attempts to save the rest of it for the work in hand. I seem now in this present mood, to be saving only tattered bits of time, and even in these scraps of salvage my mind is often jaded and preoccupied.

It is not that I am poor and unable to buy the things I want, but that I am quite unable to get the things I want. I can neither control my surroundings myself nor can I find helpers and allies who will protect me from the urgencies—from within and from without—of primary things. I do not see how there can be such helpers. For to protect me completely they would have, I suppose, to span my intelligence and possibilities, and if they could do that they would be better employed in doing my work directly and eliminating me altogether.

This feeling of being intolerably hampered by irrelevant necessities, this powerful desire for disentanglement is, I have already said, the common experience of the men and women who write, paint, conduct research and assist in a score of other ways, in preparing that new world, that greater human life, which all art, science and literature have foreshadowed. My old elaborate-minded friend, Henry James the novelist, for example, felt exactly this thing. Some elements in his character obliged him to lead an abundant social life, and as a result he was so involved in engagements, acknowledgments, considerations, compliments, reciprocities, small kindnesses, generosities, graceful gestures and significant acts, all of which he felt compelled to do with great care and amplitude, that at times he found existence more troubled and pressing than many a sweated toiler. His craving for escape found expression in a dream of a home of rest, The Great Good Place, where everything that is done was done for good, and the fagged mind was once more active and free. The same craving for flight in a less Grandisonian and altogether more tragic key, drove out the dying Tolstoy in that headlong flight from home which ended his life.

This fugitive impulse is an inevitable factor in the lives of us all, great or small, who have been drawn into these activities, these super-activities which create and which are neither simply gainful, nor a response to material or moral imperatives, nor simply and directly the procuring of primary satisfactions. Our lives are threaded with this same, often quite desperate effort to disentangle ourselves, to get into a Great Good Place of our own, and work freely.

None of us really get there, perhaps there is no there anywhere to get to, but we get some way towards it. We never do the work that we imagine to be in us, we never realize the secret splendour of our intentions, yet nevertheless some of us get something done that seems almost worth the effort. Some of us, and it may be as good a way as any, let everything else slide, live in garrets and hovels, borrow money unscrupulously, live on women (or, if they are women, live on men), exploit patronage, accept pensions. But even the careless life will not stay careless. It has its own frustrations and chagrins.

Others make the sort of effort I have made, and give a part of their available energy to save the rest. They fight for their conditions and have a care for the things about them. That is the shape of my story. I have built two houses and practically rebuilt a third to make that Great Good Place to work in, I have shifted from town to country and from country to town, from England to abroad and from friend to friend, I have preyed upon people more generous than myself who loved me and gave life to me. In return, because of my essential preoccupation, I have never given any person nor place a simple disinterested love. It was not in me. I have loved acutely, but that is another matter. I have attended spasmodically to business and money-making. And here I am at sixty-five (Spring 1932), still asking for peace that I may work some more, that I may do that major task that will atone for all the shortcomings of what I have done in the past.

Imperfection and incompleteness are the certain lot of all creative workers. We all compromise. We all fall short. The life story to be told of any creative worker is therefore by its very nature, by its diversions of purpose and its qualified success, by its grotesque transitions from sublimation to base necessity and its pervasive stress towards flight, a comedy. The story can never be altogether pitiful because of the dignity of the work; it can never be altogether dignified because of its inevitable concessions. It must be serious, but not solemn, and since there is no controversy in view and no judgment of any significance to be passed upon it, there is no occasion for apologetics. In this spirit I shall try to set down the story of my own life and work, up to and including its present perplexities.

I write down my story and state my present problem, I repeat, to clear and relieve my mind. The story has no plot and the problem will never be solved. I do not think that in the present phase of human affairs there is any possible Great Good Place, any sure and abiding home for any creative worker. In diverse forms and spirits we are making over the world, so that the primary desires and emotions, the drama of the immediate individual life will be subordinate more and more, generation by generation, to beauty and truth, to universal interests and mightier aims.

That is our common rôle. We are therefore, now and for the next few hundred years at least, strangers and invaders of the life of every day. We are all essentially lonely. In our nerves, in our bones. We are too preoccupied and too experimental to give ourselves freely and honestly to other people, and in the end other people fail to give themselves fully to us. We are too different among ourselves to get together in any enduring fashion. It is good for others as for myself to find, however belatedly, that there is no fixed home to be found, and no permanent relationships. I see now, what I merely suspected when I began to write this section, that my perplexities belong to the mood of a wayside pause, to the fatigue of a belated tramp on a road where there is no rest-house before the goal.

That dignified peace, that phase of work perfected in serenity, of close companionship in thought, of tactfully changing scenery and stabilized instability ahead, is just a helpful dream that kept me going along some of the more exacting stretches of the course, a useful but essentially an impossible dream. So I sit down now by the reader, so to speak, and yarn a bit about my difficulties and blunders, about preposterous hopes and unexpected lessons, about my luck and the fun of the road, and then, a little refreshed and set-up, a little more sprightly for the talk, I will presently shoulder the old bundle again, go on, along the noisy jostling road, with its irritations and quarrels and distractions, with no delusion that there is any such dreamland work palace ahead, or any perfection of accomplishment possible for me, before I have to dump the whole load, for whatever it is worth, myself and my load together, on the scales of the receiver at journey's end. Perhaps it is as well that I shall never know what the scales tell, or indeed whether they have anything to tell, or whether there will be any scales by which to tell, of the load that has been my life.

§ 2

Persona and Personality

The preceding section was drafted one wakeful night, somewhen between two and five in the early morning a year or more ago; it was written in perfect good faith, and a criticism and continuation of it may very well serve as the opening movement in this autobiographical effort. For that section reveals, artlessly and plainly what Jung would call my persona.

A persona, as Jung uses the word, is the private conception a man has of himself, his idea of what he wants to be and of how he wants other people to take him. It provides therefore, the standard by which he judges what he may do, what he ought to do and what is imperative upon him. Everyone has a persona. Self conduct and self explanation is impossible without one.

A persona may be very stable or it may fluctuate extremely. It may be resolutely honest or it may draw some or all of its elements from the realms of reverie. It may exist with variations in the same mind. We may have single or multiple personas and in the latter case we are charged with inconsistencies and puzzle ourselves and our friends. Our personas grow and change and age as we do. And rarely if ever are they the whole even of our conscious mental being. All sorts of complexes are imperfectly incorporated or not incorporated at all, and may run away with us in the most unexpected manner.

So that this presentation of a preoccupied mind devoted to an exalted and spacious task and seeking a maximum of detachment from the cares of this world and from baser needs and urgencies that distract it from that task, is not even the beginning of a statement of what I am, but only of what I most like to think I am. It is the plan to which I work, by which I prefer to work, and by which ultimately I want to judge my performance. But quite a lot of other things have happened to me, quite a lot of other stuff goes with me and it is not for the reader to accept this purely personal criterion.

A persona may be fundamentally false, as is that of many a maniac. It may be a structure of mere compensatory delusions, as is the case with many vain people. But it does not follow that if it is selected by a man out of his moods and motives, it is necessarily a work of self deception. A man who tries to behave as he conceives he should behave, may be satisfactorily honest in restraining, ignoring and disavowing many of his innate motives and dispositions. The mask, the persona, of the Happy Hypocrite became at last his true faces.

It is just as true that all men are imperfect saints and heroes as it is that all men are liars. There is, I maintain, a sufficient justification among my thoughts and acts from quite early years, for that pose of the disinterested thinker and worker, working for a racial rather than a personal achievement. But the distractions, attacks and frustrations that set him scribbling distressfully in the night, come as much from within as without; the antagonisms and temptations could do nothing to him, were it not for that within him upon which they can take hold. Directly I turn from the easier task of posing in an Apology for my life, to the more difficult work of frank autobiography, I have to bring in all the tangled motives out of which my persona has emerged; the elaborate sexual complexities, the complexes of ambition and rivalry, the hesitation and fear in my nature, for example; and in the interests of an impartial diagnosis I have to set aside the appeal for a favourable verdict.

A biography should be a dissection and demonstration of how a particular human being was made and worked; the directive persona system is of leading importance only when it is sufficiently consistent and developed to be the ruling theme of the story. But this is the case with my life. From quite an early age I have been predisposed towards one particular sort of work and one particular system of interests. I have found the attempt to disentangle the possible drift of life in general and of human life in particular from the confused stream of events, and the means of controlling that drift, if such are to be found, more important and interesting by far than anything else. I have had, I believe, an aptitude for it. The study and expression of tendency, has been for me what music is for the musician, or the advancement of his special knowledge is to the scientific investigator. My persona may be an exaggeration of one aspect of my being, but I believe that it is a ruling aspect. It may be a magnification but it is not a fantasy. A voluminous mass of work accomplished attests its reality.

The value of that work is another question. A bad musician may be none the less passionately a musician. Because I have spent a large part of my life's energy in a drive to make a practically applicable science out of history and sociology, it does not follow that contemporary historians, economists and politicians are not entirely just in their disregard of my effort. They will not adopt my results; they will only respond to fragments of them. But the fact remains that I have made that effort, that it has given me a considerable ill-defined prestige, and that it is the only thing that makes me conspicuous beyond the average lot and gives my life with such complications and entanglements as have occurred in it, an interest that has already provoked biography and may possibly provoke more, and so renders unavoidable the thought of a defensive publication, at some future date, of this essay in autobiographical self-examination. The conception of a worker concentrated on the perfection and completion of a work is its primary idea. Either the toad which is struggling to express itself here, has engendered a jewel in its head or it is nothing worth troubling about in the way of toads.

This work, this jewel in my head for which I take myself seriously enough to be self-scrutinizing and autobiographical, is, it seems to me, a crystallization of ideas. A variety of biological and historical suggestions and generalizations, which, when lying confusedly in the human mind, were cloudy and opaque, have been brought into closer and more exact relations; the once amorphous mixture has fallen into a lucid arrangement and through this new crystalline clearness, a plainer vision of human possibilities and the conditions of their attainment, appears. I have made the broad lines and conditions of the human outlook distinct and unmistakable for myself and for others. I have shown that human life as we know it, is only the dispersed raw material for human life as it might be. There is a hitherto undreamt-of fullness, freedom and happiness within reach of our species. Mankind can pull itself together and take that now. But if mankind fails to apprehend its opportunity, then division, cruelties, delusions and ultimate frustration lie before our kind. The decision to perish or escape has to be made within a very limited time. For escape, vast changes in the educational, economic and directive structure of human society are necessary. They are definable. They are practicable. But they demand courage and integrity. They demand a force and concentration of will and a power of adaptation in habits and usages which may or may not be within the compass of mankind. This is the exciting and moving prospect displayed by the crystal I have brought out of solution.

I do not set up to be the only toad in the world that has this crystallization. I do not find so much difference between my mind and others, that I can suppose that I alone have got this vision clear. What I think, numbers must be thinking. They have similar minds with similar material, and it is by mere chance and opportunity that I have been among the first to give expression to this realization of a guiding framework for life. But I have been among the first. Essentially, then, a main thread in weaving my autobiography must be the story of how I came upon, and amidst what accidents I doubted, questioned and rebelled against, accepted interpretations of life; and so went on to find the pattern of the key to master our world and release its imprisoned promise. I believe I am among those who have found what key is needed. We, I and those similar others, have set down now all the specifications for a working key to the greater human life. By an incessant toil of study, propaganda, education and creative suggestion, by sacrifice where it is necessary and much fearless conflict, by a bold handling of stupidity, obstruction and perversity, we may yet cut out and file and polish and insert and turn that key to the creative world community before it is too late. That kingdom of heaven is materially within our reach.

My story therefore will be at once a very personal one and it will be a history of my sort and my time. An autobiography is the story of the contacts of a mind and a world. The story will begin in perplexity and go on to a troubled and unsystematic awakening. It will culminate in the attainment of a clear sense of purpose, conviction that the coming great world of order, is real and sure; but, so far as my individual life goes, with time running out and a thousand entanglements delaying realization. For me maybe—but surely not for us. For us, the undying us of our thought and experience, that great to-morrow is certain.

So this autobiography plans itself as the crystallization of a system of creative realizations in one particular mind—with various incidental, good, interesting or curious personal things that happened by the way.

§ 3

Quality of the Brain and Body Concerned

The brain upon which my experiences have been written is not a particularly good one. If there were brain-shows, as there are cat and dog shows, I doubt if it would get even a third class prize. Upon quite a number of points it would be marked below the average. In a little private school in a small town on the outskirts of London it seemed good enough, and that gave me a helpful conceit about it in early struggles where confidence was half the battle. It was a precocious brain, so that I was classified with boys older than myself right up to the end of a brief school career which closed before I was fourteen. But compared with the run of the brains I meet nowadays, it seems a poorish instrument. I won't even compare it with such cerebra as the full and subtly simple brain of Einstein, the wary, quick and flexible one of Lloyd George, the abundant and rich grey matter of G. B. Shaw, Julian Huxley's store of knowledge or my own eldest son's fine and precise instrument. But in relation to everyday people with no claim to mental distinction I still find it at a disadvantage. The names of places and people, numbers, quantities and dates for instance, are easily lost or get a little distorted. It snatches at them and often lets them slip again. I cannot do any but the simplest sums in my head and when I used to play bridge, I found my memory of the consecutive tricks and my reasoning about the playing of the cards, inferior to nine out of ten of the people I played with. I lose at chess to almost anyone and though I have played a spread-out patience called Miss Milligan for the past fifteen years, I have never acquired a sufficient sense of the patterns of 104 cards to make it anything more than a game of chance and feeling. Although I have learnt and relearnt French since my school days and have lived a large part of each year for the past eight years in France, I have never acquired a flexible diction or a good accent and I cannot follow French people when they are talking briskly—and they always talk briskly. Such other languages as Spanish, Italian and German I have picked up from a grammar or a conversation book sufficiently to serve the purposes of travel; only to lose even that much as soon as I ceased to use them. London is my own particular city; all my life I have been going about in it and yet the certitude of the taxicab driver is a perpetual amazement to me. If I wanted to walk from Hoxton to Chelsea without asking my way, I should have to sit down to puzzle over a map for some time. All this indicates a loose rather inferior mental texture, inexact reception, bad storage and uncertain accessibility.

I do not think my brain has begun to age particularly yet. It can pick up new tricks, though it drops them very readily again, more readily perhaps than it used to do. I learnt sufficient Spanish in the odd moments of three months to get along in Spain two years ago without much trouble. I think my brain has always been very much as it is now, except perhaps for a certain slowing down.

And I believe that its defects are mainly innate. It was not a good brain to begin with, although certain physical defects of mine and bad early training, may have increased faults that might have been corrected by an observant teacher. The atmosphere of my home and early upbringing was not a highly educative atmosphere; words were used inexactly, and mispronounced, and so a certain timidity of utterance and a disposition to mumble and avoid doubtful or difficult words and phrases, may have worked back into my mental texture. My eyes have different focal lengths and nobody discovered this until I was over thirty. Columns of figures and lines of print are as a result apt to get a little dislocated and this made me bad at arithmetic and blurred my impression of the form of words. It was only about the age of thirteen, when I got away with algebra, Euclid's elements and, a little later, the elements of trigonometry, that I realized I was not a hopeless duffer at mathematics. But here comes an item on the credit side; I found Euclid easy reading and solved the simple "riders" in my text book with a facility my schoolmaster found exemplary. I also became conceited about my capacity for "problems" in algebra. And by eleven or twelve, in some way I cannot trace, I had taken to drawing rather vigorously and freshly. My elder brother could not draw at all but my other brother draws exactly and delicately, if not quite so spontaneously and expressively as I do. I know practically nothing of brain structure and physiology, but it seems probable to me that this relative readiness to grasp form and relation, indicates that the general shape and arrangement of my brain is better than the quality of its cells, fibres and blood-vessels. I have a quick sense of form and proportion; I have a brain good for outlines. Most of my story will carry out that suggestion.

A thing that has I think more to do with my general build than with my brain structure is that my brain works best in short spells and is easily fatigued. My head is small—I can cheer up nearly every one of my friends by just changing hats; the borrowed brim comes down upon my ears and spreads them wide—my heart has an irregular beat and I suspect that my carotid arteries do not branch so freely and generously into my grey matter as they might do. I do not know whether it would be of any service after I am dead to prepare sections of my brain to ascertain that. I have made an autopsy possible by my will, but my son Gip tells me that all that tissue will have decayed long before a post mortem is possible. "Unless," he added helpfully, "you could commit suicide in a good hardening solution." But that would be difficult to arrange. There may perhaps be considerable differences in mental character due to a larger or smaller lumen of the arteries, to a rapid or sluggish venous drainage, to variations in interstitial tissue, which affect the response and interaction of the nerve cells. At any rate there is and always has been far too ready a disposition in my brain to fag and fade for my taste.

It can fade out generally or locally in a very disconcerting manner. Aphasia is frequent with me. At an examination for a teaching diploma which involved answering twenty or thirty little papers in the course of four days I found myself on the last day face to face with a paper, happily not of vital importance, of which the questions were entirely familiar and entirely unmeaning. There was nothing to be done but go out. On another occasion I undertook to give an afternoon lecture to the Royal Institution. I knew my subject fairly well, so well that I had not written it down. I was not particularly afraid of my audience. I talked for a third of my allotted time—and came to a blank. After an awkward silence I had to say; "I am sorry. That is all I have prepared to-day."

Psycho-analysts have a disposition to explain the forgetting of names and the dissociation of faces, voices and so forth from their proper context as a sub-conscious suppression due to some obscure dislike. If so I must dislike a vast multitude of people. But why should psycho-analysts assume a perfect brain mechanism and recognize only psychic causes? I believe a physical explanation will cover a number of these cases and that a drop in the conductivity of the associated links due to diminished oxygenation or some slight variation in the blood plasma is much more generally the temporarily effacing agent.

I was interested the other night, in a supper-room in Vienna, by a little intimation of the poor quality of my memory. There came in a party of people who sat at another table. One of them was a German young lady who reminded me very strikingly of the daughter of an acquaintance I had made in Spain. He had introduced himself and his family to me because he was the surviving brother of an old friend and editor of mine, Harry Cust, and he had heard all sorts of things about me. "That girl," I said, "is the very image of——" The name would not come. "She is the daughter of Lord B——." I got as far as the "B" and stuck. I tried again; "Her name is—— Cust," I protested, "But I have known her by her Christian name, talked to her, talked about her, liked and admired her, visited her father's home at——." Again an absolute blank. I became bad company. I could talk of nothing else. I retired inside my brain and routed about in it, trying to recover those once quite familiar names. I could recall all sorts of incidents while I was in the same hotel with these people at Ronda and Granada and while I stayed at that house, a very beautiful English house in the midlands, I could produce a rough sketch of the garden and I remembered addressing a party of girl scouts from the front door and even what I said to them. I had met and talked with Lady B and on another occasion met her son within the past year. But that evening the verbal labels seemed lost beyond recovery. I tried over all the peers I had ever heard of whose names began with "B." I tried over every conceivable feminine Christian name. I took a gloomy view of my mental state.

Next morning, while I was still in bed, the missing labels all came back, except one. The name of the house had gone; it is still missing. Presently if it refuses to come home of its own accord I shall look it up in some book of reference. And yet I am sure that somewhere in the thickets of my brain it is hiding from me now. I tell this anecdote for the sake of its complete pointlessness. The psychological explanation of such forgetfulness is a disinclination to remember. But what conflict of hostilities, frustrations, restrained desires and so forth, is here? None at all. It is merely that the links are feeble and the printing of the impressions bad. It is a case of second-rate brain fabric. And rather overgrown and pressed upon at that. If my mental paths are not frequently traversed and refreshed they are obstructed.

Now defects in the brain texture must affect its moral quite as much as its intellectual character. It is essentially the same apparatus at work in either case. If the links of association that reassemble a memory can be temporarily effaced, so can the links that bring a sense of obligation to bear upon a motive. Adding a column of figures wrongly and judging incorrectly a situation in which one has to act are quite comparable brain processes. So in my own behaviour just as in my apprehension of things the outline is better than the detail. The more closely I scrutinize my reactions, the more I find detailed inconsistencies, changes of front and goings to and fro. The more I stand off from the immediate thing and regard my behaviour as a whole the more it holds together. As I have gathered experience of life, I have become increasingly impressed by the injustice we do ourselves and others by not allowing for these local and temporary faintings and fadings of our brains in our judgment of conduct.

Our relations with other human beings are more full and intricate the nearer they are to us and the more important they are in our lives. So, however we may be able to pigeonhole and note this or that casual acquaintance for treatment of a particular sort, when we come to our intimates we find ourselves behaving according to immensely various and complex systems of association, which in the case of such brains as mine anyhow, are never uniformly active, which are subject to just the same partial and irrational dissociations and variations as are my memories of names and numbers. I can have a great tenderness or resentment for someone and it may become as absent from my present thought as that title or the name of that country house I could not remember in Vienna. I may have a sense of obligation and it will vanish as completely. Facts will appear in my mind quite clear in their form and sequence and yet completely shorn of some moving emotional quality I know they once possessed. And then a day or so after it will all come back to me.

Everyone, of course, is more or less like this, but I am of the kind, I think, which is more so.

On the other hand, though my brain organization is so poor that connexions are thus intermittently weakened and effaced and groups of living associations removed out of reach, I do not find in this cerebrum of mine any trace of another type of weakness which I should imagine must be closely akin to such local failure to function, namely those actual replacements of one system of associations by another, which cause what is called double personalities. In the classical instances of double personality psychologists tell of whole distinct networks of memory and impulse, co-existing side by side in the same brain yet functioning independently, which are alternative and often quite contradictory one to the other. When one system is in action; the other is more or less inaccessible and vice versa. I have met and lived in close contact with one or two individuals of this alternating type; it is, I think, more common among women than among men; I have had occasion to watch these changes of phase, and I do not find that in my own brain stuff there are any such regional or textural substitutions. There are effacements but not replacements. My brain may be very much alive or it may be flat and faded out or simply stupefied by sleepiness or apathy; it may be exalted by some fever in the blood, warmed and confused by alcohol, energized, angered or sexually excited by the subtle messages and stimuli my blood brings it; but my belief is that I remain always very much the same personality through it all. I do not think I delude myself about this. My brain I believe is consistent. Such as it is, it holds together. It is like a centralized country with all its government in one capital, even though that government is sometimes negligent, feeble or inert.

One other thing I have to note about this brain of mine and that is—how can I phrase it?—an exceptional want of excitable "Go." I suspect that is due not, as my forgetfulnesses and inconsistencies may be, to local insufficiencies and failures in the circulation, but to some general under-stimulation. My perceptions do not seem to be so thorough, vivid and compelling as those of many people I meet and it is rare that my impressions of things glow. There is a faint element of inattention in all I do; it is as if white was mixed into all the pigments of my life. I am rarely vivid to myself. I am just a little slack, not wholly and continuously interested, prone to be indolent and cold-hearted. I am readily bored. When I try to make up for this I am inevitably a little "forced" when dealing with things, and a little "false" and "charming" with people. You will find this coming out when I tell of my failure as a draper's assistant and of my relations to my intimate friends. You will discover a great deal of evasion and refusal in my story.

Nature has a way of turning even biological defects into advantages and I am not sure how far what may be called my success in life has not been due to this undertow of indifference. I have not been easily carried away by immediate things and made to forget the general in the particular. There is a sort of journalistic legend that I am a person of boundless enthusiasm and energy. Nothing could be further from the reality. For all my desire to be interested I have to confess that for most things and people I don't care a damn. Writing numbers of books and articles is evidence not of energy but of sedentary habits. People with a real quantitative excess of energy and enthusiasm become Mussolinis, Hitlers, Stalins, Gladstones, Beaverbrooks, Northcliffes, Napoleons. It takes generations to clean up after them. But what I shall leave behind me will not need cleaning up. Just because of that constitutional apathy it will be characteristically free from individual Woosh and it will be available and it will go on for as long as it is needed.

And now, having conveyed to you some idea of the quality and defects of the grey matter of that organized mass of phosphorized fat and connective tissue which is, so to speak, the hero of the piece, and having displayed the persona or, if you will, the vanity which now dominates its imaginations, I will try to tell how in this particular receiving apparatus the picture of its universe was built up, what it did and failed to do with the body it controlled and what the thronging impressions and reactions that constituted its life amount to.