rovided that
scandals are avoided and the letter of the law is obeyed. He finds
that the system of advertising which plays so large a part in modern
life, and without which it is so hard to "succeed," is in the main a
system of organised mendacity. Finally, and above all, he finds that
the examination system, with its implicit demands for trickery and
shiftiness, and its almost open invitation to cram and cheat, is not
confined to the school but has its equivalent in "the world," and is
in fact the basis of civilisation as well as of education in the
West.

This is the provision that externalism makes for the practical
inculcation of truthfulness,--a virtue which its religion and
its ethics profess to honour above all others. The life of
self-realisation, on the other hand, is a life of genuine
self-expression; and a life of genuine self-expression is obviously
a life of fearless sincerity. In such a life there is no place for
untruthfulness or any member of its impish brood. The one concern of
the child, as of the man, is to be loyal to intrinsic reality, to be
true to his true self. His standard is always inward, not outward.
He knows that he is what he is, not what he is reputed to be.
_Quantum unusquisque est in oculis Tuis, tantum est et non amplius._

Here, then, as elsewhere, we see that the difference between the
morality of externalism and the morality of self-realisation is a
difference, not of degree but of direct antagonism,--the difference
between a poison and its antidote, between the cause of a malady and
the cure.

While the path of self-realisation is emancipating us from egoism and
sensuality, in what general direction is it leading us? Is its
ethical ideal positive or merely negative? And if it is positive,
what is its character, and how is it to be realised? The answer to
this question will be given in the remaining sections.

_The Social Aspect of Self-realisation._

He must either be richly endowed with "the good things of life" or be
of an exceptionally optimistic disposition, who can view the existing
social order with complete satisfaction. Even among those who are
richly endowed with "the good things of life" there must be many who
realise that the "Have-nots" have some cause for complaint. And even
among those who are of an exceptionally optimistic disposition there
must be some who realise that the grounds of their optimism are
personal to themselves, and that they cannot expect many