The expression "_relative_ first cause" has been used in the last section to distinguish the action of the creative principle in the _individual_ mind from Universal First Cause on the one hand and from secondary causes on the other. As it exists in _us_, primary causation is the power to initiate a train of causation directed to an individual purpose. As the power of initiating a fresh sequence of cause and effect it is first cause, and as referring to an individual purpose it is relative, and it may therefore be spoken of as relative first cause, or the power of primary causation manifested by the individual. The understanding and use of this power is the whole object of Mental Science, and it is therefore necessary that the student should clearly see the relation between causes and conditions. A simple illustration will go further for this purpose than any elaborate explanation. If a lighted candle is brought into a room the room becomes illuminated, and if the candle is taken away it becomes dark again. Now the illumination and the darkness are both conditions, the one positive resulting from the presence of the light, and the other negative resulting from its absence: from this simple example we therefore see that every positive condition has an exactly opposite negative condition corresponding to it, and that this correspondence results from their being related to the _same cause_, the one positively and the other negatively; and hence we may lay down the rule that all positive conditions result from the active presence of a certain cause, and all negative conditions from the absence of such a cause. A condition, whether positive or negative, is never _primary_ cause, and the _primary_ cause of any series can never be negative, for negation is the condition which arises from the absence of active causation. This should be thoroughly understood as it is the philosophic basis of all those "denials" which play so important a, part in Mental Science, and which may be summed up in the statement that evil being negative, or privation of good, has no substantive existence in itself. Conditions, however, whether positive or negative, are no sooner called into existence than they become causes in their turn and produce further conditions, and so on _ad infinitum_, thus giving rise to the whole train of secondary causes. So long as we judge only from the information conveyed to us by the outward senses, we are working on the plane of secondary causation and see nothing but a succession of conditions, forming part of an endless train of antecedent conditions coming out of the past and stretching away into the future, and from this point of view we are under the rule of an iron destiny from which there seems no possibility of escape. This is because the outward senses are only capable of dealing with the relations which one mode of limitation bears to another, for they are the instruments by which we take cognizance of the relative and the