learning to acquire that self-control which will enable us to postpone an inferior present satisfaction to a greater prospective good. These considerations naturally lead us to the subject of concentration. I have just now pointed out that all duly controlled mental action consists in holding the mind in one of three attitudes; but there is a fourth mental condition, which is that of letting our mental functions run on without our will directing them to any definite purpose. It is on this word _purpose_ that we must fix our whole attention; and instead of dissipating our energies, we must follow an intelligent method of concentration. The, word means being gathered up at a centre, and the centre of anything is that point in which all its forces are equally balanced. To concentrate therefore means first to bring our minds into a condition of equilibrium which will enable us to consciously direct the flow of spirit to a definitely recognized purpose, and then carefully to guard our thoughts from inducing a flow in the opposite direction. We must always bear in mind that we are dealing with a wonderful _potential_ energy which is not yet differentiated into any particular mode, and that by the action of our mind we can differentiate it into any specific mode of activity that we will; and by keeping our thought fixed on the fact that the inflow of this energy _is_ taking place and that by our mental attitude we _are_ determining its direction, we shall gradually realize a corresponding externalization. Proper concentration, therefore, does not consist of strenuous effort which exhausts the nervous system and defeats its own object by suggesting the consciousness of an adverse force to be fought against, and thus creating the adverse circumstances we dread; but in shutting out all thoughts of a kind that would disperse the spiritual nucleus we are forming and dwelling cheerfully on the knowledge that, because the law is certain in its action, our desire is certain of accomplishment. The other great principle to be remembered is that concentration is for the purpose of determining the _quality_ we are going to give to the previously undifferentiated energy rather than to arrange the _specific circumstances_ of its manifestation. _That_ is the work of the creative energy itself, which will build up its own forms of expression quite naturally if we allow it, thus saving us a great deal of needless anxiety. What we really want is expansion in a certain direction, whether of health, wealth, or what not: and so long as we get this, what does it matter whether it reaches us through some channel which we thought we could reckon upon or through some other whose existence we had not suspected. It is the fact that we are concentrating energy of a particular kind for a particular purpose that we should fix our minds upon, and not look upon any specific details as essential to the accomplishment of our object.