A point on which students of mental science often fail to lay sufficient stress is the completeness of man--not a completeness to be attained hereafter, but here and now. We have been so accustomed to have the imperfection of man drummed into us in books, sermons, and hymns, and above all in a mistaken interpretation of the Bible, that at first the idea of his completeness altogether staggers us. Yet until we see this we must remain shut out from the highest and best that mental science has to offer, from a thorough understanding of its philosophy, and from its greatest practical achievements. To do any work successfully you must believe yourself to be a _whole_ man in respect of it. The completed work is the outward image of a corresponding completeness in yourself. And if this is true in respect of one work it is true of all; the difference in the importance of the work does not matter; we cannot successfully attempt _any_ work until, for some reason or other, we believe ourselves able to accomplish it; in other words, until we believe that none of the conditions for its completion is wanting in us, and that we are therefore complete in respect of it. Our recognition of our completeness is thus the measure of what we are able to do, and hence the great importance of knowing the fact of our own completeness. But, it may be asked, do we not see imperfection all around? Is there not sorrow, sickness, and trouble? Yes; but why? Just for the very reason that we do not realise our completeness. If we realised _that_ in its fulness these things would not be; and in the degree in which we come to realise it we shall find them steadily diminish. Now if we really grasp the two fundamental truths that Spirit is Life pure and simple, and that external things are the result of interior forces, then it ought not to be difficult to see why we should be complete; for to suppose otherwise is to suppose the reactive power of the universe to be either unable or unwilling to produce the complete expression of its own intention in the creation of man. That it should be unable to do so would be to depose it from its place as the creative principle, and that it should be unwilling to fulfil its own intention is a contradiction in terms; so that on either supposition we come to a _reductio ad absurdum_. In forming man the creative principle therefore _must_ have produced a perfect work, and our conception of ourselves as imperfect can only be the result of our own ignorance of what we really are; and our advance, therefore, does not consist in having something new added to us, but in learning to bring into action powers which already exist in us, but which we have never tried to use, and therefore have not developed, simply because we have always taken it for granted that we are by nature defective in some of the most important faculties necessary to fit us to our environment.