cing 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.

These are the two golden rules regarding concentration; but we must not
suppose that because we have to be on our guard against idle drifting there
is to be no such thing as repose; on the contrary it is during periods of
repose that we accumulate strength for action; but repose does not mean a
state of purposelessness. As pure spirit the subjective mind never rests:
it is only the objective mind in its connection with the physical body that
needs rest; and though there are no doubt times when the greatest possible
rest is to