elative,
where it is limited and restricted by conditions imposed upon it through
surrounding circumstances, and transfer it to the realm of the absolute
where it is not thus limited, a right recognition of our mental
constitution will enable us to do this by a clearly defined method.

The object of our desire is necessarily first conceived by us as bearing
some relation to existing circumstances, which may, or may not, appear
favourable to it; and what we want to do is to eliminate the element of
contingency and attain something which is certain in itself. To do this is
to work upon the plane of the absolute, and for this purpose we must
endeavour to impress upon our subjective mind the idea of that which we
desire quite apart from any conditions. This separation from the elements
of condition implies the elimination of the idea of _time_, and
consequently we must think of the thing as already in actual existence.
Unless we do this we are not consciously operating upon the plane of the
absolute, and are therefore not employing the creative power of our
thought. The simplest practical method of gaining the habit of thinking in
this manner is to conceive the existence in the spiritual world of a
spiritual prototype of every existing thing, which becomes the root of the
corresponding external existence. If we thus habituate ourselves to look on
the spiritual prototype as the essential being of the thing, and the
material form as the growth of this prototype into outward expression, then
we shall see that the initial step to the production of any external fact
must be the creation of its spiritual prototype. This prototype, being
purely spiritual, can only be formed by the operation of _thought_, and in
order to have substance on the spiritual plane it _must_ be thought of as
actually existing there. This conception has been elaborated by Plato in
his doctrine of archetypal ideas, and by Swedenborg in his doctrine of
correspondences; and a still greater teacher has said "All things
whatsoever ye pray and ask for, believe that ye _have_ received them, and
ye _shall_ receive them." (Mark xi. 24, R.V.) The difference of the tenses
in this passage is remarkable. The speaker bids us first to believe that
our desire _has_ already been fulfilled, that it is a thing already
accomplished, and then its accomplishment _will_ follow as a thing in the
future. This is nothing else than a concise direction for making use of the
creative p