book, or a manual task, or a problem being silently worked out intellectually, it should have undivided attention until the mind is ready for something else.

Perhaps few of us give to any subject the close attention which alone can prove its own effectiveness and demonstrate the fact that there goes with such steadily sustained attention a subtle power of extended, or accentuated, consciousness. When ten minutes is given to a certain subject and other thoughts are constantly intruding, so that when the ten minutes have passed only five minutes have actually been devoted to the subject, the result is by no means a half of what would have been accomplished had the whole of the ten minutes been given to uninterrupted attention. The time thus spent in wavering attention is practically without effect. The connection between mind and subject has not been complete. Mind and subject were, so to say, out of focus. Attention must be sustained to the point where it becomes concentration. The mind must be used as a sun-glass can be used. Hold the glass between sun and paper, out of focus, for an hour and nothing will happen. A yellow circle of light falls on the paper and that is all. But bring it into perfect focus, concentrating the rays to the finest possible point, and the paper turns brown and finally bursts into the fire that will consume it. They are the same rays that were previously ineffective. Concentration produced results.

The mind must be brought under such complete control of the will that it can be manipulated like a search-light, turned in this direction or that, or flung full upon some obscure subject and held steadily there till it illuminates every detail of it, as the search-light sends a dazzling ray through space and shows every rock and tree on a hillside far away through the darkness of the night.

The third necessity is keen intelligence. The force of desire, directed by the will, must be supplemented by an alert mind. There is a popular notion that good motives are sufficient in themselves and that when one has the desire to attain spiritual illumination, plus the will to achieve, nothing more is needed but purity of purpose. But this is a misconception. It is true that the mystic makes devotion the vital thing in his spiritual growth; and it is also true that the three paths of action, knowledge and devotion blend and become one at a higher stage. But while there are methods of development in which intellect is not at first made a chief factor it can by no means be ignored in the long-run; nor are we now considering those methods. A good intellect, therefore, is a necessary part of the equipment.

Good motives play a most important part, indeed, in occult progress. They safeguard the aspirant on his upward way. Without pure motives, without a large measure of unselfishness, the greatest dangers would encompass him. But good motives cannot take the place of good sense and relieve him of the necessity of thinking. He must develop judgment and discrimination. There are things he must know, and he must use his knowledge, or difficulties will follow no matter how noble may be his intentions. Suppose, for illustration, that two men set out upon a dark might to cross a wild and rugged piece of ground—one with bad motives and the other with good. One is going out to rob a house and if need be, to kill anybody who might try to interfere with his plans. His motives are very bad but he has perfect knowledge of the dangerous ground he is to cross and he will therefore travel over it in safety. The other man has the best of motives. He is going to spend the night with a sick and helpless neighbor. But he has no knowledge of the rough and treacherous ground he must cross in the darkness and his good motives will not insure him against stumbling over the stones or falling into a ditch and breaking his arm. Good motives are not enough. We must know! Progress in occultism is impossible without knowledge.

But how is a keen, alert intelligence to be acquired if we do not possess it? Like any other latent faculty or power it may be evolved. As the physical strength may be steadily increased by constant exercise of the muscles, so mind may increase in power by systematic work. It should be exercised in original thinking. A stated period, if only a quarter of an hour daily, can be set aside for the purpose. A book on a serious subject will furnish material but the too common method of reading, of following the author lazily and accepting whatever he sets forth as a matter of course, is of little value. One must read with discrimination, receiving the ideas offered as a juryman would receive testimony from a witness, considering it from every possible viewpoint, examining it in the light of known facts, turning it over in the mind, weighing it thoughtfully, and accepting or rejecting according to its reasonableness or its lack of reason. In such mental work for intellectual growth each paragraph can be considered by itself and only a small portion of the time should be given to the reading while the remainder is devoted to pondering over what has been read. Of course a specific study is an advantage and perhaps nothing is better than to study occultism, thinking deeply upon the problems of human evolution.

Another method that goes admirably with such work is the close observation and study of all the life in manifestation about us. We should try to comprehend people, to observe and understand them. Every word, act and facial expression has its meaning to be caught and interpreted. All this will not only sharpen the wits but also strengthen human sympathy for it enables us the better to know the difficulties and sorrows of others. If such practices are followed faithfully day by day the growth will be steady.

Still another useful practice is to exercise the imagination, the art of creating mental pictures with no physical object present. The face of an absent friend can be called up in the mind and reproduced in every detail—the color of the eyes and hair, the various moods and expressions. Or one's childhood home can be recalled and the imagination made to reconstruct it. The house being complete the landscape can be reproduced, with the hills, trees and roads. Repeated practice at "seeing mentally" is of the greatest value in occult development.

While the aspirant is thus working to improve the three essential qualifications of desire, will and intelligence—to intensify his desire to possess powers for the helping of others, to strengthen the will to get such powers, and to steadily improve the intellect—he should also be giving most earnest attention to meditation, for it is through this practice that the most remarkable results may be produced in the transformation of his bodies, visible and invisible, through which the ego manifests itself in the physical world. In the degree that these are organized and made sensitive and responsive they cease to be limitations of consciousness. Such sensitiveness and responsiveness may be brought about by meditation, together with proper attention to the purification of the physical and astral bodies; for purity and sensitiveness go together.

Meditation is a subject so very important to the aspirant that specific instructions should guide him. The average person, used to the turbulent life of occidental civilization, will find it a sufficiently difficult matter to control the mind, and to finally acquire the power to direct it as he desires, even with all the conditions in his favor. The serene hours of morning are the most favorable of the twenty-four for meditation. Regularity has a magic of its own and the hour should be the same each morning. To be alone in surroundings as quiet as possible is another essential. The most desirable time for meditation is soon after awakening in the morning. Before turning the mind to any of the business affairs of the day let the aspirant sit calmly down and mediate upon any