have, there is a spirit in us that does know, and we may therefore depend on it. In this connection I urge the student to study my book "Being and Becoming" which fully explains this principle. It is sufficient here to say that if our motives are high and pure and our faith steadfast, it is not necessary for us to have a perfect image so far as the objective mind is concerned. There is a mind in us that does know just what is best and this mind can hold up to the Law the idea of what we want; then the intuitions and the Creative Mind alike work upon our problem to bring forth what will be best for us. This is not a mere saying, "Thy will be done whether it is mine or not."' It is not mere quiescence and letting things go. It is quite other than that; it is expecting something to happen along a definite line for you in the best may. You may not know the form- the desired good will take, but you do have now a definite idea.

You realize that Spirit itself is Idea and that what you want is the embodied idea; and often, when you make a demonstration, you find that Spirit, which "knows what things ye have need of before ye them," has embodied the idea in the answer to your realization although it takes a different form from what you had anticipated.

Nor need we fear to trust our desired good to the Law. Infinite Intelligence will work upon it to bring it forth in the finest form. Spirit itself is formative; it is the power that conceived a universe, dreamed a rose, and thought man into form. It had no pattern