The art of concentration is one of the simplest to learn, and one of the greatest when mastered; and these pages are written especially for those who wish to learn how to master this fine art in all of its aspects; who wish to develop the power to concentrate well at any time and for any purpose; who wish to make real concentration a permanent acquisition of the mind.

Whatever your work or your purpose may be, a good concentration is indispensable. It is necessary to apply, upon the object or subject at hand, the full power of thought and talent if you are to secure, with a certainty, the results you desire, or win the one thing you have in view. But the art of concentration is not only a leading factor in the fields of achievement and realization; it is also a leading factor in another field - a field of untold possibility.

The exceptional value of concentration is recognized universally; and still there are comparatively few that really know how to concentrate. Some of these have a natural aptitude for concentrated thought and action, while others have improved themselves remarkably in this direction, due to increased knowledge on the subject; but as yet the psychology of concentration is not understood generally; and that is why the majority have not developed this great art, although they are deeply desirous of doing so.

When we do not know how to proceed, we either hesitate or proceed in a bungling fashion; or, we may proceed under the guidance of a number of misleading beliefs. And in connection with concentration there are several ideas and beliefs that have interfered greatly with the development of this art. In fact, methods have been given out, and published broadcast, that are supposed to develop concentration, but that produce the very opposite effect. These things, however, clear up when we learn the psychology of the subject.

Among these misleading beliefs we find one of the most prevalent to be that we must, in order to concentrate well, become oblivious to everything but the one thing before attention now; but the fact is that when we become oblivious to our surroundings we do not concentrate at all; we have simply buried ourselves in abstraction, which is the reverse of concentration. The mind is highly active and thoroughly alive when we concentrate perfectly; and sufficiently alive and keen to be aware of everything in the mind and all about the mind, although giving first thought and attention to the work in hand.

Another belief is this, that we must use great force in the mind in order to concentrate well; that is, we must literally compel the mind to fix attention upon the object or subject before it; but here we must note that forced action, although seemingly effective for a while, is detrimental in the long run. This is true of the body as well as of the mind, so that we must find a better method. However, when we learn the real secret of concentration we find that no special effort is required; there is neither mental strain nor hard work connected with the process; the mind becomes well poised and serene; and, in that attitude, full power and capacity is applied where attention is directed. The mind that concentrates well does not work in the commonplace sense of that term; wear and tear have been eliminated; there is no strenuous action; there is no desire to force or drive things through; and no tendency whatever towards the high strung or keyed up condition. On the contrary, all action is smooth, orderly, easy and harmonious; and work has become a keen pleasure. This we can fully appreciate when we learn that, in real concentration, the mind has gained that peculiar faculty through which it can at will open all the avenues of energy in such a way that all those energies flow into one stream; and that stream flows into the one place where work is going on now. Therefore, it is not a matter of main force, but a matter of knowledge; knowing how and where to open the gates of energy in the mental world. When we study the psychology of concentration, we find that most of our previous beliefs on the subject will have to be discarded. They have only acted as obstacles; and as those obstacles have prevented the development of real concentration, another obstacle has arisen in nearly every mind - that of adverse suggestion - the most detrimental of all. Briefly, the majority, feeling the lack of concentration, continue to think and speak of this factor as weak.

They continue to suggest to themselves, ignorantly and unintentionally, that they are very poor in concentration; and therefore they hold this factor down in a perpetual state of weakness. No mental faculty or power can develop to any extent so long as we think or speak of that faculty as weak or inferior. Adverse suggestion acts as a blight, and must not be permitted under any circumstance. We should think as little as possible about our weak points. When we know that we have a certain weakness, we need not speak of it further. To dwell mentally upon weakness is to live mentally in weakness; and they who live mentally in weakness cannot develop strength. Therefore, we will not think or say, again and again, that we are unable to concentrate, or that we are weak or inferior in any respect whatever. We will eliminate all manner of adverse suggestion. We will think and say that we can. We will not complain that we concentrate poorly, but we will proceed to train ourselves to concentrate wonderfully.