jective mind and have therefore brought with them a _subjective_
knowledge of this truth; and therefore, however otherwise in a certain
sense happy, they must still be conscious of a fundamental limitation which
prevents their further advance. And this consciousness can produce only one
result, an ever-growing longing for the removal of this limitation--and
this represents the intense desire of the Spirit, as individualized in
these souls, to attain to the conditions under which it can freely exercise
its creative power. Sub-consciously this is the desire of _all_ souls, for
it is that continual pressing forward of the Spirit for manifestation out
of which the whole Creative Process arises; and so it is that the great cry
perpetually ascends to God from all as yet undelivered souls, whether in or
out of the body, for the deliverance which they knowingly or unknowingly
desire.

All this comes out of the well-ascertained facts of the law of relation
between subjective and objective mind. Then comes the question, Is there no
way of getting out of this law? The answer is that we can never get away
from universal principles--_but we can specialise them_. We may take it as
an axiom that any law which appears to limit us contains in itself the
principle by which that limitation can be overcome, just as in the case of
the flotation of iron. In this axiom, then, we shall find the clue which
will bring us out of the labyrinth. The same law which places various
degrees of limitation upon the souls that have passed into the invisible
can be so applied as to set them free. We have seen that everything turns
on the obligation of our subjective part to act within the limits of the
suggestion which has been most deeply impressed upon it. Then why not
impress upon it the suggestion that in passing over to the other side it
has brought its objective mentality along with it?

If such a suggestion were effectively impressed upon our subjective mind,
then by the fundamental law of our nature our subjective mind would act in
strict accordance with this suggestion, with the result that the objective
mind would no longer be separated from it, and that we should carry with us
into the unseen our _whole_ mentality, both subjective and objective, and
so be able to exercise our inductive powers of selection and initiative as
well there as here.

Why not? The answer is that we cannot accept any suggestion unless we
believe it to be true, and to be