action of mind and
body, and on the universal scale it is the silent power of evolution
gradually working onwards to that "divine event, to which the whole
creation moves"; and by our conscious recognition of it we make it,
relatively to ourselves, all that we believe it to be. The closer our
_rapport_ with it becomes, the more what we have hitherto considered
automatic action, whether in our bodies or our circumstances, will pass
under our control, until at last we shall control our whole individual
world. Since, then, this is the stupendous issue involved, the question how
we are to put ourselves practically in touch with the sub-conscious mind is
a very important one. Now the clue which gives us the right direction is to
be found in the _impersonal_ quality of sub-conscious mind of which I have
spoken. Not impersonal as lacking the _elements_ of personality; nor even,
in the case of individual subjective mind, as lacking the sense of
individuality; but impersonal in the sense of not recognizing the
particular external relations which appear to the objective mind to
constitute its personality, and having a realization of itself quite
independent of them. If, then, we would come in touch with it we must meet
it on its own ground. It can see things only from the deductive standpoint,
and therefore cannot take note of the inductive standpoint from which we
construct the idea of our external personality; and accordingly if we would
put ourselves in touch with it, we cannot do so by bringing it down to the
level of the external and non-essential but only by rising to its own level
on the plane of the interior and essential. How can this be done? Let two
well-known writers answer. Rudyard Kipling tells us in his story of "Kim"
how the boy used at times to lose his sense of personality by repeating to
himself the question, _Who_ is Kim? Gradually his personality would seem to
fade and he would experience a feeling of passing into a grander and a
wider life, in which the boy Kim was unknown, while his own conscious
individuality remained, only exalted and expanded to an inconceivable
extent; and in Tennyson's life by his son we are told that at times the
poet had a similar experience. We come into touch with the absolute exactly
in proportion as we withdraw ourselves from the relative: they vary
inversely to each other.

For the purpose, then, of getting into touch with our sub-conscious mind we
must endeavour to think of our