selves as pure being, as that entity which
interiorly supports the outward manifestation, and doing so we shall
realize that the essential quality of pure being must be good. It is in
itself _pure Life_, and as such cannot desire anything detrimental to pure
Life under whatever form manifested. Consequently the purer our intentions
the more readily we shall place ourself _en rapport_ with our subjective
entity; and _a fortiori_ the same applies to that Greater Sub-conscious
Mind of which our individual subjective mind is a particular manifestation.
In actual practice the process consists in first forming a clear conception
in the objective mind of the idea we wish to convey to the subjective mind:
then, when this has been firmly grasped, endeavour to lose sight of all
other facts connected with the external personality except the one in
question, and then mentally address the subjective mind as though it were
an independent entity and impress upon it what you want it to do or to
believe. Everyone must formulate his own way of working, but one method,
which is both simple and effective is to say to the subjective mind, "This
is what I want you to do; you will now step into my place and do it,
bringing all your powers and intelligence to bear, and considering yourself
to be none other than myself." Having done this return to the realization
of your own objective personality and leave the subjective mind to perform
its task in full confidence that, by the law of its nature, it will do so
if not hindered by a repetition of contrary messages from the objective
mind. This is not a mere fancy but a truth daily proved by the experience
of increasing numbers. The facts have not been fabricated to fit the
theory, but the theory has been built up by careful observation of the
facts; and since it has been shown both by theory and practice that such is
the law of the relation between subjective and objective mind, we find
ourselves face to face with a very momentous question. Is there any reason
why the laws which hold good of the individual subjective mind should not
hold good of the Universal Mind also? and the answer is that there is not.
As has been already shown the Universal Mind must, by its very
universality, be purely subjective, and what is the law of a part must also
be the law of the whole: the qualities of fire are the same whether the
centres of combustion be great or small, and therefore we may well conclude
these lectur