es by considering what will be the result if we apply what we
have learnt regarding the individual subjective mind to the Universal Mind.

We have learnt that the three great facts regarding subjective mind are its
creative power, its amenableness to suggestion, and its inability to work
by any other than the deductive method. This last is an exceedingly
important point, for it implies that the action of the subjective mind is
in no way limited by precedent. The inductive method works on principles
inferred from an already existing pattern, and therefore at the best only
produces the old thing in a new shape. But the deductive method works
according to the essence or spirit of the principle, and does not depend on
any previous concrete manifestation for its apprehension of it; and this
latter method of working must necessarily be that of the all-originating
Mind, for since there could be no prior existing pattern from which it
could learn the principles of construction, the want of a pattern would
have prevented its creating anything had its method been inductive instead
of deductive. Thus by the necessity of the case the Universal Mind must act
deductively, that is, according to the law which has been found true of
individual subjective mind. It is thus not bound by any precedent, which
means that its creative power is absolutely unlimited; and since it is
essentially subjective mind, and not objective mind, it is entirely
amenable to suggestion. Now it is an unavoidable inference from the
identity of the law governing subjective mind, whether in the individual or
the universal, that just as we can by suggestion impress a certain
character of personality upon the individual subjective mind, so we can,
and do, upon the Universal Mind; and it is for this reason that I have
drawn attention to the inherent personal _quality_ of pure spirit when
contemplated in its most interior plane. It becomes, therefore, the most
important of all considerations with what character we invest the Universal
Mind; for since our relation to it is _purely subjective_ it will
infallibly bear _to us_ exactly that character which we impress upon it; in
other words it will be to us exactly what we believe it to be. This is
simply a logical inference from the fact that, as subjective mind, our
primary relation to it can only be on the subjective plane, and indirectly
our objective relations must also spring from the same source. This is the
meaning