dy of the laws governing the relation
between the individual and the Universal Mind.

X.

INTUITION.

We have seen that the subjective mind is amenable to suggestion by the
objective mind; but there is also an action of the subjective mind upon the
objective. The individual's subjective mind is his own innermost self, and
its first care is the maintenance of the individuality of which it is the
foundation; and since it is pure spirit it has its continual existence in
that plane of being where all things subsist in the universal here and the
everlasting now, and consequently can, inform the lower mind of things
removed from its ken either by distance or futurity. As the absence of the
conditions of time and space must logically concentrate all things into a
present focus, we can assign no limit to the subjective mind's power of
perception, and therefore the question arises, why does it not keep the
objective mind continually informed on all points? And the answer is that
it would do so if the objective mind were sufficiently trained to recognize
the indications given, and to effect this training is one of the purposes
of Mental Science. When once we recognize the position of the subjective
mind as the supporter of the whole individuality we cannot doubt that much
of what we take to be the spontaneous movement of the objective mind has
its origin in the subjective mind prompting the objective mind in the right
direction without our being consciously aware of it. But at times when the
urgency of the case seems to demand it, or when, for some reason yet
unknown, the objective mind is for a while more closely _en rapport_ with
the subjective mind, the interior voice is heard strongly and persistently;
and when this is the case we do well to pay heed to it. Want of space
forbids me to give examples, but doubtless such will not be wanting in the
reader's experience.

The importance of understanding and following the intuition cannot be
exaggerated, but I candidly admit the great practical difficulty of keeping
the happy mean between the disregard of the interior voice and allowing
ourselves to be run away with by groundless fancies. The best guide is the
knowledge that comes of personal experience which gradually leads to the
acquisition of a sort of inward sense of touch that enables us to
distinguish the true from the false, and which appears to grow with the
sincere desire for truth and with the recognition of th