If the student has followed what has been said regarding the presence of intelligent spirit pervading all space and permeating all matter, he will now have little difficulty in recognizing this all-pervading spirit as universal subjective mind. That it cannot _as universal mind_ have the qualities of objective mind is very obvious. The universal mind is the creative power throughout Nature; and as the originating power it must first give rise to the various _forms_ in which objective mind recognizes its own individuality, before these individual minds can re-act upon it; and hence, as pure spirit or _first cause_, it cannot possibly be anything else than subjective mind; and the fact which has been abundantly proved by experiment that the subjective mind is the builder of the body shows us that the power of creating by growth from within is the essential characteristic of the subjective mind. Hence, both from experiment and from _a priori_ reasoning, we may say that where-ever we find creative power at work there we are in the presence of subjective mind, whether it be working on the grand scale of the cosmos, or on the miniature scale of the individual. We may therefore lay it down as a principle that the universal all-permeating intelligence, which has been considered in the second and third sections, is purely subjective mind, and therefore follows the law of subjective mind, namely that it is amenable to any suggestion, and will carry out any suggestion that is impressed upon it to its most rigorously logical consequences. The incalculable importance of this truth may not perhaps strike the student at first sight, but a little consideration will show him the enormous possibilities that are stored up in it, and in the concluding section I shall briefly touch upon the very serious conclusions resulting from it. For the present it will be sufficient to realize that the subjective mind in ourselves is _the same_ subjective mind which is at work throughout the universe giving rise to the infinitude of natural forms with which we are surrounded, and in like manner giving rise _to ourselves also_. It may be called the supporter of our individuality; and we may loosely speak of our individual subjective mind as our personal share in the universal mind. This, of course, does not imply the splitting up of the universal mind into fractions, and it is to avoid this error that I have discussed the essential unity of spirit in the third section, but in order to avoid too highly abstract conceptions in the present stage of the student's progress we may conveniently employ the idea of a personal share in the universal subjective mind.