The preceding pages have made the student in some measure aware of the immense importance of our dealings with the sub-conscious mind. Our relation to it, whether on the scale of the individual or the universal, is the key to all that we are or ever can be. In its unrecognized working it is the spring of all that we can call the automatic 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.