{"id":1388,"date":"2013-07-13T01:34:29","date_gmt":"2013-07-13T01:34:29","guid":{"rendered":"http:\/\/localhost\/?p=1388"},"modified":"2013-07-13T01:34:29","modified_gmt":"2013-07-13T01:34:29","slug":"48-the-supreme-secret-vol-13-essays-on-the-gita-volume-13","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/13-essays-on-the-gita-volume-13\/48-the-supreme-secret-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-48_The Supreme Secret.htm"},"content":{"rendered":"\n\n
\n
\n

TWENTY-TWO<\/font><\/span><\/b><\/p>\n

\n\t\tThe
\nSupreme Secret*<\/font><\/span><\/b>  <\/font> <\/p>\n

 <\/p>\n

            T<\/font>HE<\/font> essence of the teaching and
\nthe Yoga has thus been given to the disciple on the field of his work and
\nbattle and the divine Teacher now proceeds to apply it to his action, but in a
\nway that makes it applicable to all action. Attached to a crucial example,
\nspoken to the protagonist of Kurukshetra, the words bear a much wider
\nsignificance and are a universal rule for all who are ready to ascend above the
\nordinary mentality and to live and act in the highest spiritual consciousness. To
\nbreak out of ego and personal mind and see everything in the wideness of the
\nself and spirit, to know God and adore him in his integral truth and in all his
\naspects, to surrender all oneself to the transcendent Soul of nature and
\nexistence, to possess and be possessed by the divine consciousness, to be one
\nwith the One in universality of love and delight and will and knowledge, one in
\nhim with all beings, to do works as an adoration and a sacrifice on the divine
\nfoundation of a world in which all is God and in the divine status of a
\nliberated spirit, is the sense of the Gita’s Yoga. It is a transition from the apparent
\nto the supreme spiritual and real truth of our being, and one enters into it by
\nputting off the many limitations of the separative<\/span>
\nconsciousness and the mind’s attachment to the passion and unrest and
\nignorance, the lesser light and knowledge, the sin and virtue, the dual law and
\nstandard of the lower nature. Therefore, says the Teacher, \u201cdevoting all
\nthyself to me, giving up in thy conscious mind all thy actions into Me,
\nresorting to Yoga of the will and intelligence be always one in heart and
\nconsciousness with Me. If thou art that at all times, then by my grace thou
\nshalt pass safe through all difficult and perilous passages; but if from egoism
\nthou hear not, thou shalt fall into perdition. Vain is this thy resolve, that in
\nthy egoism thou thinkest<\/span>, saying \u2018I <\/p>\n

\nPage \u2013 521<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

will not fight’; thy nature shall
\nappoint thee to thy work. What from delusion thou desirest<\/span>
\nnot to do, that helplessly thou shalt do bound by thy own work born of thy swabhava<\/span>. The Lord is stationed in the heart of all
\nexistences, O Arjuna, and turns them all round and round mounted on a machine
\nby his Maya. In him take refuge in every way of thy being and by his grace thou
\nshalt come to the supreme peace and the eternal status.\u201d<\/p>\n

\u00a0<\/span>These are lines that carry in them the
\ninnermost heart of this Yoga and lead to its crowning experience and we must understand
\nthem in their innermost spirit and the whole vastness of that high summit of
\nexperience. The words express the most complete, intimate and living relation
\npossible between God and man; they are instinct with the concentrated force of religious
\nfeeling that springs from the human being’s absolute adoration, his upward
\nsurrender of his whole existence, his unreserved and perfect self-giving to the
\ntranscendent and universal Divinity from whom he comes and in whom he lives. This
\nstress of feeling is in entire consonance with the high and enduring place that
\nthe Gita assigns to bhakti<\/span>, to the love of God, to
\nthe adoration of the Highest, as the inmost spirit and motive of the supreme
\naction and the crown and core of the supreme knowledge. The phrases used and
\nthe spiritual emotion with which they vibrate seem to give the most intense prominence
\npossible and an utmost importance to the personal truth and presence of the
\nGodhead. It is no abstract Absolute of the philosopher, no indifferent
\nimpersonal Presence or ineffable Silence intolerant of all relations to whom
\nthis complete surrender of all our works can be made and this closeness and
\nintimacy of oneness with him in all the parts of our conscious existence
\nimposed as the condition and law of our perfection or of whom this divine
\nintervention and protection and deliverance are the promise. It is a Master of
\nour works, a Friend and Lover of our soul, an intimate Spirit of our life, an indwelling
\nand overdwelling<\/span> Lord of all our personal and
\nimpersonal self and nature who alone can utter to us this near and moving message.
\nAnd yet this is not the common relation established by the religions between
\nman living in his sattwic<\/span> or other ego-mind and some
\npersonal form and aspect of the Deity, ista-deva<\/i><\/span>, constructed by that mind or offered to it to satisfy
\nits
\n <\/p>\n

\nPage \u2013 522<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

limited ideal, aspiration or
\ndesire. That is the ordinary sense and actual character of the normal mental
\nbeing’s religious devotion; but here there is something wider that passes
\nbeyond the mind and its limits and its dharmas<\/span>. It is
\nsomething deeper than the mind that offers and something greater than the Ishta-deva<\/span> that receives the surrender. <\/p>\n

That which surrenders here is the
\nJiva<\/span>, the essential soul, the original central and
\nspiritual being of man, the individual Purusha<\/span>. It is
\nthe Jiva<\/span> delivered from the limiting and ignorant
\nego-sense who knows himself not as a separate personality but as an eternal
\nportion and power and soul-becoming of the Divine, amśa<\/i><\/span> sanātana<\/span><\/i>, the Jiva<\/span>
\nreleased and uplifted by the passing away of ignorance and established in the
\nlight and freedom of his own true and supreme nature which is one with that of
\nthe Eternal. It is this central spiritual being in us who thus enters into a perfect
\nand closely real relation of delight and union with the origin and continent
\nand governing Self and Power of our existence. And he who receives our
\nsurrender is no limited Deity but the Purushottama<\/span>,
\nthe one eternal Godhead, the one supreme Soul of all that is and of all Nature,
\nthe original transcendent Spirit of existence. An immutable impersonal
\nself-existence is his first obvious spiritual self-presentation to the
\nexperience of our liberated knowledge, the first sign of his presence, the
\nfirst touch and impression of his substance. A universal and transcendent
\ninfinite Person or Purusha<\/span> is the mysterious hidden
\nsecret of his very being, unthinkable in form of mind, acintya-rūpa<\/i><\/span>, but very near
\nand present to the powers of our consciousness, emotion, will and knowledge
\nwhen they are lifted out of themselves, out of their blind and petty forms into
\na luminous spiritual, an immeasurable supramental Ananda<\/span>
\nand power and gnosis. It is He, ineffable Absolute but also Friend and Lord and
\nEnlightener and Lover, who is the object of this most complete devotion and
\napproach and this most intimate inner becoming and surrender. This union, this
\nrelation is a thing lifted beyond the forms and laws of the limiting mind, too
\nhigh for all these inferior dharmas<\/span>; it is a truth of
\nour self and spirit. And yet or rather therefore, because it is the truth of
\nour self and spirit, the truth of its oneness with that Spirit from which all <\/p>\n

\nPage \u2013 523<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

comes and by it and as its
\nderivations and suggestions all exists and travails, it is not a negation but a
\nfulfilment of all that mind and life point to and bear in them as their secret
\nand unaccomplished significance. Thus it is not by a nirvana, an exclusion and
\nnegating extinction of all that we are here, but by a nirvana, an exclusion and
\nnegating extinction of ignorance and ego and a consequent ineffable fulfilment
\nof our knowledge and will and heart’s aspiration, an uplifted and limitless
\nliving of them in the Divine, in the Eternal, nivasisyasi<\/i><\/span> mayyeva<\/span><\/i>, a transfigurement<\/span>
\nand transference of all our consciousness to a greater inner status that there
\ncomes this supreme perfection and release in the spirit.<\/p>\n

\u00a0<\/span>The crux of the spiritual problem, the
\ncharacter of this transition of which it is so difficult for the normal mind of
\nman to get a true apprehension, turns altogether upon the capital distinction
\nbetween the ignorant life of the ego in the lower nature and the large and
\nluminous existence of the liberated Jiva<\/span> in his own
\ntrue spiritual nature. The renunciation of the first must be complete, the
\ntransition to the second absolute. This is the distinction on which the Gita
\ndwells here with all possible emphasis. On the one side is this poor, trepidant<\/span>, braggart egoistic condition of consciousness, ahankrta<\/i><\/span> bhāva<\/span><\/i>,
\nthe crippling narrowness of this little helpless separative<\/span>
\npersonality according to whose view-point we ordinarily think and act, feel and
\nrespond to the touches of existence. On the other are the vast spiritual
\nreaches of immortal fullness, bliss and knowledge into which we are admitted
\nthrough union with the divine Being, of whom we are then a manifestation and expression
\nin the eternal light and no longer a disguise in the darkness of the
\nego-nature. It is the completeness of this union which is indicated by the Gita’s<\/span> satatam<\/i><\/span> mac-cittah<\/span><\/i>. The life of the ego is founded on a
\nconstruction of the apparent mental, vital and physical truth of existence, on
\na nexus of pragmatic relations between the individual soul and Nature, on an intellectual,
\nemotional and sensational interpretation of things used by the little limited I
\nin us to maintain and satisfy the ideas and desires of its bounded separate
\npersonality amid the vast action of the universe. All our dharmas<\/span>,
\nall the ordinary standards by which we determine our view of things and our
\nknowledge and our action, proceed upon this narrow and <\/p>\n

\nPage \u2013 524<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

limiting basis, and to follow
\nthem even in the widest wheelings<\/span> round our ego
\ncentre does not carry us out of this petty circle. It is a circle in which the
\nsoul is a contented or struggling prisoner, for ever subject to the mixed
\ncompulsions of Nature. For Purusha<\/span> veils himself in this round, veils his divine and
\nimmortal being in ignorance and is subject to the law of an insistent limiting Prakriti<\/span>. That law is the compelling rule of the three gunas<\/span>. It is a triple stair that stumbles upward towards the
\ndivine light but cannot reach it. At its base is the law or dharma of inertia:
\nthe tamasic<\/span> man inertly obeys in a customary mechanical
\naction the suggestions and impulses, the round of will of his material and his
\nhalf-intellectualised<\/span> vital and sensational nature.
\nIn the middle intervenes the kinetic law or dharma; the rajasic<\/span>
\nman, vital, dynamic, active, attempts to impose himself on his world and environment,
\nbut only increases the wounding weight and tyrant yoke of his turbulent passions,
\ndesires and egoisms, the burden of his restless self-will, the yoke of his rajasic<\/span> nature. At the top presses down upon life the
\nharmonic regulative law or dharma; the sattwic<\/span> man
\nattempts to erect and follow his limited personal standards of reasoning
\nknowledge, enlightened utility or mechanised<\/span> virtue,
\nhis religions and philosophies and ethical formulas, mental systems and
\nconstructions, fixed channels of idea and conduct which do not agree with the
\ntotality of the meaning of life and are constantly being broken in the movement
\nof the wider universal purpose. The dharma of the sattwic<\/span>
\nman is the highest in the circle of the gunas<\/span>; but
\nthat too is a limited view and a dwarfed standard. Its imperfect indications
\nlead to a petty and relative perfection; temporarily satisfying to the
\nenlightened personal ego, it is not founded either on the whole truth of the self
\nor on the whole truth of Nature. <\/p>\n

And in fact the
\nactual life of man is not at any time one of these things alone, neither a
\nmechanical routine execution of the first crude law of Nature, nor the struggle
\nof a kinetic soul of action, nor a victorious emergence of conscious light and
\nreason and good and knowledge. There is a mixture of all these dharmas<\/span> out of which our will and intelligence make a more
\nor less arbitrary construction to be realised<\/span> as best
\nit can, but never in fact realised<\/span> except by
\ncompromise with other compelling things in <\/p>\n

\nPage \u2013 525<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

the universal Prakriti<\/span>.
\nThe sattwic<\/span> ideals of our enlightened will and reason
\nare either themselves compromises, at best progressive compromises, subject to
\na constant imperfection and flux of change, or if absolute in their character,
\nthey can be followed only as a counsel of perfection ignored for the most part
\nin practice or successful only as a partial influence. And if sometimes we
\nimagine we have completely realised<\/span> them, it is
\nbecause we ignore in ourselves the subconscious or half-conscious mixture of
\nother powers and motives that are usually as much or more than our ideals the
\nreal force in our action. That self-ignorance constitutes the whole vanity of
\nhuman reason and self-righteousness; it is the dark secret lining behind the
\nspotless white outsides of human sainthood and alone makes possible the
\nspecious egoisms of knowledge and virtue. The best human knowledge is a half knowledge
\nand the highest human virtue a thing of mixed quality and, even when most
\nsincerely absolute in standard, sufficiently relative in practice. As a general
\nlaw of living the absolute sattwic<\/span> ideals cannot
\nprevail in conduct; indispensable as a power for the betterment and raising of
\npersonal aspiration and conduct, their insistence modifies life but cannot
\nwholly change it, and their perfect fulfilment images itself only in a dream of
\nthe future or a world of heavenly nature free from the mixed strain of our
\nterrestrial existence. It cannot be otherwise because neither the nature of
\nthis world nor the nature of man is or can be one single piece made of the pure
\nstuff of sattwa<\/span>.<\/p>\n

The first door
\nof escape we see out of this limitation of our possibilities, out of this
\nconfused mixture of dharmas<\/span> is in a certain high
\ntrend towards impersonality, a movement inwards towards something large and
\nuniversal and calm and free and right and pure hidden now by the limiting mind
\nof ego. The difficulty is that while we can feel a positive release into this impersonality
\nin moments of the quiet and silence of our being, an impersonal activity is by
\nno means so easy to realise<\/span>. The pursuit of an
\nimpersonal truth or an impersonal will in our conduct is vitiated so long as we
\nlive at all in our normal mind by that which is natural and inevitable to that
\nmind, the law of our personality, the subtle urge of our vital nature, the colour<\/span> of ego. The pursuit of impersonal truth is turned by
\nthese influences into <\/span><\/p>\n

\nPage \u2013 526<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

an unsuspected cloak for a system
\nof intellectual preferences supported by our mind’s limiting insistence; the
\npursuit of a disinterested impersonal action is converted into a greater
\nauthority and apparent high sanction for our personal will’s interested
\nselections and blind arbitrary persistences<\/span>. On the
\nother hand an absolute impersonality would seem to impose an equally absolute
\nquietism, and this would mean that all action is bound to the machinery of the
\nego and the three gunas<\/span> and to recede from life and
\nits works the only way out of the circle. This impersonal silence however is
\nnot the last word of wisdom in the matter, because it is not the only way and crown
\nor not all the way and the last crown of self-realisation<\/span>
\nopen to our endeavour<\/span>. There is a mightier fuller
\nmore positive spiritual experience in which the circle of our egoistic
\npersonality and the round of the mind’s limitations vanish in the unwalled<\/span> infinity of a greatest self and spirit and yet
\nlife and its works not only remain still acceptable and possible but reach up
\nand out to their widest spiritual completeness and assume a grand ascending
\nsignificance.<\/p>\n

There have been
\ndifferent gradations in this movement to bridge the gulf between an absolute
\nimpersonality and the dynamic possibilities of our nature. The thought and
\npractice of the Mahayana approached this difficult reconciliation through the
\nexperience of a deep desirelessness<\/span> and a large
\ndissolving freedom from mental and vital attachment and sanskaras<\/span>
\nand on the positive side a universal altruism, a fathomless compassion for the
\nworld and its creatures which became as it were the flood and outpouring of the
\nhigh Nirvanic<\/span> state on life and action. That
\nreconciliation was equally the sense of yet another spiritual experience, more
\nconscious of a world significance, more profound, kindling, richly
\ncomprehensive on the side of action, a step nearer to the thought of the Gita:
\nthis experience we find or can at least read behind the utterances of the
\nTaoist thinkers. There there<\/span> seems to be an
\nimpersonal ineffable Eternal who is spirit and at the same time the one life of
\nthe universe: it supports and flows impartially in all things, samam<\/i><\/span> brahma<\/span><\/i>; it is
\na One that is nothing, Asat<\/span>, because other than all
\nthat we perceive and yet the totality of all these existences. The fluid
\npersonality <\/p>\n

\nPage \u2013 527<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

that forms like foam on this
\nInfinite, the mobile ego with its attachments and repulsions, its likings and dislikings<\/span>, its fixed mental distinctions, is an effective
\nimage that veils and deforms to us the one reality, Tao, the supreme All and
\nNothing. That can be touched only by losing personality and its little
\nstructural forms in the unseizable<\/span> universal and eternal
\nPresence and, this once achieved, we live in that a real life and have another
\ngreater consciousness which makes us penetrate all things, ourselves penetrable
\nto all eternal influences. Here, as in the Gita, the highest way would seem to
\nbe a complete openness and self-surrender to the Eternal. \u201cYour body is not
\nyour own,\u201d says the Taoist thinker, \u201cit is the delegated image of God: your
\nlife is not your own, it is the delegated harmony of God: your individuality is
\nnot your own, it is the delegated adaptability of God.\u201d And here too a vast
\nperfection and liberated action are the dynamic result of the soul’s surrender.
\nThe works of ego personality are a separative<\/span> running
\ncounter to the bias of universal nature. This false movement must be replaced
\nby a wise and still passivity in the hands of the universal and eternal Power,
\na passivity that makes us adaptable to the infinite action, in harmony with its
\ntruth, plastic to the shaping breath of the Spirit. The man who has this
\nharmony may be motionless within and absorbed in silence, but his Self will
\nappear free from disguises, the divine Influence will be at work in him and
\nwhile he abides in tranquillity<\/span> and an inward
\ninaction, naiskarmya<\/i><\/span>,
\nyet he will act with an irresistible power and myriads of things and beings
\nwill move and gather under his influence. The impersonal force of the Self takes
\nup his works, movements no longer deformed by ego, and sovereignly<\/span>
\nacts through him for the keeping together and control of the world and its
\npeoples, loka-sangrahārthāya<\/i><\/span>.<\/p>\n

\u00a0<\/span>There is little difference between these
\nexperiences and the first impersonal activity inculcated by the Gita. The Gita also
\ndemands of us renunciation of desire, attachment and ego, transcendence of the
\nlower nature and the breaking up of our personality and its little formations.
\nThe Gita also demands of us to live in the Self and Spirit, to see the Self and
\nSpirit in all and all in the Self and Spirit and all as the Self and Spirit. It
\ndemands of us like the Taoist thinker to renounce our natural <\/p>\n

\nPage \u2013 528<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

personality and its works into
\nthe Self, the Spirit, the Eternal, the Brahman, ātmani<\/i><\/span> sannyasya<\/span>, brahmani<\/span><\/i>.
\nAnd there is this coincidence because that is always man’s highest and freest
\npossible experience of a quietistic<\/span> inner largeness
\nand silence reconciled with an outer dynamic active living, the two coexistent
\nor fused together in the impersonal infinite reality and illimitable action of
\nthe one immortal Power and sole eternal Existence. But the Gita adds a phrase
\nof immense import that alters everything, ātmani<\/i><\/span> atho<\/span> mayi<\/span><\/i>. The
\ndemand is to see all things in the self and then in \u201cMe\u201d the Ishwara<\/span>, to renounce all action into the Self, Spirit,
\nBrahman and thence into the supreme Person, the Purushottama<\/span>.
\nThere is here a still greater and profounder complex of spiritual experience, a
\nlarger transmutation of the significance of human life, a more mystic and heart-felt
\nsweep of the return of the stream to the ocean, the restoration of personal
\nworks and the cosmic action to the Eternal Worker. The stress on pure
\nimpersonality has this difficulty and incompleteness for us that it reduces the
\ninner person, the spiritual individual, that persistent miracle of our inmost
\nbeing, to a temporary, illusive and mutable formation in the Infinite. The
\nInfinite alone exists and except in a passing play has no true regard on the
\nsoul of the living creature. There can be no real and permanent relation
\nbetween the soul in man and the Eternal, if that soul is even as the always
\nrenewable body no more than a transient phenomenon in the Infinite.<\/p>\n

It is true that
\nthe ego and its limited personality are even such a temporary and mutable
\nformation of Nature and therefore it must be broken and we must feel ourselves
\none with all and infinite. But the ego is not the real person; when it has been
\ndissolved there still remains the spiritual individual, there is still the
\neternal Jiva<\/span>. The ego limitation disappears and the
\nsoul lives in a profound unity with the One and feels its universal unity with
\nall things. And yet it is still our own soul that enjoys this expanse and
\noneness. The universal action, even when it is felt as the action of one and
\nthe same energy in all, even when it is experienced as the initiation and
\nmovement of the Ishwara<\/span>, still takes different forms
\nin different souls of men, amśah<\/i><\/span> sanātanah<\/span><\/i>, and a different turn in their nature.
\nThe light of spiritual know-<\/p>\n

\nPage \u2013 529<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

ledge, the manifold universal
\nShakti, the eternal delight of being stream into us and around us, concentrate
\nin the soul and flow out on the surrounding world from each as from a centre of
\nliving spiritual consciousness whose circumference is lost in the infinite.
\nMore, the spiritual individual remains as a little universe of divine existence
\nat once independent and inseparable from the whole infinite universe of the
\ndivine self-manifestation of which we see a petty portion around us. A portion
\nof the Transcendent, creative, he creates his own world around him even while
\nhe retains this cosmic consciousness in which are all others. If it be objected
\nthat this is an illusion which must disappear when he retreats into the
\ntranscendent Absolute, there is after all no very certain certainty in that
\nmatter. For it is still the soul in man that is the enjoyer of this release, as
\nit was the living spiritual centre of the divine action and manifestation;
\nthere is something more than the mere self-breaking of an illusory shell of
\nindividuality in the Infinite. This mystery of our existence signifies that
\nwhat we are is not only a temporary name and form of the One, but as we may
\nsay, a soul and spirit of the Divine Oneness. Our spiritual individuality of
\nwhich the ego is only a misleading shadow and projection in the ignorance has
\nor is a truth that persists beyond the ignorance; there is something of us that
\ndwells for ever in the supreme nature of the Purushottama<\/span>,
\nnivasisyasi<\/i><\/span> mayi<\/span><\/i>. This is
\nthe profound comprehensiveness of the teaching of the Gita that while it recognises<\/span> the truth of the universalised<\/span>
\nimpersonality into which we enter by the extinction of ego, brahma-nirvāna<\/i><\/span>, \u2014 for indeed
\nwithout it there can be no liberation or at least no absolute release,\u2014it recognises<\/span> too the persistent spiritual truth of our
\npersonality as a factor of the highest experience. Not this natural but that
\ndivine and central being in us is the eternal Jiva<\/span>.
\nIt is the Ishwara<\/span>, Vasudeva<\/span>
\nwho is all things, that takes up our mind and life and body for the enjoyment
\nof the lower Prakriti<\/span>; it is the supreme Prakriti<\/span>, the original spiritual nature of the supreme Purusha<\/span> that holds together the universe and appears in it
\nas the Jiva<\/span>. This Jiva<\/span> then
\nis a portion of the Purushottama’s<\/span> original divine
\nspiritual being, a living power of the living Eternal. He is not merely a
\ntemporary form of lower Nature, but an eternal portion of the Highest in his
\nsupreme Prakriti<\/span>, an eternal <\/p>\n

\nPage \u2013 530<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

conscious ray of the divine existence
\nand as everlasting as that supernal Prakriti<\/span>. One
\nside of the highest perfection and status of our liberated consciousness must
\nthen be to assume the true place of the Jiva<\/span> in a
\nsupreme spiritual Nature, there to dwell in the glory of the supreme Purusha<\/span> and there to have the joy of the eternal spiritual
\noneness. <\/p>\n

This mystery of our being implies
\nnecessarily a similar supreme mystery of the being of the Purushottama<\/span>,
\nrahasyam<\/span> uttamam<\/span>. It is not
\nan exclusive impersonality of the Absolute that is the highest secret. This
\nhighest secret is the miracle of a supreme Person and apparent vast Impersonal
\nthat are one, an immutable transcendent Self of all things and a Spirit that manifests
\nitself here at the very foundation of cosmos as an infinite and multiple
\npersonality acting everywhere,\u2014a Self and Spirit revealed to our last, closest,
\nprofoundest experience as an illimitable Being who accepts us and takes us to
\nhim, not into a blank of featureless existence, but most positively, deeply,
\nwonderfully into all Himself and in all the ways of his and our conscious
\nexistence. This highest experience and this largest way of seeing open a
\nprofound, moving and endless significance to our parts of nature, our
\nknowledge, will, heart’s love and adoration, which is lost or diminished if we
\nput an exclusive stress on the impersonal, because that stress suppresses or minimises<\/span> or does not allow of the intensest<\/span>
\nfulfillment of movements and powers that are a portion of our deepest nature,
\nintensities and luminosities that are attached to the closest essential fibres<\/span> of our self-experience. It is not the austerity of
\nknowledge alone that can help us; there is room and infinite room for the
\nheart’s love and aspiration illumined and uplifted by knowledge, a more
\nmystically clear, a greater calmly passionate knowledge. It is by the perpetual
\nunified closeness of our heart-consciousness, mind-consciousness, all
\nconsciousness, satatam<\/i><\/span> maccittah<\/span><\/i>,
\nthat we get the widest, the deepest, the most integral experience of our
\noneness with the Eternal. A nearest oneness in all the being, profoundly
\nindividual in a divine passion even in the midst of universality, even at the
\ntop of transcendence is here enjoined on the human soul as its way to reach the
\nHighest and its way to possess the perfection and the divine consciousness to
\nwhich it is called by its nature as a spirit. The intelligence and <\/p>\n

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<\/p>\n
\n

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will have to turn the whole
\nexistence in all its parts to the Ishwara<\/span>, to the
\ndivine Self and Master of that whole existence, buddhi-yogam<\/i><\/span> upāśritya<\/span><\/i>. The heart has to
\ncast all other emotion into the delight of oneness with him and the love of Him
\nin all creatures. The sense spiritualised<\/span> has to see
\nand hear and feel him everywhere. The life has to be utterly his life in the Jiva<\/span>. All the actions have to proceed from his sole power
\nand sole initiation in the will, knowledge, organs of action, senses, vital
\nparts, body. This way is deeply impersonal because the separateness of ego is
\nabolished for the soul universalised<\/span> and restored to
\ntranscendence. And yet it is intimately personal because it soars to a
\ntranscendent passion and power of indwelling and oneness. A featureless
\nextinction may be a rigorous demand of the mind’s logic of self-annulment; it
\nis not the last word of the supreme mystery, rahasyam<\/i><\/span> uttamam<\/span><\/i>.<\/p>\n

\u00a0<\/span>The refusal of Arjuna<\/span>
\nto persevere in his divinely appointed work proceeded from the ego sense in
\nhim, ahamkāra<\/i><\/span>.
\nBehind it was a mixture and confusion and tangled error of ideas and impulsions
\nof the sattwic<\/span>, rajasic<\/span>, tamasic<\/span> ego, the vital nature’s fear of sin and its
\npersonal consequences, the heart’s recoil from individual grief and suffering,
\nthe clouded reason’s covering of egoistic impulses by self-deceptive specious
\npleas of right and virtue, our nature’s ignorant shrinking from the ways of God
\nbecause they seem other than the ways of man and impose things terrible and
\nunpleasant on his nervous and emotional parts and his intelligence. The
\nspiritual consequences will be infinitely worse now than before, now that a
\nhigher truth and a greater way and spirit of action have been revealed to him,
\nif yet persisting in his egoism he perseveres in a vain and impossible refusal.
\nFor it is a vain resolution, a futile recoil, since it springs only from a
\ntemporary failure of strength, a strong but passing deviation from the
\nprinciple of energy of his inmost character, and is not the true will and way
\nof his nature. If now he casts down his arms, he will yet be compelled by that
\nnature to resume them when he sees the battle and slaughter go on without him,
\nhis abstention a defeat of all for which he has lived, the cause for whose
\nservice he was born weakened and bewildered by the absence or inactivity of its
\nprotagonist, vanquished and afflicted by the
\n <\/p>\n

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\n

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cynical and unscrupulous strength
\nof the champions of a self-regarding unrighteousness and injustice. And in this
\nreturn there will be no spiritual virtue. It was a confusion of the ideas and
\nfeelings of the ego mind that impelled his refusal; it will be his nature working
\nthrough a restoration of the characteristic ideas and feelings of the ego mind
\nthat will compel him to annul his refusal. But whatever the direction, this
\ncontinued subjection to the ego will mean a worse, a more fatal spiritual
\nrefusal, a perdition, vinasti<\/i><\/span>;
\nfor it will be a definite falling away from a greater truth of his being than
\nthat which he has followed in the ignorance of the lower nature. He has been
\nadmitted to a higher consciousness, a new self-realisation<\/span>,
\nhe has been shown the possibility of a divine instead of an egoistic action;
\nthe gates have been opened before him of a divine and spiritual in place of a
\nmerely intellectual, emotional, sensuous and vital life. He is called to be no
\nlonger a great blind instrument, but a conscious soul and an enlightened power
\nand vessel of the Godhead.<\/p>\n

\u00a0<\/span>For there is this possibility within us: there
\nis open to us even at our human highest this consummation and transcendence.
\nThe ordinary mind and life of man is a half-enlightened and mostly an ignorant
\ndevelopment and a partial uncompleted manifestation of something concealed
\nwithin him. There is a godhead there concealed from himself, subliminal to his
\nconsciousness, immobilised<\/span> behind the obscure veil of
\na working that is not wholly his own and the secret of which he has not yet
\nmastered. He finds himself in the world thinking and willing and feeling and
\nacting and he takes himself instinctively or intellectually conceives of
\nhimself or at least conducts his life as a separate self-existent being who has
\nthe freedom of his thought and will and feeling and action. He bears the burden
\nof his sin and error and suffering and takes the responsibility and merit of
\nhis knowledge and virtue; he claims the right to satisfy his sattwic<\/span>, rajasic<\/span> or tamasic<\/span> ego and arrogates the power to shape his own
\ndestiny and to turn the world to his own uses. It is this idea of himself
\nthrough which Nature works in him, and she deals with him according to his own
\nconception, but fulfils all the time the will of the greater Spirit within her.
\nThe error of this self-view of man is like most of his errors the distortion of
\na truth, a distortion
\n <\/p>\n

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\n

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that creates a whole system of
\nerroneous and yet effective values. What is true of his spirit he attributes to
\nhis ego-personality and gives it a false application, a false form and a mass
\nof ignorant consequences. The ignorance lies in this fundamental deficiency of
\nhis surface consciousness that he identifies himself only with the outward mechanical
\npart of him which is a convenience of Nature and with so much only of the soul
\nas reflects and is reflected in these workings. He misses the greater inner
\nspirit within which gives to all his mind and life and creation and action an unfulfilled
\npromise and a hidden significance. A universal Nature here obeys the power of
\nthe Spirit who is the master of the universe, shapes each creature and
\ndetermines its action according to the law of its own nature, Swabhava<\/span>, shapes man too and determines his action
\naccording to the general law of nature of his kind, the law of a mental being emmeshed<\/span> and ignorant in the life and the body, shapes too
\neach man and determines his individual action according to the law of his own distinct
\ntype and the variations of his own original swabhava<\/span>.
\nIt is this universal Nature that forms and directs the mechanical workings of
\nthe body and the instinctive operations of our vital and nervous parts; and
\nthere our subjection to her is very obvious. And she has formed and directs the
\naction too, hardly less mechanical as things now are, of our sense-mind and
\nwill and intelligence. Only, while in the animal the mind workings are a wholly
\nmechanical obedience to Prakriti<\/span>, man has this
\ndistinction that he embodies a conscious development in which the soul more
\nactively participates, and that gives to his outward mentality the sense,
\nuseful to him, indispensable, but very largely a misleading sense, of a certain
\nfreedom and increasing mastery of his instrumental nature. And it is especially
\nmisleading because it blinds him to the hard fact of his bondage and his false
\nidea of freedom prevents him from finding a true liberty and lordship. For the
\nfreedom and mastery of man over his nature are hardly even real and cannot be
\ncomplete until he becomes aware of the Divinity within him and is in possession
\nof his own real self and spirit other than the ego, ātmavān<\/i><\/span>. It is that
\nwhich Nature is labouring<\/span> to express in mind and life
\nand body; it is that which imposes on her this or that law of being and <\/p>\n

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\n

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working, Swabhava<\/span>;
\nit is that which shapes the outward destiny and the evolution of the soul within
\nus. It is therefore only when he is in possession of his real self and spirit
\nthat his nature can become a conscious instrument and enlightened power of the
\ngodhead.<\/p>\n

For then, when we enter into that
\ninmost self of our existence, we come to know that in us and in all is the one
\nSpirit and Godhead whom all Nature serves and manifests and we ourselves are
\nsoul of this Soul, spirit of this Spirit, our body his delegated image, our
\nlife a movement of the rhythm of his life, our mind a sheath of his consciousness,
\nour senses his instruments, our emotions and sensations the seekings<\/span>
\nof his delight of being, our actions a means of his purpose, our freedom only a
\nshadow, suggestion or glimpse while we are ignorant, but when we know him and
\nourselves a prolongation and effective channel of his immortal freedom. Our
\nmasteries are a reflection of his power at work, our best knowledge a partial
\nlight of his knowledge, the highest most potent will of our spirit a projection
\nand delegation of the will of this Spirit in all things who is the Master and
\nSoul of the universe. It is the Lord seated in the heart of every creature who
\nhas been turning us in all our inner and outer action during the ignorance as
\nif mounted on a machine on the wheel of this Maya of the lower Nature. And
\nwhether obscure in the Ignorance or luminous in the Knowledge, it is for him in
\nus and him in the world that we have our existence. To live consciously and
\nintegrally in this knowledge and this truth is to escape from ego and break out
\nof Maya. All other highest dharmas<\/span> are only a
\npreparation for this Dharma, and all Yoga is only a means by which we can come
\nfirst to some kind of union and finally, if we have the full light, to an
\nintegral union with the Master and supreme Soul and Self of our existence. The
\ngreatest Yoga is to take refuge from all the perplexities and difficulties of
\nour nature with this indwelling Lord of all Nature, to turn to him with our
\nwhole being, with the life and body and sense and mind and heart and
\nunderstanding, with our whole dedicated knowledge and will and action, sarva-bhāvena<\/i><\/span>,
\nin every way of our conscious self and our instrumental nature. And when we can
\nat all times and entirely do this, then the divine Light and Love and Power
\n <\/p>\n

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\n

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takes hold of us, fills both self
\nand instruments and leads us safe through all the doubts and difficulties and
\nperplexities and perils that beset our soul and our life, leads us to a supreme
\npeace and the spiritual freedom of our immortal and eternal status, parām<\/i><\/span> śāntim<\/span>,
\nsthānam<\/span> śāśvatam<\/span><\/i>.<\/p>\n

\u00a0<\/span>For after giving out all the laws, the dharmas<\/span>, and the deepest essence of its Yoga, after saying
\nthat beyond all the first secrets revealed to the mind of man by the
\ntransforming light of spiritual knowledge, guhyāt<\/i><\/span>, this is a still deeper
\nmore secret truth, guhyataram<\/span>, the Gita suddenly
\ndeclares that there is yet a supreme word that it has to speak, paramam<\/i><\/span> vacah<\/span><\/i>, and a
\nmost secret truth of all, sarva-guhyatamam<\/i><\/span>. This secret of secrets the Teacher will
\ntell to Arjuna<\/span> as his highest good because he is the
\nchosen and beloved soul, ista<\/i><\/span>.
\nFor evidently, as had already been declared by the Upanishad, it is only the
\nrare soul chosen by the Spirit for the revelation of his very body, tanum<\/i><\/span> svām<\/span><\/i>,
\nwho can be admitted to this mystery, because he alone is near enough in heart
\nand mind and life to the Godhead to respond truly to it in all his being and to
\nmake it a living practice. The last, the closing supreme word of the Gita
\nexpressing the highest mystery is spoken in two brief, direct and simple slokas<\/span> and these are left without farther comment or
\nenlargement to sink into the mind and reveal their own fullness of meaning in
\nthe soul’s experience. For it is alone this inner incessantly extending experience
\nthat can make evident the infinite deal of meaning with which are for ever
\npregnant these words in themselves apparently so slight and simple. And we
\nfeel, as they are being uttered, that it was this for which the soul of the
\ndisciple was being prepared all the time and the rest was only an enlightening
\nand enabling discipline and doctrine. Thus runs this secret of secrets, the
\nhighest most direct message of the Ishwara<\/span>. \u201cBecome
\nmy-minded, my lover and adorer, a sacrificer<\/span> to me,
\nbow thyself to me, to me thou shalt come, this is my pledge and promise to
\nthee, for dear art thou to me. Abandon all dharmas<\/span>
\nand take refuge in me alone. I will deliver thee from all sin and evil, do not
\ngrieve.\u201d<\/p>\n

The Gita
\nthroughout has been insisting on a great and well-built discipline of Yoga, a
\nlarge and clearly traced philosophical system, on the Swabhava<\/span>
\nand the Swadharma<\/span>, on the sattwic<\/span> <\/p>\n

\nPage \u2013 536<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

law of life as leading out of
\nitself by a self-exceeding exaltation to a free spiritual dharma of immortal
\nexistence utterly wide in its spaces and high-lifted beyond the limitation of
\neven this highest guna<\/span>, on many rules and means and
\ninjunctions and conditions of perfection, and now suddenly it seems to break
\nout of its own structure and says to the human soul, \u201cAbandon all dharmas<\/span>, give thyself to the Divine alone, to the supreme
\nGodhead above and around and within thee: that is all that thou needest<\/span>, that is the truest and greatest way, that is the
\nreal deliverance.\u201d The Master of the worlds in the form of the divine
\nCharioteer and Teacher of Kurukshetra<\/span> has revealed to
\nman the magnificent realities of God and Self and Spirit and the nature of the
\ncomplex world and the relation of man’s mind and life and heart and senses to
\nthe Spirit and the victorious means by which through his own spiritual
\nself-discipline and effort he can rise out of mortality into immortality and
\nout of his limited mental into his infinite spiritual existence. And now
\nspeaking as the Spirit and Godhead in man and in all things he says to him, \u201cAll
\nthis personal effort and self-discipline will not in the end be needed, all
\nfollowing and limitation of rule and dharma can at last be thrown away as
\nhampering encumbrances if thou canst make a complete surrender to Me, depend
\nalone on the Spirit and Godhead within thee and all things and trust to his
\nsole guidance. Turn all thy mind to me and fill it with the thought of me and
\nmy presence. Turn all thy heart to me, make thy every action, whatever it be, a
\nsacrifice and offering to me. That done, leave me to do my will with thy life
\nand soul and action; do not be grieved or perplexed by my dealings with thy
\nmind and heart and life and works or troubled because they do not seem to
\nfollow the laws and dharmas<\/span> man imposes on himself to
\nguide his limited will and intelligence. My ways are the ways of a perfect
\nwisdom and power and love that knows all things and combines all its movements
\nin view of a perfect eventual result; for it is refining and weaving together the
\nmany threads of an integral perfection. I am here with thee in thy chariot of
\nbattle revealed as the Master of Existence within and without thee and I repeat
\nthe absolute assurance, the infallible promise that I will lead thee to myself
\nthrough and beyond all sorrow and evil. Whatever difficulties <\/p>\n

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\n

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and perplexities arise, be sure
\nof this that I am leading thee to a complete divine life in the universal and
\nan immortal existence in the transcendent Spirit.\u201d<\/p>\n

\u00a0<\/span>The secret thing, guhyam<\/i><\/span>, that all deep spiritual
\nknowledge reveals to us, mirrored in various teachings and justified in the
\nsoul’s experience, is for the Gita the secret of the spiritual self hidden
\nwithin us of which mind and external Nature are only manifestations or figures.
\nIt is the secret of the constant relations between soul and Nature, Purusha<\/span> and Prakriti<\/span>, the secret
\nof an indwelling Godhead who is the lord of all existence and veiled from us in
\nits forms and movements. These are the truths taught in many ways by Vedanta
\nand Sankhya<\/span> and Yoga and synthetised<\/span>
\nin the earlier chapters of the Gita. And amidst all their apparent distinctions
\nthey are one truth and all the different ways of Yoga are various means of
\nspiritual self-discipline by which our unquiet mind and blinded life are
\nstilled and turned towards this many-aspected<\/span> One and
\nthe secret truth of self and God made so real to us and intimate that we can
\neither consciously live and dwell in it or lose our separate selves in the
\nEternal and no longer be compelled at all by the mental Ignorance.<\/p>\n

The more secret
\nthing, guhyataram<\/i><\/span>,
\ndeveloped by the Gita is the profound reconciling truth of the divine Purushottama<\/span>, at once self and Purusha<\/span>,
\nsupreme Brahman and a sole, intimate, mysterious, ineffable Godhead. That gives
\nto the thought a larger and more deeply understanding foundation for an
\nultimate knowledge and to the spiritual experience a greater and more fully
\ncomprehending and comprehensive Yoga. This deeper mystery is founded on the
\nsecret of the supreme spiritual Prakriti<\/span> and of the Jiva<\/span>, an eternal portion of the Divine in that eternal and
\nthis manifested Nature and of one spirit and essence with him in his immutable
\nself-existence. This profounder knowledge escapes from the elementary
\ndistinction of spiritual experience between the Beyond and what is here. For
\nthe Transcendent beyond the worlds is at the same time Vasudeva<\/span>
\nwho is all things in all worlds; he is the Lord standing in the heart of every
\ncreature and the self of all existences and the origin and supernal meaning of
\neverything that he has put forth in his Prakriti<\/span>. He
\nis manifested in his Vibhutis<\/span> and he is the Spirit in
\nTime who compels <\/p>\n

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<\/p>\n
\n

<\/span><\/div>\n

the action of the world and the
\nSun of all knowledge and the Lover and Beloved of the soul and the Master of
\nall works and sacrifice. The result of an inmost opening to this deeper, truer,
\nmore secret mystery is the Gita’s<\/span> Yoga of integral
\nknowledge, integral works and integral bhakti<\/span>. It is
\nthe simultaneous experience of spiritual universality and a free and perfected
\nspiritual individuality, of an entire union with God and an entire dwelling in
\nhim as at once the frame of the soul’s immortality and the support and power of
\nour liberated action in the world and the body.<\/p>\n

And now there comes the supreme
\nword and most secret thing of all, guhyatamam<\/i><\/span>, that the Spirit and Godhead is an Infinite free
\nfrom all dharmas<\/span> and though he conducts the world
\naccording to fixed laws and leads man through his dharmas<\/span>
\nof ignorance and knowledge, sin and virtue, right and wrong, liking and
\ndisliking and indifference, pleasure and pain, joy and sorrow and the rejection
\nof these opposites, through his physical and vital, intellectual, emotional,
\nethical and spiritual forms and rules and standards, yet the Spirit and Godhead
\ntranscends all these things, and if we too can cast away all dependence on dharmas<\/span>, surrender ourselves to this free and eternal
\nSpirit and, taking care only to keep ourselves absolutely and exclusively open
\nto him, trust to the light and power and delight of the Divine in us and,
\nunafraid and ungrieving<\/span>, accept only his guidance,
\nthen that is the truest, the greatest release and that brings the absolute and
\ninevitable perfection of our self and nature. This is the way offered to the
\nchosen of the Spirit,\u2014to those only in whom he takes the greatest delight
\nbecause they are nearest to him and most capable of oneness and of being even
\nas he, freely consenting and concordant with Nature in her highest power and
\nmovement, universal in soul consciousness, transcendent in the spirit.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>For
\na time comes in spiritual development when we become aware that all our effort
\nand action are only our mental and vital reactions to the silent and secret
\ninsistence of a greater Presence in and around us. It is borne in upon us that
\nall our Yoga, our aspiration and our endeavour<\/span> are
\nimperfect or narrow forms, because disfigured or at least limited by the mind’s
\nassociations, demands, <\/p>\n

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\n

<\/span><\/div>\n

prejudgments, predilections,
\nmistranslations or half translations of a vaster truth. Our ideas and experiences
\nand efforts are mental images only of greatest things which would be done more
\nperfectly, directly, freely, largely, more in harmony with the universal and
\neternal will by that Power itself in us if we could only put ourselves passively
\nas instruments in the hands of a supreme and absolute strength and wisdom. That
\nPower is not separate from us; it is our own self one with the self of all
\nothers and at the same time a transcendent Being and an immanent Person. Our existence,
\nour action taken up into this greatest Existence would be no longer, as it
\nseems to us now, individually our own in a mental separation. It would be the
\nvast movement of an Infinity and an intimate ineffable Presence; it would be
\nthe constant spontaneity of formation and expression in us of this deep
\nuniversal self and this transcendent Spirit. The Gita indicates that in order
\nthat that may wholly be, the surrender must be without reservations; our Yoga,
\nour life, our state of inner being must be determined freely by this living
\nInfinite, not predetermined by our mind’s insistence on this or that dharma or
\nany dharma. The divine Master of the Yoga, yogeśvarah<\/i><\/span> krisnah<\/span><\/i>, will
\nthen himself take up our Yoga and raise us to our utmost possible perfection,
\nnot the perfection of any external or mental standard or limiting rule, but
\nvast and comprehensive, to the mind incalculable. It will be a perfection
\ndeveloped by an all-seeing Wisdom according to the whole truth, first indeed of
\nour human swabhava<\/span>, but afterwards of a greater thing
\ninto which it will open, a spirit and power illimitable, immortal, free and
\nall-transmuting, the light and splendour<\/span> of a divine and
\ninfinite nature. <\/p>\n

All must be
\ngiven as material of that transmutation. An omniscient consciousness will take
\nup our knowledge and our ignorance, our truth and our error, cast away their
\nforms of insufficiency, sarva-dharmān<\/i><\/span> parityajya<\/span><\/i>,
\nand transform all into its infinite light. An almighty Power will take up our
\nvirtue and sin, our right and wrong, our strength and our weakness, cast away
\ntheir tangled figures, sarva-dharmān<\/i><\/span> parityajya<\/span><\/i>,
\nand transform all into its transcendent purity and
\n <\/p>\n

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\n

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universal good and infallible
\nforce. An ineffable Ananda<\/span> will take up our petty joy
\nand sorrow, our struggling pleasure and pain, cast away their discordances and
\nimperfect rhythms, sarva-dharmān<\/i><\/span> parityajya<\/span><\/i>,
\nand transform all into its transcendent and universal unimaginable delight. All
\nthat all the Yogas<\/span> can do will be done and more; but
\nit will be done in a greater seeing way, with a greater wisdom and truth than
\nany human teacher, saint or sage can give us. The inner spiritual state to
\nwhich this supreme Yoga will take us, will be above all that is here and yet
\ncomprehensive of all things in this and other worlds, but with a spiritual
\ntransformation of all, without limitation, without bondage, sarva-dharmān<\/i><\/span> parityajya<\/span><\/i>.
\nThe infinite existence, consciousness and delight of the Godhead in its calm
\nsilence and bright boundless activity will be there, will be its essential, fundamental,
\nuniversal stuff, mould and character. And in that mould of infinity the Divine
\nmade manifest will overtly dwell, no longer concealed by his Yogamaya<\/span>, and whenever and as he wills build in us whatever
\nshapes of the Infinite, translucent forms of knowledge, thought, love,
\nspiritual joy, power and action according to his self-fulfilling will and immortal
\npleasure. And there will be no binding effect on the free soul and the
\nunaffected nature, no unescapable<\/span> crystallising<\/span>
\ninto this or that inferior formula. For all the action will be executed by the
\npower of the Spirit in a divine freedom, sarva-dharmān<\/i><\/span> parityajya<\/span><\/i>.
\nAn unfallen<\/span> abiding in the transcendent Spirit, param<\/i><\/span> dhāma<\/span><\/i>,
\nwill be the foundation and the assurance of this spiritual state. An intimate
\nunderstanding oneness with universal being and all creatures, released from the
\nevil and suffering of the separative<\/span> mind but wisely
\nregardful of true distinctions, will be the conditioning power. A constant
\ndelight, oneness and harmony of the eternal individual here with the Divine and
\nall that he is will be the effect of this integral liberation. The baffling
\nproblems of our human existence of which Arjuna’s<\/span>
\ndifficulty stands as an acute example, are created by our separative<\/span>
\npersonality in the Ignorance. This Yoga because it puts the soul of man into
\nits right relation with God and world-existence and makes our action God’s, the
\nknowledge and will shaping and moving it his and our life the harmony of a
\ndivine self-expression, is the way to their total disappearance.<\/p>\n

\u00a0<\/span>The whole Yoga is revealed, the great word of
\nthe teaching <\/p>\n

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<\/p>\n
\n

<\/span><\/div>\n

is given, and Arjuna<\/span>
\nthe chosen human soul is once more turned, no longer in his egoistic mind but
\nin this greatest self-knowledge, to the divine action. The Vibhuti<\/span>
\nis ready for the divine life in the human, his conscious spirit for the works
\nof the liberated soul, muktasya<\/span> karma. Destroyed is
\nthe illusion of the mind; the soul’s memory of its self and its truth concealed
\nso long by the misleading shows and forms of our life has returned to it and
\nbecome its normal consciousness: all doubt and perplexity gone, it can turn to
\nthe execution of the command and do faithfully whatever work for God and the
\nworld may be appointed and apportioned to it by the Master of our being, the
\nSpirit and Godhead self-fulfilled in Time and universe. <\/p>\n

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TWENTY-TWO The Supreme Secret*                THE essence of the teaching and the Yoga has thus been given to the disciple on the field of…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[31],"tags":[],"class_list":["post-1388","post","type-post","status-publish","format-standard","hentry","category-13-essays-on-the-gita-volume-13","wpcat-31-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1388","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1388"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1388\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1388"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1388"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1388"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}