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Series 2, Chapter 13 pg 412, Para 2:
First, the whole of existence must be regarded as a field of the soul's construction and action in the midst of Nature. The Gita explains the
ksetram, field, by saying that it is this body which is called the field of the spirit, and in this body there is someone who takes cognizance of the field,
ksetrajna, the knower of Nature. It is evident, however, from the definitions that succeed that it is not the physical body alone which is the field, but all too that the body supports, the working of nature, the mentality, the natural action of the objectivity and subjectivity of our being.
2 This wider body too is only the individual field; there is a larger, a universal, a world-body, a world-field of the same Knower. For in each embodied creature there is this one Knower: in each existence he uses mainly and centrally this single outward result of the power of his nature which he has formed for his habitation,
isa vasyam sarvam yat kinca, makes each separate sustained knot of his mobile Energy the first base and scope of his developing harmonies. In Nature he knows the world as it affects and is reflected by the consciousness in this one limited body; the world exists to us as it is seen in our single mind, — and in the end, even, this seemingly small embodied consciousness can so enlarge itself that it contains in itself the whole universe,
atmani visva-darsanam. But, physically, it is a microcosm in a macrocosm, and the macrocosm too, the large world too, is a body and field inhabited by the spiritual knower.
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Series 2, Chapter 13 pg 414, Para 2:
All these things taken together constitute the fundamental character of our first transactions with the world of Nature, but it is evidently not the whole description of our being; it is our actuality but not the limit of our possibilities. There is something beyond to be known,
jneyam, and it is when the knower of the field turns from the field itself to learn of himself within it and of all that is behind its appearances that real knowledge begins,
jnanam, — the true knowledge of the field no less than of the knower. That turning inward alone delivers from ignorance. For the farther we go inward, the more we seize on greater and fuller realities of things and grasp the complete truth both of God and the soul and of the world and its movements. Therefore, says the divine Teacher, it is the knowledge at once of the field and its knower,
ksetra-ksetrajnayor jnanam, a united and even unified self-knowledge and world-knowledge, which is the real illumination and the only wisdom. For both soul and nature are the Brahman, but the true truth of the world of Nature can only be discovered by the liberated sage who possesses also the truth of the spirit. One Brahman, one reality in Self and Nature is the object of all knowledge.
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Series 2, Chapter 13 pg 417, Para 1:
his own Nature. He is attached to nothing, bound by nothing, fixed to nothing that he does; calm, he supports in a large and immortal freedom all the action and movement and passion of his universal Shakti. He becomes all that is in the universe; that which is in us is he and all that we experience outside ourselves is he. The inward and the outward, the far and the near, the moving and the unmoving, all this he is at once. He is the subtlety of the subtle which is beyond our knowledge, even as he is the density of force and substance which offers itself to the grasp of our minds. He is indivisible and the One, but seems to divide himself in forms and creatures and appears as all these separate existences. All things can get back in him, can return in the Spirit to the indivisible unity of their self-existence. All is eternally born from him, upborne in his eternity, taken eternally back into his oneness. He is the light of all lights and luminous beyond all the darkness of our ignorance. He is knowledge and the object of knowledge. The spiritual supramental knowledge that floods the illumined mind and transfigures it is this spirit manifesting himself in light to the force-obscured soul which he has put forth into the action of Nature. This eternal Light is in the heart of every being; it is he who is the secret knower of the field,
ksetrajna, and presides as the Lord in the heart of things over this province and over all these kingdoms of his manifested becoming and action. When man sees this eternal and universal Godhead within himself, when he becomes aware of the soul in all things and discovers the spirit in Nature, when he feels all the universe as a wave mounting in this Eternity and all that is as the one existence, he puts on the light of Godhead and stands free in the midst of the worlds of Nature. A divine knowledge and a perfect turning with adoration to this Divine is the secret of the great spiritual liberation. Freedom, love and spiritual knowledge raise us from mortal nature to immortal being.
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