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Series 1, Chapter 20 pg 201, Para 2:
This knowledge of which the Gita speaks, is not an intellectual activity of the mind; it is a luminous growth into the highest state of being by the outshining of the light of the divine sun of Truth, “that Truth, the Sun lying concealed in the darkness” of our ignorance of which the Rigveda speaks,
tat satyam suryam tamasi ksiyantam. The immutable Brahman is there in the spirit's skies above this troubled lower nature of the dualities, untouched either by its virtue or by its sin, accepting neither our sense of sin nor our self-righteousness, untouched by its joy and its sorrow, indifferent to our joy in success and our grief in failure, master of all, supreme, all-pervading,
prabhu vibhu, calm, strong, pure, equal in all things, the source of Nature, …
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Series 1, Chapter 22 pg 231, Para 2:
He must, to be free, get back from the Nature action to the status of the Akshara; he will then be
trigunatita, beyond the gunas. Knowing himself as the Akshara Brahman, the unchanging Purusha, he will know himself as an immutable impersonal self, the Atman, tranquilly observing and impartially supporting the action, but himself calm, indifferent, untouched, motionless, pure, one with all beings in their self, not one with Nature and her workings. This self, though by its presence authorising the works of Nature, though by its all-pervading existence supporting and consenting to them,
prabhu vibhu, does not itself create works or the state of the doer or the joining of the works to their fruit,
na kartrtvam na karmani srjati na karma-phala-samyogam, but only watches nature in the Kshara working out these things,
svabhavas tu pravartate; it accepts neither the sin nor the virtue of the living creatures born into this birth as its own,
nadatte kasyacit papam na caiva sukrtam; it preserves its spiritual purity. It is the ego bewildered by ignorance which attributes these things to itself, because it assumes the responsibility of the doer and chooses to figure as that and not as the instrument of a greater power, which is all that it really is;
ajnanenavrtam jnanam tena muhyanti jantavah. By going back into the impersonal self the soul gets back into a greater self-knowledge and is liberated from the bondage of the works of Nature, untouched by her gunas, free from her shows of good …
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Series 2, Chapter 5 pg 317, Para 1:
and the Divine secretly conscious or partially manifested in cosmic Nature and all her works and creatures, are then one reality, one Godhead. But the truths that we can put forward the most confidently of one, are reversed or they alter their sense when we try to apply them to the other poises of the one Being. Thus the Divine is always the Lord, Ishwara; but we cannot therefore crudely apply the idea of his essential lordship and mastery in exactly the same way without change in all four fields. As the Divine manifest in cosmic Nature he acts in close identity with Nature. He is himself then Nature, so to speak, but with a spirit within her workings which foresees and forewills, understands and enforces, compels the action, overrules in the result. As the one silent self of all he is the non-doer, and Nature alone is the doer. He leaves all these works to be done by her according to the law of our being,
svabhavas tu pravartate, and yet he is still the lord,
prabhu vibhu, because he views and upholds our action and enables Nature to work by his silent sanction. He by his immobility transmits the power of the supreme Godhead through the compulsion of his pervading motionless Presence and supports its workings by the equal regard of his witness Self in all things. As the supreme supracosmic Godhead he originates all, but is above all; he compels all to manifest, but does not lose himself in what he creates or attach himself to the works of his Nature. His is the free presiding Will of being that is antecedent to all the necessities of the natural action. In the individual he is during the ignorance the secret Godhead in us who compels all to revolve on the machine of Nature on which the ego is carried round as part of the machinery, at once a clog and a convenience. But since all the Divine is within each being, we can rise above this relation by transcending the ignorance. For we can identify ourselves with the one Self supporter of all things and become the witness and non-doer. Or else we can put our individual being into the human soul's right relation with the supreme Godhead within us and make it in its parts of nature the immediate cause and instrument,
nimitta, and in its spiritual self and person a high participant in the supreme, free and unattached mastery of that inner Numen. This is a thing we have to see clearly in …
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