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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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Series 2, Chapter 20 pg 521, Para 1:
acts, but is not in full possession of itself, is seeking as it were for its own true law in a half light or a darkness and goes on its way through many lower forms, many false forms, endless imperfections, perversions, self-losings, self-findings, seekings after norm and rule before it arrives at self-discovery and perfection. Our nature here is a mixed weft of knowledge and ignorance, of truth and falsehood, of success and failure, of right and wrong, of finding and losing, of sin and virtue. It is always the Swabhava that is looking for self-expression and self-finding through all these things,
svabhavas tu pravartate, a truth which should teach us universal charity and equality of vision, since we are all subject to the same perplexity and struggle. These motions belong, not to the soul, but to the nature. The Purushottama is not limited by this ignorance; he governs it from above and guides the soul through its changes. The pure immutable self is not touched by these movements; it witnesses and supports by its intangible eternity this mutable Nature in her vicissitudes. The real soul of the individual, the central being in us, is greater than these things, but accepts them in its outward evolution in Nature. And when we have got at this real soul, at the changeless universal self sustaining us and at the Purushottama, the Lord within us who presides over and guides the whole action of Nature, we have found all the spiritual meaning of the law of our life. For we become aware of the Master of existence expressing himself for ever in his infinite quality,
anantaguna, in all beings. We become aware of a fourfold presence of the Divinity, a Soul of self-knowledge and world-knowledge, a Soul of strength and power that seeks for and finds and uses its powers, a Soul of mutuality and creation and relation and interchange between creature and creature, a Soul of works that labours in the universe and serves all in each and turns the labour of each to the service of all others. We become aware too of the individual Power of the Divine in us, that which directly uses these fourfold powers, assigns our strain of self-expression, determines our divine work and office and raises us through it all to his universality in manifoldness till we can find by it our spiritual oneness with him and with all that he is in the cosmos.
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