Page:Essays On The Gita - Ghose - 1922.djvu/270

262 philosophical knowledge, when we turn it as a light upon the essential principles of existence so as to discover and live in that which is eternal; ethical knowledge, when by it having distinguished sin from virtue we put away the one and rise above the other into the pure innocence of the divine nature; aesthetic knowledge; when we discover by it the beauty of the Divine ; know ledge of the world, when we see through it the way of the Lord with his creatures and use it for the service of the Divine in man. Even then they are only aids ; the real knowledge is that which isa secret to the mind, of which the mind only gets reflections, but which lives inthe spirit. The Gita in describing how we come by this know- ledge, says that we get first initiation into it from the men of knowledge who have seen, not those who know merely by the intellect, its essential truths; but the actuality of it comes from within ourselves : “the man who is perfected by Yoga, finds it of himself in the self by the course of Time,” it grows within him, that is to say, and he grows into it as he goes on increasing in desirelessness, in equality, in devotion to the Divine. It is only of the supreme knowledge that this can altogether be said; the knowledge which the intellect of man amasses, is gathered laboriously by the senses and the reason from outside. To get this other knowledge, self-existent, intuitive, self-experiencing, self-revealing, we must have conquered and controlled our mind and senses, sanyatendriyah, so that we are no longer subject to their delusions, but rather the mind and senses be- come its pure mirror; we must have fixed our whole con- scious being on the truth of that supreme reality in which all exists, Zat-parah, so that it may display in us its luminous self-existence.