Page:Essays On The Gita - Ghose - 1922.djvu/330

322 is no longer our own and where therefore the sense of personal virtue and personal sin is exceeded ; where the universal, the impersonal, the divine spirit works out through us its purpose in the world ; where we are our- selves by a new and divine birth changed into being of ~ that being, consciousness of that consciousness, power of that power, bliss of that bliss, and, living no longer in our lower nature, have no works to do of oar own, no personal aim to pursue of our own, butif we do works at allZ—and that is the one real problem and difficulty left, —do only the divine works, those of which our outward natureis only a passive instrument and no longer the cause, no longer provides the motive; for the motiye- power is'above us in the will of the Master of our works. And this is presented to us as the true solution, because it goes -back to the real truth of our being and to live according to the real truth of our being is evidently the highest solution and the sole entirely true solution of the problems of our existence. Our mental and vital personality is a truth of our natural existence, but a truth of the ignorance, and all that attaches itself to it is also truth of that order, practially valid for the works of the ignorance, but no longer valid when we get back to the real truth of our being. But how can we actually be sure that this is the truth? We cannot so long as we remain satisfied with our ordinary mental experience ; for our normal mental experience is wholly that of this lower nature full of the ignorance. We can only know this greater truth by living it, that is to say, by passing beyond the mental into the spiritual experience, by Yoga. ‘For the living out of spiritual experience until we cease to be mind and become spirit, until, liberated from the imperfections of our present nature, we are