say, to work out under the difficult conditions of a natural and egoistic ignorance what is foreseen in full supramentul light by the inner Will and Knowledge.
But a time must come in our progress when we are ready to open our eyes to the real truth of our being, and then the error of our egoistic free-will must fall away from us. The rejection of the idea of egoistic free-will does not imply a cessation of action, because Nature is the doer and carries out her action after this machinery is dispensed with even as she did before it came into usage in the process of her evolution. In the man who has rejected it, it may even be possible for her to develop a greater action; for his mind may be more aware of all that his nature is by the self-creation of the past, more aware of the powers that environ and are working upon it to help or to hinder its growth, more aware too of the latent greater possibilities which it contains by virtue of all in it that is unexpressed, yet capable of expression; and this mind may be a freer channel for the sanction of the Purusha to the greater possibilities that it sees and a freer instrument for the response of Nature, for her resultant attempt at their development and realisation. But the rejection of free-will must not be a mere fatalism or idea of natural determinism in the understanding without any vision of the real Self in us; for then the ego still remains as our sole idea of self and, as that is always the instrument of Prakriti, we still act by the ego and with our will as her instrument, and the idea in us brings no real change, but only a modification of our intellectual attitude. We shall have accepted the phenomenal truth of the determination of our egoistic being and action by
