THE YOGA OF THE INTELLIGENT WILL
I have had to deviate in the last two essays and to drag the reader with me into the arid tracts of metaphysical dogma, —however cursorily and with a very insufficient and superficial treatment,—so that we might understand why the Gita follows the peculiar line of development it has taken, working out first a partial truth with only subdued hints of its deeper meaning, then returning upon its hints and bringing out their significance until it rises to its last great suggestion, its supreme mystery which it does not work out at all, but leaves to be lived out, as the later ages of Indian spirituality tried to live it out in great waves of love, of surrender, of ecstasy. Its eyeis always on its synthesis and all its strains are the gradual preparation of the mind for its high closing note.
I have declared to you the poise of a self-liberating intelligence in Sankhya, says the divine Teacher to Arjuna. I willnow declare to you ancther poise in Yoga. You are shrinking from the results of your works, you d:sire other results and turn from your right path in life because it does not lead you to them. But this idea of works and their result, desire of result as the motive, the work as a means for the satisfaction of desire, is the bondage of the ignorant who know not what works are, nor their true source, nor their real operation, nor their high utility. My Yoga will free you from all bondage of the soul to its works, karmabandham prahàsyasi. You, are afraid of many things, afraid of sin, afraid of suffering, afraid of hell and punishment, afraid of God, afraid of this world, afraid of the hereafter, afraid of yourself.” What is it that you are not afraid
