taining, not excluding all finite appearances, this im- personal admitting, not rejecting all individualities and personalities, this immobile sustaining; pervading, con- taining, not standing apart from all the movement of Nature, is the clear mirror in which the Divine will reveal His being. Therefore it is to the Impersonal that we have first to attain; through the cosmic deities, through the aspects of the finite alone the perfect know- ledge of God cannot be totally obtained. But neither is the silent imrnobilit;fi of the impersonal Self, conceived as shut into itself and divorced from all that it sustains, contains and pervades, the whole all revealing all-satis- fying truth of the Divine. To see that we have to look through its silence to the Purushottama, andhe in his divine grcatness possesses both the Akshara and the Kshara ; he is seated in the immobility, but he mani- fests himself in the movement and in all the action of cosic Nature ; to him even after liberation the sacrifice of works in Naturc continues to be offered.
The real goal of the Yoga is then a living and self- completing union with the divine Purushottama and is not merely a self-extinguishing immergence in the impersonal Being. To raise our whole existence to the Divine Being, to dwellin him, (mayycva nivasishyast), to be at one with him, unify our consciousness with his, to make our fragmentary nature a reflection of his perfect nature, to be iuspired in our thought and sense' wholly by the divine knowledgce, to be moved in will and action utterly and faultlessly by the diviie will, to lose desire -in his love and delight, is man’s perfection ; it is that which the Gita describes as the highest sccret. Itis the true goal and the last scnse of human living and the
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