For in all he sees two things, the Divine inhabiting every being equally, the varying manifestation unequal only in its temporary circumstances. In the animal and man, in the dog, the unclean outcast and the learn- ed and virtuous Brahmin, in the saint and the sinner, in the indifferent and the friendly and the hostile, in those who love him and benefit and those who hate him and afflict, he sees himself, he sees God and has at heart for all the same equal kindliness, the same divine affection. Circumstances may determine the outward clasp or the outward conflict, but can never affect his equal eye; his open heart, his inner embrace of all. And in all his actions there will be the same principle of soul, a perfect equality, and the same principle of work, the will of the Divine in him active for the need of the race in its gradually developing advance towards the Godhead.
Again, the sign of the divine worker is that which is central tp the divine consciousness itself, a perfect inner joy and peace which depends upon nothing in the world for its source or its continuance ; it is innate, it is the very stuff of the soul’s consciousness, it is the very nature of divine being. The ordinary man depends upon outward things for his happiness ; therefore he has desire ; therefore he has anger and passion, pleasure and pain, joy and grief ; therefore he measures all things in the balance of good fortune and evil fortune. None of these things can affect the divine soul ; it is ever satisfied without any kind of dependence, nitya-tripto mivigrayah . for its delight, its divine ease, its happiness, its glad light are eternal within, ingrained in itself, déma-vatih, antah- sukho 'ntardr-dmas tathdntar-jyotir eva cha. What joy it takes in outward things is not for their sake,not for things
