Certainly, the will in us has always to choose bet- ween a certain number of possibilities, for that is the way in which Nature always acts ; even our passivity, our re- fusal to will, is itselt a ch01ce, itself an act of the will of Nature in us; even in the atom there is a will always at its work. The whole difference is the extent to which we associate our idea of self with the action of the will in Nature ; when we so associate ourselves, we think of it as our will and say that it is a free will and that it is we who are acting. And error or not, illusion or not, this idea of our will, of our action is not a thing of no consequence, of no utility ; everything in Nature has a consequence and an utility. It is rather that process of our conscious being by which Nature in us becomes more and more aware of and responsive to the presence of the secret Purusha within her and opens by that increase of knowledge to a greater possibility of action ; it is by the aid of the ego-idea and the personal will that she raises herself to her own higher possibilities, rises out of the sheer or else the predominant passivity of the tamasic nature into the passion and the struggle of the rajasic nature and from the passion and the struggle of the rajasic nature to the greater light, happiness and purity of the sattwic nature. The relative self-mastery gained by the natural man over himself is the dominion achieved by the higher possibilities of his nature over its lower possibilities, and this is done in him when he associates his idea of self with the struggle of the higher guna to get the mastery, the predominance over the lower guna. The sense of free will, illusion or not, is a necessary machinery of the action of Nature, necessary for man during his progress, and it would
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