be disastrous for him to lose it before he is ready for a higher truth. If it be said, as it has been said, that Nature deludes man to fulfil her behests and that the idea of a free individual will is the most powerful of these delusions, then it must also be said that the delu- sion is for his good and without it he could not rise to his full possibilities.
But it is not a sheer delusion, it is only an error of standpoint and an error of placement. The ego thinks - that it is the real self and acts as if it were the true centre of action and as if all existed for its sake, and there it commits an error of standpoint and placement. It is not wrong in thinking that there is something or someone within ourselves, within this action of our nature, who is the true centre of its action and for whom all exists; but this is not the ego, it is the Lord secret within our hearts, the divine Purusha, and the Jiva, other than ego, who is a portion of his being. The self-assertion of ego-sense is the broken and distorted shadow in our minds of the truth that there is a real self within us which is the master of all and for whom and at whose behest Nature goes about her works. So too the ego’s idea of free will is a distorted and misplaced sense of the truth that there is a-free Self within us and that the will in Nature is only a modified and partial reflection of its will, modified and partial because it lives in the successive moments of Time and acts by a cons- tant series of modifications which forget much of their own precedents and are only imperfectly conscious of their own consequences and aims. But the Will within, exceeding the moments of Time, knows all these, and the action of2Nature in us is an attempt, we might
