the Divine losing him and the world getting him, of his losing the Divine and getting back in its place the ego and the lower nature ? No, says the Gita ; “he who sees Me everywhere and sees allin Me, to him I do not get lost, nor does he get lost to me.” For this peace of Nirvana, though it is gained through the Akshara, is founded upon the being of the Purushottama, mat-san- stham, and that is extended, the Divine, the Brahman is extended too in the world,of beings and, though trans- cendent of it, not imprisoned in its own transcendence. One has to see all things as He and live and act wholly in that vision ; that is the perfect fruit of the Yoga.
But why act ? Is it not safer to sit in one’s solitude looking out upon the world, if you will, seeing it in Bra- hman, in the Divine, but not taking part in it, not moving in it, not living in it, not acting in it, living rather ordin- arily in the inner Samadhi? Should not that be the law, the rule, the dharma of this highest spiritual condition ? No, again; for the liberated Yogin there is no other law, rule, dharma than simply this, to live in the Divine and love the Divine and be one with all beings; his freedom is an absolute and not a contingent freedom, self-existent and not dependent any longer on any rule of conduct, law of life or limitation of any kind. He hasno longer any need of a process of Yoga, because he is now per- petually in Yoga. “The Yogin who has taken his stand upon oneness and loves Me in all beings, however and in all ways he lives and acts, lives and acts in Me”. The love of the world spiritualised, changed from a sense experience to a soul experience, is founded on the love of God andinthat love there is no peril and no shortcoming. Fear and disgustcf the world may often be necessary
