able to live entirely in our true and divine being is what in the end we mean by Yoga.
This upward transference of our centre of being and the consequent transformation of our whole existence and consciousness, with a resultant change in the whole spirit and motive of our action, the action often remaining precisely the same in allits outward appearances, makes the gist of the Gita’s Karmayoga. Change your being, be reborn into the spirit and by that new birth proceed with the action to which the Spirit within has appointed you, may be said to be the heart of its message. Or again, put otherwise, with a deeper and more spirityal import,—make the work you have to do here your means of inner spiritual rebirth, the divine birth, and, having become divine, do still divine works as an instrument of the Divine for the leading of the peoples. Therefore there are here two things which have to be clearly laid down and clearly grasped, the way to the change, to this upward trans- ference, this new divine birth, and the nature of the work or rather the spirit in which it has to be done, since the outward form of it need not at all change, although really its scope and aim become quite different. But these two things are practically the same, for the elucidation of one elucidates the other. The spirit of our action arises from the nature of our being and the inner foundation it has taken, but also this nature is itself affected by the trend and spiritual effect of our action ; a very great change in the spirit of our works changes the nature of our being and alters the found- ation it has taken ;it shifts the centre of conscious force from which we act. If life and action were enttirely
