from its lower immergence in Nature and draw it back into the Self. We can do this by the force of the things we have attained, calm, equality, passionless impersonality. For as we grow in these things, carry them to their fullness, subject all our nature to them, we are growing into this calm, equal, passionless, impersonal, all-pervading Self. Our senses fall into that stillness and receive the touches of the world on us with a supreme tranquillity; our mind falls into stillness and becomes the calm, universal witness; our ego dissolves itself into this impersonal existence. All things we see in this self which we have become in ourself; and we see this self in all; we become one being with all beings in the spiritual basis of their existence. By doing works in this selfless tranquillity and impersonality, our works cease to be ours, cease to bind or trouble us with their reactions. Nature and her gunas weave the web of her works, but without affecting our griefless self-existent tranquillity. All is given up into that one equal and universal Brahman.
But here there are two difficulties. First, there seems to be an antinomy between this tranquil and immutable Self and the action of Nature. How then does the action at all exist or how can it continue once we have entered into the immutable self-existence? Where in that is the will to works which would make the action of our nature possible? If we say with the Sankhya that the will is in Nature and not in the Self, still there must be a motive in Nature and the power in her t odraw the soul into its workings by interest, ego and attachment, and when these things cease to reflect themselves in the soul consciousness, her power ceases
