in himself many un-saintly movements and the vile are not entirely evil. The dullest has his unexpressed or unused and undeveloped capacities, the most timorous his moments of courage, the helpless and the weakling a latent part of strength in his nature. The dominant Gunas are not the essential soul qualities of the human being but only the index of the formation he has made for this life or during his present existence and at a given moment of his evolution in Time. 

Mother Nature acts and the individual ego is Her tool 
When the Sadhaka (Spiritual aspirant) has once stood back from the action of Prakriti within him or upon him and not interfering, not amending, not choosing or deciding, allowed its play and analyzed and watched the process, he soon discovers that Her modes are selfdependent and work, as a machine once put in action. It works, by its own structure and propelling forces. The force and the propulsion come from Prakriti and not from the individual being. Then he realizes how mistaken was his impression that his mind was the doer of his works. His mind was only a small part a creation and an instrument of Nature. Nature was acting all the while in Her own modes moving the three Gunas about, as a girl might play with her puppets. His ego was all along a tool and plaything, his character and intelligence, his moral qualities and mental powers, his creations and works and exploits, his anger and forbearance, his cruelty and mercy, his love and his hatred, his sin and his virtue, his light and his darkness, his passion of joy and his anguish of sorrow were the play of Nature to which he the Soul, was attracted and identifying with it gave its passive concurrence. 

The determinism of Nature is however not everything. The Soul has a word to say in the matter, - but the Soul, the Purusha, not the mind or the ego, since these are not independent entities, they are parts of Nature. For the Soul's sanction is needed for the play and by an inner silent will as the Lord and giver of the sanction it can determine the principle of the play and intervene in its combinations, although the execution in thought and will and act and impulse must still be Nature's part and privilege. The Purusha can dictate a happy harmony for Nature to execute, not by interfering in her functions but by a conscious respectful instructions. 

An escape from the action of the two inferior Gunas is very evidently indispensable if we are to transmute our present nature into a power and form of the Divine Consciousness and an instrument of its forces. Tamas obscures and prevents the light of the divine knowledge from penetrating into the dark and dull corners of our nature. Tamas incapacitates and take away the power to respond to divine impulse and the energy to change and the will to progress and make ourselves plastic to a greater Shakti. Rajas perverts knowledge, makes our reason the accomplice of falsehood and the abettor of every wrong movement, disturbs and twists our life-force and its impulses, oversets the balance and health of the body. Rajas captures all high-born ideas and high-seated movements and turns them to a false and egoistic use; even divine Truth and divine influences, when they descend into the earthly plane, cannot escape the misuse and seizure. Tamas unenlightened and Rajas unconverted, no divine change or divine life is possible. 

An exclusive resort to Sattwa would seem to be the way of escape, but there is this difficulty that no one of the qualities can prevail by itself against its two companions and rivals. If,