He escapes from the sattwic egoism of the altruist; he shakes off from its control on his lifeimpulses the rajasic egoism of the self-seeker and ceases to be the laborious caterer of selfinterest and the pampered prisoner or toiling slave of passion and desire. He slays with the light of knowledge the tamasic egoism of the ignorant or passive being dull, unintelligent, attached to the common round of human life. Thus convinced and conscious of the essential vice of the ego-consciousness in all our personal action, he seeks no longer to find a means of self-correction and self-liberation in the rajasic or sattwic ego but looks above, beyond the instruments and the working of Nature, to the Master. The Master of Nature. There alone the being is pure and free and the activities of a Divine Truth possible.
In this progression the first step is a certain detachment from the three modes of Nature. The Soul is inwardly realized to be separated and free from the workings of Nature and not involved in its coils, indifferent and glad above it. Nature continues to act in her triple modes and her ancient habits, - desire, grief and joy attack the heart, the instruments fall into inaction and obscurity and weariness, light and peace come back into the heart and mind and body; but the Soul stands unchanged and untouched by these changes. Observing and unmoved by the grief and desire of the lower instruments, smiling at their joys and their strainings, regarding and un-overpowered by the failing and the darkness of the thought and the wildness or the weaknesses of the heart and nerves, uncompelled and unattached to the mind's illuminations and its relief and sense of ease or of power in the return of light and gladness, it throws itself into none of these things, but waits unmoved for the intimations of a higher Will and the intuitions of a greater luminous knowledge. Thus doing always, it becomes eventually free even in its activities from the strife of the three modes and their insufficient values and imprisoning limits. The old habits to which it clung receive no further sanction and begin steadily to lose their frequency and force of recurrence. At last it understands that it is called to a higher action and a better state and however slowly, however reluctantly, with whatever initial or prolonged ill-will and stumbling ignorance, it submits, turns and prepares itself for the change.
The static freedom of the Soul no longer witness only, is crowned by a dynamic power over Nature. The constant mixture, the uneven operation of the three modes acting upon each other in our three instruments ceases from its normal confused, troubled and improper action and movement. Another action becomes possible, commences, grows, a working more truly right more luminous, natural and normal to the deepest divine interplay of Purusha and Prakriti, although supernatural and supernormal to our present imperfect nature. The body conditioning the physical mind insist no longer on a tamasic inertia that repeats always the same ignorant movement, it becomes a passive field and instrument of a greater force and light, it responds to every demand of the spirit's force, supports every variety and intensity of new divine experience. Our kinetic and dynamic vital parts, our nervous and emotional and sensational and volitional being, expand in power and admit a tireless action and a blissful enjoyment of experience, but learn at the same time to stand on a foundation of wide self-possessed and self-poised calm, sublime in force, divine in rest, neither exulting nor excited nor tortured by sorrow and pain, neither harried by desire and importunate impulses nor dulled by incapacity and indolence. The intelligence, the thinking, understanding and reflective mind, renounces its sattwic limitations and opens to an essential light and