All truth of works must depend upon the truth of being. All
active existence must be in its inmost reality a sacrifice of works
offered by Prakriti to Purusha, Nature offering to the supreme
and infinite Soul the desire of the multiple infinite Soul within
her . Life is an altar to which she brings her workings and the
fruits of her workings and lays them before whatever aspect of
the Divinity the consciousness in her has reached for whatever
result of the sacrifice the desire of the living soul can seize on
as its immediate or its highest good. According to the grade of
consciousness and being which the soul has reached in Nature,
will be the Divinity it worships, the delight which it seeks and
the hope for which it sacrifices. And in the movement of the
mutable Purusha in Nature all is and must be interchange; for
existence is one and its divisions must found themselves on some
law of mutual dependence, each growing by each and living by
all. Where sacrifice is not willingly given, Nature exacts it by
force, she satisfies the law of her living. A mutual giving and
receiving is the law of Life without which it cannot for one
moment endure, and this fact is the stamp of the divine creative
Will on the world it has manifested in its being, the proof that
with sacrifice as their eternal companion the Lord of creatures
has created all these existences. The universal law of sacrifice is
the sign that the world is of God and belongs to God and that
life is his dominion and house of worship and not a field for the
self-satisfaction of the independent ego; not the fulfilment of the
ego,—that is only our crude and obscure beginning,—but the
discovery of God, the worship and seeking of the Divine and the
Infinite through a constantly enlarging sacrifice culminating in
a perfect self-giving founded on a perfect self-knowledge, is that
to which the experience of life is at last intended to lead.
ESSAYS ON THE GITA
The Lord of the Sacrifice
Page.no 125,126
active existence must be in its inmost reality a sacrifice of works
offered by Prakriti to Purusha, Nature offering to the supreme
and infinite Soul the desire of the multiple infinite Soul within
her . Life is an altar to which she brings her workings and the
fruits of her workings and lays them before whatever aspect of
the Divinity the consciousness in her has reached for whatever
result of the sacrifice the desire of the living soul can seize on
as its immediate or its highest good. According to the grade of
consciousness and being which the soul has reached in Nature,
will be the Divinity it worships, the delight which it seeks and
the hope for which it sacrifices. And in the movement of the
mutable Purusha in Nature all is and must be interchange; for
existence is one and its divisions must found themselves on some
law of mutual dependence, each growing by each and living by
all. Where sacrifice is not willingly given, Nature exacts it by
force, she satisfies the law of her living. A mutual giving and
receiving is the law of Life without which it cannot for one
moment endure, and this fact is the stamp of the divine creative
Will on the world it has manifested in its being, the proof that
with sacrifice as their eternal companion the Lord of creatures
has created all these existences. The universal law of sacrifice is
the sign that the world is of God and belongs to God and that
life is his dominion and house of worship and not a field for the
self-satisfaction of the independent ego; not the fulfilment of the
ego,—that is only our crude and obscure beginning,—but the
discovery of God, the worship and seeking of the Divine and the
Infinite through a constantly enlarging sacrifice culminating in
a perfect self-giving founded on a perfect self-knowledge, is that
to which the experience of life is at last intended to lead.
ESSAYS ON THE GITA
The Lord of the Sacrifice
Page.no 125,126
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