The Synthesis of Yoga - Sri Aurobindo Ashram

96 The Yoga of Divine Works
an independent ego, chooses what object we shall seek, whether
by reasoned will or unreflecting impulse, at any moment of our
existence. If, on the contrary, we live in the unifying reality of
the Brahman, then we go beyond the ego and overstep Nature.
For then we get back to our true self and become the spirit; in
the spirit we are above the impulsion of Nature, superior to her
modes and forces. Attaining to a perfect equality in the soul,
mind and heart, we realise our true self of oneness, one with all
beings, one too with That which expresses itself in them and in
all that we see and experience. This equality and this oneness
are the indispensable twin foundation we must lay down for a
divine being, a divine consciousness, a divine action. Not one
with all, we are not spiritual, not divine. Not equal-souled to
all things, happenings and creatures, we cannot see spiritually,
cannot know divinely, cannot feel divinely towards others. The
Supreme Power, the one Eternal and Infinite is equal to all things
and to all beings; and because it is equal, it can act with an absolute
wisdom according to the truth of its works and its force
and according to the truth of each thing and of every creature.
This is also the only true freedom possible to man, — a
freedom which he cannot have unless he outgrows his mental
separativeness and becomes the conscious soul in Nature. The
only free will in the world is the one divine Will of which Nature
is the executrix; for she is the master and creator of all other
wills. Human free-will can be real in a sense, but, like all things
that belong to the modes of Nature, it is only relatively real.
The mind rides on a swirl of natural forces, balances on a poise
between several possibilities, inclines to one side or another,
settles and has the sense of choosing: but it does not see, it is
not even dimly aware of the Force behind that has determined
its choice. It cannot see it, because that Force is something
total and to our eyes indeterminate. At most mind can only
distinguish with an approach to clarity and precision some out
of the complex variety of particular determinations by which
this Force works out her incalculable purposes. Partial itself, the
mind rides on a part of the machine, unaware of nine-tenths of
its motor agencies in Time and environment, unaware of its past