Essays on the Gita
"There are indeed three things in the Gita which are spiritually significant, almost symbolic, typical of the profoundest relations and problems of the spiritual life and of human exisstence at its roots; they are the divine personality of the Teacher, his characteristic relations with his disciple and the occasion of his teaching. The teacher is God himself descended into humanity; the disciple is the first, as we might say in modern language, the representative man of his age, closest friend and chosen instrument of the Avatar, his protagonist in an immense work and struggle the secret purpose of which is unknown to the actors in it, known only to the incarnate Godhead who guides it all from behind the veil of his unfathomable mind of knowledge; the occasion is the violent crisis of that work and struggle at the moment when the anguish and moral difficlty and blind violence of its apparent movements forces itself with the shock of a visible revelation on the mind of its representative man and raises the whole question of the meaning of God in the world and the goal and drift and sense of human life and conduct.
"Such then is the divine Teacher of the Gita, the eternal Avatar, the Divine who has descended into the human consciouisness, the Lord seated within the heart of all beings, He who guides from behind the veil all our thought and action and heart's seeking even as He directs from behind the veil of visible and sensible forms and forces and tendencies the great universal action of the world which He has manifested in His own being. All the strife of our upward endeavour and seeking finds its culmination and ceases in a satisfied fulfilment when we can rend the veil and get behind our apparent self to this real Self, can realize our whole being in this true Lord of our being, can give up our personality to and into this one real Person, merge our ever-dispersed and ever-converging mental activities into His plenary light, luminous and undivided Will, at once renounce and satisfy all our dissipated outward-moving desires and emotions in the plenitude of His self-existent Bliss.
"What is the real fact? that highest aim? This, that human life and death repeated through the aeons in the great cycles of the world are only a long progress by which the human being prepares and makes himself fit for immortiality. And how shall he prepare himself? who is the man that is fit? The man who rises above the conception of himself as a life and a body, who does not accept the
material and sensational touches of the world at their own value or at the value which the physical man attaches to them, who knows himself and all as souls, learns himself to live in his soul and not in his body and deals with others too as souls and not as mere physical beings. For by immortality is meant not the survival of death, - that is already given to every creature born with a mind, - but the transcendence of life and death. It means that ascension by which man ceases to live as a mind-informed body and lives at last as a spirit and in the Spirit. Whoever is subject to grief and sorrow, a slave to the sensations and emotions, occupied by the touches of things transient cannot become fit for immortality. These things must be borne until they are conquered, till they can give no pain to the liberated man, till he is able to receive all the material happenings of the world whether joyful or sorrowful with a wise and calm equality, even as the tranquil eternal Spirit secret within us receives them."