Chapter 3Editor's Epilogue

EDITOR’S EPILOGUE A few words seem necessary in conclusion. For it is as well to guard against certain misconceptions which may arise from the brevity of the writer and his omission of some important points considered by him, no doubt, to be, however important, yet outside his scope. The prohibition of cheshta in the ideal use of the will does not imply the renunciation of Karma. The cheshta referred to is internal, not external, arambha, not karma. The distinction is that made by Sri Krishna in the Gita when he holds up the ideal of action with renunciation of all arambhas, sarvˆarambhˆan parityajya. We are to do actions with the body, mind, buddhi, senses, each doing its own separated work in its absolute purified simplicity, kevalair, without any desire, expectation or straining in the will after either action or its success. The sadhak should abstain from applying his method to important actions in life until the higher purified will is to some extent trained, and even then it will be best for him to apply it to things of smaller moment first, then to those of greater moment. During the sadhana subjective progress and superfluous action small or great should be his main fields for test and training. Secondly, it must not be supposed that the treatment in these short lectures is intended to be full or exhaustive or even that in those points which it handles at the greatest length all has been said that the sadhak needs to know. On the contrary, only a few main ideas have been broadly struck out which may be useful to the beginner. The more advanced will find that they have rapidly outgrown the utility of these hints and that they have to be greatly enlarged on and modified before the knowledge at which they point can be considered full and satisfactory. Finally, the aim of the particular path of Yoga indicated is not the assertion of the individual will, but surrender of the in- dividual will, its absolute, unreserved and ungrudging surrender into the direction and control of the Infinite Being. The training of the system or adhar prescribed has for its purpose, first, the subjugation of the clamorous desires and impulses, the stubborn pride and egoism, the vain self-sufficient reason and imagination

Yogic Sadhan of the unregenerate man so that they may not interfere with the completeness of the surrender, secondly, the possession of a strong, mighty and effective will to offer as a yajna to the Most High and not one that is weak, distracted, ignorant and diffident. The Karma of the Siddha Yogin must be like that of the sun and stars, the avalanche and the cyclone, the breeze, moon or flowers, fire and the dust of the earth, either calm and luminous or mighty and violent or gentle, sweet and useful, either lofty or humble at the will of the One Supreme Shakti, impelled and used by Her entirely, and, whatever its outward appearance, always working on a basis of absolute peace, self-surrender and self-knowledge.