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THE KEY OF KNOWLEDGE.
Such is the nature of will which has given rise to so much confusion of thought. The cause of error, as
otherwise no one interferes with its choice. The knowledge of Self comes, we may say, by the force of destiny, for sensual pleasures do not make up for bliss; and, as a person who knows himself to be capable of great deeds grumbles when thrown in unsuitable environment, so does the naturally blissful soul feel ill at ease even in the midst of worldly prosperity and joy. The soul is like a man who enters his family in the guise of a menial, and, in consequence of the excitement caused by acting the part of a servant in his own house, identifies himself with his disguise and work, and forgets that he is the master. Now, it is evident that the termination of his servitude is a simple question of his choice; and that nobody can force him into it against his will. But whether he will ever recover the memory or knowledge of his true condition, depends on the nature of the forces which debar him from it. It is, however, to be inferred that, because the excitement of the new position is not bliss itself, his own inner nature would, sooner or later, make him dissatisfied with the monotony of servitude. As the same routine of work with the same old sensations falls to his lot, his inner nature, more blissful than all the joys of servitude put together, is sure to rouse him to a sense of his destiny and set him meditating on it. This is the commencement of yoga. Here is destiny, but a destiny which no one from outside imposes on him; it is a part of himself. Those who range themselves in opposition to determinism forget that unless the future be capable, at least to some extent, of being encompassed by our intellect and brought home to us in terms which are not vague or indefinite, vain would be the inner craving of the soul for freedom, and equally vain the teaching of religion and the exact calculations of science, Even when an artist sets himself to work to paint a picture, he has an idea which he tries to produce on the canvas. He is free, no doubt, to alter this idea as much as he likes, but, in practice, he is controlled by his artistic instincts, and would not, though he could, allow the picture before him to differ from that in his mind. Further analysis reveals the fact that the mental idea is composed of the elements of past impressions, preserved in the mind as notions, beliefs, tendencies and emotions. Will also, thus, harbours its enemy at home, i.c., has its
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