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In this calm right knowledge comes. The thoughts of men are a tangle of truth and falsehood, satyam and anritam. True perception is marred and clouded by false perception, true judgment lamed by false judg ment, true imagination distorted by false imagination, true memory deceived by false memory. The activity of the mind must cease, the chitta be purified, a silence fall upon the restlessness of Prakriti, then in that calm, in that voiceless stillness illumination comes upon the mind, error begins to fall away and, so long as desire does not stir again, clarity establishes itself in the higher stratum of the consciousness compelling peace and joy in the lower. Right knowledge becomes the infallible source of right action. Yogah karmasu kaushalam.
The knowledge of the Yogin is not the knowledge of the average desire-driven mind. Neither is it the knowledge of the scientific or of the worldly-wise reason which anchors itself on surface facts and leans upon experience and probability. The Yogin knows God's way of working and is aware that the improbable often happens, that facts mislead. He rises above reason to that direct and illuminated knowledge which we call rijnanam. The desire-driven mind is emmeshed in the intricate tangle of good aud evil, of the pleasant and the unplea sant, of happiness and misfortune. It strives to have the good always, the pleasant always, the happiness always. It is elated by fortunate happenings, disturbed and unnerv ed by their opposite. But the illuminated eye the seer perceives that all leads to good; for God is all and God is streamangalam. He knows that the apparent evil is often the shortest way to the good, the unpleasant indispensable to prepare the pleasant, misfortune the condition of obtaining a more perfect happiness. His intellect is delivered from enslavement to the dualities.
KARMAYOGIN.
men will think him jada, inert, a stone, a block, because he is passivo, where activity appears to be called for; silent, where men expect voicefulness; uninoved, where there is reason for deep and passionate feeling. When he acts, men will call him unmatta, a madman, eccentric or idiot; for his actions will often seein to have no dofinite result or purpose, to be wild, unregulated, regardless of sense and probability or inspired by a purpose and a vision which is not for this world. And it is true that he follows a light which other men do not possess or would even call darkness; that what is a dream to them, is to him a reality; that their night is his day. And this is the root of the difference that, while they reason, he knows.
To be capable of silence, stillness, illuminated passivity is to be fit for immortality-amritatvaya kalpate. It is to be dhire, the ideal of our ancient civilisation, which does not mean to be tamasic, inert and a block. The inaction of the tamasic man is a stumblingblock to the energies around him, the inaction of the Yogin creatos, preserves and destroys; his action is dynamic with the direct, stupendous drivingpower of great natural forces. It is a stilluess within often covered by a ripple of talk and activity without,
the ocean with its lively surface of waves. But even as men do not see the reality of God's workings from the superficial noise of the world and its passing events, for they are hidden beneath that cover, so also shall they fail to understand the action of the Yogin, for he is different within from what he is outside. The strength of noise and activity is, doubtles, great,-did not the walls of Jericho fall by the force of noise? But infinito is the strength of the stillness and the silence, in which great forces prepare for action.
A NOTE ON CIVIC FORMS EAST AND WEST.
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prises and industrial attempts. A family is capable of realising that it has a common future wellbeing which far transcends the present individual interest of any or all of its members. To that future this present may be sacrificed indefinitely. Hence sustained effort. long accumulation of results. instead of their immediate consumption, and success, year by year. put ont, as it were, to compound interest. The labour of its members, moreover, during their youth. while training is incomplete, is placed freely at the disposal of the whole. In a large family, this is an increasing asset, for the number of its cadete is continually receiving additions, and the youth, on their side, are well repaid for their patience under training by the consciousness that no secret will in the end be withheld from them, that no responsibility will be refused, that their personal interests and those of the firm are undissolubly united.
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Therefore the action of the Yogin will not be as the action of the ordinary man. He will often seein There is nothing so essential to to acquiesce in evil, to avoid the the success of a great undertaking chance of relieving misfortune, as a disinterested motive, binding to refuse his assent to the efforts of together the members of the noble-hearted who withstand central group. This is why the violence and wickedness; he will family tends to supplant the nucleus seem to be acting pisachavat. Or of shareholders in economic enterUSE CHATARJI RAZOR AND SURGICAL INSTRUMENTS THE BEST & RELIABLE IN THE MA RK ST.
the
In Europe, where the individual. stands directly related to the civitas, without the intervention of the family, it is only in modern times that the value of kinship as the basis of business association beginning to be understood. This is a reaction which has been ren
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dered inevitable by the breakdown
of all the older forms of cooperation. For we constantly fail to see that an era of vast combinations is really an era of the decadence of combination per me. A commercial trust. for instance is rendered possible by the gradual consolidation of thousands. of smaller enterprises. But once formed the trust destroys all its smaller competitors, and when
the time comes for its own dis integration and exhaustion, it is a question whether the art it re presents may not be lost to humanity, so long and so successfully has it guarded its trade secrets, so thoroughly has it med 14 customers to doing nothing for them: selves and having everything serv to the bottles and tins so contemptible has it made the small machine in place of the large,and the home-made in place of the patented. Thus an era of trusts is an era of the decadence of alt that made trusts possible. Like the aloe, this flower destroys th
ed out
