it is not a truth which has to be proved, but a truth which has to be lived 'inwardly, a greater reality into which we have to grow. Finally, it is in itselfa self-existent truth and would be self-evident if it were not for the sorceries of the ignorance in which we live ; the doubts, the perplexities which prevent us from accepting and following it, arise from that ignorance, from the sense-bewildered, opinion-perplexed heart and mind, living as they do in a lower and phenomenal truth and therefore questioning the higher realities, ajndna- sambhitam hv'itstham sangayam. They have to be cut away by the sword of knowledge, says the Gita, by the knowledge that realises, by resorting constantly to Yoga, that is, by living out the union with the Supreme whose truth being known all is known, yasmin vijndte sarvam vyndtam.
The higher knowledge we there get is that which is to the knower of Brahman his constant vision of things when he lives uninteruptedly in the Brahman, brakmavid brahmant sthitah. That is not a vision or knowledge or consciousness of Brahman to the exclusion of all else, but a seeing of all in Brahman and as the self. For, it is said, the knowledge by which we rise be- yond all relapse back into the bewilderment of our mental nature, is “that by which thou shalt see all . existences without exception in the Self, then in Me.” Elsewhere the Gita puts it more largely, “Equal-vision- ed everywhere, he sees the Self in all existences and all existences in the Self. He who sees Me everywhere and all and each in Me, is never lost to Me norl to him. He who has reached oneness and loves Me in all beings, that Yogin, howsoever he lives and acts, is
