When the human struggle based on disciplines, paths and methods finally dissolves in the all-embracing divine action that comes about through a complete self-surrender to the Divine, we find that the Divine Spirit, which encompasses all that exists, and beyond all that exists in an infinite, vast, silent, immobile Existence, carries out all actions through the individual forms, while the seeker identifies with the Divine Consciousness, not the ego-personality.
Sri Aurobindo describes this process: “An omniscient consciousness will take up our knowledge and our ignorance, our truth and our error, cast away their forms of insufficiency… and transform all into its infinite light. An almighty Power will take up our virtue and sin, our right and wrong, our strength and our weakness, cast away their tangled figures… and transform all into its transcendent purity and universal good and infallible force. An ineffable Ananda will take up our petty joy and sorrow, our struggling pleasure and pain, cast away their discordances and imperfect rhythms…and transform all into its transcendent and universal unimaginable delight.”
“And there will be no binding effect on the free soul and the unaffected nature, no unescapable crystalising into this or that inferior formula. For all the action will be executed by the power of the Spirit in a divine freedom….”
The result: “The baffling problems of our human existence of which Arjuna’s difficulty stands as an acute example, are created by our separative personality in the ignorance. This Yoga because it puts the soul of man into its right relation with God and world-existence and makes our action God’s, the knowledge and will shaping and moving it his and our life the harmony of a divine self-expression, is the way to their total disappearance.”
</p>Sri Aurobindo, <a href=”http://www.lotuspress.com/item.php?item=990205″ title=”Essays on the Gita”>Essays on the Gita</a>, Second Series, Part II, Chapter 22, Supreme Secret, pp. 540-541 </p>