To be and to be fully is Nature's aim in us; but to be fully is to be wholly conscious of one's being. This movement of going inward and living inward is a difficult task to lay upon the normal consciousness of the human being; yet there is no other way of self-finding.
To those into whose composition there has entered the power of a more inner living, the movement of going within and living within brings not a darkness or dull emptiness but an enlargement, a rush of new experience, a greater vision, a larger capacity, an extended life infinitely more real and various than the first pettiness of the life constructed for itself by our normal physical humanity, a joy of being which is larger and richer than any delight in existence than the outer vital man or the surface mental man can gain by their dynamic vital force and activity or subtlety and expansion of the mental existence. A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or vital mind a shrinking from it or dislike -- for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural being, a liberation from its turbid contents so that it may be filled.
In fact, this inward turning and movement is not an imprisonment in personal self, it is the first step towards a true universality; it brings to us the truth of our external as well as the truth of our internal existence. For this inner living one can extend itself and embrace the universal life, it can contact, penetrate, englobe the life of all with a much greater reality and dynamic force than is in our surface consciousness at all possible.
Our outmost universalisation on the surface is a poor and limping endeavour -- it is a construction, a make-believe and not the real thing: for in our surface consciousness we are bound to separation of consciousness from others and wear the fetters of the ego. There our very selflessness becomes more often than not a subtle form of selfishness or turns into a larger affirmation of our ego; content with our pose of altruism, we do not see that it is a veil for the imposition of our individual self, our ideas, our mental and vital personality, our need for ego-enlargement upon the others whom we take up into our expanded orbit.
So far as we really succeed in living for others, it is done by an inner spiritual force of love and sympathy; but the power and field of effectuality of this force in us are small, the psychic movement that prompts us is incomplete, its action often ignorant because there is contact of mind and heart but our being does not embrace the being of others as ourselves.
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