and feeble to subsist in that vastness and dissolves into it; for it exists
by its limits and perishes by the loss of its limits. The being breaks out of its imprisonment in a separated individuality,
becomes universal, assumes a cosmic consciousness in which it identifies itself with the self and spirit, the life,
the mind, the body of all beings. Or it breaks out upward into a supreme pinnacle and infinity and eternity of
self-existence independent of its cosmic or its individual existence. The ego collapses, losing its wall of separation,
into the cosmic immensity; or it falls into nothingness, unable to breathe in the heights of the spiritual ether.
If something of its movements remains by habit of Nature, yet these also fall away and are replaced by a new impersonal-personal
seeing, feeling, action. This disappearance of the ego does not bring with it the destruction of our true individuality,
our spiritual existence, for that was always universal and one with the Transcendence...The attitude of our mind must not be ‘‘This is my strength’’ or ‘‘Behold God’s power in me’’, but rather ‘‘A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things appearing to be inconscient and inanimate.’’ This large view of the One working in all and of the whole world as the equal instrument of a divine action and gradual self-expression, if it becomes our entire experience, will help to eliminate all rajasic egoism out of us and even the sattwic ego-sense will begin to pass away from our nature.
