Devotional Spirit

In the meantime, however, he is to remember that this Ishwara is not an independent being withdrawn into himself by the possession of complete free will. It is the Master or Ruler of all who or which have not attained the same, and the ruler for their good, that is, the supreme Teacher. The implication of this combination of a supreme ruler and teacher is that no one can escape the benevolent lessons of life even for a moment, and therefore devotion is perfectly in order. The hand of God is in every event, and the constancy of it gives it the aspect of Law, even the 'laws of Nature'.

To receive all experience in the devotional spirit, knowing that the fruitage of the lesson comes after the experience, not before it, nor even during it, includes at once great faith and great love of God. We might conceivably might we not? Have found ourselves in a perfectly hellish state of life in which there was only endless torment, disorder, and chance. How grand it is to be under this Rule, such that even the mind cannot fundamentally stray, and cannot miss the benefit even of its own errors. What grandness, what joy, to be under this rule, and even more to feel and understand that some day we shall be part of the ruling, not of the ruled, when our life will not be only permeated by the joy of the understanding of the Law as now, but will itself be the glory of the being of it.

Thus comes in 'Attentiveness to God', which is the acceptance of all experience without resentment or antagonism, not merely seeing the good in everything, but seeing the God in everything, which puts our emotions as well as our understanding right. Such is the 'love of Gods when that teacher ship is known.

The Sutras, continuing their definition of God, further explain:

In That is the ultimate source of all knowledge.

That same was the Teacher of the ancients, not being limited

Of That the expresser is the sacred syllable (Om).

There should be repetition of this, with pondering upon its meaning.

These ethical and moral heights which are thus taught as the very beginning of the yoga path are announced not merely as leading to inward benefit. Their effects are stated to permeate the external living also. The benefits (which as they arise again contain new lessons) which the good receive and what nonsense is this modern pose of being ashamed of goodness are announced in definite order, according to the list of ten, the two fives. These are briefly stated, so it is necessary for the student to interpret them, amplify them, and apply them to his own life by his own thought, and then, in due course, realize their magic.

When non-injury is accomplished, there will be abandonment of animosity in his presence.

• When non-lying is accomplished, the results of actions became subservient to him.
• When non-theft is accomplished, all jewels approach him
• When non-sensuality is accomplished, vigour obtained.
• When non-greed is accomplished, there arises perception  the method of births.
• From (external) cleanliness arises protectiveness of the body and detachment from others.