mobility and inertia. In combinations one quality or another may predominate, and we may have combinations which show preponderantly awareness-rhythm, or life- mobility, or immutability-inertia. The combinations in which awareness-rhythm or cognition predominates become “mind in nature,” the subject or subjective half of nature. Combinations in which either of the other two predominates become the object or objective half of nature, the “force and matter” of the western scientist.[6] [6] A friend notes that the first is the Suddha Sattva of the Ramanuja School, and the second and third the Prakriti, or spirit-matter, in the lower sense of the same. We have thus nature divided into two, the subject and the object. We have now in nature everything that is wanted for the manifestation of activity, for the production of forms and for the expression of consciousness. We have mind, and we have force and matter. Purusha has nothing more to do, for he has infused all powers into Prakriti and sits apart, contemplating their interplay, himself remaining unchanged. The drama of existence is played out within Matter, and all that Spirit does is to look at it. Purusha is the spectator before whom the drama is played. He is not the actor, but only a spectator. The actor is the subjective part of nature, the mind, which is the reflection of awareness in rhythmic matter. That with which it works—objective nature, is the reflection of the other qualities of Purusha—life and immutability—in the gunas, Rajas and Tamas. Thus we have in nature everything that is wanted for the production of the universe. The Putusha only looks on when the drama is played before him. He is spectator, not actor. This is the predominant note of the Bhagavad-Gita. Nature does everything. The gunas bring about the universe. The man who says: “I act,” is mistaken and confused; the gunas act, not he. He is only the spectator and looks on. Most of the Gita teaching is built upon this conception of the Samkhya, and unless that is clear in our minds we can never discriminate the meaning under the phrases of a particular philosophy.