Through our progress in science the wholeness of the world and our oneness with it is becoming clearer to our mind. When this perception of the perfection of unity is not merely intellectual, when it opens out our whole being into a luminous consciousness of the all, then it becomes a radiant joy, an overspreading love. Our spirit finds its larger self in the whole world, and is filled with an absolute certainty that it is immortal. It dies a hundred times in its enclosures of self; for separateness is doomed to die, it cannot be made eternal. But it never can die where it is one with the all, for there is its truth, its joy. When a man feels the rhythmic throb of the soul-life of the whole world in his own soul, then is he free. Then he enters into the secret courting that goes on between this beautiful world-bride, veiled with the veil of the many-coloured finiteness, and the _paramatmam_, the bridegroom, in his spotless white. Then he knows that he is the partaker of this gorgeous love festival, and he is the honoured guest at the feast of immortality. Then he understands the meaning of the seer-poet who sings, "From love the world is born, by love it is sustained, towards love it moves, and into love it enters." In love all the contradictions of existence merge themselves and are lost. Only in love are unity and duality not at variance. Love must be one and two at the same time. Only love is motion and rest in one. Our heart ever changes its place till it finds love, and then it has its rest. But this rest itself is an intense form of activity where utter quiescence and unceasing energy meet at the same point in love. In love, loss and gain are harmonised. In its balance-sheet, credit and debit accounts are in the same column, and gifts are added to gains. In this wonderful festival of creation, this great ceremony of self-sacrifice of God, the lover constantly gives himself up to gain himself in love. Indeed, love is what brings together and inseparably connects both the act of abandoning and that of receiving. In love, at one of its poles you find the personal, and at the other the impersonal. At one you have the positive assertion--Here I am; at the other the equally strong denial--I am not. Without this ego what is love? And again, with only this ego how can love be possible? Bondage and liberation are not antagonistic in love. For love is most free and at the same time most bound. If God were absolutely free there would be no creation. The infinite being has assumed unto himself the mystery of finitude. And in him who is love the finite and the infinite are made one.