It is very characteristic of life that it is not complete within itself; it must come out. Its truth is in the commerce of the inside and the outside. In order to live, the body must maintain its various relations with the outside light and air--not only to gain life-force, but also to manifest it. Consider how fully employed the body is with its own inside activities; its heart-beat must not stop for a second, its stomach, its brain, must be ceaselessly working. Yet this is not enough; the body is outwardly restless all the while. Its life leads it to an endless dance of work and play outside; it cannot be satisfied with the circulations of its internal economy, and only finds the fulfilment of joy in its outward excursions. The same with the soul. It cannot live on its own internal feelings and imaginings. It is ever in need of external objects; not only to feed its inner consciousness but to apply itself in action, not only to receive but also to give. The real truth is, we cannot live if we divide him who is truth itself into two parts. We must abide in him within as well as without. In whichever aspect we deny him we deceive ourselves and incur a loss. _Brahma has not left me, let me not leave Brahma._ [Footnote: Māham brahma nirākuryyām mā mā brahma nirākarōt.] If we say that we would realise him in introspection alone and leave him out of our external activity, that we would enjoy him by the love in our heart, but not worship him by outward ministrations; or if we say the opposite, and overweight ourselves on one side in the journey of our life's quest, we shall alike totter to our downfall. In the great western continent we see that the soul of man is mainly concerned with extending itself outwards; the open field of the exercise of power is its field. Its partiality is entirely for the world of extension, and it would leave aside--nay, hardly believe in--that field of inner consciousness which is the field of fulfilment. It has gone so far in this that the perfection of fulfilment seems to exist for it nowhere. Its science has always talked of the never-ending evolution of the world. Its metaphysic has now begun to talk of the evolution of God himself. They will not admit that he _is_; they would have it that he also is _becoming._ They fail to realise that while the infinite is always greater than any assignable limit, it is also complete; that on the one hand Brahma is evolving, on the other he is perfection; that in the one aspect he is essence, in the other manifestation--both together at the same time, as is the song and the act of singing. This is like ignoring the consciousness of the singer and saying that only the singing is in progress, that there is no song. Doubtless we are directly aware only of the singing, and never at any one time of the song as a whole; but do we not all the time know that the complete song is in the soul of the singer?