THE YOGA OF DIVINE WORKS:- The Four Aids --- YOGA-SIDDHI, the perfection that comes from the practice of Yoga, con be best attained by the combined working of four great instruments. Threr is, first, the konwledge of the truths, principles, power & processes that govern the realisation—sastra. Next comes a patient & persistent action on the lines laid down by this knowledge, the force of our personal effort—utsaba. There intervenes, third, uplifting our knowledge & effort into the domain of spiritual experience, the direct suggestion, example & influence of the Teacher—guru. Last comes the instrumentality of Time – kala; for in all things there is a cycle of their action & a period of the divine movement. The supreme Shastra of the integral Yoga is the eternal Veda secret in the heart of every & living being. The lotus of the eternal knowledge & the eternal perfection is a bud closed & folded up within us. It opens swiftly or gradually, petal by petal, thrpugh successive realisations, once the mind of man begins to turn towards the Eteral, once his heart, on longer comprssed & confined by attachment to finite appearances,becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiencea passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul & remove the obstacles to the inevitable efflorescence. He who received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the conrse of one human life or pursued patiently theough many stadia of the cycle of existence in the manifested universe. Self-Consecration:-ALL YOGA is in nature a new birth; it is a birth out fo the ordinary, mantalised life of man into a higher spiriual consciousness & a greater & diviner being. No Yoga con be successfully undertaken & followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called is called to this deep & vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening towaeds the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow it by a slow illumination or led to it by the outward circumstsnces or by aninward necessity, by a single word that breaks the seals of the mind or by long reflection, by the example of one who has trod the path or by contact & daily influence. According to the nature & the circumstanes the call will come.