given moment, but by our past, our heredity, our train- ing, our environment, the whole tremendous complex thing we call Karma, which is, behind us, the whole past action of Nature on us and the world converging in the individual, determining what he is, determining what his will shall be at a given moment and determining, as far as analysis can see, even its action at that moment. The ego associates itself always with its Karma and it says “I did” and “I will”’and “I suffer,” but if it looks at itself and sees how it was made, it is obliged to say of man as of the animal, “Nature did this in me, Nature wills in me,” and if it qualifies by saying “my Nature,” that only means “Nature as self-determined in this -individual creature.,” It was the strong perception of this aspect of existence which compelled the Buddhists to declare that all is Karma and that there is no self in existence, that the idea of self is only a delusion of the ego-mind. When the ego thinks“I choose and will this virtuous and not that evil action,”it is simply associating itself, somewhat like the fly on the wheel, or rather as might a cog or other part of a mechanism if it were conscious, with a predominant wave or a formed current of the sattwic principle by which Nature chooses through the buddhi one type of action in preference to another. Nature forms itself in us and wills in us, the Sankhya would say, for the pleasure of the inactive observing Purusha.
But even if this extreme statement has to be quali- fied, and we shall see hereafter in what sense, still the freedom of our individual will, if we choose to give it that name, is very relative and almost infinitesimal, so much is it tnixed up with other determining elements.
