of the ego-nucleus which can check, release or transmute those dispositions within certain definite limits. That is why the ego-mind is compared to the driver who drives the horses of impressionary dispositions. However, the driving by the ego-mind is neither unfailing nor perfect. It is not unfailing, because the horses are not always submissive to its dictates. The impressionary horses have a tendency to pull the carriage according to their own inclinations irrespective of the decisions of the ego-mind. And the driving is not perfect, because the ego-mind, which is the driver, is itself blind, aimless and bound, being the cumulative but organized resultant of the pulls, the goadings and the inhibitions of these impressionary 'horses' themselves.
The Yogayoga sanskaras of the universal mind of the Master are not tendencies with any locked-up energy of their own. They are merely definitive channels without any independent driving power. The impressionary horses can not run without the driver nor can they exercise any propulsion, pull or inhibition on the driver, which in the Master, is the Truth, affirming itself through his universal mind. Therefore, the Master's driving of his carriage is both unfailing and perfect.
The divinized impressions in the Master's mind are more like a motor car than like a horse. The motor car is perfectly under the control of the driver. The functioning of the motor car is distinctly different from the functioning of the horses. While the horses have their own tendencies, exercising a degree of propulsion, pull or inhibition on the driver, the motor car has no such interfering inclinations of its own. It will by completely submissive to the will of the driver, without having any influence on his choice. It is an instrument that does not dictate anything should or should not be clone. It has no tendencies of its own. (We are here envisaging a motor car, which is in complete order and which is so perfect that it can function smoothly and efficiently under all circumstances.) The universal mind, with its self-given divinized impressions, is like a perfect machine, which never goes out of order and never fails. Though completely inert in itself, the machine is available for the creative manifestation of infinite Truth-consciousness with unfailing efficiency and unlimited submissiveness.
The ego-mind feels and exercises its limited and illusory freedom when it chooses to succumb to one impressional disposition rather than another. It seems to enjoy freedom in and through its choice. But this freedom is only apparent. It is not freedom of choice. The impressionable disposition has utilized the ego-mind and secured its fortifying sanction in order to get released into expression or activity. The ego-mind chooses. But it has no real choice in choosing. Its choice is illusory.
The universal mind, on the contrary, feels and exercises its unlimited freedom when it chooses to vivify and release any particularly divinized