impressions rather than others. It has full freedom of choice. It may or may not choose that particular activity and is therefore really free. The ego-mind chooses; but it chooses in ignorance and restricted freedom. The universal mind also chooses, but it chooses in the knowledge of the Truth and in unlimited freedom. Restricted freedom is no freedom at all; it is an illusion of freedom.
The unlimited freedom of the Truth-realized person is the only real and full freedom. It is only in the dynamic freedom of such a Master that the Self as Truth can manifest itself through the divinized impressions of universal mind. The divinized impressions are infinitely efficient because they are infinitely submissive to the Self, and they release creative and divine action which is not limited by any fragmentary ends or purposes. But the ordinary binding impressions of the ego-mind are unendingly aggressive on the Self and are seeking their own fulfillment and subjecting it to the tyranny of endless pursuits. The binding impressions are thus infinitely limited in efficiency and creativity.
Divinized imprints are not detractive but creative, not restrictive but expansive. They thus are radically different from ego-prints. The divinized impressions are essentially complementary assets added to the universal mind. Their function is not that of curtailment or restriction but of supplementary increment. On the other hand, the binding impressions of the ego-mind are restrictive and detractive.
The difference between the binding impressions of the ego-mind and the divinized impressions of the universal mind is a difference in kind, not merely a difference of degree. In the same way, the difference between the freedom of the ego-mind and the freedom of the universal mind is not one of degree but of kind.
The binding impressions are infinitely limited in efficiency, because, though they might seem to produce a huge mountain of results in time, the entire mountain of results may have no real value at all. And they are infinitely limited in creativity, because they cannot produce anything really new. They can only bring into existence what has been previously experienced, though perhaps in novel combinations and contexts. Their creativity is confined to the regrouping of what is essentially old. But the divinized impressions, through which the Perfect Master works, are infinitely creative, because whatever they achieve in the world of duality is towards the real fulfillment of the infinite, and as such, has real and infinite value overflowing all limiting patterns.
The divinized impressions of the Perfect Master are infinitely creative. They help the self-realizing infinite to incarnate in time; and such incarnation is not a routine of ordinary time-process. The act of a Perfect Master is not merely repetitive. It is not the mere redoing of something previously experienced. It is