It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. It is the divine love which so emerges that, extended in inward feeling to the Divine in man and all creatures in an active universal equality, will be more potent for the perfectibility of life and a more real instrument than the ineffective mental ideal of brotherhood can ever be. It is this poured out into acts that could alone create a harmony in the world and a true unity between all its creatures; all else strives in vain towards that end so long as Divine Love has not disclosed itself as the heart of the delivered manifestation in terrestrial Nature. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#p14</ref>
== Purification of Mind Release from Subjection to the Body ==
It has been seen that We say then to the mind “This is a most effective way working of purification Prakriti, this is for neither thyself nor myself; stand back from it.” We shall find, if we try, that the mental Purusha to draw mind has this power of detachment and can stand backfrom the body not only in idea, to stand but in act and as it were physically or rather vitally. This detachment of the passive witness and observe and know himself and mind must be strengthened by a certain attitudeof indifference to the workings things of Nature in the lower, the normal beingbody; but this we must be combinednot care essentially about its sleep or its waking, its movement or its rest, its pain or its pleasure, its health or ill-health, its vigour or its fatigue, for perfectionits comfort or its discomfort, with or what it eats or drinks. This does not mean that we shall not keep the body in right order so far as we can; we have not to fall into violent asceticisms or a will positive neglect of the physical frame. But we have not either to be affected in mind by hunger or thirst or discomfort or ill-health or attach the importance which the physical and vital man attaches to raise the purified nature into things of the higher spiritual beingbody, or indeed any but a quite subordinate and purely instrumental importance. <ref>http://incarnateword.in/cwsa/2423/the-actionrelease-offrom-subjection-to-the-divine-shaktibody#p7p2</ref>
These adverse forces are connected with sexual desire. They live on Thus disciplined the mind will gradually learn to take up towards the body the energy wasted when true attitude of the act takes placePurusha. And even a thoughtFirst of all, a it will know the mental or vital desire is sufficient to let them come in Purusha as the upholder of the body and settle not in any way the atmosphere. Thus body itself; for it is in quite other than the physical existence which it upholds by the mind itself that through the agency of the purification must take placevital force. <ref>http://incarnateword.in/cwmcwsa/1523/adversethe-release-from-subjection-to-the-forcesbody#p20p3</ref>
To rid Secondly, with regard to the movements and experiences of the body the mind will come to know the Purusha seated within it as, first, the prana witness or observer of desire the movements and incidentally , secondly, the knower or perceiver of the experiences. It will cease to reverse consider in thought or feel in sensation these movements and experiences as its own but rather consider and feel them as not its own, as operations of Nature governed by the ordinary poise qualities of our nature Nature and turn their interaction upon each other. <ref> http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p4</ref> Finally, the mind will come to know the Purusha in the mind as the master of Nature whose sanction is necessary to her movements. It will find that as the giver of the sanction he can withdraw the vital being original fiat from a troublesomely dominant power into the obedient instrument previous habits of a free Nature and unattached mindthat eventually the habit will cease or change in the direction indicated by the will of the Purusha; not at once, is then for the first step in purification. As this deformation old sanction persists as an obstinate consequence of the psychical prana past Karma of Nature until that is correctedexhausted, and a good deal also depends on the purification force of the rest habit and the idea of fundamental necessity which the intermediary parts mind had previously attached to it; but if it is not one of the antaḥkaraṇa is facilitatedfundamental habits Nature has established for the relation of the mind, life and when that correction body and if the old sanction is completednot renewed by the mind or the habit willingly indulged, their purification too can be easily made absolutethen eventually the change will come. <ref>http://incarnateword.in/cwsa/2423/purificationthe-release-from-subjection-to-the-lower-mentalitybody#p7p5</ref>
== Purification of Experience ==