Niskama karma is a basic practice meant to loosen the knot of desire. It is a powerful means to liberate us from the clutch of desire.
But in itself it does not free us from egoism which means the sense of being the doer. Equality helps here to loosen the stranglehold of desire.
To this when one adds the practice of ‘Remember and offer’ directing action, will, feeling, seeking, effort, aspiration and surrender then one begins to get closer to the psychic being. Sincerely calling the Divine Name is a very concrete help in discovery of the psychic being.
Psychic transformation is much more wherein the nature itself undergoes change under the pressure of the psychic being. The Gita does not speak of that nor aims at it. It is focused on liberation of the inner being, the inner consciousness while engaged in works which can be a great help if one wants to discover the psychic being.
The Purusha of the Gita is not the chaitya Purusha but the Divine in the mutable becoming, the Divine in His immutable status and the Divine in His highest Self, kshara, Akshara and Purushottama. The psychic being is a portion of the Purushottama as the Jivatma which comes into being by the Divine Mother, Paraprakriti. When fully developed it is known as chaitya purusha because it stands behind as the witness and sanctioner of nature’s works and hence a deligate and representative of the Lord of Nature.
The psychic being does put forth out of itself the physical, vital and mental purusha behind the workings of physical, vital and mental nature as described in Savitri (Triple soul forces). Ordinarily however the word witness self is used for the mental purusha detaching itself from the field.
The straight road to the psychic being’s discovery is to give oneself freely and fully to the Divine and be surrendered to the Divine Will. The Gita does hint at this towards the close in its well known mahavakya, sarvadharman parityajya mamekam sharanam vrja. But very few are strong and ready for this.
