So, you might say that when you visualise the whole world, you have to visualise the world with God’s eyes. It is as if God Himself is viewing the world. The right perception of the world is not the perception that we have in our ignorance: we do not understand the world, we do not appreciate the world in the right way and we react to the world in our evaluation of the world according to what effect it produces upon our small individual field.
What Sri Krishna wants to tell Arjuna is to open out to the world and see the omnipresence of the dynamic Divine in the world. This is very important because Sri Krishna wants to tell Arjuna that the Kurukshetra in which he is placed is a field of divine action; that if Divine is present everywhere, he must know how to see the Divine everywhere, and you have to treat the world as if you are treating the Divine. If the world is present everywhere, that you have to deal with each one, each event, each field, each quality as if it is the Divine. Unless Arjuna tries to see the world and Kurukshetra in that context, he will not get the real answer to his question: that this Kurukshetra itself is the field of the Divine, is himself the Divine, the Divine Himself is manifesting as Kurukshetra.
In a state of realisation to which integral Yoga arise (and which has been described up till chapter n°9 so well, integral knowledge, integral action, integral divine, integral devotion), thus integral vision has three aspects. First it sees the Absolute, the Sovereign from where everything issues and yet who is Himself above everything that issues out of Him: that is the first vision. The second vision is, simultaneously is to the equal Self in all, not the sovereign, the vision of the sovereign is one aspect of the vision, but the second aspect of the vision is to see equality of the Divine in everything.
…and the third is the vision of the differences between being and being, expression and expression. And yet to find out how all these different things in the world are tending towards the Divine they are all formations of all movements which are all in a process of evolution so that you see the Divine as it were, in various masks, various disguises and detect the Divine under these disguises: you see a cruel master and yet you find in him the Divine. It is easy to see the master when the master is very benign, but to stand before the cruel master and yet to see the Divine in him, to see his power, the direction of his power, what his is aiming at. This is the real test of a real sage that even in what we call opposite, what are masks, what are very painful, even that to perceive the presence of the Divine who is leading the evolution of upwards.