Series 2, Chapter 7 pg 341, Para 1: and Lord of things. For his utmost self-existent way of being is indeed an unthinkable, acintyarupam, an unimaginable positive, an absolute quintessence of all absolutes far beyond the determination of the intelligence. The method of negative passivity, quietude, renunciation of life and works by which men feel after this intangible Absolute is admitted and ratified in the Gita's philosophy, but only with a minor permissive sanction. This negating knowledge approaches the Eternal by one side only of the truth and that side the most difficult to reach and follow for the embodied soul in Nature, duhkham dehavadbhir avapyate; it proceeds by a highly specialised, even an unnecessarily arduous way, “narrow and difficult to tread as a razor's edge.” Not by denying all relations, but through all relations is the Divine Infinite naturally approachable to man and most easily, widely, intimately seizable. This seeing is not after all the largest or the truest truth that the Supreme is without any relations with the mental, vital, physical existence of man in the universe, avyavaharyam, nor that what is described as the empirical truth of things, the truth of relations, vyavahara, is altogether the opposite of the highest spiritual truth, paramartha. On the contrary there are a thousand relations by which the supreme Eternal is secretly in contact and union with our human existence and by all essential ways of our nature and of the world's nature, sarva-bhavena, can that contact be made sensible and that union made real to our soul, heart, will, intelligence, spirit. Therefore is this other way natural and easy for man, sukham aptum. God does not make himself difficult of approach to us: only one thing is needed, one demand made on us, the single indomitable will to break through the veil of our ignorance and the whole, the persistent seeking of the mind and heart and life for that which is all the time near to it, within it, its own soul of being and spiritual essence and the secret of its personality and its impersonality, its self and its nature. This is our one difficulty; the rest the Master of our existence will himself see to and accomplish, aham tvam moksayisyami ma sucah.

Series 2, Chapter 7 pg 346, Para 1: me as the unborn without origin ... ” are the opening utterances of this supreme word. And it gives the high promise that this knowledge, not limiting, not intellectual, but pure and spiritual, — for the form and nature, if we can use such language, of this transcendental Being, his svarupa, are necessarily unthinkable by the mind, acintyarupa, — liberates mortal man from all confusion of ignorance and from all bondage of sin, suffering and evil, yo vetti asammudhah sa martyesu sarva-papaih pramucyate. The human soul that can dwell in the light of this supreme spiritual knowledge is lifted by it beyond the ideative or sensible formulations of the universe. It rises into the ineffable power of an all-exceeding, yet all-fulfilling identity, the same beyond and here. This spiritual experience of the transcendental Infinite breaks down the limitations of the pantheistic conception of existence. The infinite of a cosmic monism which makes God and the universe one, tries to imprison the Divine in his world manifestation and leaves us that as our sole possible means of knowing him; but this experience liberates us into the timeless and spaceless Eternal. “Neither the Gods nor the Titans know thy manifestation” cries Arjuna in his reply: the whole universe or even numberless universes cannot manifest him, cannot contain his ineffable light and infinite greatness. All other lesser God-knowledge has its truth only by dependence on the ever unmanifested and ineffable reality of the transcendent Godhead.