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Series 2, Chapter 3 pg 299, Para 1:
that we have become in the manifestation, not to carry up to it our whole inner consciousness in a combined concentration of the mind's knowledge, the heart's love, the Yogic will, the vital life-force. Especially, bhakti seems inapplicable to the Absolute who is void of every relation,
avyavaharya. “But” insists the Gita, — although this condition is supracosmic and although it is eternally unmanifest, — still “that supreme Purusha has to be won by a bhakti which turns to him alone in whom all beings exist and by whom all this world has been extended in space.” In other words, the supreme Purusha is not an entirely relationless Absolute aloof from our illusions, but he is the Seer, Creator and Ruler of the worlds,
kavim anusasitaram, dhataram, and it is by knowing and by loving Him as the One and the All,
vasudevah sarvam iti, that we ought by a union with him of our whole conscious being in all things, all energies, all actions to seek the supreme consummation, the perfect perfection, the absolute release.
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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.
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Series 2, Chapter 21 pg 532, Para 2:
A completest inner quietism once admitted as our necessary means towards living in the pure impersonal self, the question how practically it brings about that result is the next issue that arises. “How, having attained this perfection, one thus attains to the Brahman, hear from me, O son of Kunti, — that which is the supreme concentrated direction of the knowledge.” The knowledge meant here is the Yoga of the Sankhyas, — the Yoga of pure knowledge accepted by the Gita,
jnana-yogena sankhyanam, so far as it is one with its own Yoga which includes also the way of works of the Yogins,
karma-yogena yoginam. But all mention of works is kept back for the moment. For by Brahman here is meant at first the silent, the impersonal, the immutable. The Brahman indeed is both for the Upanishads and the Gita all that is and lives and moves; it is not solely an impersonal Infinite or an unthinkable and incommunicable Absolute,
acintyam avyavaharyam. All this is Brahman, says the Upanishad; all this is Vasudeva, says the Gita, — the supreme Brahman is all that moves or is stable and his hands and feet and eyes and heads and faces are on every side of us. But still there are two aspects of this All, — his immutable eternal self that supports existence and his self of active power that moves abroad in the world movement. It is only when we lose our limited ego personality in the impersonality of the self that we arrive at the calm and free oneness by which we can possess a true unity with the universal power of the Divine in his world movement. Impersonality is a denial of limitation and division, and the cult of impersonality is a natural condition of true being, an indispensable preliminary of true knowledge and therefore a first requisite of true action. It is very clear that we cannot become one self with all or one with the universal Spirit and his vast self-knowledge, his complex will and his widespread world-purpose by insisting on our limited personality of ego; for that divides us from others and it makes us bound and self-centred in our view and in our will to action. …
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