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Series 2, Chapter 21 pg 530, Para 2:
Then evidently the straight and simplest way to get out of the close bondage of the active nature and back to spiritual freedom is to cast away entirely all that belongs to the dynamics of the ignorance and to convert the soul into a pure spiritual existence. That is what is called becoming Brahman,
brahma-bhuya. It is to put off the lower mental, vital, physical existence and to put on the pure spiritual being. This can best be done by the intelligence and will,
buddhi, our present topmost principle. It has to turn away from the things of the lower existence and first and foremost from its effective knot of desire, from our attachment to the objects pursued by the mind and the senses. One must become an understanding unattached in all things,
asakta-buddhih sarvatra. Then all desire passes away from the soul in its silence; it is free from all longings,
vigata-sprhah. That brings with it or it makes possible the subjection of our lower and the possession of our higher self, a possession dependent on complete self-mastery, secured by a radical victory and conquest over our mobile nature,
jitatma. And all this amounts to an absolute inner renunciation of the desire of things,
sannyasa. Renunciation is the way to this perfection and the man who has thus inwardly renounced all is described by the Gita as the true Sannyasin. But because the word usually signifies as well an outward renunciation or sometimes even that alone, the Teacher uses another word,
tyaga, to distinguish the inward from the outward withdrawal and says that Tyaga is better than Sannyasa. The ascetic way goes much farther in its recoil from the dynamic Nature. It is enamoured of renunciation for its own sake and insists on an outward giving up of life and action, a complete quietism of soul and nature. That, the Gita replies, is …
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Series 2, Chapter 21 pg 531, Para 2:
If we ask why this reservation, why this indulgence to the dynamic principle when our object is to become the pure self and the pure self is described as inactive,
akarta, the answer is that that inactivity and divorce of self from Nature are not the whole truth of our spiritual release. Self and Nature are in the end one thing; a total and perfect spirituality makes us one with all the Divine in self and in nature. In fact this becoming Brahman, this assumption into the self of eternal silence,
brahma-bhuya, is not all our objective, but only the necessary immense base for a still greater and more marvellous divine becoming,
mad-bhava. And to get to that greatest spiritual perfection we have indeed to be immobile in the self, silent in all our members, but also to act in the power, Shakti, Prakriti, the true and high force of the Spirit. And if we ask how a simultaneity of what seem to be two opposites is possible, the answer is that that is the very nature of a complete spiritual being; always it has this double poise of the Infinite. The impersonal self is silent; we too must be inwardly silent, impersonal, withdrawn into the spirit. The impersonal self looks on all action as done not by it but by Prakriti; it regards with a pure equality all the working of her qualities, modes and forces: the soul impersonalised in the self must similarly regard all our actions as done not by itself but by the qualities of Prakriti; it must be equal in all things,
sarvatra. And at the same time in order that we may not stop here, in order that we may eventually go forward and find a spiritual rule and direction in our works and not only a law of inner immobility and silence, we are asked to impose on the intelligence and will the attitude of sacrifice, all our action inwardly changed and turned into an offering to the Lord of Nature, to the Being of whom she is the self-power,
sva prakrtih, the supreme Spirit. Even we have eventually to renounce all into his hands, to abandon all personal initiation of action,
sarvarambhah, to …
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